Parashat Pekudeh- Our Unbreakable Bond With Hashem

The opening verses of Parashat Pekudeh present an accounting of the precious metals that Beneh Yisrael donated for the construction of the Mishkan. The Torah introduces this section by saying, “Eleh Fekudeh Mishkan, Mishkan Ha’edut” – “These are the calculations of the Mishkan, the Mishkan of testimony.” Rashi explains that the Mishkan is called “Mishkan Ha’edut” (“the Mishkan of testimony”) because it testifies to G-d’s having forgiven Beneh Yisrael for the grave sin of the golden calf. The fact that He agreed to reside among them in the Mishkan demonstrates that He granted them forgiveness. Rav Eliyahu Mizrahi (c. 1455- c. 1525), in his work on Rashi’s commentary, adds that the Mishkan showed that Beneh Yisrael were still beloved to G-d. Even after G-d rescinded His decree to annihilate them, and gave them the second Luhot (tablets) as a symbol of the covenant, it was not evident that He still loved and cherished them. This was confirmed by the Mishkan, by the fact that G-d commanded Beneh Yisrael to construct a special site when He would reside in their midst. Rashi also notes the seemingly repetitious phrase in this verse: “Mishkan, Mishkan Ha’edut” (“the Mishkan, the Mishkan of testimony”). Rather than refer to the Mishkan simply as “Mishkan Ha’edut,” the Torah repeats the word “Mishkan,” speaking of the structure as “Mishkan, Mishkan Ha’edut.” Rashi writes that the double expression alludes to the two permanent Bateh Mikdash which were later built and then destroyed. The Bet Ha’mikdash is called “Mishkan,” Rashi explains, because “Nitmashken” – it was taken from the people like an item is taken from a borrower as collateral (“Mashkon”). Just as a creditor can take the debtor’s possession as collateral if the debt is not paid, Hashem likewise twice took the Bet Ha’mikdash away from us due to our “debt” of guilt arising from our misdeeds. Rashi’s reading of the phrase “Mishkan, Mishkan Ha’edut” seems jarring in this context. This verse speaks joyously of the precious materials which the people generously donated for the construction of the Mishkan, and of how the Mishkan testifies to G-d’s continued desire to reside among them despite their wrongdoing. Why would the Torah allude to the destruction of the two Bateh Mikdash here, in speaking of the Mishkan’s testimony to G-d’s unbreakable bond with Beneh Yisrael? How is this an appropriate context for a subtle allusion to the Temples which were taken from us because of our nation’s failings? The answer given by some commentators is that the Torah specifically compares the Temples’ destruction to a “Mashkon,” an object taken as collateral, because collateral is, by definition, a temporary condition. A lender’s intent when seizing collateral from the borrower is not to keep it permanently, but rather to ensure the repayment of the loan, whereupon the collateral will be returned. Similarly, we are assured that the Bet Ha’mikdash was taken from us temporarily, and will eventually be restored, once we “repay” our “debt” in the form of repentance. This is why the Torah in this context alludes to G-d’s having taken the Bet Ha’mikdash from us as “collateral.” Just as the Mishkan testifies that G-d continues to love and cherish Am Yisrael despite our occasional failings, the temporary state of our exile proves that our bond with Hashem is unconditional and everlasting. We must never think that our mistakes and indiscretions permanently sever our relationship with G-d, that He has lost interest in us because of our wrongdoing. Any strain on our relationship with Hashem caused by our misdeeds is only temporary. No matter what mistakes we have made, we can look to the Mishkan and to G-d’s promise of redemption as proof that He loves us unconditionally and eagerly awaits and anticipates our Teshuba.