Pekudei: D'var Torah 3/19

Rabbi Jay Kelman:

"The word pekudei, from the root pkd, seems a rather odd choice. Words such as meispar, number, or minyan, count, would seem more readily to convey the idea of counting.

The root pkd, however, has a long and symbolic history which culminates in the construction of the mishkan. When G-d appeared to Moshe at the burning bush, He gave Moshe the task of gathering 70 elders and telling them, "the Lord, the G-d of your fathers, the G-d of Abraham, Isaac, and Jacob, has appeared unto me saying, "pakod pakadetei, I have surely remembered you and seen that which is done to you in Egypt'" (Shemot 3:16). Pakod pakadetei is G-d's introduction and code word for redemption."

A Call-Back: Before the Jews became slaves under Pharaoh, Joseph's last request contained a message to the future builders of the Tabernacle.

Rabbi Neal Gold on the use of פקד in Joseph's dying words:

"Slavery hasn’t yet subsumed the Israelites—but clearly, their status in Egypt has fallen. Joseph, at the end of his life, recognizes that it will take divine effort to extract them from Egypt and return them to their homeland. And so his children make an oath: when redemption comes, they will bring his bones with them and inter them in Canaan.

“I am about to die.
God will surely take notice of you [Heb.: פָּקֹ֧ד יִפְקֹ֣ד / pakod yifkod]
and bring you up from this land . . . .”

So Joseph made the children of Israel swear, saying,
“When God has taken notice of you [פָּקֹ֨ד יִפְקֹ֤ד / pakod yifkod]
you shall carry my bones from here.” (Gen. 50:24-25)

When Joseph doubles up the word, he gives this idea urgency and emphasis. He says pakod yifkod—God will surely remember you, languishing here in Egypt. And when God brings you home—don’t forget about my remains!

.. the word פקד / pakad is a crucial term in the Torah. While it can mean “to pay attention” or “to attend to,” it especially means “to know something or someone as an individual.” Therefore, there is special poignancy in Genesis 21, when we read, “God pakad Sarah” after so many childless years, and she conceived a son. The same word is used when God pakad Hannah (1 Samuel 2:21). Similarly, pekudim are all the specifications and accoutrements of the wilderness Mishkan (Ex. 38:21). To use the verb pakad means “to know someone or something,” not with hazy generalities, but with precision and unique detail. It is the way in which we want G-d to know us.

Joseph dies, as does his entire generation, and the Israelites’ status plunges further. Soon a new Pharaoh will rise to power who does not know about Joseph, and the process of enslavement begins.

A long time passes. And when Moshe emerges, God calls to him from the burning bush. And there, as God commissions Moses to confront Pharaoh, a remarkable thing happens. God seems to quote Joseph’s dying words:

“Go and assemble the elders of Israel and say to them:
HaShem, the God of your fathers, the God of Abraham, Isaac, and Jacob,
has appeared to me and said: ‘I have taken note of you [pakod pakadti]…” (Exodus 3:16)."

Ohr HaChayim: Shemot Rabba 51 (Midrash) explains the erection of the Mishkan was to atone for the Golden Calf. We are told in Chulin 5 that being guilty of idolatry is equal to violating all the commandments of the Torah.

When we consider the analogy of the Israelites being the bride (Malkuth; recipient of the Shekhinah/Divine Presence) of the Lord or King, HaShem, this portion can be viewed in the context of a redemption arc:

HaShem (the giver, Lord) has expressed a desire to bestow (unrestrained generosity, Chesed) upon the Israelites - his bride/recipient. The acts of giving (of numerous miracles, of favor and freedom from slavery, of gold and silver and the livestock of the Egyptians, etc.) are met with betrayal during the sin of the golden calf, at which point HaShem exercises severity, restraint (Gevurah) of the divine presence and retribution on the unfaithful ( Exodus 32:26–28).

Aside from the acute punishments for the golden calf incident, the path to redemption - repairing the relationship between the Israelites and HaShem - requires the faithful building of an appropriate dwelling place for HaShem among them. This dwelling place will be the Tabernacle of Testimony. Commenting on the phrase mishkan haedut (the tabernacle of testimony), Rashi notes that the mishkan is tangible testimony that G-d forgave the sins of the Jewish people.

Just as when we (heaven forbid) offend our spouse and then desire to get back into their good graces, a generic or self-serving gesture will not suffice; we must be sensitive to the needs of our loved one, and by way of our intimate knowledge of who they are, repair the relationship in a way that honors their deepest desires. Thus, every aspect of this dwelling place must be constructed to a standard of quality dictated by HaShem.

Chassidus teaches that tiferet (the divine characteristic of beauty) exists directly between the giver's desire to bestow (keter) and the recipient's desire to receive (malkuth). Beauty is the giver truly seeing the recipient - making eye contact, so to speak. Just as HaShem takes note of our circumstances (pekad - recalling what we've been through in precise detail) and provides us the appropriate gifts in each moment, our beautiful offering (in this case, the Tabernacle) can only be made when we are good listeners, attuned to the desires of the receiver.