25 Mar 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beloved to G-d. Even after G-d rescinded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 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.