- What’s the relationship between beauty in the material world and the beauty of the spiritual world? When you are in a place of beauty, how is it easier to get in touch with the Divine, or doesn’t it matter?
- What about the beautification of the body — does it help to be dressed beautifully to get in touch with “soulful” work? Why or why not? Why do priests or religious officiants in many religions wear beautiful clothing or vestments?
- Why do you think the Torah makes such a big deal about how the Tent of Meeting looks? Why does it repeat all of the descriptions multiple times?
This week we have the pleasure of reading a double portion of Torah — the last two sections of the book of Exodus/Sh’mot! About half has been dedicated to the detailed descriptions of how the Tent of Meeting, aka The Tabernacle, aka God’s Dwelling Place, is to be constructed. The G-dcast storyteller for Pekudei, the second portion read this week, tells us that this is mostly a repetition of what we already read earlier in the book of Exodus, and compares this to the attention you give to your first apartment, when you are newly in love and moving in together with your lover or spouse. He notes that the special relationship between the children of Israel and the God of Israel is like a marriage, one of the metaphors used by the early rabbis of the Talmud to describe the Israelites and God.
What do you think of comparing the relationship of a nation to its God, using such a human metaphor? How does this comparison work for you?The earlier parasha read this shabbat, Vayakhel, takes its name from the Hebrew word meaning “and he assembled” or gathered together. In this case, the “he” is God; we read that God gathered the whole people to tell them a few more things, like reminding them exactly what materials to use in building this Dwelling Place.
The G-dcast storyteller for Vayakhel sings a lovely tune about what each wise woman and wise man is to bring to construct God’s home. The way God instructs them is also lovely; in Exodus chapter 35 verse 5 we read: “take from among you gifts to the Lord; everyone whose heart so moves him shall bring them — gifts for the Lord…” It almost seems to be saying: I only want donations of materials that are brought with a full heart, willingly, and in joy. What a great way to ask for a donation!
Later in the same chapter, verse 29, we read the results of this request: “Thus, the Israelites, all the men and women whose hearts moved them to bring anything for the work that the Lord, through Moses, had commanded to be done, brought it as a freewill offering to the Lord.” It turns out that this “fundraising drive” was so utterly successful — with everyone bringing their gold and silver and jewelry — that the artisans in charge of the construction finally had to tell Moshe/Moses that no more gifts were needed, they had plenty of materials to work with (chapter 36 verses 4-7). When have you ever heard of a building project so amply endowed with gifts that the fundraisers called a halt to the voluntary contributions?!
One verse in Vayakhel has a special midrash/story attached, expanding upon the verse. Everything to be used in the Tent of Meeting is described in minute detail, from the curtains, to the loops that hold the curtains up, to the sculptural aspects of the golden lampstands. In chapter 38 verse 8 we find out that the special copper washing basin (laver) is to be built “from the mirrors of the women who served at the entrance of the Tent of Meeting.” Huh? The women have mirrors? They remembered to pack mirrors when they were leaving Egypt? OK, I guess we also need to suspend disbelief when reading about the lapis lazuli and dolphin skins, but let’s focus for a minute on these mirrors that are to be melted down to form the copper washing basins and stand.
First, we learn from Robert Alter that mirrors in the ancient world were made of polished bronze rather than glass, and were considered a luxury item in Egypt. He also reminds us that some of the medieval rabbis commented on this verse with the observation that here, the very objects that were used for the purposes of vanity are dedicated to the furnishing of the sacred worship place.
Now to the midrash from Tanhuma Pekudei:
When Israel was in harsh labor in Egypt, Pharaoh decreed against them that they should not sleep at home nor have relations with their wives. Said Rabbi Shimeon bar Chalafta, What did the daughters of Israel do? They would go down to draw water from the river and God would prepare for them little fish in their buckets, and they would sell some of them, and cook some of them, and buy wine with the proceeds, and go to the field and feed their husbands… And when they had eaten and drunk, the women would take the mirrors and look into them with their husbands, and she would say, “I am more comely than you,” and he would say, ‘I am more comely than you.” And as a result, they would accustom themselves to desire, and they were fruitful and multiplied, and God took note of them immediately‚Ä¶.. In the merit of those mirrors which they showed their husbands to accustom them to desire, from the midst of the harsh labor, they raised up all the hosts, as it is said, “All the hosts of God went out of the land of Egypt” (Ex. 12:41) and it is said, “God brought the children of Israel out of the land of Egypt in their hosts” (Ex. 12:51).
The Israelite women used these mirrors both when they adorned themselves and when they were enticing their husbands to engage in intimate relations, but they didn’t hesitate to bring these mirrors as their contribution for furnishing the Tabernacle. Moshe wanted to reject them since he thought they were associated with vanity and things unholy. But God said to Moshe, “Accept these mirrors — they are dearer to Me than all the other contributions, because of the way the women used them when they were in Egypt. When their husbands were ready to give up eating, drinking, and having sex (because of the crushing labor), the wives would bring them food and drink and induce them to eat; then they would use the mirrors playfully, to awaken their husbands’ desires.” This resulted in many pregnancies and the perpetuation of the Israelite nation. The life-force was with the women — maybe that’s why God saw the greatness of those mirrors. They were used to induce love, sex, and appreciation between husbands and wives. And as a result, God wanted those mirrors to be somehow built into the Sanctuary where God planned to dwell among the Children of Israel.
For more on this midrash, see Rabbi Lauren Eichler Berkun’s commentary.