Page 311 - 24107

Orchard of Delights Vayakhel # 24107-EYAL - 24107-EYAL | 10 - B | 18-01-28 | 12:12:04 | SR:-- | Black 24107-EYAL - 24107-EYAL |

#
downfall. Or in other words, Moses was seeking to understand why perspectives, from the very practical to the mystical, from the
God acquiesces to the existence of evil in the world. literal to the allegorical. PaRDeS allows us to delve ever deeper and
consistently expand upon the notion of what, according to the peshat,
In fact, this was not the first time Moses had seemingly challenged
God on this matter. Pharaoh’s harsh initial reaction to Moses’ request is merely an assembly of the people, but from the perspectives of derash
to “let my people go” apparently disappointed him, so he turned to and sod is an allusion to deep visions of the unity of the people.
God and exclaimed the following: “‘My Lord why have You done
evil to this people, why have You sent me? And from when I came to
Pharaoh to speak in Your Name he did evil to this people, but You
did not save Your people’” (Exodus 5:22-23). £The Tabernacle’s Thirteen MaterialsThe Tabernacle’s Thirteen MaterialsThe Tabernacle’s Thirteen Materials
££
As Rabbi Yitzchak Ginsburgh explains, Moses’ query is surprising
since God had already told him at the burning bush that Pharaoh
would not listen until He afflicted Egypt with plagues. Clearly, In Judaism, there is a legal and philosophical concept called chazakah,
Moses understood the overall theological paradigms at work: exile a term which itself comes from the Hebrew root word for “strong”:
and redemption, light coming out of darkness, the need to sometimes if an action is performed three times, a presumption of permanence,
descend in order to ascend, and the nature of Divine trials crafted consistency, and strength is created. Given the importance of learning
to bring out the best in human beings. So what then was he asking? according to the PaRDeS system and our having used this system in
Moses was actually asking the deepest existential question possible: the two previous sections, we will now employ PaRDeS a third time
Why did God, Who is all powerful and could create any form of reality to explain the number of different materials used in the Tabernacle’s
He wished, choose such paradigms incorporating exile, darkness, and construction. By repeating this model of learning again, we hope to
suffering for human development? Here too, the Slonimer Rebbe leave a permanent impression on the reader, so that this interpretive
notes that Moses was asking God why He had arranged reality to paradigm becomes his or her automatic way of analyzing and delving
include evil when He could have done otherwise. into the Torah text.

Part of God’s answer to Moses’ request to see His glory was soon According to Rashi and the straightforward peshat there were
in coming: “you will see My back, but My face may not be seen” thirteen types of materials employed in the Tabernacle’s construction.
(Exodus 33:18). This enigmatic statement informs Moses that human Among these materials were various metals (gold, silver, and copper), 24107-EYAL - 24107-EYAL | 10 - B | 18-01-28 | 12:12:04 | SR:-- | Magenta #24107-EYAL - 24107-EYAL | 10 - B | 18-01-28 | 12:12:04 | SR:-- | Yellow 24107-EYAL - 24107-EYAL | 10 - B | 18-01-28 | 12:12:04 | SR:-- | Black 24107-EYAL
beings, in the present state of reality, cannot entirely fathom the precious stones, wood (for the beams), textiles made from wool and
need for and ultimate purpose of evil in the world. Metaphorically, linen that were dyed different colors, animal skins, oil, and spices.
seeing God’s face would have meant fully understanding how and These materials were listed once in the portion of Terumah and are
why the world operates as it does. This revelation, God tells Moses, enumerated in Vayakhel again.
will only be available in the future.
Both the Torah and the Kabbalah treat thirteen as a highly
Support for Rabbi Ginsburgh and the Slonimer Rebbe’s symbolic number; thus the level of remez naturally alludes to other
interpretation of Moses question may be derived from another instances of the number thirteen. Perhaps the most important allusion
question Moses asks God a bit earlier: “And now if I have indeed is to the Thirteen Principles of Compassion revealed to Moses by God
found favor in Your eyes – make Your ways known to me” (Exodus after the sin of the Golden Calf. In the previous section, we explained
33:13). The Talmud interprets Moses’ request as a bid to comprehend that the Tabernacle itself is a partial rectification for the Golden Calf;
why sometimes the evil prosper and the righteous suffer. Ultimately,

298 311