Pikudei: repetition or reification

Tv host: "Welcome back to wandering the desert. And building a tabernacle in which to worship God!"

Audience member: "What, I can't hear you!!"

Tv host: raises voice "I said, WELCOME BACK TO..."

Sometimes we repeat ourselves. In fact, this happens often that we are asked to repeat an argument or a statement because someone else didn't hear or understand. This second time we speak more clearly, try to reiterate the point within a better framework. Whatever the reason, we speak twice.

However, the Torah rarely demonstrates redundancy. Words are chosen carefully and not wasted. Each word, each letter even, has a purpose and any additional letters would be excessive. Our Mitzvot are present in the Torah, irregardless of how fleeting their mention might be. That indeed is the purpose of the Mishna and Gemara; to explain and expand.

What then, do we make of repetition? Parshat pikudei, the last parsha in the book Shemot, is a reiteration of the past few parshiot, in particular Trumah and tetzvah. We are faced with a present tense retelling of story of building the Mishkan. The description is again detailed and the various jewels and colors necessary for the construction are specific to the end.

Noticing this redundancy in passing, I mentioned it at my weekly Torah study. As it turns out, Chabad rabbis also had a question about this. Their explanation centers around  Moses's commune with God. Rabbi schneerson argues that Moses's soul is already elevated to another level, the level of the heavens, so he can commune with God. Yet the people are not, so they must receive the instructions again, this time from Moses.

When I consider this issue, I see the idea in a slightly different light. First, it is possible that this is a demonstration of multiple authorship. The redundancy in Torah, with slight differences often regales the reader with the form knowledge that a descrepency between sources may have occurred.

Another explanation centers around God. God is this central character in the Torah and we do not take lightly the words which God utters. Therefore, it should come as no surprise that we reveer the actions God intends us to take. Following that line of logic, a repetition of the instructions of building the Mishkan is reasonable, even logical. How can we possibly imagine constructing the resting place of the holy God in any manner less than perfect?

Third and last, the whole book of Shemot, exodus, tells the story of the exodus from Egypt. The sensibility of ending this chapter of the saga with a description of how the Hebrews built the tabernacle is not only reasonable, but marvelous. Only a short time before, they were slaves in Egypt and now they are building a tabernacle of precious jewels and metals. This is definitely a demonstration of God's power and ability.

Whatever the reasons are for repetition in the Torah and in particular in this parsha, we may never know. In fact, we may not need no know. What we can know is that there is  God and God's dwelling place, which we do respect.

Also, we have officially finished the book of Shemot, which means next week we move onto a whole different method of communication and passing on knowledge: vayikra, Leviticus (the laws!!!)

Shabbat shalom!'