פרשת ויקהל – פקודי

Chazal teach us in this week’s Parsha that the Mishkan which the Jews constructed in the desert was destined to endure forever.  Furthermore, Chazal teach us that this Mishkan was so holy that it could not even be captured by the enemies, but was rather buried and hidden from society.  There is a famous Seforno on a verse in Parshas Pikude who explains why this is true.  The verse says, “אלה פקודי המשכן, משכן העדות, אשר פקד ע”פ משה… ביד איתמר בן אהרון הכהן… ובצלאל בן אורי…” – “These are the statutes of the Mishkan, which had the testimony (the tablets), which Moshe instructed to Itamar the son of Aharon the Cohen”.   The Seforno explains that there are four indications from this verse which explain the indestructibility of the Mishkan.  Firstly, we see that the Mishkan contained the two tablets of the Ten Commandments in it.  Secondly, Moshe was the chief administrator in the construction of the Mishkan as the verse indicates.  Thirdly, Itamar, the holy Cohen, was the chief overseer of all operations during the construction.  And finally, Betzalel, a completely righteous man, was the chief architect for the entire edifice.  We see from the holy words of the Seforno, that because the preparation for the Mishkan was done in such a holy fashion, this was the key to its indestructibility for all future generations. 

On the other hand, the first and second temples, which did not possess the same level of preparation, were both destroyed by the heathens of the time.  Although it is certainly true that the Holy temples possessed enormous levels of holiness, and indeed, all the sacrifices and service to God were performed in these consecrated places just as it was performed in the Mishkan, nonetheless, because they lacked the tedious preparation which the Mishkan had, they were susceptible, (and indeed fell) to future destruction. 

Let us examine the extent of preparation which the Mishkan demanded to achieve its impervious status.  We find that Yaakov Avinu himself, who was the choicest of the forefathers, was responsible for the Mishkan’s inception.  How do we know that Yaakov was the choicest?  R’ Tzadok Hacohen explains that Yaakov came after two generations of fully righteous parents, i.e. Avraham and Yitzchak.  The verse says about somebody in this position – חוט המשולש, לא במהרה ינתק – “The triangular string (the third generation of Tzadikim), will not be undone so easily”.  Secondly, each of the other forefathers begot a son who was wicked, (i.e. Ishmael and Eisav), whereas each of Yaakov’s twelve sons were righteous.  Now the Midrash Tanchuma (9) says that they were able to procure the wood for the Mishkan from cedar trees which Yaakov planted specifically for this purpose!  This is the extent of preparation which was required for the Mishkan.

Truthfully, this aspect of preparation is the primary determinant for the success of all Mitzvos.  For example, the holiday of Pesach which is rapidly approaching us requires both physical preparation and spiritual preparation.  Physically, one is required to remove all leavened product from one’s house, a formidable task as any housewife can tell you.  The production of Matzah is not an easy task, as I’m sure R’ Gold can tell you, taking months to conclude, whereas the eating of the Matzah is done in under three minutes.  Spiritually, we know that one is required to begin studying the laws of Passover 30 days in advance whereas the entire holiday itself is a mere seven days.  How do we explain the enormous importance which the Torah seems to place on “preparation”?

Although the act of the Mitzvah itself is quite important, it is often an abrupt act, not really requiring much activity and not usually very revealing of how much effort went into that Mitzvah, whereas the amount of preparation which one puts into a Mitzvah is undeniable.  The preparations that one does for a Mitzvah, both physically, and even more so, in one’s heart by working on his כוונה , are a much more accurate indication of one’s relationship to his Creator than the performance of the Mitzvos themselves.  Perhaps this can be compared to a fighter pilot, who spends thousands of hours in preparation and simulations for the one time he might be in a situation which requires evasive action.  All of his preparations are to make his response so reflexive that there is no room for error since lives are at stake.  If one views his relationship with God with the same level of dedication, he will surely take the time to put the necessary preparation into that service.

Similarly we find by R’ Akiva that as they were combing off his skin with combs of steel, he did not utter a sound until it came time to recite the daily Shema at which point he did so calmly.  His Talmidim, who were present at the time, asked him how it was that he had the presence of mind to serve God even at such a time.  He responded by saying that it was not now that he developed the ability to respond the way he did, but rather he was preparing for this moment for his entire life, and only based on those extensive preparations was he able to muster the strength of character to react the way he did!
Practically speaking, how can one work to improve his level of preparation vis-à-vis the כוונה that he has during his daily Mitzvos?  Firstly, a person must have in mind prior to the Mitzvah that fact that he is doing the will of God by performing this Mitzvah and not merely by habit.  Secondly, a person should prepare himself by contemplating how lucky he is to be able to perform a Mitzvah and feeling great joy in his heart at this opportunity.  These are perhaps some practical way of preparing oneself to perform the Mitzvos.

The Zohar explains this concept slightly differently.  The Zohar says that although a Mitzvah done without preparation is still a Mitzvah, it lacks the clothing for the Nefesh which preparation would have provided.  Perhaps this esoteric Zohar means to say that a Mitzvah done with preparation, has a much deeper effect on the doer, thereby providing a “garb” for his soul, whereas one done without the requisite grounding leaves his soul “naked” and unaffected. 

Perhaps we could conclude with the holy words of the Kotzker.  The verse in Psalms (89) says, “Who in Heaven can properly arrange for you God?”  The Kotzker explains that this is referring the Angels in heaven who cannot properly praise God.  He explained that although the angels certainly serve God in a way which is far superior to our service, specifically because of their perfection, they lack the ability to enhance their service in any way and the need to prepare for the service of God.  This need for preparation is unique to humans, and indeed, is the sole factor which makes our service much more “desirable” to God, so to speak, then the angels’ service.  This is why the verse says, “Who in heaven can prepare for You”?  – Implying that on earth, we can!

May God help us to prepare ourselves to the point where we can serve Him with perfection!