A Thought on Parshas Pekudei

"...va'yivarech osam Moshe..." "...and Moshe blessed them..." (39:42) ibn Shu'aib explores deeper meanings and messages related to the construction of the Mishkan. He notes our sages midrashic derivation of how Moshe instituted a special prayer as the Mishkan became operational. We know this is Psalm 91, which we recite on Shabbos, Yom Tov, and generally after Shabbos. ibn Shu'aib explains the psalm and how it reflects the nature of the Mishkan HaShem. Moshe's prayer begins with the closing words of Psalm 90, with the request "vi'y'hi noam HaShem aleinu." Whereas this is usually translated as "May the pleasantness of G-d be upon us", ibn Shu'aib teaches that "noam" is not a common noun but instead is a proper noun, a synonym for the Shechina, the Divine Presence on earth. He supports this with the clause in Tehillim 27:4 "la'chazos b'Noam HaShem" which means to behold (chazon) or apprehend a sense of something, in this case, a sense of the Divine. So the verse should be recited as "vi'y'hi Noam-HaShem." It is a prayer pleading that we be connected to the Shechina in our lifetimes. The Shechina is the Noam-HaShem. He then cites a midrash which exposes three references by Moshe in the psalm to three Mikdashos, three worldly abodes of the Shechina. Moshe first prayed that the Mishkan be the place where the Shechina dwelled - HaMishkan l'hashkin Shechinaso. This is what "vi'y'hi Noam" refers to. When Moshe then says "u'ma'aseh yadeinu kon'ana aleinu" - may He establish the work of our hands over us - this is a reference to the First Bais HaMikdash. The words which follow are "u'ma'aseh yadeinu kon'aneihu" - and may our handiwork be actualized - and these words refer to the Second Bais HaMikdash. Moshe prays for the Mishkan which he has constructed, he prays for the Mikdash which will be constructed in the days of Solomon, and he prays for the Mikdash which will be rebuilt when the nation returns from the Persian exile. The rest of the prayer, which is the content of psalm 91, begins with "yosheiv ba'sai'ser" - whoever dwells in the shelter of the One Above - and is a supplication about the Third Mikdash yet to come. Whereas the word Mishkan usually refers to the term Shechina i.e. Shechina is that which dwells and Mishkan is where It dwells, ibn Shu'aib points out that the word can also mean a "collateral" or a pledge as in "mashkon." A mashkon is an object taken for safekeeping by a creditor to assure that a debtor will make good on repaying whatever he borrowed. We forfeited the prior "Mishkans" owing to our misdeeds and iniquities. However, we did not lose them completely. Rather, they were removed by HaShem who preserved them as a "mashkon." The Third Bais HaMikdash will never be removed or taken back because it will be given to us only when all of our sins have been atoned for and forgiven. When we will be free of the stains of past errors, the Shechnia will never leave us.The Noam-HaShem will stay with us forever. We have completed the writings of ibn Shu'aib on Sefer Shemos. May HaShem give us the merit and excitement to continue studying his Torah as we begin Sefer VaYikra. I hope to send my forthcoming Parsha Thought from Australia, where I am travel this week iyH. Good Shabbos. D Fox