Have you ever tried to assemble furniture without instructions? The process can be frustrating and the results disastrous. Now imagine building a dwelling place for the Divine Presence! In the Torah, God doesn’t just provide instructions once but twice—with remarkable detail and precision. The instructions for building the Tabernacle appear first in Torah portions of Terumah and Tetzaveh (Exodus 25:1-30:10), and then they’re repeated almost verbatim in the portions of Vayakhel and Pekudei (Exodus 35:1-40-38). This duplication is striking in a text known for its economy of words. Why would the Torah, which can express profound concepts in just a few words, spend so many chapters repeating the same architectural details?
The Torah dedicates four Torah portions to the Tabernacle: two describing God’s instructions to Moses, and two detailing how these instructions were carried out. This repetition raises an obvious question: Wouldn’t it have been sufficient for the Torah to simply state in one verse that “the Children of Israel constructed the Mishkan exactly as God had commanded Moses on Mount Sinai”? Why the need for such elaborate repetition?
Rabbi Menachem Leibtag offers a profound reason for the repetition. The construction of the Tabernacle served as what he calls a “tikkun” (spiritual repair) for the sin of the Golden Calf, which takes place in the Torah portion of Ki Tisa, between Terumah/Tetzaveh and Vayakhel/Pekudei.
After receiving the Ten Commandments at Mount Sinai, the people grew impatient waiting for Moses to return from the mountain and demanded that Aaron make them a god. The resulting Golden Calf represented their misguided attempt to create a physical representation of the Divine. God’s anger was kindled, and the spiritual level they had achieved at Sinai was lost.
The collective building of the Tabernacle following the sin of the Golden Calf provided an opportunity for redemption. Instead of creating their own unauthorized symbol of God’s presence, they now meticulously followed God’s precise instructions. This is emphasized by the phrase “as God commanded Moses,” which appears over twenty times throughout Vayakhel/Pekudei.
The culmination of this spiritual rehabilitation is beautifully described in the final verses of Exodus:
This moment marks the restoration of what was lost after the Golden Calf incident. The Divine Presence (Shechina) that had withdrawn from the camp now returns to dwell among the people, signifying the completion of their redemption process.
As Rabbi Leibtag notes, this also aligns with Nachmanides’ understanding of the overall theme of the Book of Exodus—the journey from physical redemption from Egypt to spiritual redemption through God’s dwelling among the people.
Rabbi Leibtag extends this concept even further, suggesting that the Tabernacle serves as a spiritual repair not only for the Golden Calf but also for the original sin in the Garden of Eden. He notes that cherubim appear in only two contexts in the Torah: guarding the path to the Tree of Life in Eden, and protecting the Ark of the Covenant in the Tabernacle.
This parallel suggests that the Tabernacle represents a space similar to Eden, where humans can again draw close to God. The Torah (symbolized by the tablets in the Ark) becomes the new Tree of Life, as expressed in Proverbs: “It is a tree of life to those who grasp it” (3:18).
The repetition of the Tabernacle narrative teaches us something profound about our relationship with the Divine. God desires to dwell among us, but this requires both Divine instruction and human participation. Just as the Israelites needed to meticulously follow God’s blueprint to create a space for His presence, we too must align our actions with Divine will to create sacred space in our lives.
In our world of instant gratification and quick fixes, the Torah’s repetition reminds us that some things are worth doing slowly, deliberately, and exactly according to instructions. Spiritual growth isn’t achieved through shortcuts or improvisations but through careful attention to detail and faithful execution.
Whether we’re building physical spaces for worship, creating homes filled with holiness, or constructing our own character, the lesson remains the same: when we follow the Divine blueprint with precision and devotion, we create space for God’s presence to dwell among us. And perhaps that is worth repeating.
The lessons of the Tabernacle resonate powerfully today as the World Zionist Congress elections (March 10-May 4, 2025) unfold. Just as the Israelites in the wilderness collectively contributed their resources, skills, and commitment to build a dwelling place for the Divine Presence, Jewish Americans today have the opportunity to participate in the ongoing construction of modern Israel. The allocation of nearly $1 billion annually to support Israel and global Jewish communities mirrors the ancient collection of materials for the Tabernacle. In our post-October 7th world, each vote represents a contribution to the sacred work of building and sustaining the Jewish homeland. Like the precise instructions for the Tabernacle, your voice in these elections helps shape the blueprint for Israel’s future, ensuring that the divine promise of return to the Biblical homeland continues to be fulfilled in our generation. Click here to Vote Slate # 7 Israel365 Action
MAKE YOUR VOICE HEARD: The World Zionist Congress Elections (March 10-May 4, 2025)
The World Zionist Congress determines how nearly $1 billion is allocated annually to support Israel and global Jewish communities. In our post-October 7th world, Israel365 Action stands against a Palestinian state in Judea & Samaria and affirms the Jewish people’s right to their Biblical homeland. Eligible Jewish American voters (18+): Vote for Israel365 Action and help shape Israel’s future! Click here to Vote Slate # 7 Israel365 Action TODAY
