In the book of Exodus, an intriguing pattern emerges across five Torah portions: Terumah (Exodus 25:1-27:19) and Tetzaveh (Exodus 27:20-30:10) contain God’s detailed instructions for building the Tabernacle (the Mishkan). These are followed by Ki Tisa (Exodus 30:11-34:35), which contains the devastating story of the Golden Calf. Then Vayakhel (Exodus 35:1-38:20) and Pekudei (Exodus 38:21-40:38) essentially repeat the content of the first two portions, recounting the actual construction—using almost identical language. This remarkable repetition, with the people’s greatest sin positioned between divine command and human implementation, has prompted various interpretations throughout the centuries.
Rabbi Aharon Lichtenstein offers a profound perspective on this repetition through a poignant parable. He describes a newly married couple who meticulously planned their perfect home before their wedding. During their honeymoon, however, the wife betrays her husband. Though devastated, the husband eventually forgives her after a friend intervenes. When they return to set up their home, all the furniture and fixtures arrive exactly as they had planned. But can these items truly be the same after what has transpired?
Similarly, according to the straightforward reading of scripture, God commanded the building of the Tabernacle following the covenant at Sinai. This sanctuary would fulfill the divine promise:
But before construction began, Israel committed the grievous sin of the Golden Calf. God threatened to destroy the people, saying to Moses:
But Moses interceded. After forgiveness was granted, the Israelites built the Tabernacle according to the original specifications.
The nearly identical repetition of the text carries a powerful message: despite the people’s grave sin, the Tabernacle they built retained its original sanctity and purpose. The relationship between God and Israel, though tested, was restored.
The prophet’s words capture the essence of teshuva—repentance—which makes this restoration possible. The repetition in Exodus demonstrates that through genuine repentance, what was broken can be made whole again. The covenant wasn’t merely patched up; it was renewed in its entirety.
There is, however, a subtle difference between the two accounts. The first comes directly from God as a blueprint, while the second shows human hands transforming divine vision into reality. “See, the Lord has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; and He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship” (Exodus 35:30-31). This transition from heavenly ideal to earthly implementation mirrors our own spiritual journeys—taking divine instruction and making it manifest in our lives.
Perhaps most remarkably, this implementation occurs after a catastrophic breach of trust. The very same hands that fashioned the Golden Calf now construct the Holy Ark. The power of teshuva transforms them from instruments of idolatry to vessels of divine service.
The repetition in Exodus isn’t redundant—it’s redemptive. It showcases God’s willingness to dwell among an imperfect people, to renew a covenant even after it has been violated. It demonstrates that the divine presence can reside in a sanctuary built by hands that once crafted an idol.
This is perhaps the most profound message of the Tabernacle narrative—that God’s forgiveness is complete, that His desire to dwell among us transcends our failings. “And He said, ‘My Presence will go with you, and I will give you rest'” (Exodus 33:14). The ark, the table, the menorah (menora) built after the Golden Calf were indeed the same as those originally commanded. Different hands, perhaps, but the same divine purpose.
In our own lives, we often wonder if relationships can truly be restored after betrayal, if trust can be rebuilt after being shattered. The Torah’s message is clear and hopeful: yes, through genuine repentance and forgiveness, what was broken can be made whole again.
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