Moses assembles the Israelites and reiterates the commandment to observe Shabbat. Then, he conveys God’s instructions for the building of the Mishkan, or Tabernacle, God’s temporary earthly residence. The people donate fine materials generously, so much so that Moses has to instruct them to stop giving. A team of wise-hearted artists then builds the Mishkan and its furnishings, closely following the divine blueprint.

VayakhelShemot (exodus)
"“The people’s work of contributing sufficed for all the work that had to be done, and even to have a surplus.”"
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חֲמִשִּׁים לֻלָאֹת עָשָׂה בַּיְרִיעָה הָאֶחָת וַחֲמִשִּׁים לֻלָאֹת עָשָׂה בִּקְצֵה הַיְרִיעָה אֲשֶׁר בַּמַּחְבֶּרֶת הַשֵּׁנִית מַקְבִּילֹת הַלֻּלָאֹת אַחַת אֶל־אֶחָת׃
He made 50 loops on the one tapestry and 50 loops along the edge of the tapestry of the second set, each loop being exactly opposite its counterpart.
אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלֹשִׁים בָּאַמָּה וְאַרְבַּע אַמּוֹת רֹחַב הַיְרִיעָה הָאֶחָת מִדָּה אַחַת לְעַשְׁתֵּי עֶשְׂרֵה יְרִיעֹת׃
The length of each sheet was 30 cubits and the width of each sheet was four cubits, all 11 sheets being of the same size.
עֶשֶׂר אַמֹּת אֹרֶךְ הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה רֹחַב הַקֶּרֶשׁ הָאֶחָד׃
The length of each plank was 10 cubits, the width of each plank was one-and-a-half cubits, and the breadth of each plank was one cubit.
וְאַרְבָּעִים אַדְנֵי־כֶסֶף עָשָׂה תַּחַת עֶשְׂרִים הַקְּרָשִׁים שְׁנֵי אֲדָנִים תַּחַת־הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו וּשְׁנֵי אֲדָנִים תַּחַת־הַקֶּרֶשׁ הָאֶחָד לִשְׁתֵּי יְדֹתָיו׃
And he made 40 silver bases to place under the 20 planks, two bases under one plank, to accommodate its two tenons, and two bases under each following plank, to accommodate its two tenons.
וְהָיוּ תוֹאֲמִם מִלְּמַטָּה וְיַחְדָּו יִהְיוּ תַמִּים אֶל־רֹאשׁוֹ אֶל־הַטַּבַּעַת הָאֶחָת כֵּן עָשָׂה לִשְׁנֵיהֶם לִשְׁנֵי הַמִּקְצֹעֹת׃
All the planks were flush against each other at the bottom and flush against each other at the top, where every pair of adjoining planks was fitted together into a rectangular band. The two planks on the two corners he also made like this.
וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי צֶלַע־הַמִּשְׁכָּן הַשֵּׁנִית וַחֲמִשָּׁה בְרִיחִם לְקַרְשֵׁי הַמִּשְׁכָּן לַיַּרְכָתַיִם יָמָּה׃
and five crossbars for the planks of the other long side of the Tabernacle, and five crossbars for the planks at the back of the Tabernacle, to the west. He made four half-length crossbars and one full-length crossbar for each side. Two of the half-length crossbars traversed the walls at a height of seven-and-a-half cubits and the other two at a height of two-and-a-half cubits.
וַיַּעַשׂ אֶת־הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מׇשְׁזָר מַעֲשֵׂה חֹשֵׁב עָשָׂה אֹתָהּ כְּרֻבִים׃
Making the Curtain and the Screen
He made the partition Curtain woven out of threads composed of six strands each of turquoise, purple, and scarlet wool, and twined linen. He made it with a woven design of cherubim having the appearance of eagles on one side of the Curtain and lions on the other side.
וַיַּעַשׂ בְּצַלְאֵל אֶת־הָאָרֹן עֲצֵי שִׁטִּים אַמָּתַיִם וָחֵצִי אׇרְכּוֹ וְאַמָּה וָחֵצִי רׇחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃
Making the Ark
Betzalel made the Ark of acacia wood, two-and-a-half cubits long, one-and-a-half cubits wide, and one-and-a-half cubits high. Even though Betzalel used his exceptional talents to supervise and oversee the fashioning of all the Tabernacle’s components and furnishings, in the case of the Ark, he applied his talents to the actual work of fashioning it, as well. Therefore his name is mentioned here singly and explicitly – as if he had fashioned the Ark all by himself.
וַיִּהְיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם לְמַעְלָה סֹכְכִים בְּכַנְפֵיהֶם עַל־הַכַּפֹּרֶת וּפְנֵיהֶם אִישׁ אֶל־אָחִיו אֶל־הַכַּפֹּרֶת הָיוּ פְּנֵי הַכְּרֻבִים׃ {פ}
The cherubim had their wings spread aloft to the level of their heads, so that their wings shielded the Cover. They faced one another, the faces of the cherubim being inclined downward toward the Cover.
וַיַּעַשׂ אֶת־הַשֻּׁלְחָן עֲצֵי שִׁטִּים אַמָּתַיִם אׇרְכּוֹ וְאַמָּה רׇחְבּוֹ וְאַמָּה וָחֵצִי קֹמָתוֹ׃
Making the Table
He made the Table of acacia wood, two cubits long, one cubit wide, and one and a half cubits high.
וַיַּעַשׂ אֶת־הַכֵּלִים ׀ אֲשֶׁר עַל־הַשֻּׁלְחָן אֶת־קְעָרֹתָיו וְאֶת־כַּפֹּתָיו וְאֵת מְנַקִּיֹּתָיו וְאֶת־הַקְּשָׂוֺת אֲשֶׁר יֻסַּךְ בָּהֵן זָהָב טָהוֹר׃ {פ}
He made the utensils to go on the Table – its bread-forms, its spoons for the frankincense, its supporting frames for its shelving tubes, and its shelving tubes with which the bread would be covered – out of pure gold.
וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה ׀ קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃
Six branches extended diagonally from its two sides, three branches of the Candelabrum on one side of it and three branches of the Candelabrum on its other side.
שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בְּקָנֶה אֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃
There were three engraved goblets, as well as a sphere and a flower, on the upper three handbreadths of one branch, and three engraved goblets, as well as a sphere and a flower, on the upper three handbreadths of the next branch; the same applied to all six branches extending from the stem of the Candelabrum.
וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִמֶּנָּה׃
Besides these spheres, there was also one sphere situated on the stem below the uppermost two branches that extended from the stem, another sphere below the next two branches that extended from the stem, and a third sphere below the lowest two branches that extended from the stem. These three spheres thus served as base-points for all the six branches extending from the stem of the Candelabrum.
וַיַּעַשׂ אֶת־נֵרֹתֶיהָ שִׁבְעָה וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃
He made its seven lamps, its wick-tongs, and its ash pans of pure gold.
וּשְׁתֵּי טַבְּעֹת זָהָב עָשָׂה־לוֹ ׀ מִתַּחַת לְזֵרוֹ עַל שְׁתֵּי צַלְעֹתָיו עַל שְׁנֵי צִדָּיו לְבָתִּים לְבַדִּים לָשֵׂאת אֹתוֹ בָּהֶם׃
He made two sets of gold rings for it below its rim, on each of the two corners of its two opposite sides, to serve as holders for the poles with which it would be carried.
וַיַּעַשׂ אֶת־כׇּל־כְּלֵי הַמִּזְבֵּחַ אֶת־הַסִּירֹת וְאֶת־הַיָּעִים וְאֶת־הַמִּזְרָקֹת אֶת־הַמִּזְלָגֹת וְאֶת־הַמַּחְתֹּת כׇּל־כֵּלָיו עָשָׂה נְחֹשֶׁת׃
He made all the Altar’s implements – the pots, scoops, basins, flesh-hooks, and fire pans; he made all its implements out of copper.
וַיַּעַשׂ אֶת־הַבַּדִּים עֲצֵי שִׁטִּים וַיְצַף אֹתָם נְחֹשֶׁת׃
He made the poles of acacia wood and overlaid them with copper.
וַיָּבֵא אֶת־הַבַּדִּים בַּטַּבָּעֹת עַל צַלְעֹת הַמִּזְבֵּחַ לָשֵׂאת אֹתוֹ בָּהֶם נְבוּב לֻחֹת עָשָׂה אֹתוֹ׃ {ס}
He inserted the poles through the rings on the sides of the Altar, so that it could be carried with them. He made the Altar a hollow structure, of panels.
וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ פֶּתַח אֹהֶל מוֹעֵד׃ {ס}
Making the Laver
He made the copper Laver and its copper base out of the mirrors of the legions of women who congregated in the Courtyard, outside the entrance to the Tent of Meeting, to donate their mirrors. God instructed Moses to use this copper to make the Laver. Since the women had used these mirrors to promote marital harmony, it was fitting to use them to make the Laver, for a suspected adulteress drinks water taken from the Laver as part of the rite used to demonstrate her innocence and thereby restore marital harmony between her and her husband.
וְלִפְאַת צָפוֹן מֵאָה בָאַמָּה עַמּוּדֵיהֶם עֶשְׂרִים וְאַדְנֵיהֶם עֶשְׂרִים נְחֹשֶׁת וָוֵי הָעַמּוּדִים וַחֲשֻׁקֵיהֶם כָּסֶף׃
On the north side, the nettings were also 100 cubits long, with their 20 pillars and their 20 copper bases. The hooks of the pillars and their bands were made of silver.
וְהָאֲדָנִים לָעַמֻּדִים נְחֹשֶׁת וָוֵי הָעַמּוּדִים וַחֲשׁוּקֵיהֶם כֶּסֶף וְצִפּוּי רָאשֵׁיהֶם כָּסֶף וְהֵם מְחֻשָּׁקִים כֶּסֶף כֹּל עַמֻּדֵי הֶחָצֵר׃
The bases for the pillars were made of copper; the hooks of the pillars and their bands were made of silver, and their tops were overlaid with silver. All the pillars of the Courtyard were banded with silver.
Last week, we read about the Golden Calf, perhaps the most grievous sin in our nation’s history. This week’s parsha begins with a dramatic question that, more dramatically still, is never asked out loud: How do you bounce back from catastrophe? How can we rebound from such a collective disaster?
The parsha’s very first verse gives us a good idea of what’s to come. “Moses,” it reads, “called the whole community of the children of Israel to assemble, and he said to them: ‘These are the things that the Lord commanded to make.’”
The theme of this week’s parsha, in other words, is congregation and community, and the ways in which we can—and must—come together to survive and thrive.
But our coming together, the parsha teaches us, is different than everyone else’s. Other societies are formed primarily for the sake of individual protection and convenience; they’re social contracts designed first and foremost to guarantee that their members could thrive alone as individuals. Jews think differently—our society is predicated on our ability to pull off this moment of vayakhel, of congregating as one.
This, the 16th century Greek Rabbi Shlomo Halevi Alkabetz taught us, is why every Jew is only commanded to bring half a shekel towards building the Mishkan, God’s temporary dwelling on earth, and not a whole shekel. Because every Jew alone is only half a person, made complete only when holding hands and standing shoulder to shoulder with other Jews.
The idea of this week’s parsha, Rabbi Abraham Isaac Kook explained, is to show us the power of drawing closer to our fellow Jews, which, in turn, brings us closer to God.
How, precisely, do we go about doing that? The parsha explores a fascinating idea: through art.
Art, the parsha teaches us, isn’t an afterthought; it’s a major vehicle for uncovering our deepest spiritual connections, yearnings, and insights, the way we learn to see the truth and beauty of God’s creation. This is why the artisans building the Mishkan had to be “wise-hearted”—theirs was a spiritual task, a task of enchanting the world.
Rav Kook understood this well. “When I lived in London,” he recalled, “I used to visit the National Gallery, and my favourite pictures were those of Rembrandt. I really think that Rembrandt was a tzaddik. Do you know that when I first saw Rembrandt’s works, they reminded me of the rabbinic statement about the creation of light? We are told that when God created light [on the first day of Creation, as opposed to the natural light of the sun on the fourth day], it was so strong and pellucid that one could see from one end of the world to the other, but God was afraid that the wicked might abuse it. What did He do? He reserved that light for the righteous in the World to Come. But now and then there are great men who are blessed and privileged to see it. I think that Rembrandt was one of them, and the light in his pictures is the very light that God created on Genesis day.”
Our only conduit to the sort of transcendence that only HaShem is capable of in creation is to create something of our own, or to admire the beauty that we can see and comprehend, which elevates our hearts and our souls.


Each week, Israeli journalist and Torah scholar Sivan Rahav-Meir and Tablet’s Liel Leibovitz discuss the week’s parsha, giving practical advice from our holiest book.