Exodus 35

Hook

Imagine a people, fresh from liberation, having stood at the precipice of revelation, only to fall into profound idolatry. Their very covenant with the Divine shattered, their unity fractured. Yet, in the aftermath of this spiritual catastrophe, they are called not to despair, but to build—to construct a sacred space that will once again house the Divine Presence among them. This isn't just a story of bricks and mortar, but of profound reconciliation, renewed purpose, and the extraordinary power of collective will.

This ancient narrative from Exodus 35 speaks to a hope and a dilemma that resonates deeply with the modern Zionist project and the State of Israel. How do a people, having endured immense trauma and dispersion, gather themselves, their diverse talents, and their often-conflicting visions, to build a shared home? How do they maintain a sense of sacred purpose and collective responsibility in the face of ongoing internal divisions and external pressures? The story of the Mishkan (Tabernacle) teaches us that even after profound breakdown, the path to rebuilding is paved with inclusive invitation, voluntary contribution, and a shared commitment to create a space where the sacred can dwell within the everyday. It's a reminder that the strength of a nation lies not just in its ideals, but in the active, diverse participation of all its members, united by a vision, even when that vision is complex and contested.

Text Snapshot

Moses then convoked the whole Israelite community and said to them: These are the things that יהוה has commanded you to do: On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה... Moses said further to the whole community of Israelites: This is what יהוה has commanded: Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them... And let all among you who are skilled come and make all that יהוה has commanded... So the whole community of the Israelites left Moses’ presence. And everyone who excelled in ability and everyone whose spirit was moved came, bringing to יהוה an offering for the work of the Tent of Meeting and for all its service and for the sacral vestments.

Context

Date

This assembly of the entire Israelite community, and the subsequent command to build the Tabernacle, occurs after the devastating sin of the Golden Calf and after Moses's second ascent to Mount Sinai, where he secured God's forgiveness and a renewed covenant. The Kli Yakar, a 16th-century commentator, places this specific convocation on the day after Yom Kippur, emphasizing that it was a moment of profound reconciliation and unity. This timing is critical: the building of the Tabernacle is not a prophylactic measure before sin, but a restorative act after repentance, signaling God's return to dwell among a people who have demonstrated their renewed commitment.

Actor

The central figure is Moses, but the true actor is the "whole Israelite community" — men, women, and children, as Ramban elaborates. Moses acts as the divine messenger, but the actual building is a collective enterprise. This highlights the concept of Am Yisrael (the People of Israel) as a unified entity, where every individual, regardless of status or skill, is invited and expected to contribute to the national, sacred project. It underscores that leadership's role is not just to command, but to inspire and facilitate the collective spirit.

Aim

The primary aim is to construct the Mishkan, a portable sanctuary, as a dwelling place for God's Presence among the Israelites. This is a profound act of covenant renewal and a tangible symbol of God's forgiveness and continued relationship with His people. The instructions combine divine command with human agency: "Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them." The project is fueled by freewill offerings and executed by individuals exercising their diverse, divinely-endowed skills, all framed by the foundational law of the Sabbath, underscoring that even sacred work must respect divine boundaries. This aims to re-establish a sacred center and shared purpose for a people recently fractured.

Two Readings

The Sacred Project: Reaffirming Covenant and Divine Presence

This reading of Exodus 35 emphasizes the profound spiritual imperative behind building the Mishkan. The convocation isn't merely a logistical meeting; it's a profound moment of spiritual re-engagement after the catastrophe of the Golden Calf. The Ramban, an influential medieval commentator, highlights this, stating that after God's reconciliation with Israel, "He thereby returned to His previous relationship with them, and to the love of their 'wedding,' and it was obvious that His Presence would be in their midst." The Tabernacle, therefore, is not just a structure, but a physical manifestation of a renewed covenant, a space where the sacred can dwell among the profane, bridging the gap between the divine and human.

The very first command Moses reiterates is the Sabbath. As Ramban explains, placing the Sabbath law before the instructions for the Tabernacle signifies that even the holiest of human endeavors – building a dwelling for God – does not supersede divine law. It sets the sacred boundary within which all human action must operate. This underscores that the Mishkan project is fundamentally a religious one, bound by divine commandment and aimed at restoring a spiritual connection. The gifts are not just contributions; they are "gifts to יהוה," elevation offerings that symbolize a people's devotion and longing for God's presence. The text emphasizes that those who contribute are those "whose heart is so moved," suggesting an inner spiritual impetus rather than mere obligation. Bezalel and Oholiab, the chief artisans, are "endowed with a divine spirit of skill, ability, and knowledge," signifying that even craftsmanship is elevated to a sacred act when dedicated to God's service.

Connecting to Zionism and Modern Israel: This reading resonates with the Zionist vision of Israel as more than just a secular state; it is the physical manifestation of a spiritual return, the "ingathering of exiles" as a prophetic fulfillment. It speaks to the deep covenantal ties that bind the Jewish people to the Land of Israel and to God. For many, modern Israel is a sacred project, a continuation of the biblical narrative, a place where Jewish destiny and divine purpose are intertwined. This perspective emphasizes Israel's unique identity as a Jewish state, rooted in ancient texts, traditions, and a shared spiritual heritage. It fuels the desire for Israel to reflect its sacred calling through its laws, its culture, and its aspirations, often leading to impassioned debates about the role of Jewish law, religious pluralism, and the very definition of a "Jewish and democratic state."

The People's Project: Empowering Diverse Contributions and Shared Responsibility

Beyond the sacred, Exodus 35 vividly portrays a monumental act of communal collaboration and civic responsibility. Moses gathers the "whole Israelite community," not just the leaders or the pious, emphasizing that this project is for and by everyone. The text is meticulous in listing the vast array of materials and skills required: gold, silver, copper, skilled spinning, weaving, carving, designing, setting stones. It explicitly mentions "men and women, all whose hearts moved them," and "all the skilled women spun with their own hands," highlighting the inclusive nature of the endeavor and the valuing of diverse talents, regardless of gender or social standing. The Kli Yakar, in his commentary, suggests that Moses convened the people after Yom Kippur not only for spiritual reconciliation but also to resolve any financial disputes before the call for donations. "Let all the people come to their place in peace, and let each one know what is his and what is not his... so that the Mishkan, the great and holy house, should not be built from robbery." This emphasizes the importance of internal harmony, social justice, and clear civic order as prerequisites for a successful national project. The contributions are "from among you," implying ownership and personal investment.

This reading highlights the power of voluntary participation and the mobilization of human resources. It's a testament to the idea that a collective vision, however grand, must be grounded in the practical contributions of its people. The Mishkan is built by the hands and hearts of the Israelites, showcasing their ingenuity, their generosity, and their collective capacity for sustained effort. It's a project of nation-building from the ground up, where every skill, every resource, and every individual's spirit of contribution is valued and essential.

Connecting to Zionism and Modern Israel: This perspective resonates with the practical, pioneering spirit of Zionism – the building of a modern nation-state from barren land, bringing together disparate communities from around the world. It celebrates the diverse talents, ingenuity, and sheer hard work of generations of Israelis who have built cities, developed technology, cultivated the desert, and established democratic institutions. It emphasizes the civic project of Israel: a vibrant democracy, a hub of innovation, a society built on shared responsibility and collective effort, where every citizen, regardless of religious observance or background, can contribute their unique skills to the common good. This reading grapples with the challenges of forging a cohesive national identity from a diverse population, ensuring equitable opportunities, and navigating the tensions between individual rights and collective obligations within a democratic framework. It emphasizes the need for a functioning, just society where internal conflicts are resolved peacefully, much like Kli Yakar's vision of Moses resolving disputes before the building began.

The tension between these two readings in modern Israel is palpable. Is Israel primarily a sacred, covenantal project, defined by its unique spiritual heritage and religious obligations? Or is it primarily a civic project, a modern nation-state like any other, striving for democratic ideals, technological advancement, and social justice? The richness of the Exodus 35 narrative lies in its insistence that both are true and deeply intertwined. The challenge for Israel, then, is to continuously weave these two threads together, ensuring that the covenantal vision inspires civic action, and that civic participation is rooted in a deep sense of shared peoplehood and responsibility, even amidst complexity and disagreement.

Civic Move

To engage with the profound lessons of Exodus 35 in the context of modern Zionism and Israel, let's propose a "Shared Tapestry Project" – a community-driven initiative aimed at fostering unity and understanding through tangible, collaborative creation.

Action: Inspired by the Mishkan builders, diverse groups within a community (e.g., Jewish and Arab citizens of Israel, or different streams of Judaism in the Diaspora) would come together to collectively design and build a public art installation or a functional community space (e.g., a mosaic mural for a shared community center, a peace garden, a public library annex).

How it Works:

1. Inclusive Call: Emulate Moses's convocation by explicitly inviting everyone – men, women, young, old, religious, secular, from various ethnic and social backgrounds – to contribute. The invitation would emphasize that all skills (artistic, logistical, organizational, storytelling) and all gifts (materials, time, ideas) are valued.
2. Heart-Moved Contributions: Encourage participants to bring forward ideas and resources "whose heart is so moved." This fosters genuine engagement and personal investment, moving beyond mere obligation to a sense of shared ownership and purpose.
3. Skill-Based Collaboration: Just as Bezalel and Oholiab were divinely endowed with skill, this project would identify and celebrate the diverse talents within the community. Workshops would be held where individuals can share and develop skills, working side-by-side, breaking down social barriers through shared creative endeavor.
4. Dialogue and Resolution: Incorporating Kli Yakar's wisdom, dedicated "Sabbath-like" dialogue sessions would be integrated throughout the project. These would serve as safe spaces to discuss differing motivations for participation (e.g., civic responsibility, spiritual connection to the land, desire for social justice, artistic expression), to acknowledge historical tensions or grievances, and to collectively resolve any interpersonal or ideological "disputes" that arise, ensuring the project is built on a foundation of mutual respect and understanding rather than unresolved conflict.
5. Shared Sacred Space: The completed project would be dedicated as a symbol of shared aspirations and achievements, a "dwelling place" for the community's collective spirit, reflecting both its diverse contributions and its unifying purpose. It becomes a tangible reminder that even in complexity, a people can build beauty and meaning together.

This "Shared Tapestry Project" moves beyond abstract discussions to concrete collaboration, mirroring how the ancient Israelites, after crisis, channeled their diverse energies into building a shared, sacred future.

Takeaway

The ancient call to build the Mishkan in Exodus 35 offers a profound blueprint for the enduring project of peoplehood and nation-building, particularly relevant to modern Israel. It teaches us that true communal strength and the realization of a shared destiny require both a deep, covenantal sense of sacred purpose and the practical, voluntary, and diverse contributions of every individual. After crisis, a people is not called to forget, but to rebuild – to channel their collective grief and hope into a tangible, unifying endeavor.

The tension between Israel as a sacred, covenantal entity and Israel as a civic, democratic state is not a flaw, but a dynamic at the heart of its identity, mirroring the dual nature of the Mishkan as both a divine command and a human construction. The challenge, then, is not to choose between these two readings, but to continuously weave them together. To foster a society where spiritual aspirations inspire civic responsibility, and where civic participation is rooted in a profound sense of shared peoplehood and mutual obligation. Our path forward, as educators and as citizens, is to cultivate a culture where diverse voices are not just tolerated but celebrated, where collective work is infused with intention, and where the commitment to building a shared, just, and thriving home for the Jewish people and all its inhabitants remains paramount, even amidst the ongoing complexity. The lesson of the Mishkan is one of enduring hope: that even after profound rupture, a people can, through unity of spirit and diversity of talent, rebuild a dwelling place for the sacred in their midst.