The last parsha of the book of Exodus, Pekudei, describes the concluding stages of the construction of the portable sanctuary. In it, Moses gives a detailed accounting of the expenditures involved, all the proceeds and use of the contributions. The opening verse (Exodus 38:21), which outlines the parsha, deserves examination.  

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָֽעֵדֻת אֲשֶׁר פֻּקַּד עַל־פִּי מֹשֶׁה

“These are the records of the Tabernacle, the Tabernacle of the Pact which were rendered at Moses’ bidding.”

This opening statement emphasizes that the symbol of the covenant with God is the focal point of the entire Tabernacle. However, depending on how one translates, it presents several interpretations that go beyond simple record keeping. In the Etz Hayyim Chumash, מִשְׁכַּן הָֽעֵדֻת Mishkan ha’eidut has been translated as “the tabernacle of the Pact.” Citing Exodus 25:16, the Hertz Chumash translates it as “the tabernacle of the testimony,” because the tabernacle was the abode of the Ark, which contained the tablets of the decalogue.  

וְנָֽתַתָּ אֶל־הָֽאָרֹן אֵת הָֽעֵדֻת אֲשֶׁר אֶתֵּן אֵלֶֽיךָ

“And deposit in the ark (the tablets of) the testimony which I will give you.”

The word עֵדֻתeidut from the word עֵד (witness) can be translated as “testimony” or “witnessing” and, as such, has important implications. The practice of depositing legal documents in a sacred place was widespread in the ancient Near East, highlighting their importance and delivering the message that the deity constantly guarded them and was witnessing their implementation. The biblical context, therefore, presents God as witness. In such a context, Eidut, translated as “testimony” could simply refer to the tablets of the decalogue. However, the repetition of the word Mishkan (Tabernacle) in Exodus 38:21 creates additional interpretations. The seemingly redundant repetition has led some commentators to posit that the double mention alludes to the two Tabernacles: the Tabernacle on earth and the Tabernacle of Heaven. Moreover, there is a midrash that homiletically answers the question with a play on words. The word Mishkan (Tabernacle) is pronounced as if it were vowelized מַשְׁכֹּןMashkon (collateral). Moses was thereby alluding to the two Temples that were taken back by God as collateral for the sins of Israel.

In this context, when translating Eidut as “testimony,” some commentators maintain that because the Divine Presence was upon the Tabernacle, it testified that God had forgiven the sin of the Golden Calf. Consequently, instead of translating פְקוּדֵי הַמִּשְׁכָּןas “the records or accounts of the Tabernacle,” one would translate it as “the reckoning of the Tabernacle,” the reckoning of the testimony. This translation takes on a much more somber tone in which Moses begins with a foreboding sense of doom with the impending destruction of the first and second Temples.

  The building and dedication of the Miskhan, the Tabernacle, was a joyful occasion. However, if we take this midrashic reckoning into account, Moses injects a sense of seriousness into the joy. He teaches us that even the greatest gifts are not permanent. Even the Mishkan will not last forever. We must have that sense of seriousness and appreciation for everything we cherish in life. And that is something to be reckoned with.

Shabbat Shalom.