Sicha, Shabbos Parshas Pekudei 5734
Likkutei Sichos vol. 16, Pekudei 1
A. Why Relate Everything Twice?
In the Torah readings of Terumah and Tetzaveh, the Torah describes in great detail G-d’s command to Moses regarding the construction of the Mishkan. Later, in the readings of Vayakhel and Pekudei, the Torah recounts how Moses relayed the command to the Jews and details its actual execution. The Torah essentially repeats the same instructions, almost verbatim (Source 1).
The Rebbe asks: Rashi follows the approach of explaining anything unclear in the text’s simple meaning. Why, then, does he not address this apparent redundancy?
This question is even stronger in light of Rashi’s comment at the beginning of Vayakhel, where he states that he already explained the details of the Mishkan’s vessels in previous readings and does not intend to repeat them (Source 2). If Rashi avoids repeating his explanations, why doesn’t the Torah do the same?
The question on Rashi grows, as other commentators raise and address this issue (Source 3), while Rashi remains silent. Furthermore, in Ki Tisa, Rashi explains why the Torah repeats the verse “You shall not cook a kid in its mother’s milk” three times—each instance teaches a separate prohibition (eating, deriving benefit, and cooking). Yet, when it comes to entire repeated Torah readings, Rashi does not provide an explanation! (Source 4).
B. Some Things Are a Delight to Speak About
The sin of the Golden Calf was a severe transgression with historical consequences (Source 5), causing the Jews to lose the radiance of the Divine Presence (Source 6). In contrast, the construction of the Mishkan symbolized the return of G-d’s presence to the Jewish people (Source 7).
Thus, the Mishkan represents a central and cherished element of Jewish life—something lofty and fundamental. Its details are repeated in the Torah to emphasize its dearness and significance.
The Torah’s practice of repeating cherished matters already occurred earlier, in the story of Eliezer’s mission to arrange the match for Isaac. There, Rashi explains that the Torah repeats the story because “The ordinary conversation of the servants of the patriarchs is more precious to G-d than the Torah teachings of their descendants” (Source 8). Therefore, Rashi did not feel the need to explain the repetition here, relying on the learner to understand it based on that precedent.
C. What Defines Something as “Cherished”?
A question arises: Rashi explained that the conversation of the Patriarchs’ servants is superior to the Torah of their descendants—hence its repetition. How, then, can we use that reasoning to explain repetition within the Torah of their descendants?
The answer is that the Midrash’s intent is not to highlight the superiority of the Patriarchs’ servants over their descendants, but rather the value and preciousness of Torah conversations. Sometimes, conversation and narrative that do not serve to teach laws are nonetheless more cherished and significant—thus they are repeated.
In our context, the “conversation” about the Mishkan is so beloved that the Torah presents it in a doubled manner.
Story: The Rebbe of Ruzhin emphasized the importance of telling stories, considering them even more valuable than formal Torah study.
