Pekudei | "For the Cloud Rested Upon It"

"And the cloud covered the Tent of Meeting"

 

And he put up the courtyard round about the Mishkan and the altar, and he set up the screen of the court gate. So Moshe finished the work.

 

And the cloud covered the Tent of Meeting, and the glory of God filled the Mishkan. And Moshe could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of God filled the Mishkan. And when the cloud was lifted from over the Mishkan, Bnei Yisrael proceeded in all their journeys. But if the cloud was not lifted, then they did not journey until it was lifted. For the cloud of God was upon the Mishkan by day, and fire was on it by night, in the sight of all of Bnei Yisrael throughout their journeys. (Shemot 40:33-38)

 

The closing verses of Sefer Shemot constitute a climax. Over the course of many chapters, we have read about the construction of the Mishkan, and now the work is completed: "So Moshe finished the work." A cloud covers the Tent of Meeting and God's glory fills the Mishkan.

 

This description of the Divine Presence – in the form of cloud, fire, and the glory of God – is familiar to the people from previous events, but now it happens in a new place, the recently-completed Tent of Meeting. In this shiur, we will conduct a sort of review of the various appearances of the Divine Presence: Which place is involved in each appearance?[1] What function does His revelation fill in each instance? How powerful is His Presence in each case?

 

It should be noted at the outset that Divine revelation to human beings through speech and prophetic visions – without fire or cloud – is a phenomenon that exists throughout Tanakh. The addition of fire and cloud introduces something further. God announces, as it were, to His people: “I am here; I present Myself as a player on the field of life, within space, time, and context.” There is interaction between God and His people, such that His Presence is transformed from an abstract idea into a real, living, dynamic reality.[2]

 

God guides and illuminates

 

The first appearance of the pillar of fire and pillar of cloud is immediately after the nation's stopover in Sukkot:[3]

 

They journeyed from Sukkot and encamped in Etam, at the edge of the wilderness. And God went before them by day in a pillar of cloud to lead them the way, and by night in a pillar of fire to give them light, that they might go by day and by night. He did not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people. (Shemot 13:20-22)

 

Bnei Yisrael leave Sukkot, their first stop on the journey, and the Presence accompanies them, travelling before them in a pillar of cloud and a pillar of fire by day and by night. The Presence in this instance is of relatively minor intensity and power. The journey from Sukkot to Etam is described in one single verse, and the next verse repeats for emphasis, as it were: “Know, student of the Torah, that during the journey described here, God went before them." This "follow-up" description presents the pillar of fire and of cloud as something that "facilitates,” rather than as a subject in its own right.

 

The pillar of cloud is "to lead them the way" by day; the pillar of cloud is there in order "to give them light." The difference between these two functions allows us a glimpse into the nature of these two phenomena. The pillar of cloud relates to the essence – the journey – while the pillar of fire gives light. More broadly, the cloud, which blurs vision, is conducive to an encounter with God; fire, on the other hand, symbolizes His actions and manifestations.[4]

 

As noted, in both ways – as guide or as light – God's revelation serves an auxiliary, facilitating role, going "before the camp."[5] This is the situation at this initial stage. As the journey progresses, however, the situation changes.

 

God wages war on their behalf against Egypt

 

And the angel of God, who went before the camp of Israel, moved and went behind them, and the pillar of cloud went from before them and stood behind them, and it came between the camp of Egypt and the camp of Israel, and it was a cloud and darkness [to the former], but it gave light by night [to the latter], and one did not approach the other all night long. (Shemot 14:19-20)

 

These verses describe what happened while the Egyptians pursued Bnei Yisrael, just before the splitting of the Red Sea. God's angel leaves his position and moves alongside the pillar of cloud, in between the two camps. This serves to create a barrier between the two camps, such that "one did not approach the other all night long." In this description, God protects through His very Presence, separating the camps and guarding the camp of Israel. In addition, He brings darkness to the Egyptians while giving light by night to Israel.

 

Then comes the venturing into the Red Sea:

 

And Bnei Yisrael went into the midst of the sea on dry ground, and the water was a wall for them on their right and on their left. And the Egyptians pursued and went in after them to the midst of the sea – all of Pharaoh's horses, his chariots, and his horsemen. And it was that in the morning watch that God looked to the camp of Egypt through the pillar of fire and of cloud, and He brought confusion into the Egyptian camp. And He removed the wheels of their chariots, so that they drove heavily, and the Egyptians said, “Let us flee from before Israel, for God is fighting for them against Egypt.”

 

And God said to Moshe, “Stretch out your hand over the sea so that the water may come back upon the Egyptians – upon their chariots and upon their horsemen." (Shemot 14:22-26)

 

The Egyptians chase Bnei Yisrael into the midst of the sea. God looks out towards the Egyptian camp, revealing Himself in the pillar of fire and cloud. The result is chaos, and the recognition on the part of the Egyptians that God is fighting on behalf of Bnei Yisrael against them. In contrast to the minor function of the fire and cloud thus far, they now become more dominant, sparing Bnei Yisrael a physical confrontation with Egypt and carrying it out in their stead. This is another stage in the manifestation of God's Presence, leading to the next appearance, where He becomes involved in what is happening amongst the nation itself.

 

Cloud, fire, and encounter

 

Moshe said to Aharon, “Say to all the congregation of Bnei Yisrael: Come near before God, for He has heard your murmurings.” And it was, as Aharon spoke to the whole congregation of Bnei Yisrael, that they looked towards the wilderness, and behold – the glory of God appeared in the cloud. (Shemot 16:9-10)

 

This description follows the crisis of trust between the people and Moshe and Aharon. Bnei Yisrael journey from Eilim; they leave their station and venture into the wilderness, where there begins a confrontation that includes complaints about Moshe and Aharon.[6]

 

Moshe addresses the people, "Come near before God, for He has heard your murmurings," thereby inviting God to appear and have His say. God acquiesces, the people turn towards the wilderness, and "behold, the glory of God appeared in the cloud." Through His Presence, God supports Moshe and Aharon and hears the people's complaints, a form of involvement in what is happening amongst the people. It is interesting that at this stage, God still refrains from coming into the midst of the camp of Israel.

 

The next episode in which there is involvement of God's Presence is at the Revelation on Mount Sinai:

 

All the people answered together and they said, “All that God has spoken we will do.” And Moshe reported the words of the people to God. And God said to Moshe, “Behold, I come to you in a thick cloud, that the people may hear when I speak with you and believe you forever.” And Moshe told the words of the people to God. (Shemot 19:8-9)

 

The people hear the Ten Commandments and accept them, and this is the appropriate time to deepen their trust in Moshe: "God said to Moshe, ‘Behold, I come to you in a thick cloud, that the people may hear when I speak with you, and believe you forever.’" God is going to come to Moshe in a thick cloud and the nation will hear when He speaks to him; Moshe's part and role in God's Torah with thus be made clear, and the people will then believe in him forever.

 

The next source speaks of Moshe ascending the mountain in order to receive the tablets of stone:

 

And it was on the third day in the morning that there was thunder and lightning and a thick cloud upon the mountain and the sound of a shofar exceedingly loud, and all the people in the camp trembled. And Moshe led the people out of the camp to meet with God, and they stood at the foot of the mountain. And Mount Sinai smoked in every part, because God descended upon it in fire, and the smoke of it ascended like the smoke of a furnace, and the whole mountain quaked greatly. And then the voice of the shofar sounded louder and louder: Moshe speaks, and God answered him with a voice. And God came down upon Mount Sinai, on the top of the mountain, and God called Moshe up to the top of the mountain, and Moshe went up. And God said to Moshe, “Go down; charge the people, lest they break through to God to gaze and many of them perish. And let the kohanim also, who come near to God, sanctify themselves, lest God break forth upon them." (Shemot 19:15-25)

 

Moshe ascends the mountain, which is covered in cloud. On the third day, the event becomes more intense. A heavy cloud rests there, and there is a multi-sensory experience: thunder and lightning, a very loud sounding of the shofar, and smoke as from a furnace. The response on the part of the nation is terror. The sound of the shofar continues to grow stronger. At the same time, Moshe leads the people, standing at the foot of the mountain, towards God, drawing them into this awesome event. When God descends on the mountain, He calls Moshe to the summit.

 

Now there is no more "pillar" of cloud or fire, defined and limited in space and in function. Instead, there is an intensive, powerful, multi-dimensional Presence of God upon the mountain, and the people are afraid. At the same time, a new inner movement has been born – a great thirst for closeness to God. Moshe is sent back to the people to warn them against breaking through to gaze upon God.

 

Another encounter comes with Moshe's subsequent ascent:

 

Moshe ascended the mountain, and the cloud covered the mountain. And the glory of God rested upon Mount Sinai, and the cloud covered it for six days; He called to Moshe on the seventh day from the midst of the cloud. And the sight of the glory of God was like a devouring fire at the top of the mountain in the eyes of Bnei Yisrael. And Moshe went into the midst of the cloud, and went up the mountain, and Moshe was on the mountain for forty days and forty nights. (Shemot 24:15-18)

 

At the end of the Revelation of the Ten Commandments and after all the commandments of Parashat Mishpatim have been conveyed to Moshe, he ascends the mountain, having been summoned by God from amidst the cloud. He spends six days upon the mountain, and then on the seventh day, he enters into the cloud. These days point to a process of rapprochement and sanctification in the encounter between Moshe and God. The forty days spent atop the mountain are a continuation of this ascent.

 

In the Tent of Meeting outside of the camp

 

And Moshe would take the Tent and pitch it outside the camp, far away from the camp, and he called it the Tent of Meeting. And it came to pass that everyone who sought God went out to the Tent of Meeting, which was outside the camp. And it was, when Moshe went out to the Tent, that all the people rose up and stood every man at the entrance to his tent, and looked after Moshe until he had gone into the Tent. And it was, as Moshe entered the Tent, the pillar of cloud descended and stood at the entrance of the Tent, and [God] spoke with Moshe. And all the people saw the pillar of cloud stand at the entrance to the Tent, and all the people rose up and worshipped, every man at the entrance to his tent. And God spoke to Moshe face to face, as a man speaks to his friend. And he turned back to the camp, but his servant, Yehoshua bin Nun, a young man, did not depart from inside the Tent. (Shemot 33:7-11)

 

In the midst of the "argument" between Moshe and God following the sin of the golden calf as to whether God Himself will accompany the people in their midst or whether He will send an angel in His stead, Moshe pitches his tent outside of the camp and calls it the Tent of Meeting. From this point onwards, distance will be replaced with closeness – perhaps the greatest closeness ever experienced between man and God. Moshe comes to the Tent, the pillar of cloud descends and stands at the entrance to the Tent, and immediately "God spoke to Moshe face to face, as a man speaks to his friend."

 

The removal of the tent outside of the camp and the intimate dialogue with Moshe tell several different stories. First, the people witness this intimate encounter between God and a human (as emphasized in the verses). In contrast to the giving of the first Tablets, where the encounter was accessible to all ("and all the people saw the thunder…"), now the equation is different: the encounter with God is a function of the individual's spiritual status. The nation as a whole is not worthy, and therefore the Tent of Meeting is pitched outside of the camp. Moshe himself is worthy, and therefore he merits a tremendous closeness to God. Moshe exemplifies and embodies the lesson that if the people will follow his example, they too will merit God's closeness.[7]

 

God comes to the camp

 

Parashat Pekudei represents a turning point. In contrast to the Divine Presence that has appeared so far outside of the camp, in constant movement (the pillar of fire and of cloud take up positions in different places; the Tent that Moshe pitches outside of the camp) or only for a temporary time (upon the mountain), a Mishkan has now been built to be a permanent part of the camp, and God comes to invest it with His Presence:

 

So Moshe finished the work. And the cloud covered the Tent of Meeting, and the glory of God filled the Mishkan. And Moshe could not enter the Tent of Meeting, for the cloud rested upon it, and the glory of God filled the Mishkan. And when the cloud was lifted from over the Mishkan, Bnei Yisrael proceeded in all their journeys. But if the cloud was not lifted, then they did not journey, until the day it was lifted. For the cloud of God was upon the Mishkan by day, and fire was on it by night, in the sight of all of Bnei Yisrael throughout their journeys. (Shemot 40:33-38)

 

This is a most dramatic and radical change. God is no longer "there;" He is now "here,” present within the Israelite camp and part of it. As a first stage, His Presence fills the space, not allowing Moshe to enter;[8] later, the Tent of Meeting will serve as the place of encounter between God and man.

 

Interestingly, Sefer Vayikra ignores the pillar of cloud and the pillar of fire altogether. The obvious reason for this is that Sefer Vayikra reflects the perspective of the "Higher authority."[9] The pillar of cloud and pillar of fire embody the inverse movement, whereby God comes to dwell within the human domain, within the camp itself. This is a reality that does not exist in Sefer Vayikra.[10]

 

Sefer Bamidbar describes the camp and what goes on within it, and in this context, the pillar of cloud and of fire take up their positions once again:

 

And on the day that the Mishkan was set up, the cloud covered the Mishkan – the Tent of Testimony – and at evening there was upon the Mishkan an appearance as of fire until morning. So it was always: the cloud covered it by day, and the appearance of fire by night. And when the cloud was lifted from the Mishkan, then afterwards Bnei Yisrael journeyed, and in the place where the cloud rested, there Bnei Yisrael encamped. At God's command Bnei Yisrael journeyed, and at God's command they encamped; so long as the cloud rested upon the Mishkan, they remained encamped. And when the cloud tarried for many days upon the Mishkan, then Bnei Yisrael kept God's charge and did not journey. And at times the cloud was just a few days upon the Mishkan – at God's command they remained encamped, and at God's command they journeyed. And at times the cloud was only from evening until morning, and in the morning the cloud was lifted – then they journeyed;  whether it was by day or by night that the cloud was lifted, they journeyed. Or whether it was two days, or a month, or a year, that the cloud tarried upon the Mishkan, resting upon it – Bnei Yisrael remained encamped and did not journey, but when it was lifted up, they journeyed. At God's command they remained encamped, and at God's command they journeyed; they kept God's charge, at God's command by the hand of Moshe. (Bamidbar 9:15-23)

 

These verses describe God's Presence in the Mishkan. Following the many chapters describing the structure of the camp, the location of each tribe, and the Mishkan at the center, the description of the cloud resting upon the camp may be understood as an indication of God's Presence having moved to the heart of the Israelite camp. "At God's word Bnei Yisrael journeyed, and at God's word they encamped" – this is not a reference to a pillar of cloud or a pillar of fire proceeding before the camp. Now their movement is dependent on the behavior of the pillar that dwells in the very heart of the camp itself, in the innermost center of their national life. The detailed description in the verses illustrates the complete dependence of the people on the guidance of God, Who is present within the camp. To illustrate: a journey might conclude in the evening, and the people have no way of knowing what will happen the next morning. Even if they remain at this station for weeks or months, the question arises each day anew: are we traveling or remaining encamped? This situation entails a certain psychological and spiritual position, somewhat like that of a young child whose parents determine his daily agenda, thereby creating "parental presence" in his awareness, his decision-making, and his system of values.

 

The climax of God's Presence in the heart of the camp would seem to be found in the following description:

 

They journeyed from the mountain of God three days' journey, with the Ark of God's Covenant journeying before them in the three days' journey, to search out a resting place for them. And God's cloud was upon them by day, when they went out of the camp. And it was, when the Ark moved on, that Moshe said, “Rise up, O God, and let Your enemies be scattered, and let those who hate You flee before You.” And when it rested he said, “Return, O God, to the ten thousand thousands of Israel." (Bamidbar 10:33-36)

 

These verses conclude a long series of chapters (starting at the beginning of Sefer Bamidbar) that describe the Israelite camp and all its parts. Now, following all the preparations, the nation sets out on its journey in the wilderness. Along with the description of the journeying nation, the text also describes the "Ark of God's Covenant journeying,” locating it, as it were, in the midst of the camp. The journey is accompanied by God's cloud: "And God's cloud was upon them by day, when they went out of the camp." This centrality of God's Presence and of holiness is the result of a lengthy process, over the course of which, step by step, the Divine Presence has become an inner, significant aspect of the life of the nation.[11]

 

In times of crisis

 

Another axis that we find in Sefer Bamidbar is God's appearance and His repeated intervention in times of crisis. This occurs in the episode of the "complainers,” when God's fire burns amongst the people (Bamidbar 11:1); in the wake of the desire for meat, when God descends in a cloud and in His Presence some of the spirit that Moshe possesses is conveyed to the seventy elders (11:24-25); in the wake of Miriam's speaking about Moshe (12:4-9); following the sin of the spies (14:10-12); in the episode of Korach and his company (16:19-21) and afterwards (17:6-10); and at Mei Meriva (20:6-8). In each instance, God's glory appears, in some cases in a cloud, and He has His say.

 

The earlier crises take place during the second year after the Exodus, while the last takes place in the fortieth year. In the earlier crises, God reveals Himself to the entire nation or to the people involved in the situation. In the last instance, at Mei Meriva, He is revealed to Moshe and Aharon, but not the rest of the people, who pursue them to the Tent of Meeting. From this point onwards, no further mention is made of the cloud and the fire, even in contexts where we would expect to find them.[12] They are almost altogether absent from Sefer Devarim, as well,[13] and they do not appear again until Shlomo completes the building of the Temple:

 

And it was, when the kohanim came out of the Kodesh, that the cloud filled God's House, so that the kohanim could not stand to minister because of the cloud, for the glory of God had filled God's House.

 

Then Shlomo said, “God said that He would dwell in the thick darkness. I have surely built You a House to dwell in, a settled place for You to abide in forever." (Melakhim I 8:10-13).

 

There is no further mention of the cloud and fire throughout the First Temple Period, but we encounter them once more in the descriptions of the Destruction.[14]

 

What is the meaning of this?

 

There seem to be two parallel processes. The first is one of creating connection. The Divine Presence signifies, for the people, God's existence – first outside of the camp, and then gradually drawing closer and more intensive. Interaction is created, the intensity grows, and in the course of a process whose essence is the creation of trust, God comes from the mountain into the midst of the camp, into the Mishkan. Correspondingly, God is first perceived as outside of man, and slowly He draws closer and becomes part of his life. The Mishkan is located at the heart of the camp, and the Presence settles in this innermost place as though conveying a message to the people about its own essence and depth. This is the situation during the early period following the Exodus from Egypt.

 

Then the nation matures, and slowly there develops another inner movement – one of independent existence and essence. "At God's word they journeyed and at God's word they encamped" is a very lofty situation, a very strong "parental Presence" on God's part, bringing the nation to great spiritual heights. At the same time, however, there is a noticeable lack of choice, planning, assumption of responsibility, and other values arising from one's personal world and adaptation to it.

 

Sefer Shemot concludes with a description of Moshe, who is unable to enter the Tent of Meeting: "And Moshe could not come into the Tent of Meeting for the cloud rested upon it." To a considerable extent, this represents the tension between the two poles: it serves as a point of climax for a sefer that starts off with Am Yisrael leaving Egypt, continues with the Revelation at Mount Sinai, and then describes the process of building a dwelling for God in the midst of the camp. At the other pole, there is the cloud that rests in the Mishkan, not allowing Moshe to enter.[15] In such a situation, no encounter between God and man will take place.

 

In order for an encounter to happen, there must appear another inner movement – that of making space. This movement finds expression in a verse close by: "And when the cloud was lifted from over the Mishkan, Bnei Yisrael proceeded in all their journeys." When the cloud lifts, making space, Bnei Yisrael set out on their journeys in a movement from one place to another. At the same time, "But if the cloud was not lifted, then they did not journey, until the day it was lifted." They are dependent on its presence, projected from it.

 

The idea of "making space" represents the core of the great process, the larger picture, over the course of which the pillar of fire and pillar of cloud are gradually removed.

 

Within the heart of the Kodesh Kodashim, there remains the fire, as well as the cloud. When the Temple is destroyed, they emerge from their concealment. When it is rebuilt, they will be remembered and will live on, representing a whole world.

 

Translated by Kaeren Fish

 

 

, full_html, The closing verses of Sefer Shemot constitute a climax. Over the course of many chapters, we have read about the construction of the Mishkan, and now the work is completed.