Pekudei (Hebrew: פְקוּדֵי, "Accounts/Records") is the eleventh and final Torah portion of Exodus, covering Exodus 38:21–40:38. It gives the accounting of the Tabernacle materials, describes the making of the priestly garments, and tells of the erection of the Tabernacle and the descent of God's glory.
Accounting of the Tabernacle
Moses gives an accounting of the materials used for the Tabernacle: 29 talents and 730 shekels of gold; 100 talents and 1,775 shekels of silver (from the half-shekel census of 603,550 men); 70 talents and 2,400 shekels of brass. The silver is used for the sockets of the sanctuary and the veil; the brass for the altar and its vessels. "These are the accounts of the tabernacle, even of the tabernacle of testimony, as they were accounted... by the hand of Ithamar, son of Aaron the priest" (Exodus 38:21).
Priestly Garments
Bezalel and his artisans make the priestly garments as the Lord commanded Moses: the ephod, breastplate, robe, coat, miter, and girdle, with the gold plate engraved "Holiness to the Lord." Moses inspects all the work and sees that they have done it "as the Lord had commanded, even so had they done it" (Exodus 39:42). Moses blesses them.
Erection of the Tabernacle
On the first day of the first month (Nisan) of the second year, Moses is commanded to erect the Tabernacle. He sets up the boards, bars, pillars, and sockets; spreads the tent over the Tabernacle; puts the testimony into the Ark; sets the table and arranges the showbread; lights the lamps of the Menorah; sets the golden altar of incense and burns incense; sets the altar of burnt offering; sets the laver and fills it with water. He sets up the courtyard hangings. "So Moses finished the work" (Exodus 40:33).
The Glory of the Lord
וַיְכַס הֶעָנָן אֶת אֹהֶל מוֹעֵד וּכְבוֹד יְהוָה מָלֵא אֶת הַמִּשְׁכָּן
"Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle." (Exodus 40:34)
Moses is not able to enter the Tent of Meeting because the cloud abode thereon, and the glory of the Lord filled the Tabernacle. "And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys; but if the cloud were not taken up, then they journeyed not till the day that it was taken up" (Exodus 40:36–37). "For the cloud of the Lord was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys" (Exodus 40:38). The Book of Exodus ends with God's presence dwelling among Israel.
Major themes
- Completion: The Tabernacle is finished exactly as God commanded.
- Divine presence: God's glory fills the Tabernacle — the culmination of Exodus.
- Accountability: The detailed accounting of materials and labor.
- Obedience: "As the Lord commanded Moses" — repeated throughout.
- Guidance: The cloud and fire guide Israel's journeys.
Rashi
Rashi explains that Moses' inspection of the work parallels God's inspection of creation. On the cloud, Rashi notes that it was the same cloud that led Israel through the wilderness.
Ramban
Ramban explains that the Tabernacle is a portable Sinai, and that God's glory filling it is the same glory that appeared on Sinai.
Midrashic interpretations
- Shemot Rabbah 52:1: Moses' blessing of the workers was a prophetic blessing.
- Shemot Rabbah 52:3: The cloud covered the Tabernacle on the first day of Nisan.
- Tanhuma, Pekudei 11: Moses could not enter because the cloud was too dense — a sign of God's overwhelming presence.
Haftarah
The haftarah (1 Kings 7:51 – 8:21) describes Solomon bringing the Ark into the Temple and the glory of the Lord filling it: "And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud; for the glory of the Lord had filled the house of the Lord" (1 Kings 8:10–11).
References
- Exodus 38:21 – 40:38 (Masoretic Text)
- Rashi, Commentary on the Torah
- Ramban, Commentary on the Torah
- Shemot Rabbah (Midrash)
- Tanhuma, Pekudei
- The JPS Torah Commentary: Exodus (Nahum M. Sarna, 1991)
- Etz Hayim: Torah and Commentary (JPS, 2001)
- Sefaria.org, "Pekudei" (parasha)
Scholars and rabbis have long debated the nuances of this text. The medieval commentators Rashi, Ramban, Ibn Ezra, and Sforno each offer distinct perspectives, ranging from grammatical analysis to theological reflection. Modern academic scholarship adds historical and literary context, comparing the text with ancient Near Eastern parallels.
In contemporary study, this material is explored through the lenses of halakha, aggadah, and Jewish thought. Synagogues and study groups worldwide engage with these texts weekly, finding new relevance in ancient words. The enduring vitality of this parasha lies in its ability to speak to every generation.
For a full Hebrew text and parallel translations, consult Sefaria.org. The JPS Torah Commentary series provides scholarly annotation. Contributions to expand this article are welcome.
These questions are designed to guide individual study and group discussion. Teachers and students are encouraged to add their own.