For the last few weeks it has not been easy to find the women in the Torah readings, but now in Vayakhel the women are up front and unmissable. The mishkan/tabernacle is being made as a response to the failings of the people that led to the creation of the golden calf, an idol to comfort the people in the absence of Moses while he was away on Sinai sequestered with God.
It has become abundantly clear that the people are not yet ready for a God with no physical presence or aide-memoire. The mishkan will remind the people that God is dwelling among them. It is a powerful symbol they will carry around with them as they go on their journey. It will, so to speak, keep the people on the religious straight and narrow.
The details of the mishkan have been given in the last chapters – long dry lists of materials and artefacts. Now the text warms up with the human and emotional dimension:
וַיָּבֹ֕אוּ כָּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָֽדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכָל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ:
“And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and brought the Eternal’s offering, for the work of the tent of meeting, and for all its service, and for the holy garments.” (35:21)
All the people for whom this project truly mattered, everyone who was invested in the creation of the reminder of the divine, brought their gifts. Gifts of valuable materials, gifts of their time, gifts of their dedication to make this work.
And then comes the strangest of verses. (35:22)
וַיָּבֹ֥אוּ הָֽאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל ׀ נְדִ֣יב לֵ֗ב הֵ֠בִ֠יאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַֽיהוָֹֽה:
And they came, the men upon the women, as many as were willing-hearted, and brought nose-rings, and ear-rings, and signet-rings, and girdles, all jewels of gold; even every man that brought an offering of gold to the Eternal.
The construction of the verse is notable and odd. The phrasing “hanashim al hanashim – the men upon the women” suggests that the women carried the men, brought them along with them, that they came first with their jewellery, and only then did the men bring their gifts. All of the emphases on the voluntary nature of the donations, the repetitions that only those who wanted to give did so, culminates in the idea that it is the women who are keen to give their valuables in the service of God, that the men were carried along by the enthusiasm of the women.
The role of the women is reinforced a few verses later:
וְכָל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֨לֶת֙ וְאֶת־הָ֣אַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ: כו וְכָ֨ל־הַנָּשִׁ֔ים אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛ן אֹתָ֖נָה בְּחָכְמָ֑ה טָו֖וּ אֶת־הָֽעִזִּֽים:
And all the women who were wise-hearted did spin with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. And all the women whose heart stirred them up in wisdom spun the goats’ hair. (35:25-26)
The vignette continues with yet another verse emphasising the role of the women in this work:
כָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֘ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יְהוָֹ֛ה לַֽעֲשׂ֖וֹת בְּיַד־מֹשֶׁ֑ה הֵבִ֧יאוּ בְנֵֽי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַֽיהוָֹֽה:
Every man and woman, whose heart made them willing to bring for all the work, which the Eternal had commanded by the hand of Moses to be made, the children of Israel brought a freewill-offering to the Eternal v29
The repetition of the activities of the women, of their enthusiasm, their public role in both providing materials and in working those materials for use in the mishkan is surely telling us something important.
The commentators of course have noticed this. While Rashi in the tenth century plays down the idea of ha’anashim al hanashim meaning anything more than the men came with the women, the tosafists of the 12th and 13th century build on the idea of the women carrying the men along. They note the list of jewellery described were essentially feminine possessions and say that the verse is alluding to the men taking the women to bring their jewellery under the impression that they would not want to give it away. Imagine their surprise then when the women are not only willing to give their jewellery for the mishkan, they are actually pleased to do so. This stands in direct opposition to the earlier incident when jewellery was given to the priesthood – the incident of the golden calf, when the midrash tells us – and the tosafists remind us – that the women did not want to give their jewellery to such an enterprise, seeing through the project for the idolatry it was, and the men had torn the jewellery from the ears, fingers and necks of their reluctant womenfolk.
This midrashic interpretation places the women in the role of truly understanding the religious response, and the men showing less emotional intelligence. It is supported some verses later in the creation of the mishkan when the women give their mirrors for the copper washstand.
וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְח֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
And [Betzalel] made the washstand of copper, and the base thereof of copper, of the mirrors of the Tzevaot/ legions of serving women that did service at the door of the tent of meeting. (Ex 38:8)
Who were these women who did service at the door of the Tent of Meeting? What was the service that they did? And why did they have copper mirrors?
They appear also in the Book of Samuel (1Sam:2:22) Now Eli was very old; and he heard all that his sons did unto all Israel, and how that they lay with the women that did service at the door of the tent of meeting.
In both occasions the women are at the door of the tent of meeting, the place where people brought their vows, where the priesthood purified themselves before entering, a liminal space of enormous importance. The verb צֹּ֣בְא֔ tzaddi beit alef is best known to us as something God does – We often call God Adonai Tzeva’ot, the God of the Hosts/Legions – it has a military context rather than a religious one.
But in the Book of Numbers we find the verb used to describe something else – not a military action but the service of the Levites done in and around the Mishkan. This verb is the priestly activity, a ministry, something done by the members of the tribe of Levi, whose role is to ensure that the priesthood is able to fulfil its sacred function. (see Numbers 4:23, 35, 39, 43 and 8:24)
So while there is a tendency in tradition to see these women as low status, cultic prostitutes or camp followers, the text does not support this view and indeed it is possible to read it quite differently. The women who give their mirrors to have the polished copper washstand that is so important in the system of ritual purity are women of status and dignity, whose work in ministry is more important to them than what are often seen as the more usual girly activities of makeup and grooming.
The midrash (Tanhuma) again picks up the story of the mirrors, and while it does not give the women any status in the priestly activities (instead ignoring their position at the doorway), it does give them some real honour by telling the story that in Egypt, after the decree of Pharaoh that all baby boys would be killed, the men became despondent. Slavery had sapped their strength and their emotional resilience and they had decided not to create a stake in the future but to live separately from their wives and desist from intercourse or procreation. The women however were not prepared for this to happen, and so they used their mirrors to make themselves as beautiful and irresistible as possible, then going to their husbands in order to seduce them and become pregnant.
It was the role of the mirrors in this activity that is so important. The women had used them in order to show their faith in the future, they were a symbol not only of sexual attractiveness and sensual preparations, they were a symbol of faith, of resilience, of the emotional and religious intelligence sadly lacking in the men.
Rashi quotes this midrash at this verse, and goes even further. He says that Moses [and Betzalel] did not want to take the mirrors (they are listed separately from the earlier donations), presumably because they associated them with sensuality, with women’s actions to initiate sex, but Rashi tells us that God ordered him to take them.
It seems that God is less fearful of women’s bodies and sexuality than Moses was. Indeed God is reported to have said “These mirrors are more precious to Me than anything else”
Because the mishkan is said to have been dedicated on Rosh Chodesh Nisan (the beginning of the new month of Nisan), there is a tradition that the women should be rewarded for their faith, their resilience, their innovation and proactive donations, and given a special holiday on Rosh Chodesh Nisan. Over time it appears that every Rosh Chodesh has become women’s special days, when no work is done and women celebrate and enjoy the time. Many women and women’s groups celebrate Rosh Chodesh together, but I wonder how many realise that the root of this tradition is the power and resilience of the women when the men failed to live up to what was necessary. I wonder how many women realise that the ease which the women had to initiate intimacy, the ministry which they offered at the liminal border between the sacred space and the secular space, the understanding the women showed to not offer their jewellery for idolatry but to run to offer it for the mishkan – all of this is in our tradition and deserves to be highlighted. For it isn’t only the women for whom this story is unfamiliar, it is particularly those men who have studied and who know these texts but who choose not to teach or to publicise them.
If we learn anything from these verses is that the women had a role every bit as important and active as the men, that they were not only routinely alongside but that they were also on occasions the leaders, the ones who carried the flow, the agenda setters.
Vayakhel means to bring together a community. Pekudei has a number of meanings, to visit, to account, to calculate, to encounter. When we read these texts we need to remember that a community is accounted, encountered and needs ALL its members.