This parsha completes the book of Shemot. The final accounting of the building of the Mishkan is presented in minute detail. It was inspected and approved by Moshe. A cloud containing God’s Glory descended on the Mishkan and indicated God’s presence. Whenever the cloud lifted, it would be the signal to the Israelites to begin to move their camp. They would wander in the desert for a total of forty years.

“These are the accounts of the Mishkan”. Why should the Torah discuss all of the aspects of the building of the Mishkan in such exhausting detail? In one sense, this teaches us that Moshe accounted for every penny, every nail, and every detail in exacting order and specification. No one could claim that he diverted any funds or was negligent in following God’s plan.

The layout of the Mishkan is divided into four parts just like the vestments of the Kohen Gadol. Rabbi Moshe Emmanuel in his book “Tefillin: The Inside Story”, elaborates on the connection between the the four part of the Pesach seder, the four parts of the Mishkan, and the four parshiyot in the tefillin. His linkage, are the elements of purpose, past, present, and future. Let us have a look at the four pasrshiyot and what they symbolize for the Mishkan and priestly vestments.

There are four parts to the Mishkan: the Aron (Holy ark), the Menorah (candelabra), the Shulchan (Table), and the incense altar. There are four parts to the vestments of the kohen gadol: the Ephod (apron), the Choshen (breast plate), the Meil (outer garment), and the Tzits (headband).

The first parsha of the tefillin is from chapter 13 in Sefer Shemot (verses 1-10). It begins with the sanctification of the first born (kadesh li; sanctify unto Me). It describes the purpose of holiness (kedushah) and reminds us that God redeemed our ancestors from Egypt so that we could become an Am Kadosh (a holy people). In the Pesach seder, this is symbolized by reciting the Kiddush which relates to the same concept. The tztits, or headband worn by the kohen gadol had the words “sanctified to Hashem” written on it. This symbolized kadosh or holiness and reminded the kohen that his purpose was to serve God. The Aron housed the Ten Commandments and was the vessel for holiness containing God’s Law.

The second parsha in the tefillin also comes from Shemot chapter 13 (verses 11-16) and deals with the past. It reminds us of what God did for us in Egypt. The Choshen Mishpat or breastplate of judgment, was used as a reminder of Gods judgment against the Egyptians. The Menorah, which illuminates the darkness, alludes to the light of the Torah which is a constant reminder of our past. In the Pesach seder, the recitation of the Maggid retells the story of the exodus from Egypt.

The third parsha in the tefillin alludes to the present. It contains the Shema and commands us to fulfill our allegiance to God every day. Under the choshen was the ephod, and apron like garment. The Talmud states that the ephod was worn to atone for the sin of idolatry. This is a direct opposite to the Shema which declares the Oneness of God. The names of the twelve tribes appeared on the ephod. The two stones represent the two tablets which were to be with the people in the present. The two stones also allude to the oral and written Torahs which were to be on the lips of the people everyday in study and practice. The shulchan, in the Mishkan

Was the place where the showbread sat and was eaten by the kohen. The bounty from the land alludes to the present. In the Pesach seder, we recite the Grace After meals (Birchat HaMazon) to give thanks to God for providing us with food each and every day.

The fourth and final parsha of the tefillin represents the future. In Devarim (11:13-21) it describes what will happen if we observe the commandments and what will happen if we will not. The Meil was the last garment worn by the kohen underneath all of the others. It also represented the hidden future. Its blue color, techeilet, is similar to the word tachlit which means “end”. This is alludes to in the verse from Adon Olam; “B’li reishit, b’li tachlit”. God is without beginning or end by infinite in Majesty. The concept of “without end” is expressed in the kabbalah by the name “En Sof”. In the future, the final redemption will come and all nations will proclaim God as the true King. The incense altar served the same purpose in the Mishkan. The sages wrote that the incense transformed bad into good. This too will happen in the future as repentance and good deeds turn us away from our sins and back onto the road of righteousness. The last part of the Pesach seder is the recitation of the Hallel which proclaims God’s glory in the final redemption. May we all pray for that day to arrive in our lifetime!