This week we read the double portion of Vayakhel and Pekudei, completing the book of Shemos. Whenever we finish a book of the Torah we say “Chazak Chazak v’Nischazek,” strengthening ourselves as we reach an important milestone in the cycle of Torah reading.
The Torah is structured so that the entire Torah is completed each year by Simchas Torah. Because of the structure of the calendar, however, it is not always possible to read one portion each Shabbos. Some years include leap years with an additional month, while in other years certain Shabbasos coincide with Yom Tov, when the festival reading replaces the weekly portion. Therefore, in some weeks two parshiyos are combined so that the entire Torah can be completed on schedule.
When Vayakhel and Pekudei are read together, we not only read two portions but also conclude the entire book of Shemos, which makes the reading especially meaningful.
The discussion then turns to prayer. Prayer in its essence means turning to Hashem with the belief that He listens and that He has the power to respond. From the Torah perspective, prayer could theoretically be unstructured—whenever a person feels the need to speak to Hashem, they could do so in their own words.
However, the Sages instituted a fixed structure of prayer so that it would become a consistent and enduring practice. Without a structured framework, prayer could easily become irregular. By establishing a set order of blessings and times for prayer, the Sages ensured that prayer would remain central to Jewish life.
At the heart of our prayers stands the Amidah, the central prayer recited while standing. Traditionally it is known as Shemoneh Esreh, meaning eighteen blessings, even though today it actually contains nineteen blessings due to one additional blessing that was added later against those who slandered the Jewish people.
The Jerusalem Talmud explains that the original eighteen blessings correspond to eighteen times in Parshas Pekudei where the Torah states that Moshe carried out Hashem’s instructions in the construction of the Mishkan. The repeated phrase “as Hashem commanded Moshe” appears again and again as the Mishkan and its garments are completed.
The connection between these verses and prayer requires explanation. Why should the blessings of prayer correspond specifically to these repetitions in the building of the Mishkan?
To understand this, we consider the nature of prayer itself. Prayer is often described as a ladder, similar to the ladder seen in Yaakov’s dream, standing on the earth while reaching up to heaven. Through prayer a person ascends step by step, rising from the physical world toward a deeper connection with Hashem.
At the same time, this connection also works in the opposite direction. Torah represents the Divine flow from above to below, while prayer elevates a person from below upward. Ultimately, prayer both raises the person and draws down Hashem’s blessings into the world.
Because prayer elevates a person, it must include every dimension of the individual. We cannot serve Hashem only with the mind or the heart while leaving the rest of life untouched. All aspects of our being—spiritual and physical—must be elevated.
This idea is reflected in the two primary artisans who built the Mishkan: Betzalel and Oholiav. Betzalel came from the prestigious tribe of Yehudah, while Oholiav came from the tribe of Dan, one of the least prominent tribes. The Torah highlights both of them to teach that the Mishkan was built through the participation of all levels of the people.
Similarly, within each person there are “higher” aspects and “lower” aspects. True service of Hashem must elevate them all.
This is also why the Chabad Siddur begins the prayers with the declaration: “Hareini mekabel alai mitzvas asei shel v’ahavta l’reiacha kamocha”—“I accept upon myself the positive commandment to love my fellow as myself.” Prayer is not meant to elevate only oneself; it should include concern for every Jew and for the entire world.
The Mishkan itself embodies the same principle. The Torah first describes the Mishkan in Terumah and Tetzaveh when Hashem instructs Moshe about it on Mount Sinai. Later, in Vayakhel and Pekudei, the Torah describes the actual construction carried out by the Jewish people.
These are not simply repetitions but two different perspectives: the Divine vision from above and the human effort to realize it in the physical world.
The purpose of the Mishkan—and of prayer—is to elevate the physical world and transform it into a dwelling place for Hashem. It is not enough to feel spiritual only in the synagogue. True service of Hashem means bringing holiness into everyday life—into business, daily actions, and all areas of existence.
In this way the lessons of the Mishkan and the structure of prayer both teach the same message: that every part of life can be elevated and connected to Hashem.