The rabbis (Leviticus Rabbah 1:5) pick up on an apparent redundancy in the opening verse of our parashah: “The Lord called to Moshe and spoke to him from the Tent of Meeting” (Leviticus 1:1).
God’s call to Moshe at the start of our parashah is read by the rabbis as a lesson in the value of humility, which is surprisingly more about self-assurance than about self-effacement. No wonder, then, that the rabbis imagine Moshe standing off in the wings at the start of our parashah, unsure of his role and reluctant to resume center stage until summoned by God. Now, with the start of Leviticus, the Mishkan becomes the domain of Aaron and the priests, who are responsible for the system of sacrificial worship. In the transition from Exodus to Leviticus, the Torah shifts from describing the construction of the Mishkan to describing its operations.Īt the end of the book of Exodus, Moshe was in charge of the Mishkan, transmitting God’s architectural instructions and ensuring that the structure was built “in accordance with all that God commanded Moshe.”
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