Rashi comments on the verse
[1] "The nesi'im, the tribal leaders, brought the sardonyxes and other precious stones...," and notes the reason why the nesi'im did not donate at the outset for the construction of the Mishkan:
"The nesi'im said, 'Let the congregation donate that which they wish to donate, and we will make up the rest.' When they observed that the congregation had completed everything, as the verse states, 'the labor was sufficient,' the nesi'im said: 'What are we to do?' They then brought the sardonyxes and other precious stones."
As the commentators explain,[2] Rashi's comment shows he was aware of a question implied by the text. Since the gifts of the nesi'im are mentioned last, it follows that they were the last to give their gifts. How is it, wonders Rashi, that the nesi'im conducted themselves in this manner? He answers by stating: "The nesi'im said: 'Let the congregation donate that which they wish to donate...."
What, exactly, is Rashi's answer?
Additionally, there seems to be a clear contradiction in Rashi's words. In stating "When they observed that the congregation had completed everything" it is obvious that the congregation had brought everything necessary for the labor of the Mishkan. How, then, was it possible that precious stones, oils and perfumed incense - the gifts of the nesi'im - were still lacking?
On the other hand, what were the nesi'im so upset about, and why did they state: "What are we to do?" when in fact they were able to bring so many things necessary for the Mishkan and the priestly vestments?
Also, why did the nesi'im say: "What are we to do?" - their question should have been "What are we to bring?"
In stating that the nesi'im brought their gifts last because "The nesi'im said, 'Let the congregation donate that which they wish to donate and we will make up the rest' ", Rashi means to declare the following: The aim of Jewish leaders is to first and foremost see to it that the Jewish people do all that they need to do; only afterwards do the leaders think of themselves.
This is in keeping with which Rashi previously explained on the verse[3] "Moshe descended from the mountain to the nation" - "This teaches us that Moshe did not turn aside to [tend to] his own needs; rather, 'from the mountain [directly] to the nation.' "
What novelty is there in Moshe's immediately transmitting G-d's message to the Jewish people without first tending to his own needs; one would expect no less from any of G-d's messengers, and surely so of Moshe?
However, "Moshe did not turn aside to [tend to] his own needs" refers not only to his physical needs, but also to his spiritual needs, including the personal preparations necessary for him to receive the Torah.
For as the leader of the Jewish people, Moshe's foremost desire was to transmit G-d's message to them, and see to it that they fulfilled it. Only afterward would he permit himself to think of his own spiritual needs, including his preparations for receiving the Torah.
Here as well, the first concern of the nesi'im was to assure that the Jewish people donated as much as they could to the Mishkan; only after the Jews concluded their giving would they think of giving themselves. That they were successful in inspiring the nation is to be seen from the fact that indeed "the congregation had completed everything."
But if the masses had truly "completed everything," the original question remains: how come there were still so many things that the nesi'im were able to bring?
When the Jewish people donated, "gold, silver, etc.," for the purpose of constructing the Mishkan, its vessels and the priestly vestments, they found that they were lacking certain of the objects needed, such as the stones and special oil brought by the nesi'im. They therefore donated sufficient money with which to purchase these objects.
This, then, is the meaning of "the congregation had completed everything, as the verse states, 'the labor was sufficient,' " i.e., even those objects that they lacked were made up for by their giving money with which to purchase them.
Since the money was already there, and it was but necessary to use it to purchase these items, the nesi'im felt that they did not have an equal role in constructing the Mishkan.
They therefore asked, "What are we to do" and not "What are we to bring," for in actuality there were indeed objects for them to bring. But since the money for these objects had already been donated, they felt they were not "doing" equally. For the Jewish people gave all that was necessary for the construction of the Mishkan, while the gifts of the nesi'im were not as vital, since the money for them had already been supplied.
Based on Likkutei Sichos, Vol. XVI, pp. 424-430.
Notes:
- (Back to text) Shmos 35:27.
- (Back to text) Maskil LeDavid, ibid.
- (Back to text) Shmos 19:14.
The Torah reading of Vayakhel begins by relating how Moshe assembled the entire Jewish people. After first communicating G-d's command to keep Shabbos, he goes on to relate G-d's command that they donate objects for the construction of the Mishkan, the Tabernacle.
[1] Rashi
[2] explains that Moshe prefaced the commandment regarding the Mishkan with the commandment of Shabbos to inform the Jews that, notwithstanding the supreme importance of building the Mishkan, it still may not be built on Shabbos.
Still, since the main theme of Vayakhel is the construction of the Mishkan, it seems that the command to build it should have been stated first, with the qualifier added that it may not be built on Shabbos.
Evidently, the relationship of Shabbos observance and the construction of the Mishkan is not only a negative one (that the Mishkan may not be built on Shabbos), but also a positive one (that Shabbos observance also serves as a preparation to the building of the Mishkan).
How so?
Although 39 categories of creative labor are prohibited on Shabbos,[3] Moshe singled out the making of fire.[4] Clearly, the main aspect of Shabbos observance as a preparation for the Mishkan lay in the command "Do not burn a fire." How does this command - more than any other - specifically relate to building the Mishkan?
Additionally, why did Moshe find it necessary to first assemble the entire nation - men, women and children - (something he rarely did) and only then relate the commandments concerning Shabbos and the building of the Mishkan?
The overall purpose of the Mishkan was to make for G-d "a Sanctuary so that I may dwell among them,"[5] thus revealing the Divine Presence below. As the Midrash states:[6] "When did the Divine Presence reveal itself in this world? On the day that the Mishkan was erected."
As opposed to the revelation of the Divine Presence at Sinai, which was mainly a result of G-d's initiative, the Jews' labor and service in building the Mishkan, as well as the preparation for its construction by all Jewish men, women and children, resulted in the completed state of Divine revelation within the Mishkan.
The revelation of the Divine Presence even within this world denotes G-d's absolute unity. Since this revelation was brought about by the Jewish people, it followed that they had to be united in this cause. Thus it was that Moshe first united all the people, and then related the command to construct the Mishkan.
Moreover, one of the principal causes of dissension in this world is disagreement over money, for people panic over the potential loss of their wealth[7] Thus, when all Jews came together to give money for the construction of the Mishkan, it revealed their profound unity.
This concept of unity was further emphasized by Moshe's first introducing the laws of Shabbos, and particularly the prohibition against creating a fire.
The concept of Shabbos ingrains within us the realization that G-d is the Creator of and responsible for the entire world, including man.[8] This knowledge has a profound impact on our conduct during the six weekdays, for it helps us understand that the work we do to earn our sustenance merely acts as a vessel for G-d's blessings.
The result is that while we will work hard during the week to provide the receptacle for G-d's blessings, the work will not consume us - our heads and hearts will remain immersed in our study of Torah, performance of mitzvos and service of G-d.
This theme is emphasized by the prohibition against "creating fire in all your dwelling places," thus instructing us that the "places" where a person generally "dwells" must be without "fire" - without consuming passion.
When a person lives in this manner, knowing full well that G-d's blessings are ultimately responsible for his livelihood, he does not become consumed by a desire for wealth. His ability to unite with his neighbor and together build a Mishkan will thus be immeasurably enhanced.
Based on Sefer HaSichos 5749, Vol. I, pp. 292-298.
Notes:
- (Back to text) Shmos 35:1ff.
- (Back to text) Ibid., verse 2.
- (Back to text) Shabbos 73a.
- (Back to text) Shmos 35:3.
- (Back to text) Ibid., 25:8.
- (Back to text) Bamidbar Rabbah 13:2; 12:6.
- (Back to text) Shabbos 117a; Rambam, Hilchos Shabbos 6:22, 23:20.
- (Back to text) See Chinuch, Mitzvah 32.
The Torah portion of Vayakhel begins by relating how Moshe assembled the Jewish people and, after first communicating G-d's command to keep Shabbos, related His command regarding the construction of the Mishkan.
[1] Rashi explains
[2] that Moshe assembled the Jewish people just after Yom Kippur, the day after he descended the mountain with the second set of Tablets.
Commentators on Rashi explain[3] that his explanation is based on the fact that "those who perform mitzvos with eagerness and passion perform them at the earliest opportunity."[4] This being so, it follows that Moshe did not tarry in relating G-d's command about constructing the Mishkan, but did so immediately after Yom Kippur.
But the fact that "those who perform mitzvos with eagerness and passion perform them at the earliest opportunity," should have impelled Moshe to relate the commandment concerning the Mishkan on the very day of his descent. Why, according to Rashi, did he wait until the next day?
Earlier on,[5] the Torah tells of the tremendous quality of Mattan Torah and G-d's giving of the Tablets - how this elicited a tremendous degree of dedication and devotion among the Jewish people. Understandably, this same response was forthcoming when Moshe presented them with the Second Tablets on Yom Kippur.
In fact, we may say that their excitement was even greater the second time around, for the giving of the Second Tablets was a reflection of G-d's complete forgiveness for the sin of the Golden Calf.[6] It is entirely understandable that on that day, Moshe and the Jewish people were wholly immersed in G-d's forgiveness and in receiving the Tablets and Torah anew. So much so that this did not leave room for anything else, not even for something as important as building the Mishkan.
Although it is self-evident that the Torah taught by Moshe on that day surely included commandments that related to deeds and action, nevertheless, in their study they were totally immersed in the Torah aspect of these commandments, rather than their practical application.
It was only on the second day, on the morrow of Yom Kippur, that Moshe assembled the Jewish people and told them: "These are the things that G-d has commanded that they be done."[7] It was then that he related the commands with regard to Shabbos and the construction of the Mishkan, as these commandments related to actual deed and action - Torah study that leads to deed, as opposed to Torah study for the sake of Torah itself.
There is an important lesson here. There are those who are totally immersed in transforming this world into a sanctuary and temple for G-d. It is important for these people to know that notwithstanding the tremendous quality of such service, it does not replace the mitzvah of Torah study, a mitzvah that is greater than all others.[8]
Because of the importance of Torah study, it is necessary that while one is learning, his concentration be so great that at that time he relates to nothing else in the world, not even to something as important as transforming the world into a Mishkan.
On the other hand, knowing the importance of Torah study, one may mistakenly believe that one can fulfill his obligation here on earth merely through the study of Torah. The Torah therefore tells us that immediately on the morrow of Yom Kippur - immediately following Torah study - one must strive to transform the world into a dwelling place for G-d.
For, "Whoever says there exists nothing for me but the study of Torah, does not even possess Torah study";[9] Torah study must be accompanied by prayer, mitzvos and good deeds.[10]
Based on Likkutei Sichos, Vol. VI, pp. 210-217.
Notes:
- (Back to text) Shmos 35:1ff.
- (Back to text) Ibid., verse 1.
- (Back to text) Ra"m and Gur Aryeh.
- (Back to text) Pesachim 4a; Tanchuma, Vayeira 22.
- (Back to text) Torah portion of Yisro and conclusion of portion Mishpatim.
- (Back to text) See Rashi, Shmos 33:11.
- (Back to text) Shmos 35:1
- (Back to text) See Pe'ah 1:1; Tanya, ch. 23.
- (Back to text) Yevamos 109b.
- (Back to text) See Likkutei Torah, Vayikra, p. 5a; Sefer HaMaamarim 5708, p. 266, fn. 7.
Ki Sisa