The Torah reading of Vayakhel begins by describing how Moshe assembled the entire nation and, after first relaying G-d's command to keep Shabbos, conveyed His desire that the Jews donate objects for the construction of the Mishkan.
[1]
Rashi[2] explains that Moshe prefaced the commandment to construct the Mishkan with the command to keep Shabbos in order to inform the Jews that, notwithstanding the supreme importance of building the Tabernacle, this activity may not be pursued on Shabbos.
One might think that, since the main theme of Vayakhel is the construction of the Mishkan, the command to build it should have been stated first. Why is the order reversed?
The relationship of Shabbos observance to the construction of the Mishkan is not only a negative one (i.e., that the Mishkan may not be built on Shabbos), but also a positive one - that Shabbos observance serves as a preparation for the building of the Mishkan.
How so?
Although 39 general categories of creative labor are prohibited on Shabbos,[3] Moshe singled out the lighting of a fire.[4] How does the command to not light a fire - more than any other - relate to building the Mishkan?
Also, why did Moshe find it necessary to first assemble every Jewish man, woman and child - something he rarely did - and only then relate the commandments of Shabbos and the construction of the Mishkan?
Consider. The overall purpose of the Mishkan was to "Make for Me a sanctuary so that I may dwell among them,"[5] i.e., the revelation of the Divine Presence here below. As the Midrash states:[6] "When did the Divine Presence reveal itself in this world? On the day the Mishkan was erected."
Unlike the revelation of the Divine Presence at Sinai, which was mainly G-d's initiative, the Jews' labor and service in building the Tabernacle - as well as the preparation for its construction by all Jewish men, women and children - resulted in the completed state of Divine revelation manifest within the Mishkan.
The revelation of the Divine Presence 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 common cause. Thus it was that Moshe assembled all the people before relating the command to construct the Mishkan.
Moreover, one of the principal causes of dissension and disunity in this world are disagreements over money, for people tend to panic over the potential loss of wealth.[7] Thus, when all the Jews acted together to give money for the construction of the Mishkan, it revealed the depth of their unity.
This unity was further emphasized by Moshe's emphasis on the laws of Shabbos, and particularly on the prohibition against creating a fire.
The underlying concept of Shabbos is to ingrain within us the knowledge that G-d created and is responsible for the entire world.[8] This knowledge should have a profound impact on our conduct during the six weekdays, for it helps us understand that the work we do during the week to earn our living is merely a vehicle and a vessel for G-d's blessings.
The result of this knowledge is that, while we 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 the study of Torah, the performance of mitzvos and the service of G-d.
This theme is stressed by the prohibition against creating fire "in all your dwelling places," i.e., that the physical "places" in which a person generally "dwells" must be without "fire" - without consuming passion.
When a person lives life in this manner, knowing that G-d's blessings are responsible for his livelihood, he will not become consumed by a desire for wealth, and his ability to unite with his neighbor to build a Mishkan will 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 reading of Vayakhel begins with Moshe relating G-d's command that the Jews donate for the construction of the Mishkan. Moshe states it thus:
[1] "Take from among yourselves an offering to G-d; whoever's heart moves him shall bring the G-dly offering."
The commentators[2] point to an apparent inconsistency in this verse: "Take from..." seems to imply that the offering was to be taken by force if necessary, while "whoever's heart moves him shall bring" indicates that it is to be given freely.
The commentators answer[3] that the verse refers to two categories of gifts. The beginning alludes to the half-shekel offering that was to be taken from each Jew, while the latter part speaks of the voluntary gifts brought for the construction of the Mishkan.
We must, however, understand why the command as Moshe heard it speaks of "taking" - "They shall take unto Me terumah"; "you shall take My Terumah"; "This is the terumah that you shall take"[4] - and makes no mention of "bringing," as Moshe did when he related the command to the Jewish people.
The Mishkan served as an atonement for the sin of the Golden Calf, for which reason it was known as the "Mishkan of Testimony," for the Divine Presence that was revealed there served as testimony to the Jewish people that G-d had yielded to Moshe regarding their sin with the Golden Calf.[5]
The Jews emphasized their absolute contrition for the sin by giving their gold unstintingly for the construction of the Mishkan, to make up for their having given it for the construction of the Golden Calf. Their generosity thus reflected their great desire to have the Divine Presence reside in their midst - the very antithesis of the sin of the Golden Calf.
This is why the command regarding the gifts for the Mishkan, as given by G-d to Moshe, stresses only the aspect of "taking," while the verse in our Torah portion highlights the aspect of "giving" and "bringing."
G-d's command to Moshe related to that which should be taken in by the Mishkan's treasurers, while the selfsame command, as related by Moshe, stressed the "giving" and "bringing" which underscored the Jewish people's heartfelt joy in making these contributions - a feeling engendered by G-d's having forgiven them wholeheartedly and gladly[6] for the sin of the Golden Calf.
The nation's generosity was thus not the result of any command from above, and was of major significance not only with regard to being forgiven the sin of the Golden Calf, but even more importantly, for its contribution to the goal of having G-d reside within the Jewish people through His presence in the Mishkan:
Although[7] the Jews witnessed G-d in all His glory at Sinai, they nevertheless succumbed soon afterwards to the sin of the Golden Calf. How could this have happened?
It was possible because the revelation at Sinai sprang strictly from above,[8] i.e., the spiritual elevation brought about within the Jewish people did not result from their own service, but from G-d's self-revelation. It was thus possible that they would subsequently regress.
That the Jews became fitting permanent vessels for G-dliness was a result of their wholehearted and joyous giving for the construction of the Mishkan. This resulted in a degree of permanent spiritual elevation, and brought about an eternal infusion of holiness into the physical materials with which the Mishkan was built.[9]
Based on Likkutei Sichos, Vol. XXVI, pp. 262-266
Notes:
- (Back to text) Shmos 35:5.
- (Back to text) Klei Yakor, ibid.
- (Back to text) Klei Yakor, ibid. See also Seforno and Midrash HaGadol, ibid.
- (Back to text) Shmos 25:2-3.
- (Back to text) See Rashi beginning of portion Pekudei. See also Rashi, Vayikra 9:23.
- (Back to text) See Rashi, Shmos 33:11.
- (Back to text) See conclusion of Vayeired Havayah 5643; Likkutei Sichos, Vol. XI, p. 10.
- (Back to text) See Likkutei Torah, Re'eh, p. 28b; places cited in Likkutei Sichos, Vol. XV, p. 77 fn. 22.
- (Back to text) See Likkutei Sichos, Vol. XXI, p. 150ff.
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