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Each of these metals is of different value. They are, nonetheless, included together and considered of equal importance. For, this is “an offering of the heart,” regarding which it is stated: Whether one gives more or less, it is meaningless, as long as his thoughts are focused for (the honor of) Heaven.” (Berachos 5b). How much one gives is not important. Rather, it is the motivation for his donation which is of critical value. Thus, gold, silver, and copper can be perceived equally.
Bnei Yisrael were enjoined to build the Aron Hakodesh prior to the Mishkan itself. Why was this? Horav M. Gifter, Shlita. suggests the following reason for this. The Aron, which held the Torah, represents the Torah as the foundation of our people. Because we have the Torah, Hashem chooses to rest the Divine Presence in our midst. Consequently, we must orient our priorities in accordance with the Torah. Horav Gifter notes that the Aron was built even prior to the Mizbayach, Altar. The Mizbayach denotes sacrifice and its derivative, mesiras nefesh, self-sacrifice for Hashem and His mitzvos. He explains that…
Although in the eyes of the beholder, the Aron appeared to be made completely of gold, it is a well known fact that this was only an overlay. The actual Aron was made of wood, sandwiched between outer and inner layers of gold. This seems enigmatic. It would be appropriate that this most sublime vessel, which housed the Torah, consist entirely of gold. Certainly gold would more readily reflect the magnificence and majesty of the Almighty. Horav Dovid Feinstein, Shlita, who raises this question, offers the following lesson to be derived from this “wooden” Aron. Wood is a living substance…
The Midrash questions the specific use of shittim wood for the beams of the Mishkan. Chazal respond that Hashem has chosen to teach a lesson regarding the proper derech eretz one must model when building a house or when undertaking any endeavor which affects others. Hashem chose shittim wood which comes from a barren tree. Likewise, when we build, we should use wood which originates from a tree which does not produce fruit. This Midrash is noteworthy. The Mishkan is the major source of holiness in this world. Yet, its construction may not affect any other form of “life,” even…
The Targum Yonason explains that this middle bar originated from Avraham’s famous “inn” from which he would provide food and drink for wayfarers. The angels cut it down and threw it into the sea, where it floated until it was retrieved by Moshe. Horav E. Muller, Shlita, notes the significance of this statement. Everyone was requested to contribute their heartfelt donation towards the construction of the Mishkan. In order to maintain this structure, however, it was essential to have as the middle bar a pole which was derived from a house which exemplified the highest level of chesed. The Mishkan,…
The Mishkan serves as the place where a Jew can have the opportunity to encounter Hashem’s Presence in a controlled and structured manner. The Ramban notes that the parsha concerning the building of the Mishkan (with its holy vessels) follows the parshios dealing with the giving of the Torah and instituting the system of laws and social justice. Only after Am Yisrael has established itself as a holy nation to be fulfilled through Torah and mitzvos do the Jewish people merit the Mishkan as a place to centralize the pre-existent holiness within the community. The Mishkan is not the source…
We may note from the pesukim that the commandments regarding making the various vessels of the Mishkan differ in style and form. Regarding the Aron Hakodesh it says, and they shall make, which is the plural form. Regarding the Menorah and the Shulchan, on the other hand, it says, and you shall make, in the singular form. The Midrash reflects upon this distinction and states, “Let them all come and involve themselves in the study of the Torah.” Access to Torah is not limited. The opportunity to attain greatness in the area of Torah endeavor is open to everybody, and…
Rashi explains that the Keruvim’s face had the form of a child’s face. We must endeavor to understand the rationale for selecting the face of a child from among the myriads of Hashem’s creations as the basis of the Keruvim. Rabbi Meir Rubman Z”l suggests that a child symbolizes an individual who strives to learn, one who does not yet feel accomplished, one who is always willing to listen, reflect, and accept guidance. He cites the Baal Haturim who states that the pasuk (Hoshea 11:1) “For Yisrael is a youth and I love him,” alludes to the Keruvim. Hashem knows…
Every Jew must strive to attain both attributes which are implied by the Keruvim. He should “spread his wings upward,” making every attempt to consecrate his whole being to Heaven. At the same time, however, it is necessary to maintain “their faces one towards another”, concerning himeself with his fellow Jews’ welfare and seeking ways to be of service to his friends during their times of need. These two behavioral patterns must be intergrated into the personality of a Jew. Rather than being contradictory, they complement each other. The Talmud (Bava Basra 99a) questions the disparity between two pesukim….
From this parasha, where for the first time the Jewish people are requested to donate of themselves and their possessions, many of the commentators derive insights into the nature of the mitzvah of Tzedaka (charity). Various interpretations are given to the unusual wording of the posuk. One “gives” charity, therefore it should have said “and they shall give” rather than “and they shall take”. Rabbi Shlomo Ganzfried Zt”l remarks that “they should take” connotes the very essence of the mitzvah. One who gives charity is really taking for himself, since he himself gains as a result of the performance of…
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