Vayakhel – Page 8 – Peninim on the Torah

“Moshe commanded that they proclaim throughout the camp, saying, ‘Man and woman shall do no more work towards the gift of the Sanctuary’ and the people were restrained from bringing.” (36:6)

Why did the people cease to bring donations for the Mishkan? The command was only that the people should stop building the Mishkan. Who mentioned money? Rav Shalom, the Admor M’Belz, zl, suggests a practical explanation. When people are involved in a davar she’bikdushah, holy endeavor, the spirit of sanctity and the desire to give more and more tzeddakah is overwhelming. As long as one is engaged, the mitzvah captivates him, inspiring him to contribute time, effort and money towards achieving its goal. Indeed, it is highly unlikely that one who is totally involved in a Torah endeavor will refrain…

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Rabbi L. Scheinbaum In 5757, Vayakhel

“The princes brought the Shoham stones and the stones for the settings for the Eiphod and the Choshen.” (35:27)

As soon as the nesiim heard that Hashem had commanded Moshe to build a Mishkan, they offered to supply all of the materials necessary for constructing this edifice. They believed that Hashem would rather repose in a Mishkan built of their donations than one constructed with the gifts of Klal Yisrael. First, they were not involved in the sin of the Golden Calf, as the other Jews were. Second, their motivation was pure and unblemished; they would contribute with a pure heart since they were outstanding in their wisdom and character. They believed that a Mishkan built with their contributions…

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Rabbi L. Scheinbaum In 5757, Vayakhel

“Every man and woman whose heart motivated them to bring… the Bnei Yisrael brought a free-willed offering to Hashem.” (35:29)

This pasuk seems ambiguous. It begins by stating that every man and woman contributed toward the Mishkan and ends by saying that all Bnei Yisrael contributed. Why is there a change in the text? Does the Torah seek to convey a secret message? Horav Gavriel Ze’ev Margolis, zl, suggests that the Torah implies a fundamental lesson for parents. If we want our children to grow up as committed Jews, we must train them as such. Being an observant Jew is no different than any other endeavor – it takes training. What better time to educate a person than when he…

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Rabbi L. Scheinbaum In 5757, Vayakhel

“See Hashem has proclaimed by name Betzalel son of Uri, son of Chur, of the tribe of Yehudah.” (35:30)

Chur protested the creation of the Golden Calf; he was killed. One might think that his ill-fated protest accomplished nothing. Had he been quiet, he would have remained alive. This has always been the excuse of those who choose the path of indifference. They shy away from any controversy, regardless of how it demeans the Torah and its adherents. Horav Elyakim Schlesinger, Shlita, cites the Midrash which states that Betzalel was selected as chief artisan of the Mishkan specifically because his grandfather, Chur, sacrificed his life for Torah ideals. This is the underlying meaning of the word, “See.” Take a…

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Rabbi L. Scheinbaum In 5757, Vayakhel

“Betzalel made the Aron of shittim wood.” (37:1)

The Torah attributes the building of the Aron to Betzalel. Rashi explains that because Betzalel was moser nefesh, sacrificed himself with remarkable diligence to make sure that the Aron was built to exact perfection, he was considered to be its prime builder. Interestingly, in response to the Torah’s previous statement,Vaya’asu Haron, and they made the Aron,” Chazal question why the Torah writes, “and they” in the plural. In contrast, regarding other vessels the Torah had stated Va’asos, “and you should make,” in the singular. Chazal suggest that the Aron represents Torah study. Thus, everyone is welcome to join in creating…

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Sruly Schnair In 5756, Vayakhel

“See, Hashem has called by name Betzalel.” (35:30)

Moshe’s intention was to publicize to Bnei Yisrael that it was Hashem Who had chosen Betzalel for the position of chief architect and builder of the Mishkan. Why does the Torah use such an idiosyncratic manner of speech? It could have simply said, “Hashem chose Betzalel.” What is the significance of “calling him by name?” In the Midrash, Chazal imply that the phrase “called by name” represents a deliberate attempt to emphasize the importance of a good name or reputation. Chazal comment, “A good name is better than precious oil.” A number of reasons are given for this. First, good…

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Sruly Schnair In 5756, Vayakhel

“He filled him with G-dly spirit, with wisdom, insight and knowledge… He gave him the ability to teach.” (35:31,34)

In his commentary on this pasuk, the Ibn Ezra places great emphasis upon Betzalel’s unique ability to teach and train others in the skills required for creating the Mishkan, its holy vessels, and the priestly vestments. Many great scholars are replete with wisdom and understanding, but they lack the ability to properly convey their remarkable scholarship to others. Rather than viewing the teaching profession as a vocation which borders on mediocrity, Ibn Ezra extolls the virtue of those who are able to teach and do so. Horav A.H. Leibovitz, Shlita, notes that Betzalel is lauded for conveying mundane knowledge to…

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Rabbi L. Scheinbaum In 5755, Vayakhel

“And Moshe assembled all the congregation of Bnei Yisrael and he said unto them, ‘These (are) the words (things) that Hashem has commanded that you should do them. Six days shall work be done, but on the seventh day (there) shall be to you a holy (day).'” (35:1,2)

Moshe gathered all of Klal Yisrael together and commenced his speech, declaring, “These are the words (things) that Hashem has commanded that you should do them.” Moshe, however, followed his announcement of what the people should do with the exhortation concerning the laws of Shabbos, which are clearly things they should not do. How do we reconcile this seeming inconsistency in the text? In response to this question, Horav Simcha Z. Broide, Shlita, cites the Yalkut Shimoni that attributes a different meaning to these pesukim. The Yalkut states: Hashem said to Moshe, “Make for yourself great congregations and study before…

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Rabbi L. Scheinbaum In 5755, Vayakhel

“And the entire congregation of Bnei Yisrael left Moshe’s presence. Each person who was ready to volunteer then came forward. And everyone who wanted to give brought a donation to Hashem for the making of the Ohel Moed, for all its labor and for the sacred vestments.”(35:20,21)

There seems to be a disparity between the “entire congregation” — which left Moshe’s presence — and “each person” — who volunteered to donate for the Mishkan. What happened to everyone who left Moshe’s appeal excited and enthusiastic, ready to respond? When Moshe spoke, the entire Klal Yisrael listened eagerly. When it came time to send in their donations, however, only the truly committed actually responded. Regrettably, as the Chida notes, there is a chasm between listening and committing oneself. What initially excites the person does not always translate into serious contribution. At times the disparity between intent and implementation…

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Rabbi L. Scheinbaum In 5755, Vayakhel

“See, Hashem has called by name, Betzalel the son of Uri son of Chur.” (35:30)

The Daas Zekeinim indicates that Moshe originally believed that he would be the one to build the Mishkan. Hashem told Moshe that, on the contrary, Betzalel was a more suitable candidate to build it. It was Betzalel’s grandfather, Chur, who had sacrificed his life attempting to dissuade Bnei Yisrael from making the Golden Calf. The Mishkan serves as an atonement for the sin of the Golden Calf. Therefore, it is appropriate for the grandson of the individual who gave up his life fighting against that sin to be the one to build the Mishkan. This atonement is, indeed, different from…

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“Moshe commanded that they proclaim throughout the camp, saying, ‘Man and woman shall do no more work towards the gift of the Sanctuary’ and the people were restrained from bringing.” (36:6)

“The princes brought the Shoham stones and the stones for the settings for the Eiphod and the Choshen.” (35:27)

“Every man and woman whose heart motivated them to bring… the Bnei Yisrael brought a free-willed offering to Hashem.” (35:29)

“See Hashem has proclaimed by name Betzalel son of Uri, son of Chur, of the tribe of Yehudah.” (35:30)

“Betzalel made the Aron of shittim wood.” (37:1)

“See, Hashem has called by name Betzalel.” (35:30)

“He filled him with G-dly spirit, with wisdom, insight and knowledge… He gave him the ability to teach.” (35:31,34)

“And Moshe assembled all the congregation of Bnei Yisrael and he said unto them, ‘These (are) the words (things) that Hashem has commanded that you should do them. Six days shall work be done, but on the seventh day (there) shall be to you a holy (day).'” (35:1,2)

“And the entire congregation of Bnei Yisrael left Moshe’s presence. Each person who was ready to volunteer then came forward. And everyone who wanted to give brought a donation to Hashem for the making of the Ohel Moed, for all its labor and for the sacred vestments.”(35:20,21)

“See, Hashem has called by name, Betzalel the son of Uri son of Chur.” (35:30)

YEARS

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