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“And he made the laver of copper… out of the mirrors of the assembled women who assembled at the entrance of the Ohel Moed.” (38:8)

The word vag (to make) is defined as an action which carries out an idea in material or substance appropriate to that idea. Therefore, the making of the laver, its specific shape, and the nature of the materials out of which it was made, were designated to be inherent parts of its symbolic value. It is deeply significant that the vessel of the Mishkan which was to represent the concept of the preservation of the moral purity of one’s efforts, ohkdru ohsh aushe – the laver was used to wash the hands and feet of the Kohanim prior to their…

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“And the bringing of the materials was enough for all the work that was to be done, and more than enough.” (36:7)

Upon reading this pasuk, one is confronted with an apparent contradiction. Initially we are told that the bringing of the materials was “enough,” implying that the people brought whatever was necessary to build the Mishkan, but not more than that. Then, immediately the pasuk concluded with “and more than enough.” To paraphrase the words of the Or Hachayim – If it was enough it was not extra; if it was extra, it was it was not enough! He offers the following resolution. The Torah is informing us of the unbounded love that Hashem has for Bnei Yisrael. Due to the…

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“See, Hashem has called the name of Betzalel the son of Uri, the son of Chur, of the tribe of Yehudah.” – “And also the gift of teaching He has put in his heart, both he and Ahliav, the son of Achisamach, of the tribe of Dan.” (35:34)

The Midrash takes note of the various “partnerships” involved in the making of both the Mishkan and the Bais Hamikdash. Regarding the Mishkan it is stated that Betzalel of the tribe of Yehudah and Ahaliav of the tribe of Dan were the ones who spearheaded the work. The Bais Hamikdash was also built by individuals who descended from these respective tribes, such as Shlomo Hamelech of the tribe of Yehudah and the son of a widow from the tribe of Dan. The Midrash points out the significance of using an artisan who was a member of he tribe of Yehudah…

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“And all of the congregation of Bnei Yisrael went out from before Moshe (35:20)

The Or Hachaim questions the apparent redundancy in mentioning from where the Bnei Yisrael departed. Is it not obvious that since Moshe had assembled Bnei Yisrael for a specific purpose, upon completion of his speech they would leave from “before Moshe”? The Alter of Kelm Z”l answers this question insightfully. When Bnei Yisrael left Moshe’s study hall after listening to a lecture from their great teacher, it was apparent from where they had come, and from whom they had heard words of Torah. Moshe’s students did not reflect his teaching only in his presence. Their essence was permeated by their…

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