Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 38, v. 21: "Ei'leh f'ku'dei hamishkon" - The sin of "EI'LEH elohecho Yisroel," created a spiritual void, "f'ku'dei" (as in "Yipokad mosho'vecho", (Shmuel 1:2:18)). This is atoned through "hamishkon." (Nirreh li)

Ch. 38, v. 28: "V'es ho'elef" - The M.R. says that Moshe was under suspicion of not using all the materials that were donated. He therefore gave an exact accounting. How could people who witnessed Moshe's total indifference to amassing wealth, as exemplified by his not involving himself with taking the spoils of Egypt, a veritable fortune, suspect him of outright theft?

This was a result of their extreme humility. They felt that their donations did not deserve to be accepted and become part of the holy sanctuary or the vestments of the Kohanim. This brought them to believe that the Mishkon was completed without their donations. Moshe gave an accounting, clearly showing them that they were deserving, and that indeed their donations became part of the Mishkon or the priestly garments. (Rabbi Shlomo of Radomsk in Tiferes Shlomo)

Ch. 38, v. 28: "V'es ho'elef ushva ha'mei'ose vachamishoh v'shivim ossoh vovim laamudim" - This number of shkolim was the amount of half-shkolim donated by 3,550 people, exactly the number of people who exceeded the basic 600,000 population count. Their shkolim were used for hooks that were attached to the pillars. This teaches us that even those who seem to be superfluous, beyond the 600,000 core souls, are also part of the nation by virtue of their connecting themselves to the core souls, the "amudim." (Rabbi Dovid of Kotzk Medrash Moshe)

Ch. 39, v. 43: "Va'yar Moshe es kol hamlochoh v'hi'nei ossu oso kaasher tzivoh Hashem kein ossu" - Most people donated "asher yidvenu libo," with true willingness. Other's "asher yid*v*enu" was spelled with the letter Vov," their hearts were pained when they gave, but since the masses gave, they too went along, albeit begrudgingly. Moshe did not pry into their intentions. Moshe only looked at the results, "v'hi'nei ossu osoh." Since they donated he was pleased and considered this fulfillment of Hashem's command, and he blessed them. We should emulate Moshe's attitude. (Rabbi Moshe Chaim of Pietrikov) This insight might explain the double expression, "v'hi'nei ossu osoh," and "kein ossu." The first is referring to those who gave magnanimously, while the second refers to those who gave only because they had to follow suit, hence "KEIN ossu." (Nirreh li)

Ch. 40, v. 17: "Hukam hamishkon" - Rashi points out that these words indicate that the Mishkon was set upright on its own, while the next verse attributes its assembly to Moshe, "Va'yo'kem Moshe es hamishkon." Rashi explains that it was physically impossible to set up the wall beams because of their tremendous weight. Moshe attempted to set them up anyway, and Moshe did his best, while Hashem did the rest.

We can explain that the Mishkon could not be set up because it was the embodiment of the abode for Hashem's Holy Spirit. This required great humility, as haughtiness drives away sanctity. Everyone who donated felt proud that his donation was indispensable. Moshe did not donate, and in turn felt heart-broken. This emotion was the catalyst for Hashem's Holy spirit residing in the Mishkon. Thus Moshe set up the Mishkon. (Rabbi Chonoch Zvi of Bendin in Y'cha'hein P'eir)


See also Sedrah Selections and Oroh V'Simchoh

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