לזכות רפואה שלימה אחינו כל בית ישראל הנתונים בצרה ובשביה
The last two Parshiyot of Sefer Shemot focus almost exclusively on the actual construction of the Mishkan. Interestingly, Parshat Vayakhel begins with the Torah stating [Shemot 35’ 1’]:
“...Moshe assembled the entire congregation of the B’nei Yisrael, and said to them, “These are the words that Hashem has commanded you to do…"
This is the first time, and perhaps the only time, where the Torah expresses that Moshe gathered together all of the Jews. For what reason was this necessary?
A second difficulty arises in the Parshah, where the Torah states, in reference to the materials donated for the construction of the Mishkan [Shemot 36’ 7’]:
“...The material was enough for all the work that had to be done, and some was left over…"
Ohr HaChaim notes that the above Possuk seems discombobulated and redundant; if in fact, there was too much material for the Mishkan, so that some was left over, why does the Torah state that the materials were merely ‘’enough’’? If the materials were only able to build what was needed for the Mishkan, then why does the Torah say that some were left over?
Ohr HaChaim explains, that in fact, the Possuk is informing us that a great miracle took place here-in reality, the Jews’ donations exceeded what was needed for the Mishkan, so that there really should have been some materials left over. However, because Hashem wanted all Jews who gave of their own possessions to have a portion in the Mishkan, Hashem wondrously allowed that even materials that should have been extra were put to physical use in the construction of the Mishkan, a clear miracle above the natural order [we find similarly, that the physical space that the Aron took up in the Kodesh HaKodashim (Holy of Holies) in reality did not factor into the measurements of that room)].
A similar approach is echoed by the Ramban, as well, in his approach to the Possuk [Shemot 25’ 10’] that states:
“...[ועשו]\They shall make an ark of acacia wood, two and one-half amohs long, one and one-half amohs wide, and one and one-half amohs high…
Ramban notes that the above command is the only time that the plural term “They shall make…" is used in reference to the vessels of the Mishkan; he explains, that the Aron [ark] housed the Luchot, and was representative of the Torah. Therefore, it was imperative that the entirety of Am Yisrael played a role in its construction-hence, the plural use of the word “ועשו" [they shall make], whereby the Torah is communicating this need directly.
With this in mind, we can tackle one of the fundamental issues raised by the commentaries in the beginning of Parshat Vayakhel. The Torah hardly communicates the details of hundreds of Mitzvot; how to make and shape Tefillin properly, how to slaughter animals correctly, what exactly is included in the commandments separating meat and milk-are all things that require pages and pages worth of Gemarot and analysis, as well as strong traditions dating back to Moshe-and yet, the Torah spends north of 400 [or so] Pesukim discussing the details of the Mishkan, commandments that have been relevant for perhaps a third of our national history; Rabbeinu Bachye comments, that in reality the Torah repeats the minutiae of the Mishkan FIVE separate times!
Yet, Rabbeinu Bachye explains, the very question is the answer-the Beit HaMikdash, and its predecessor, the Mishkan in the desert, was not merely a physical building; it was the repository of the collective psyche and soul of Am Yisrael, which allowed Hashem’s Shechinah to be more manifest in this physical and troubled world. It is for this reason that Hashem ensured that every Jew had a role in its construction, even when according to natural order that shouldn’t have been the case [due to the great influx of materials], and, as emphasized by Ramban, established a connection to its core, the Aron.
Rabbeinu Bachye clarifies, that there is another time in the Torah where we find something repeated five times-where the Torah states [Bamidbar 8’ 19’]
"...וָאֶתְּנָ֨ה אֶת־הַלְוִיִּ֜ם נְתֻנִ֣ים ׀ לְאַהֲרֹ֣ן וּלְבָנָ֗יו מִתּוֹךְ֮ בְּנֵ֣י יִשְׂרָאֵל֒ לַעֲבֹ֞ד אֶת־עֲבֹדַ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ בְּאֹ֣הֶל מוֹעֵ֔ד וּלְכַפֵּ֖ר עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֨א יִהְיֶ֜ה בִּבְנֵ֤י יִשְׂרָאֵל֙ נֶ֔גֶף בְּגֶ֥שֶׁת בְּנֵֽי־יִשְׂרָאֵ֖ל אֶל־הַקֹּֽדֶשׁ׃
and I have given the Levites to be given as a gift to Aharon and to his sons from among Bnei Yisroel to do the duties of Bnei Yisroel in the Tent of Meeting, and to atone for Bnei Yisroel, so that there will not be a plague among Bnei Yisroel when Bnei Yisroel approach the sanctuary…"
In that instance, the Torah is repeating the words ‘Bnei Yisrael’ in order to stress the great affection Hashem had for the Nation of His children; over here as well, the Torah’s repeating 5 separate times the details of the Mishkan also serves to emphasize the love and warmth He feels for Am Yisrael.
As per the perspective elucidated here, at its core, these two incidents are reflective of the exact same concept-for the tender and loving feelings of Hashem for the Jewish people are the exact same feelings that are felt by Hashem for the Mishkan, which was, in essence, built out of our national soul, rather than the physical materials that had been donated.
While war drums beat once again for our Nation, perhaps, the timing of the reading of these Parshiyot during the epic events of Operation Epic Fury is indicative that Tucker Carlson is right-maybe this is the war that will bring back the Third Beit HaMikdash.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat!