Bostoner Torah Insights: Bostoner ‘Chassidus’ in English and Hebrew: Parshas Pikudei – 6 Adar Bet 578
Boston Upcoming Events Newsletter - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Pikudei – 6 Adar Bet 5784
Bostoner Rebbe shlit”a – Yerushalayim
Secretariat Email: bosto...@gmail.com
»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»
The Sfas Emes (Pikudei 5646) asks why the Pasuk is written, “The hundred Kikar of silver were to cast the sockets of the Mishkan and the sockets of the Paroches, a hundred sockets for a hundred Kikar, a Kikar per socket” (Shemos 38:27). He suggests it should have said, ‘a hundred Kikar for a hundred sockets’ if the intention was simply to make an accounting of raw materials and inventory. Rather, the Torah wrote “a hundred sockets for a hundred Kikar” to show that the size of the ‘building above’ corresponds to the ‘generosity in the hearts of Bnei Yisroel’ below. Specifically because 100 Kikar of silver was donated, 100 sockets were manufactured, and not the other way around.
According to the Sfas Emes, it would appear that if more silver was donated, more sockets would have been constructed. If more sockets were created, then more pillars would have been needed, which would have expanded the size of the Mikdash. The Sfas Emes is reinforcing the important message that Hashem responds in kind to us. The more generous that we are with our resources L’Shem Shamayim, the more Hashem is able, as it were, to expand his presence and Divine providence above and below to our ultimate benefit.
In Vayakhel it states, “Every man whose heart inspired him came, and everyone whose spirit motivated him brought Terumah for Hashem for the work of the Ohel Mohed, for all of its work and for the Bigdei Kodesh” (Shemos 35:21). It occurred to me that the words ‘everyone whose spirit motivated him’ refers to those who gave what they had, whereas the phrase ‘every man whose heart inspired him’ refers to those that wanted to give even more than they had.
“They continued to bring him voluntary contributions morning after morning” (Shemos 36:3). The Gemara (Yoma 75a) links the words ‘morning after morning’ here with the same words that appear by the Mann, “they gathered it morning after morning” (Shemos 16:21), and learns that precious stones and pearls would fall together with the Mann each morning. Accordingly, the Gemara maintains that when the Pausk says that “The Nisiyim brought the Shoham stones” (Shemos 35:27) that it refers not the tribal leaders, but rather the clouds that brought these stones along with the Mann each day, as we find in Mishlei 25:14 the word ‘Nisiyim’ used to mean ‘clouds’.
However, we could suggest differently, based on the deficient way the word ‘Nisiyim’ is written in Shemos 35:27, as suggested by Rashi. The Midrashim cited therein explain that originally the tribal leaders thought they were being righteous when they gave Bnei Yisroel the first opportunity to contribute to the Mishkan and they would come along at the end and contribute whatever materials were missing to complete the construction. However, when Bnei Yisroel contributed seemingly everything that was needed, as Moshe had to announce to the people to stop bringing (Shemos 36:6), the tribal leaders found themselves with nothing to contribute, except for the Shoham stones. Rashi explains that this is why the tribal leaders were the first to bring offerings to the inauguration of the Mishkan on the first of Nissan. They learned from their mistake not to be lethargic about contributing, but to run to be the first to contribute.
Perhaps we can combine these ideas together and come to a different conclusion than the Gemara. That precious stones did fall with the Mann, but the word ‘Nisiyim’ in the Pasuk still refers to the tribal leaders and not the clouds. One could suggest that when Hashem saw that ‘the hearts’ of the tribal leaders ‘inspired them’, but they had nothing more to contribute to the Mishkan. Consequently, Hashem caused Shoham stones to fall in the portion of Mann of the tribal leaders so that they too could fulfill their desire to contribute to the Mishkan.
The Sifsei Tzadik wonders what Moshe Rabbeinu himself contributed to the Mishkan. Perhaps we can suggest that Moshe gave ‘his soul’ to the Mishkan, a concept that is not so simple to understand. The Gemara (Zevachim 115) cites two Tanaim. R’ Yishmael maintains that the general principles of Torah were given to Moshe at Sinai, whereas the details and minutia were given to Moshe Rabbeinu over the course of forty years in the Midbar when he convened with Hashem in the Ohel Mohed. Rebbe Akiva maintains that the entire Torah, both its general principles and its details were given to Moshe on Har Sinai, they were reviewed in the Ohel Mohed, and they were reviewed a third time in Arvos Moav before we entered Eretz Yisroel.
Moshe Rabbeinu heard the Divine voice from between the two Keruvim in the Mishkan. In this way, Moshe Rabbeinu introduced into the Mishkan the ‘existence’ of Torah. We made add that on the last day of Moshe’s life he was able to scribe 13 Sifrei Torah, one for each tribe and one to be placed in the Kodesh Kodashim. This is what it means that Moshe Rabbeinu ‘gave his soul’ to all future generations. Next week includes the 7th of Adar, the Yahrtzeit as well as the birthday of Moshe Rabbeinu.
May it be his will that we merit to learn Torah as is fitting, and to further merit the building of the Beis HaMikdash, with the coming of Moshiach Tzidkaynu, speedily in our days.
If you would like to be a sponsor:
HELP SUPPORT MOSDOS BOSTON IN ERETZ YISROEL