Pekudei – פרק קכ׳׳ז

Kapital 127 begins with the words “Shir HaMalos L’Shlomo” and is the eighth of the fifteen Shir HaMaalos. Obviously, the opening to this Perek is unusual, mentioning Shlomo rather than Dovid Hamelech or one of the other common Meshoririm. Noting this, Rashi explains that Dovid Hamelech saw B’Ruach Kodsho that Shlomo would build the Bais Hamikdash and marry Bas Pharoah on the same day, and this Perek was written as a message to him.

Radak takes a slightly different approach to the word “L’Shlomo”, explaining that Dovid expended much effort preparing to build the Mikdash, but was told by Nosson HaNavi that in fact Shlomo would be the one to do so. Hearing that his efforts would be for naught, Dovid was at first worried, but then found Simcha and this Mizmor is the outcome of that transition. Dovid wrote these Pessukim for his son, Shlomo, conveying his feelings about the situation.

Whether we understand the Perek based on the approach of Rashi or Radak, its purpose is clear: Dovid Hamelech wrote these words to convey a message to his son about the Binyan Hamikdash. In fact, the main point of the Kapital is perhaps best expressed in its opening words: “Im Hashem Lo Yivneh Bayis Shav Amlu Banav Bo”. If HKBH does not build the Mikdash, its workers labor in vain. In the view of Radak this statement is readily understood: Dovid reminds Shlomo that although he had expended great effort in the hopes of building the Mikdash, it would ultimately be the role of Shlomo Hamelech, for such was the Ratzon HaBorei. Rashi explains these words according to his approach as well: the involvement of HKBH in the Binyan Hamikdash should have discouraged Shlomo from acting outside those bounds by marrying Bas Pharoah.

The next Passuk contains a similar message: “Shav LAchem Mashkimei Kum M’Acharei Sheves”. Rashi explains that this refers to the “Ba’alei Umnos” who work tirelessly in pursuit of their livelihood, though they need not, “Ki Yiten L’Yedido Sheina”, because HKBH provides sustinenced to those who are beloved to him. Rashi points out that the word “Sheina” refers to sleep, because the Yedidim are those who banish sleep from their eyes in the pursuit of Torah. Here too, we see a contrast drawn between work done and results seen, and the impact the Ratzon HaBorei has on this equation.

The remainder of the Perek discusses the rewards received by the “Yedidim,” those who are particularly beloved to HKBH, who are Zoche to “Nachlas Hashem Bonim”. Here too, the difference between the approaches taken by the Meforshei HaPshat are seen. Rashi explains that Bonim, in this context, refers to Talmidim who can follow in the ways of the Yedid. Radak, however, explains that Dovid speaks here about his own son, Shlomo, who would continue the work he had begun on the Mishkan. In any case the Perek concludes by lauding he who has children to follow in his path—be they biological or figurative—for they protect his legacy.

The Perek, which is short, contains a very succinct message which, as we pointed out, is expressed at its outset. There is, however, a simple question to be asked: according to both Rashi and Radak, the words “Im Hashem Lo Yivneh Bayis Shav Amlu Banav Bo” refer to the Bais HaMikdash, and the absolute role that Ratzon Hashem plays in its construction. Why does Dovid feel the need to point this out? Is it not true that nothing happens if HKBH does not will it to be so? Why would Dovid remind Shlomo, so to speak, that absent Siyata D’Shmaya his efforts would be fruitless—is this not a basic tenant of Yiddishkeit? What is the meaning of these words, especially as applied to the Binyan HaBayis?

Perhaps we can answer this question based on a Medrash that uses these words for a similar application.

The Medrash Tanchuma, in this week’s Parsha, tells us that when the construction of all the elements of the Mishkan was complete, a number of Chachamim were gathered but could not determine how to assemble the actual Mishkan. Lacking a solution, each took the element they were responsible for and brought it to Moshe Rabbeinu. At that point, Moshe Rabbeinu had Ruach HaKodesh and was able to erect the Mishkan. The Medrash continues: “V’Lo Tomar Mosh Elah HaMishkan M’Atzmo Amad”, we should not say that Moshe built the Mishkan, rather it stood up on its own, as the Passuk says “Hukam HaMishkan”, meaning that it stood up, not that Moshe put it up. This was true not only of the Mishkan, concludes the Medrash, but of the Mikdash as well: Shlomo did not build it, but rather it built itself, as the Passuk says “Im Hashem Lo Yivneh Bayis Shav Amlu Banav Bo”.

The Medrash, which is clearly relevant to this week’s Sedra, tells us that the way in which the Mishkan was built, through Nissim, was repeated centuries later when the Mikdash was built. The words “Im Hashem Lo Yivneh Bayis Shav Amlu Banav Bo”, then, reflect the reality portrayed by the Medrash, which seems to mitigate to a great extent the human efforts in building the Mishkan or Mikdash.

While the Medrash presents the construction of the Mishkan in one way, Rashi in Parshas Pekudei relates the story somewhat differently. The Passuk says “Vayaviu Es HaMishkan El Moshe…” and Rashi there tells us that the reason they could not erect the Mishkan, as the Tanchuma relates, is because the Kerashim were too heavy to lift. Moshe, therefore, asked Hashem how to proceed and received a reply: “Asok Attah B’Yadecha Nireh K’Mekimo V’Hu Niskaf V’Kam M’Elav.” Moshe was told to work with the Kerashim, at which point they would stand on their own, but it would be as if Moshe had completed the work on his own.

This version of the events surrounding the Hakamas Hamishkan is not radically different than that of the Tanchuma, but the words of HKBH to Moshe are notable. Why did Hashem tell him “Asok B’Yadecha” and then it would be “Nireh K’Mekimo”? What is the virtue of Moshe appearing to do something that was clearly impossible, only to have it done by a Nes, but appear to have been done by him?

This question is made even stronger if we look at the Medrash on which the words of Rashi are based. There, the words of HKBH to Moshe are brought slightly differently: “Asok Attah B’Yadecha…V’Ani Kosev Alecha She’Attah Hakemoso”. Hashem told Moshe that although his efforts would be for show only, the Torah would say that he built the Mishkan, as indeed the Passuk says “VaYakem Moshe Es HaMishkan.”

How are we to understand this? There were many times when Moshe was told to take physical actions to bring Nes, but never does the Torah tell us that Moshe accomplished the result. When Moshe was told to throw the Piach HaKivshan into the sky, beginning the Makka of Shechin, we are not told that he brought the Makkah. Why here, in the case of the Mishkan, was Moshe told to make a show of completing the task, “Asok Attah B’Yadecha”, which everyone knew could not be done by a man, only for the Torah to attribute the task to him completely, “VaYakem Moshe Es HaMishkan”?

If we can answer this question, gaining a new insight into the role of Moshe Rabbeinu in the Hakamas HaMishkan, perhaps we can better understand the words “Im Hashem Lo Yivneh Bayis …”

R’ Mordechai Yosef, the fourth Radziner Rebbe, explains this Medrash with a penetrating insight.

When it comes to Avodas Hahsem, one can never be sure that he is prepared for, or Zoche to, a particular Madreigah. Even with true Cheshbon HaNefesh, we can never be sure that we are truly doing the Mitzvah with the propert or correct intentions, and that there is no personal Negius to our actions. This Medrash therefore teaches us how to act: “Asok Attah B’Yadecha…V’Ani Kosev Alecha She’Attah Hakemoso.” A person is meant to make efforts “Ad Sheyado Maga’as”, to the extent that he is able, and the rest is done by HKBH. When that happens, however, the action is credited fully to the person, for he committed himself to the task.

The Hakamas Hamishkan—building a home that is Raui for Hashra’as HaShechina— was a feat in Ruchnias, but it fell to Moshe Rabbeinu to bring it to fruition. The Krashim were physically heavy, but more weighty was their purpose. Moshe turned to HKBH, unsure how to proceed: could he, mere Basar V’Dam, presume to carry out such a mission? It was then that Hashem taught this lesson: “Asok Attah B’Yadecha….” Make your best effort, and you will be met with Siyata D’Shmaya, but in the end it’s your Mitzvah, “V’Ani Kosev Alecha She’Attah Hakemoso”.

Hakamas HaMishkan was different than other times that Moshe carried out Nissim, because it was necessary to teach us this lesson: even the greatest heights in Ruchnias are available to us if we put in our own effort, Asok Attah B’Yadecha. With the correct intentions, we will be met with Siyata D’Shmaya, and given the credit as if we had accomplished on our own, “VaYakem Moshe Es HaMishkan”.

This can help us understand the words of Dovid Hamelech as well. Shlomo Hamelech knew that his father had begun the process of building the Mikdash, but had been unable to complete it. he may therefore have been unsure of his own success: why would he be Zoche where his father had not? The words “Im Hashem Lo Yivneh Bayis Shav Amlu Banav Bo” are a reminder that any Madreigah in Ruchnias is attainable to us if we put in our effort. In affect, Dovid was giving Shlomo the same message: don’t be concerned with your own fitness to complete the task, rather Asok Attah B’Yadecha…V’Ani Kosev Alecha She’Attah Hakemoso. Our job is to act L’Shem Shamayim, and the rest comes with Siyata D’Shmaya, leaving us only with the credit for our actions.