Enough is Enough

This week’s double Parsha marks the end of Sefer Shemos as well as the telling of the Meleches HaMishkan, which has been the main topic in the last few Parshios. While Parshas Terumah and Titzveh tell of the Tzivuy to build the Mishkan and Keilim, and assemble Bigdei Kehuna, these Parshios tell us that these Tzivuyim were carried out bb Bnei Yisroel, led by Moshe Rabbeinu.

At the beginning of Parshas VaYakel we are told of the bounty of materials that were brought by Klal Yisroel as the Terumas HaMishkan, as they had been commanded at the beginning of Parshas Terumah. The Torah tells us that once Betzalel was appointed to lead the Binyan HaMishkan--and given the assistance of Eliyahav and the unnamed Chachmei Lev—the items donated to the Mishkan were taken from Moshe’s tent, and an accounting was made.

The Torah then tells us that the “Chachamim,” those who were in charge of the Meleches HaMishkan, returned to Moshe with an report: “Marbim Ha’Am L’Havei Midey HaAvodah: The people have brought much more than is needed.” Moshe Rabbeinu then issued an order that no additional items should be brought as Terumas HaMishkan, and the Torah tells us: “V’Hamelacha Haisa Dayam L’Chol HaMelacha L’Asos Osa, V’Hosar.” While this last Passuk is a bit difficult to translate, the Ramban explains that in this case the term Melacha refers to the donated items, and the Passuk can therefore be understood as follows: “And the donated items were enough for all the work that had to be done, and more.”

This is an interesting section of the Parsha, which really cannot be understood without the words of our Chachamim.

The Ohr Chaim Hakadosh asks two simple questions on these Pessukim, which are echoed by many of the other Miforshei Hachumash:

First, why did the Chachmei Lev seem to be complaining, or expressing negative sentiment, about the bounty of Terumah that was receved. Beni Yisroel had just held the most successful building campaign in history. The Ba’al HaTurim, based on the words BaBoker BaBoker, says that the entire Terumas HaMishkan took place over the span of two days. Not only had they collected everything they needed, but they had actually exceeded their goals. Certainly this was not something that should be looked upon negatively.

The Ohr Chaim actually suggests that they could have used anything extra to further beautify the Bais Hashem, why was there a need to stop further donations? From the fact that Moshe immediately instructed all donations to be stopped it seems that this was a matter of significant importance. Why?

The Ohr Chaim also asks a question about the use of the terms “Dayam” and “Hosar” regarding the Terumas Hamishkan. These terms seem contradictory: how could there have been enough material, but also extra. If there was extra than there was more than enough, why does the Torah use both words? The Torah could have just said there was more than was needed, and we would know that there was enough. Further, asks the Ohr Chaim, why was the entire Passuk necessary? We knew from the statement of the Chachamim that there was more than was needed: “Marbim Ha’Am L’Havei Midey HaAvodah,” why the additional Passuk telling us the same thing? The Sfas Emes quotes the question of the Ohr Chaim on the second Passuk, and explains that the issue may not have been the amount, but the quality of the donations. He says that Moshe and the Chachmei Lev were concerned that once the donations reached the point of being more than was absolutely necessary, there was the possibility of a decrease in the level of Nedevus Lev with which the Terumos were given. It was for this reason that they instructed Beni Yisroel to stop bringing Nedavos: anything above the original needs risked being tainted by a lack of Nedivus Lev.

Based on this understanding, the Sfas Emes explains that the fact that Bnei Yisroel stopped bringing Nedavos when they were so instructed, as the Passuk says “VaYikaleh Ha’Am Milihavi,” negated any lack of Nedivus Lev that may have been involved in the giving of the extra Terumos. In this way the Dayo and the Hosar were both befitting of being used in the Mishkan: there was no concern that the extra may not have been given with a full heart. This explains the usage of the two terms, as well as the seemingly extra Passuk. Once we are told that Bnei Yisroel heeded Moshe’s instructions, and stopped bringing NEdavos, the Torah tells us V’Hamelacha Haisa Dayam... V’Hosar, both the amount originally needed, as well as the extra Terumos were part of the Melacha because there was no fear of a lack of Nedivus Lev.

This explanation of the Sfas Emes brings about a different question though: why were the leaders of Klal Yisroel—Moshe and the Chachmei Lev—so concerned about a lack of Nedivus Lev? If the main portion of the Terumah, the part that was absolutely needed, was given with complete Nedivus Lev, as the Sfas Emes implies, why would an incremental decrease in that sense of dedication affect the extra items that were given? Presumably those items could be used for non-essential uses, would the fact that they may have been donated with a little less that complete dedication really affect the Mishkan?

I think we can understand this based on an important Yesod regarding the Mishkan.

From the very beginning of Parshas Terumah, the importance of Nedivus Lev with regard to the Mishakn is evident: “Me’es Kol Ish Asher Yidvenu Libo Tikchu Es Terumsi.” The very Tzivuy to collect items for the purpose of building the Mishkan contains the requirement of Nedivus Lev, absolute dedication. Generally we say that one should do Mitzvos even without complete Nedivos Lev, even if he has ulterior motives, “Shemitoch Shelo Lishmah, Bah Lishmah.” In the case of the Mishkan, however, this seems not to be the case: one was allowed to give to the Mishkan only with the purest motivations.

This contrasts not only with other Mitzvos, but even with the Binyan Nais Hamikdash. The Ohel Moshe points out, based on the Passuk in Melachim, that Shlomo Hamelech enacted a tax on Klal Yisroel, and used the proceeds to build the Bais Hamikdash. In this case it could certainly not be garunteed that everyone paid the tax out of a sense of dedication to the Binyan Habayis—Nedivos Lev could not be ensured. Why was this an acceptable means of donation to the Bais Hamikdash but not the Mishkan?

Chazel tell us that there was an integral difference between the Mishkan and the Mikdash. The Mikdash was a temporary structure, while we yearn to see it rebuilt speedily, we know it is no longer standing. The Mishkan, on the other hand is different. The Passuk in this week’s Parsha refers to the wood used for the structure of the Mishkan as “Atzei Shitim Omdim.” Chazal Darshen this Passuk as follows: “Atzei Shitim Omdim L’ad U’liolmei Olamim.” The Mishkan may not be visible, it is hidden form our view, but it was never completely destroyed and remains intact to this day.

R’ Zalman Sorotzkin in Aznayim L’Torah explains that Nedivus Lev was a vital part of the Binyan Hamishan because only something that is constructed with absolute dedication, with no ulterior motives, no motivation other than the Dvar Hashem, can stand forever. The Mishkan, constructed of Atzei Shitim Omdim L’ad U’liolmei Olamim had to be built of items that were worthy of lasting forever: Nedivos Lev was indeed an integral ingredient.

We van therefore understand why Moshe and the Chachmei Lev were concerned about a lack of Nedivos Lev when it came to items donated above and beyond the original need. Only that which was given with true selfless dedication could fulfill the requirement of Atzei Shitim Omdim, and any lack thereof could be detrimental to the Mishkan

This also helps us further understand the words of the Sfas Emes. When Bnei Yisroel listened to Moshe’s instructions and stopped bringing additional Terumos, they exhibited the extent of their Nedivos Lev. They were not contributing for their own self-promotion or any other motive, only to fulifl the Dvar Hashem. This display of Nedivos Lev ensured that their additional Terumos, the “Hosar” so to speak, was worthy of being included in the Mishkan.

When we do Mtzvos, especially in the realm of Tzedakkah and Chesed, we should keep the message of the Mishkan in mind: that which comes from true Nedivos Lev has the capacity to be everlasting. Complete dedication, without motives other than Ribuy Kvod Shamayim and fulfilling the Dvar Hashem, is the secret to an everlasting legacy.