THE VALUE OF THE TABERNACLE - PEKUDEI

“These are the reckonings of the Tabernacle, the Tabernacle of Testimony, which was reckoned at Moshe’s bidding. The labor of the Levites was under the authority of Issamar, son of Aaron the Kohen. Betzalel, son of Uri, son of Hur, of the tribe of Yehudah, did everything that HaShem commanded Moshe.”

The Parsha begins with a brief description of the Mishkan (Tabernacle) and the people who were involved in its construction and service. The Seforno writes that the Torah is teaching us a significant point with this introduction. The Mishkan and its accessories were never destroyed, captured or desecrated. In contrast, both the Temples were subject to desecration and destruction. The Seforno explains that the first two verses in the Parsha are giving four reasons behind the elevated nature of the Mishkan. The first is in the words; “‘the Tabernacle of Testimony”. This, the Seforno explains refers to the two Tablets that Moshe received on Mount Sinai. These are indicative of the incredible spirituality that dwelt in the Tabernacle. The verse continues; “which was reckoned at Moshe’s bidding.” Since Moshe arranged the building of the Mishkan, it benefitted from his personal majesty. The third aspect contributing to the holiness of the Mishkan was that, “the labor of the Levites was under the authority of Issamar”. Issamar was also a man of great stature. And finally, the second verse informs us that Betzalel, also a great man, with great lineage, built the Mishkan.

The Seforno then contrasts this with the people involved in the building of the Temples. The first Temple was arranged by the righteous Shlomo HaMelech, however, the workers were non-Jews from Tsur. Since the Temple was not built by righteous people, it was subject to corrosion and therefore needed to be maintained, unlike the Tabernacle. Moreover, because of its lower level of holiness it did ultimately fall into the hands of our enemies and was destroyed. The second Temple was of an even lower level of holiness; the Tablets were not there, and it was arranged by Koresh (Cyrus), the Persian King. Accordingly, it too fell foul of our enemies and was destroyed.

Three verses later, the Torah tells us the total value of all the jewelry that was given for the building of the Tabernacle. The Seforno on this verse, continuing in his theme from the earlier verses, notes that the total material value of the Tabernacle was far less than that of both Temples, both of which were incredibly beautiful and expensive buildings. And yet, unlike the Temples, the humble Tabernacle continually had the Divine Presence within it. The Seforno concludes that this teaches us that the holiness of a building is not defined by its material value and beauty, rather by the spiritual level of the people who were involved it its construction. In a similar vein, the explanation of the Seforno teaches us that the Torah outlook attributes true value towards physical objects or buildings in a very different way to that of the secular outlook. In the secular world, the external beauty or material value of the item define its ‘value’. In contrast, the Torah pays little heed to the external qualities rather the internal spirituality that was invested into the item determines its true value. Thus, the Tabernacle may have been far less physically impressive than the two Temples but its true value was far greater because of the intentions of the people who made it.

This concept is demonstrated by an interesting incident with regard to the Tabernacle that is described in Parshas Terumah and Vayakhel. Hashem instructs Moshe Rabbeinu to tell the people to bring the raw materials necessary in order to build the Mishkan. "This is the portion that you shall take from them: gold, silver, and copper; and turquoise, purple and scarlet wool; linen and goat hair; red-dyed ram skins; tachash skins, acacia wood; oil for illumination, spices for the anointment oil and the aromatic incense; shoham stones and stones for the settings, for the Ephod and Breastplate ." The Ohr HaChaim HaKadosh zt"l points out that the order of the materials mentioned is difficult to understand; the shoham stones and the 'stones of the settings' are the most valuable of all the items in the list, therefore logically they should have been mentioned first. He offers an answer based on the Gemara that informs us how the people attained the shoham stones. The Gemara says that a great miracle occurred and shoham stones came down along with the manna. The Nesi’im (Princes) then donated these precious stones to the Mishkan.. One may think that the supernatural manner in which the stones came down would only add to their inherent material value. However, the Ohr HaChaim writes the exact opposite; since the stones came without any effort or financial loss, they are placed at the end of the list of items donated to the Mishkan. When the people gave all the other items, they were parting with their property and willingly undergoing financial loss for the sake of doing HaShem’s will. This places those items, including such mundane material as goat hair, on a higher level than the precious shoham stones who came through a miracle. This starkly demonstrates the Torah’s value system with regard to the physical world. External factors are completely subjugated to the internal – the intentions that went into the item determine its true value.

This concept has applications in Jewish law. The authorities discuss the status of an esrog that has been bruised by over-use. The Chasam Sofer zt”l rules that if the bruises came about because many people fulfilled the Mitzvo of shaking the four species with this esrog, then it is kosher. He writes further that the fact that the bruises came about through Mitzvos actually enhances its status, and constitutes a kind of hiddur (beautification) in and of itself. This Chasam Sofer teaches us a very telling lesson. When a person would see a beautiful, clean esrog that had never been used, and compares it to a bruised esrog that had been shaken by hundreds of people, he would consider the clean esrog to be of greater value. However, the Torah focuses far more on the internal value behind the esrog, than on its external beauty. In a similar vein, a man’s hat once became very dirty on Shabbos. He asked the Chazon Ish zt”l if he could clean it on Shabbos. The Chazon Ish answered that it was forbidden. The man argued that it is not Kavod Shabbos (the honor of Shabbos) to go around with a dirty hat. The Chazon Ish answered that since the hat is left dirty in honor of the sanctity of Shabbos, in this case, keeping it dirty constitutes honoring the Shabbos itself. Again, one may think that a dirty hat cheapens Shabbos due to its unkempt appearance, however, in truth the intentions that lay behind the dirt can turn this into a way of greatly honoring Shabbos!

We have seen how the Torah’s criterion for defining the true ‘value’ of the physical world is very different from that of the secular world. The effort, kavannah (intentions) and spiritual input into that item are the true determinants of its objective value, as opposed to its superficial appearance or monetary value. There is a very natural tendency for a person brought up in the Western world or with Western influences to focus on the externalities of the physical world, including the size of a house, the appearance of a car, etc. The sources above teach us that it is incumbent on each person to adjust his value system in line with the Torah outlook. .

HISHTADLUS IN RUCHNIUS - PEKUDEI

After the Avodas Hamishkan was completed the workmen could not erect the Mishkan because of its massive weight. Since Moshe Rabbeinu had not had a share in the actual work of the Mishkan, Hashem wanted him to have the honor of erecting it. Hashem told him to make the attempt and the Mishkan would stand on its own, and it would appear to the onlookers as if he put it up himself .

This incident poses a difficulty - it seems clear that just as all the builders of the Mishkan were rewarded for their work, so too Moshe Rabbeinu was surely rewarded for the actual hakamas Hamishkan - why is this the case, he did not actually do anything, Hashem performed the erecting Himself?! In reality we are only able to perform any mitzvo because Hashem enables us to do so - Hashem is constantly sustaining the world and every human being in it - without this siata dishmaya we would not be able to do anything. The only difference in the case of the erecting of the Mishkan is that it was an open miracle whereas every mitzvo that we perform is a hidden miracle. The reward that we receive is not because of the result but because of the effort that we make. Moshe Rabbein made the effort to erect the Mishkan, therefore he was rewarded as if he performed it himself.

Sifsei Chaim develops this theme further; he writes that we all realize that we do not have the ability to achieve anything in gashmius without Hashem. If that is so, then why do we do so much activity? After chet Adam haRishon, Hashem decreed that man must exert physical effort in order to survive - however “we must realise that, in reality we do not achieve anything, all of our actions are only the exertion of the necessary effort which is a fulfillment of the passuk “you will eat bread by the sweat of your brow.” All of our work in earning our parnasa and other worldly activities are a result of this ‘gezeiras hishtadlus‘, we are required to expend such effort but we must recognize that ultimately it does not really achieve anything. However, we are less aware that the same is true even in the realm of ruchnius. We do have free will, which is the ability to decide whether we will choose good or bad, however, the final result is not in our control at all. For example, a person may expend great effort in buying a beautiful esrog, but when he comes to use it on Yom Tov he may drop the esrog and the pitom could break. We can make the decision to do the mitzva but only Hashem can actually enable us to completely fulfill it.

Based on the yesod that the gezeiras hishtadlus applies equally to gashmius and ruchnius, one may want to equate the two realms in another way: It is well known that bitachon is more important than hishtadlus in gashmius, and the more bitachon we have the more we will receive regardless of the hishtadlus that we put in. So too one may approach ruchnius with the same attitude - that the ikar avoda in ruchnius is bitachon and that hishtadlus is merely a secondary factor. However, Sifsei Chaim stresses that it is incorrect to totally equate ruchnius and gashmius in this regard - there is a crucial difference between the two: “In matters of gashmius, the required hishtadlus is a penalty that one must pay and it is not good to add to payment of the penalty [ie. one should minimize his hishtadlus as much as possible]. In contrast, in avodas Hashem he must do as much histhadlus as possible and strive with all his strength..”

This is a very important lesson; we generally recognize that bitachon is an essential aspect of avodas Hashem and that our own hishtadlus should be minimized as much as possible, however one may also have the same attitude in spiritual matters; he may limit his hishtadlus in ruchnius with the mistaken assumption that he can trust in Hashem to do the work for him - this is a serious mistake for, as Sifsei Chaim explains, in ruchnius there is no limit to how much effort one should expend. This idea is illustrated by the following story involving Rav Shraga Feivel Mendlowitz zt”l. “As a teenager, Hertzl Shechter was invariably a few minutes late for Reb Shraga Feivel’s 9.00am Tanach shiur, and one day he received a notice that ‘the Boss’ wanted to speak to him. Shechter entered the room trembling. “Nu, Hertzl, when are you going to start coming on time?” Reb Shraga Feivel asked. Shifting uncomfortably in his seat, Shechter could manage nothing more than, “Im yirtzeh Hashem.” But Reb Shraga Feivel was not to be put off so easily. “Nein,” he began shaking his head, “not im yirtzeh Hashem, Im yirtzeh Hertzl - no, not if Hashem wants; rather if Hertzl wants.” There are times when a person should not comfort himself with the fact that Hashem will ensure that everything runs smoothly, rather he must take the intiative himself.

If there is a misconception about the role of hishtadlus in one’s own personal avodas Hashem, then this is certainly the case with regard to the state of Klal Yisroel. One may easily be tempted to think that, no matter how bad the situation is, Hashem will not let it deteriorate indefinitely and that we can trust that eventually things will improve ‘mimayla’. Chazal teach us that this is a grave error; if people do not take action to resolve the problems of Klal Yisrael then they will only persist - Hashem requires us to bring about an improvement through our own efforts. This idea is expressed in the Mishna in Pirkei Avos: “In a place where there are no men hishtadel [strive] to be a man.” Many commentaries explain this to mean that when there is a lack of people serving the needs of the Klal, one must stand up and fill the gap. Rav Hirsch zt”l writes that in normal circumstances one should be humble and avoid publicity, however when people are needed to serve the klal then humility and tsnius are totally inappropriate, rather one should do whatever is necessary to improve the situation even if it involves receiving unwanted publicity. It is noteworthy that the Mishna chose to use the word, ‘histhadel’ when it could have simply said ‘in a place where there are no men be a man.” The reason for this is that the word, ‘hishtadel’ implies great effort; the Mishna is teaching us that it is not enough to merely ‘try’ to help the community, rather, one must exert great effort into the task at hand.

The Alter of Novardok stressed the need for such exertion in the battle to uphold the Torah. “When a person becomes aware of as grievous a failing within society as its present educational structure, which has taken such a tremendous toll on our youth - how much must he summon up all of his powers to guard the breach, remove the impediment and raise up the standard of truth…. there is no alternative but to rouse ourselves from our slumber, consider the dangers which confront us and go out with energy and drive, and use all our talents and sensitivities to do all that we are able.” One may argue that there is a great limit to what a single person can achieve even if he expends much effort: The Alter seems to have thought differently: He once said that, “if a person works as hard for the benefit of the public as he works for the benefit of a single member of his family, he could found a hundred yeshivas!”

A common question that non-observant Jews ask is ‘why did G-d let the Holocaust happen’? Of course, this is an issue that cannot be explained easily. However, there is another question that can help answer it; ‘Why did man let the Holocaust happen?’ Hashem created the world and He constantly oversees it, and yet he has given man control of the world - man has the capability to build it or destroy it, it is the action of man that leads to pain and suffering, not G-d.

Throughout his life, Moshe Rabbeinu was willing to extend great effort to fulfill the Ratson Hashem - as a result Hashem gave him the ability to achieve superhuman results such as lifting the beams of the Mishkan. We can learn from this that all Hashem requires is that we extend the effort, the results are in Hashem’s hands.

HISHTADLUS IN RUCHNIUS - PEKUDEI

After the Avodas Hamishkan was completed the workmen could not erect the Mishkan because of its massive weight. Since Moshe Rabbeinu had not had a share in the actual work of the Mishkan, Hashem wanted him to have the honor of erecting it. Hashem told him to make the attempt and the Mishkan would stand on its own, and it would appear to the onlookers as if he put it up himself[1].

This incident poses a difficulty - it seems clear that just as all the builders of the Mishkan were rewarded for their work, so too Moshe Rabbeinu was surely rewarded for the actual hakamas Hamishkan - why is this the case, he did not actually do anything, Hashem performed the erecting Himself?! In reality we are only able to perform any mitzvo because Hashem enables us to do so - Hashem is constantly sustaining the world and every human being in it - without this siata dishmaya we would not be able to do anything. The only difference in the case of the erecting of the Mishkan is that it was an open miracle whereas every mitzvo that we perform is a hidden miracle. The reward that we receive is not because of the result but because of the effort that we make. Moshe Rabbein made the effort to erect the Mishkan, therefore he was rewarded as if he performed it himself.

Sifsei Chaim develops this theme further; he writes that we all realize that we do not have the ability to achieve anything in gashmius without Hashem. If that is so, then why do we do so much activity? After chet Adam haRishon, Hashem decreed that man must exert physical effort in order to survive - however “we must realise that, in reality we do not achieve anything, all of our actions are only the exertion of the necessary effort which is a fulfillment of the passuk “you will eat bread by the sweat of your brow.”[2] All of our work in earning our parnasa and other worldly activities are a result of this ‘gezeiras hishtadlus‘, we are required to expend such effort but we must recognize that ultimately it does not really achieve anything. However, we are less aware that the same is true even in the realm of ruchnius. We do have free will, which is the ability to decide whether we will choose good or bad, however, the final result is not in our control at all. For example, a person may expend great effort in buying a beautiful esrog, but when he comes to use it on Yom Tov he may drop the esrog and the pitom could break. We can make the decision to do the mitzva but only Hashem can actually enable us to completely fulfill it.

Based on the yesod that the gezeiras hishtadlus applies equally to gashmius and ruchnius, one may want to equate the two realms in another way: It is well known that bitachon is more important than hishtadlus in gashmius, and the more bitachon we have the more we will receive regardless of the hishtadlus that we put in. So too one may approach ruchnius with the same attitude - that the ikar avoda in ruchnius is bitachon and that hishtadlus is merely a secondary factor. However, Sifsei Chaim stresses that it is incorrect to totally equate ruchnius and gashmius in this regard - there is a crucial difference between the two: “In matters of gashmius, the required hishtadlus is a penalty that one must pay and it is not good to add to payment of the penalty [ie. one should minimize his hishtadlus as much as possible]. In contrast, in avodas Hashem he must do as much histhadlus as possible and strive with all his strength..”

This is a very important lesson; we generally recognize that bitachon is an essential aspect of avodas Hashem and that our own hishtadlus should be minimized as much as possible, however one may also have the same attitude in spiritual matters; he may limit his hishtadlus in ruchnius with the mistaken assumption that he can trust in Hashem to do the work for him - this is a serious mistake for, as Sifsei Chaim explains, in ruchnius there is no limit to how much effort one should expend. This idea is illustrated by the following story involving Rav Shraga Feivel Mendlowitz zt”l. “As a teenager, Hertzl Shechter was invariably a few minutes late for Reb Shraga Feivel’s 9.00am Tanach shiur, and one day he received a notice that ‘the Boss’ wanted to speak to him. Shechter entered the room trembling. “Nu, Hertzl, when are you going to start coming on time?” Reb Shraga Feivel asked. Shifting uncomfortably in his seat, Shechter could manage nothing more than, “Im yirtzeh Hashem.” But Reb Shraga Feivel was not to be put off so easily. “Nein,” he began shaking his head, “not im yirtzeh Hashem, Im yirtzeh Hertzl - no, not if Hashem wants; rather if Hertzl wants.”[3] There are times when a person should not comfort himself with the fact that Hashem will ensure that everything runs smoothly, rather he must take the intiative himself.

If there is a misconception about the role of hishtadlus in one’s own personal avodas Hashem, then this is certainly the case with regard to the state of Klal Yisroel. One may easily be tempted to think that, no matter how bad the situation is, Hashem will not let it deteriorate indefinitely and that we can trust that eventually things will improve ‘mimayla’. Chazal teach us that this is a grave error; if people do not take action to resolve the problems of Klal Yisrael then they will only persist - Hashem requires us to bring about an improvement through our own efforts. This idea is expressed in the Mishna in Pirkei Avos: “In a place where there are no men hishtadel [strive] to be a man.”[4] Many commentaries explain this to mean that when there is a lack of people serving the needs of the Klal, one must stand up and fill the gap.[5] Rav Hirsch zt”l writes that in normal circumstances one should be humble and avoid publicity, however when people are needed to serve the klal then humility and tsnius are totally inappropriate, rather one should do whatever is necessary to improve the situation even if it involves receiving unwanted publicity.[6] It is noteworthy that the Mishna chose to use the word, ‘histhadel’ when it could have simply said ‘in a place where there are no men be a man.” The reason for this is that the word, ‘hishtadel’ implies great effort; the Mishna is teaching us that it is not enough to merely ‘try’ to help the community, rather, one must exert great effort into the task at hand.

The Alter of Novardok stressed the need for such exertion in the battle to uphold the Torah. “When a person becomes aware of as grievous a failing within society as its present educational structure, which has taken such a tremendous toll on our youth - how much must he summon up all of his powers to guard the breach, remove the impediment and raise up the standard of truth…. there is no alternative but to rouse ourselves from our slumber, consider the dangers which confront us and go out with energy and drive, and use all our talents and sensitivities to do all that we are able.”[7] One may argue that there is a great limit to what a single person can achieve even if he expends much effort: The Alter seems to have thought differently: He once said that, “if a person works as hard for the benefit of the public as he works for the benefit of a single member of his family, he could found a hundred yeshivas!”[8]

A common question that non-observant Jews ask is ‘why did G-d let the Holocaust happen’? Of course, this is an issue that cannot be explained easily. However, there is another question that can help answer it; ‘Why did man let the Holocaust happen?’ Hashem created the world and He constantly oversees it, and yet he has given man control of the world - man has the capability to build it or destroy it, it is the action of man that leads to pain and suffering, not G-d.

Throughout his life, Moshe Rabbeinu was willing to extend great effort to fulfill the Ratson Hashem - as a result Hashem gave him the ability to achieve superhuman results such as lifting the beams of the Mishkan. We can learn from this that all Hashem requires is that we extend the effort, the results are in Hashem’s hands.
[1] Rashi, Pekudey, 39:33,
[2] Sifsei Chaim, Midos v’Avodas Hashem, 2nd Chelek, p.24.
[3] Rosenblum, Reb Shraga Feivel, p.175.
[4] Avos 2:6
[5] See Rashi, Bartenura, Tiferes Yisroel, Mili d’Avos, Rav Hirsch on Avos.
[6] Ibid.
[7] Madreigos Haadam, Maamer Mezakeh es harabim, Ch.1 p227..
[8] Zaitchik, Sparks of Mussar, p.113.