The Mishkan Lagged In Gold But Not In Shechina The Sforno (Pikudei 38:24) points out that in the Mishkan there was a relatively small amount of gold used compared to the First Bais HaMikdash and much less than the extravagant building of Hurdus in the Second Bais HaMikdash. On the other hand we see that the presence of the Shechina was more constant during the Mishkan than the First Bais HaMikdash. “In the Second Bais HaMikdash,” says the Sforno, “there was no visible presence at all.”
“From here we see,” says that Sforno, “that it is not the glorious building that attracts the Shechina, but rather the deeds of the people that bring Hasra’as HaShechina,” Rav Moshe Shternbuch (Ta’am VaDa’as) adds that gold was used to draw attention of the people towards this great building in order that their hearts will follow. However, when the hearts of the people are already focused on Hashem and his Shechina, these externalities are not necessary for that purpose, but only to glorify Hashem’s house, and does not require an exaggerated abundance of excess.
Pure From Start To Finish “Vateichel Kol Avodas Mishkan Ohel Mo’ed Vaya’asu Bnei Yisroel K’Chol Asher Tziva Hashem;They finished all the work on the Mishkan and they did everything Hashem commanded them.” (Pikudei 39:32) Shouldn’t it say this the other way around, they did everything Hashem said and finished all the work?
The Ben Ish Chai says that the first thing Hashem demanded when commanding Bnei Yisrael to build a Mishkan was, “Yidvenu Libo.” Hashem wanted everything Lishma, with a pure heart. All of Bnei Yisrael came running with the purest intentions. However, the tendency is that while everyone is excited at first, as the work drags on, the enthusiasm wanes.
In prasie of Bnei Yisrael, the Torah tells us that Bnei Yisrael finished all the work, and even at the very end, it was done exactly how Hashem commanded, with the same heart and fervor that they had that first day, before hearing the details.
The Mishkan Testifies To Moshe’s Honesty “Eileh Pikudei HaMishkan Mishkan HaEidus,” (Pikudei 38:21). The Mishkan is referred to as the Mishkan HaEidus, that stands as testimony, but the Torah doesn’t explain what it is a testimony to.
Rav Yehonoson Eibshitz explains that the Torah gives an accounting of all the precious materials of the Mishkan. How do we know that Moshe didn’t keep something for himself? The Medrash says that each of the Shevatim wanted the Bais HaKidash to be built in their portion of Eretz Yisrael. Hashem told them they were Ganavin, as they were all guilty in kidnapping Yosef. As such, the Bais HaMikdash cannot be built in the territory of a Ganav.
We often find that the Mishkan is called after the name of Moshe Rabbeinu. This is the ultimate proof that Moshe had clean hands and was not guilty of the slightest trace of theft. The Mishkan is the Mishkan HaEidus, “Asher Pukad Al Pi Moshe,” that Moshe’s accounting was completely transparent, and the money was all used properly.
Three Month Old Bread In The Mishkan? When the Torah tells us the list of things made by Betzalel in the Mishkan, it lists the Lechem HaPanim (Pikudei 39:36). We know the building of the Mishkan was completed 25 Kislev, but only put into operation three months later in Nisan. How did the Lechem HaPanim stay fresh for three months?
The Netziv suggests that maybe it stayed frsh through a Nes the same way it miraculously stayed fresh from week to week. “However,” he says, “this is a Dochek.” Instead he suggests “that Betzalel did not make real lechem hapanim, but rather a model of it, showing how this complex bread was made.
“This,” he says, “will answer the question on the Gemara in Shabbos (74b). All the Milachos of Shabbos are things that were done in the Mishkan. The first eleven milachos are steps taken to bake bread, which seemingly would be learned from the Lechem HaPanim. Ye, the Gemara says there was no baking in the Mileches HaMishkan and these eleven Milachos are learned from the cooking of the various dyes to color the wool.
This makes sense if we say that the lechem hapanim was not made as part of the building of the mishkan, but only afterward, once the mishkan became operational.”
Adding Some Missing Life To The Work Of The Mishkan “Vayar Moshe Es Kol HaMilacha V’Hinei Asu Osah Kaasher Tziva Hashem Kein Asu Osah; Moshe saw all the work and behold they did it, just like Hashem commanded they did it.’ (Pikudei 39:43) Why does the pasuk repeat that they “did” it twice?
The next words of the pasuk says, “Vayivarech Osam Moshe.” Rashi says the bracha was, “Yehi Ratzon Shetishreh Shechina B’Maaseh Yideichem,” and also, “Vihi Noam Hashem… U’Maaseh Yadeinu Konineihu.” The Chida says that a complete mitzva consist of an action, words, and thoughts. If one of htem is missing the mitzva is not complete.
Moshe Rabbeinu saw that while the work was performed to perfection from the physical standpoint, some of the Yidden were not perfect in their thoughts while working on the Mishkan. “ViHinei Asu Osah,” Moshe saw that the Asiya, the actions were perfect. “Kaasher Tziva Hashem Kein Asu Osah.” the Asiya was exactly to specification.
This meant that the mishkan was not complete. Moshe Rabbeinu davened to Hashem that even though they lacked the perfect Kavana, still Hashem should rest His Shechina, “B’Maasei Yideichen,” in the actions which were complete. “U”Maaseh Yadeinu Konineihu,” the Maasim should be attributed with the proper Kavana.
Created By Rov Avrohom Sherman