With Warmth and Good Intentions we will Complete the Final Lap of Galus
By Rabbi Shimon Raichik
This week is the double parsha of Vayakhel-Pekudei, Shabbos Mevorchim Chodesh Nissan and parshas HaChodesh. The Rebbe asks the following general question about this parsha compared to the parshios of Terumah and Tetzaveh (Likutei Sichos Vol. 1, p. 195). In the Torah every word and every letter is carefully reckoned. We find many halachos that are derived from one word or even one letter. Nevertheless, we find that in the parshios of Vayakhel and Pekudei, the entire lengthy description of the Mishkon, the Kelim and the Bigdei Kehunah, the priestly garments are repeated even though they were already described in detail in Terumah and Tetzaveh.
Seemingly it would have been possible to spare multiple pesukim by only writing briefly that the Jewish people made the Mishkon the Kelim and the Bigdei Kehunah as Hashem commanded Moshe Rabbenu.
The Rebbe explains that there is a big difference between the two iterations in Terumah and Tetzaveh and then in Vayakhel-Pekudei by pointing out a similar question in parshas Naso. The question asked is why are the korbanos of the Nesiim described in parshas Naso repeated twelve times? The answer is that each of the Nesiim accomplished something unique with his korbanos, as explained in the Midrash and in Chassidus on parshas Naso. Therefore the Torah could not state that each Nasi brought the same korbanos as the other because each Nasi drew down a different hamshacha, a different effect based on their unique intention. This is why we say the Nasi from the 1st through the 12th (13th) of Nissan with the special ‘Yehi Ratzon”.
The question about the repetition of the parshios of Vayakhel and Pekudei can be answered in a similar manner. The first description of the Mishkon etc., in the parshiyos of Terumah and Tetzaveh were from Hashem Himself to Moshe Rabbenu. About Moshe Rabbenu it says in the Torah that “None arose like him”. The Torah also says that Moshe Rabbenu when on Har Sinai, was on an incomparably higher level than when he was on this physical plane saying “He did not eat bread or drink water.”
The descriptions in the parshios of Vayakhel and Pekudei are very different. They describe the Mishkon etc., as they were made by the entire Jewish people here on the physical plane made of physical gold, silver, and copper. Without focusing on the great difference between Hashem’s command in the potential first related to Moshe Rabbenu and the actual fact of construction by the Jewish people, when was Hashem’s ultimate desire of dwelling amongst the Jewish people in this world actually fulfilled? In the physical MIshkon described in the parshiyos of Vayakhel and Pekudei and not in the spiritual Mishkon that Moshe Rabbenu was shown on Har Sinai.
The lesson for each and everyone of us is that one should not be lost or feel unfit to fulfill our purpose and destiny of making this physical world an actual dwelling place for Hashem. We shouldn’t compare ourselves with past generations, thinking how is it possible for me to do Hashem’s will and have my intentions aligned with the lofty intentions on high? Who am I fooling anyway? We all know our own humble station in life and lackings. This is especially true since we are found as we wait for geula shleima in the doubled and redoubled darkness of the galus. Nevertheless Hashem promises each one of us that if one will only be of a generous heart, and we will act with chassidishe warmth and feeling, all of us together, each with his or her unique contribution will bring about the “v’shechanti b’socham” the indwelling of Hashem’s presence with the dedication of the permanent and final third Beis HaMikdash with an even greater and more revealed presence of Hashem than it was on Rosh Chodesh Nissan for the first dedication. Then we will merit not only to read about the Korban Pesach in parshas HaChodesh but we will be able to bring the physical Korban Peach with the coming of Moshaich now.
A Good Shabbos, A Good Chodesh