In the Torah portion of Trumah, Hashem commands Moshe to first build the various vessels: the Aron, the Shulchan, the Menorah, etc., followed by the Mishkan structure, the covers, walls, beams, etc. However, in last week’s parsha, Ki Tisa, and again this week in Vayakhel, the order is reversed: first, the Mishkan with the covers, walls and beams, and only then the Aron, the Shulchan and the Menorah, and it is not Moshe who is commanded to build it but Betzalel, Oholiav and anyone “wise of heart.”
In Ki Tisa, the description of building the Mishkan precedes the prohibition of work on Shabbat, hinting that the importance of building the Mishkan overrides Shabbat (as it does regarding the service in the Mishkan – korbanot are sacrificed on Shabbat). However, Vayakhel starts with Shabbat and only then describes the building of the Mishkan, hinting the opposite – that the importance of Shabbat precedes the building of the Mishkan.
How do we reconcile these discrepancies?
The sefer Ohel Yehoshua explains that in fact Hashem had two distinct plans for building the Mishkan. The original plan preceded the sin of the Golden Calf, after which a Plan B went into effect as a result of the Am Yisrael’s sin.
The sefer Be’er Moshe compares the two main “sections” of the Mishkan, the vessels and the Mishkan structure. There was only one of each of the vessels – one Aron, one Shulchan, one Menorah and one Mizbe’ach, corresponding to Hashem – One. The Mishkan structure, on the other hand, had many covers, beams, sockets, etc., corresponding to Am Yisrael. The Be’er Moshe explains that the purpose of the single vessels was to give honor to HaKodesh Baruch Hu, while the purpose of the multiple parts of the structure was to give honor to Am Yisrael.
When Am Yisrael received the Torah on Har Sinai, we were perfectly united (Rashi, Shemot 19:2). Only when we are in a state of such perfect unity can we be totally and uncompromisingly focused on serving Hashem. This was plan A, creating a Mishkan with Hashem as the starting focal point, built by the “servant of Hashem,” Moshe Rabbeinu himself, and by him alone.
Then Am Yisrael sinned with the golden calf; according to some commentaries, they all danced around the same calf. According to other commentaries, each tribe made a separate “tribal” calf in addition to the central one. The men participated eagerly while the women refrained. Hur objected and was killed; Aharon tried to sway and delay but was unsuccessful; the tribe of Levi did not participate at all. Am Yisrael lost their perfect unity and became split into different “sects.” With everyone going off on their own tangent, no one had the time or inclination to focus on Hashem. Under these circumstances, a nation divided, you cannot possibly build a Mishkan or Mikdash whose essence is peace.
Hashem therefore had to resort to plan B, which began by rebuilding and restoring the unity in Am Yisrael, and only when that was in place directing the focus to where it was originally intended, toward Hashem.
To restore unity, you start by working on Am Yisrael, or the part of the Mishkan that corresponds to Am Yisrael – the multiple-part structure. To build it you recruit all parts of the nation – the “high” tribe – Yehuda (Betzalel), the “low” tribe – Dan (Oholiav), and all others in between. Only after unity has been restored can you begin filling the “house” with content – construction of the elements that belong to Hashem, the vessels.
Before the sin of the golden calf, the issue of Shabbat follows the building of the Mishkan, but after the sin and the disunity in Am Yisrael, the order is switched. Vayakhel begins with Shabbat and moves on to the building of the Mishkan.
In the above vein, if the purpose of plan B is to restore unity, and according to this plan Shabbat precedes the building of the Mishkan – then Shabbat has a central role in fostering unity amongst Am Yisrael. Indeed, we know that if Am Yisrael were to all observe just one Shabbat according to the halacha, the Third Beit HaMikdash would be rebuilt. Shabbat has this power.
Am Yisrael – we – all need to put our heads together today to the “formula” to facilitate this, focusing on kiruv, embracing others, and not on animosity. Projects like the Worldwide Shabbat Project are steps in the right direction. It begins with small steps and grows into something bigger. It begins by getting every Jew in the world to observe at least one aspect of Shabbat (like every Jew in the world lights Chanukah candles), be it eating challah, making Kiddush at the dinner table, telling a “story” about the parsha during the meal or myriad other ideas that are out there waiting for some industrious tzaddik to take to the next level.
This will light the spark that will grow into full-blown Shabbat observance and the geulah.
Parshat HaShavua Trivia Question: When asking for donations for the Mishkan in parshat Trumah, the verse (Shemot 25:2) addresses “Bnei Yisrael.” However, here in Vayakhel the verse (Shemot 35:4) addresses “Adat Bnei Yisrael.” Why the difference?
Answer to Last Week’s Trivia Question: Why does the verse about the half shekel (Shemot 30:13) state that its weight was ten geira? The purpose of bringing a half shekel was to atone for the sin of the Golden Calf. Instead of adhering to the Ten Commandments, Am Yisrael sinned, so they bring a half shekel, which weighs ten geira (R’ Bachye, ibid.).
