Torah Table of Contents
Enough - or Too Much?, Yisa Bracha and Divrei Yisrael There's a Time and a Place for Every Thought, Divrei YisroelEnough - or Too Much?
based on ma'amarim in Yisa Bracha and Divrei Yisrael, Parshas Vayakhel
""The people stopped bringing. And the work [materials] was [were] enough for them, for all the work to be done, and there was [even] more left over." [Shemos, 36:6-7]
Our Rebbes have taught us a lot from these seemingly puzzling and contradictory verses.
To begin with, Rebbe Yechezkel of Kuzmir teaches us a lesson for anyone who may think too highly of himself. The main ingredient in having Hashem's Divine Presence - the Shechina - dwell amongst us, is humility. The Prophet Yeshaya [Isaiah, 57:15] informs us that Hashem dwells with those of "crushed and humble spirit." Therefore, says Rebbe Yechezkel, our verse informs us that there were leftover materials. If anyone should become haughty and say, "The Mishkan was built from my gold and silver," one could answer him: "Perhaps yours was left over, and nothing was made from it."
The Divrei Yisrael points to the contradiction in the verse - was the work "enough" or too much ["left over"]? In addition, Rashi says that "the work" refers to the work of "bringing" [the materials]. What kind of work is involved in the bringing? He offers a number of solutions to this.
Firstly, he informs us that the "work of bringing" refers to the generosity, the willingness and desire to bring the materials. Even after the people brought everything and were bidden not to bring any more, the desire to bring remained in their hearts, and was even passed on to their descendants. The desire of a Jew, in every generation, to voluntarily give to tzedaka [charity], for mitzvos and to support the study of Torah stems from this original giving. Thus, even though the amount of materials brought was "enough", the desire to give remained, and was "left over" to succeeding generations.
Another explanation offered by the Divrei Yisrael is as follows: the "work" of bringing refers to the kavannos of those who brought. The intention of the Jewish people in their bringing the materials for the Mishkan [Tabernacle] was that the Divine Presence, the Shechina, should dwell there. This "work", the intention of making a dwelling place for the Shechina, was done with such great Kedusha [sanctity] that not only was it enough to "bring" the Shechina into the Mishkan, but it was "left over." That is, the Divine Presence was brought into their own homes - it was felt upon the "work" done in their homes and in their earning a livelihood.
Finally, after offering a number of other explanations, the Divrei Yisrael ends with the following. "Enough" refers to the trait of histapkus, of being satisfied with what one has - whatever it may be, it is "enough". "Left over" refers to being blessed with "more than enough." One is dependent on the other - that is, he says, one who is satisfied with what he has, will be blessed with plenty. [Translator's note: Indeed, our Sages have taught (Pirkei Avos), "Who is wealthy? He who is happy with his portion."
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
"VaYikach VaYiten Es HaEdus El HaAron... And (Moshe) took and placed [literally- gave] the Testimony into the Ark... (Shemos 40:20)
In describing the task of placing everything in its proper place in the Mishkan (Tabernacle), one of two terms is used - either vayasem or vayiten - both of which mean - he placed. For the Edus - the Torah itself, two verbs are used - VaYikach VaYiten. The Divrei Yisroel joins a wealth of commentaries in explaining why these two terms are used.
The Divrei Yisroel explains that VaYikach VaYiten refers to the "give and take" of our relationship with HaShem. HaShem's Giving is not just unilateral, it's effect depends on the recipient, as will be shown below.
He quotes the Gemara in Rosh Hashana (17: ) - "If HaShem "budgeted" on Rosh Hashana that they would receive small amounts of rainfall, and they subsequently improved their actions, then the rains will fall at the optimal times and places. If HaShem "budgeted" that they would receive plentiful rains, and their actions subsequently deteriorated, the rains will fall at the wrong times, in the deserts, and other locations that will not help their water needs. The Divrei Yisroel quotes his grandfather, the famed Rebbe Yechezkel of Kuzmir, who said about this Gemora that the same is true for the effects of the pure and holy thoughts that HaShem "budgets" for each Jew during the coming year. If a Jew improves his ways, even after Rosh Hashana, then he will merit a bountiful "crop" of pure and holy thoughts at all the right times - when he learns and davens, for example. Whereas, if chalila, he moves in the wrong direction, even though on Rosh Hashana Hashem "budgeted" him for plenty of pure and holy thoughts, these will come on "unplowed fields", - inappropriate sites, such as the bathroom, where no sanctity and spiritual growth will sprout from the thoughts.
(Writer's note - We see here that holy thoughts alone are not the goal, but instead, how they will affect and inspire us to grow in Torah, Divine Service and Mitzvos.)
From this idea, we understand that the Bounty of the Torah is dependent on HaShem's "vayiten" - giving, as well as our "vayikach" - reception. They are inextricably bound together.