Vol 26.33 - Pekudei 1              Spanish French Audio  Video

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Translation:

1. In the explanation of the verse (Ex.38:21):

“These are the numbers of the Mishkan. .which were counted at Moshe’s command; (this was) the work of the Levites under the direction of Itamar etc.“

There is a debate in the commentators:

1. One explanation is that, “These are the numbers of the Mishkan” refers to the making of the Mishkan which is stated in the previous Sidra (in Parshat Vayakhel) where it tells of, in detail, the making of the Mishkan and its vessels.

According to this, the translation of

“(These are the) numbers of the Mishkan . . the work of the Levites”)

is from the word “appointment” and “task” (מינוי ותפקיד) – that the Mishkan and its vessels are the,

“appointments of the work of the Levites that Moshe appointed under the direction of Itamar”

(This is as is told in Chumash Bamidbar that the Levites were appointed to carry the Mishkan and its vessels).

2. “These are the numbers of the Mishkan etc.” - means the accounting of the gold, silver and copper of the donations for the Mishkan which are (later) delineated in our Sidra. According to this, “numbers” is from the word counting and account (מנין וחשבון) – the explanation of,“the work of the Levites under the direction of Itamar” is that Itamar was the official (ממונה) (and treasurer) (גבאי) over the gold, silver and copper (with the help of the Levites).

One finds a wondrous thing in Rashi’s explanation on this verse. For his explanation on the first part of the verse is seemingly in contradiction to his explanation on the second part of the verse:

Rashi translates on the words, “These are the numbers”,

“In this Parsha, all the weights of the donations for the Mishkan were counted etc.”

This means that the simple meaning (Pshat) of “numbers of the Mishkan” is - the counting (חשבון) of the donations for the Mishkan.

Therefore, this refers (not to Parshat Vayakhel, but rather) to that which comes later “in this Parsha“.

However, on “the work of the Levites”, Rashi explains:

“The numbers (i.e., the accountings) of the Mishkan and its furnishings (which) is the work given over to the Levites in the desert-to carry, to dismantle, and to set up, each person on his burden upon which he is assigned, as is stated in Parshat Naso (Num. 4:24-28, 31-33)”.

In other words, “the numbers of the Mishkan (and its vessels)” means

(not the later accounting of the donations for the Mishkan etc., but rather)

the appointment (מינוי) for the Mishkan “to carry, to dismantle, and to set up etc.”!

2. Seemingly, one can resolve this according to Rashi’s conclusion of the verse, “These are the numbers”,

 “(all the weights of the donations for the Mishkan were counted) . . And all its implements for all its work were (also) counted”.

In other words, “the numbers of the Mishkan” means not just the counting of the donations for the Mishkan, but also the counting of, “all its implements for all its work”

(which are delineated later in the Sidra) (after the story of the making of the garments of the priests) by “They brought the Mishkan to Moshe”).

According to this, the connection of the aspect of “the numbers of the Mishkan” with “the work of the Levites” in the continuation of the verse, is understood. For this aspect in “the numbers of the Mishkan” (the counting of the “implements for all its work”) is connected with the work of the Levites “to carry, to dismantle, and to set up”, as it states in Parsha Naso,

” and by name shall you appoint the utensils to the charge of those who will carry them”

(and as is understood plainly, that the appointing for the carrying of the Mishkan included the task to make an accounting of all the Mishkan‘s vessels and immediately report them, so that they should be whole etc.).

However, it remains not understood:

What is forcing Rashi to say that “the numbers of the Mishkan” includes two types of counting, and that it means (not just the accounting of the donations for the Mishkan, but rather) also the counting of “all its implements for all its work”?

(and therefore, translate that “the work of the Levites” is as the aspect is connected with the appointment over the vessels of the Mishkan, “to carry, to dismantle, and to set up etc.”).

On the contrary:

Seemingly, this is a problematic explanation:

For the Torah interrupts between the command of the counting with the story of the making of the priest’s garments. Therefore, it is difficult to say that the words, “These are the numbers of the Mishkan” (also) refers to an aspect in the following Parsha.

Since Rashi explains “numbers” from the word “counting”, he should have learned like the explanation of the (aforementioned) commentators that “the work of the Levites under the direction of Itamar” means that the counting of the donations for the Mishkan was handed by Moshe to the Levites “under the direction of Itamar”.

3. In addition to the question in the conclusion of Rashi’s words,

“And all its implements for all its work were (also) counted” –

one must also understand the beginning of Rashi’s words,

“In this Parsha, all the weights of the donations for the Mishkan were counted -(that) of silver, of gold, and of copper”.

The essence of this explanation is also states in Rashbam. However, there, it is states concisely:

“These are the numbers of the Mishkan -, the accounting of the silver, gold, and of copper”

However, Rashi elaborates with his wording, and states:

1. “In this Parsha, are counted”

When Rashi states,

“all the weights of the donations for the Mishkan were counted”,

one already understands that “These are the numbers” refers

                (not to Parshat Vayakhel- where there is no accounting of the donations for the Mishkan, but rather) 

to “this Parsha“.

What is the reason for the emphasis “this Parsha”?

The commentators explain that since there is an interruption of many verses, until the Torah begins the accounting. Therefore, Rashi must forewarn that nevertheless, the wording: “These are the numbers of the Mishkan” is fitting, since the accounting is stated in “this Parsha”.

One must however understand:

Rashi should have said:

“These are the numbers – the accounting of the weights of the donations for the

Mishkan . . that are stated in the Parsha” (and so forth).

(In other words, beforehand explain, “These are the numbers” (“the accounting of the weights etc.”) and afterward tell that this is said in (“this Parsha”).

This is similar to Rashi’s comment in Parshat Toldot:

“These are the descendants of Yitzchak - Yaakov and Eisav who are discussed in this Parsha”.

Why does Rashi begin with, “In this Parsha, all . .were counted etc.” ?

2. What difference does the emphasis of, “ all the weights of the donations for the Mishkan” make?

Moreover:

One finds a difference between Targum Onkelos and Targum Yonatan:

• In Onkelos it states, “these are the countings of the Mishkan” (מניני)
• Whereas in Targum Yonatan it states “these are the countings of the weights and totals of the Mishkan“ (מתקלון וסכומהון).

One sees that Onkelos (which is closer to the simple meaning of the verse, as it known – in other words, close to Rashi’s view) just states the expression “countings”.

Yet Rashi chooses the wording (that is similar) to Targum Yonatan and adds “weights”.

On the other hand, he omits the word “and their totals”!

4. One could say that the explanation of this is:

 In his explanation (on “These are the numbers”) Rashi is coming to forewarn a simple question:

The word “these” depicts the beginning of an aspect. Moreover (as Rashi brings in the beginning of Parshat Mishpatim)

“Wherever the word “these” (אלה) is used it disqualifies that which preceded it "

It is not understood:

Even if one would explain that, “These are the numbers of the Mishkan” refers (not to the previous Sidra, but rather) to the accounting of the donations which are stated later in the Sidra. Nevertheless, it is still a continuation and conclusion (אויספיר) (the opposite of a disqualification) of the previous Sidra.

For after it tells how the Yidden donated for the work of the Mishkan and they used their donations for the making of the Mishkan – Moshe Rabbeinu gave an accounting to the Yidden of how much the donations totaled (באטראפן) and how they were used.

The question arises:

Why does it state the word, “these” (which disqualifies that which preceded it) and not “and these” (which does not disqualify)?

This question is forewarned by Rashi through the addition that “the numbers of the Mishkan” refers

(not just to the accounting of the donations, but rather)

also the accounting “all its implements for all its work”. With this, it explains how “this Parsha” begins a new aspect with regard to the Mishkan, as will be explained.

5. At first glance, one sees that with his explanation,

“In this Parsha, all the weights of the donations for the Mishkan were counted”,

Rashi means to explain the word “numbers” (not as an expression of appointment, but rather) as a counting and accounting (מנין וחשבון).

However, Rashi himself negates this by the continuation of his comment,

“And all its implements for all its work were (also) counted etc.”.

When “numbers” is an expression of counting – its meaning is

(not counting (ציילונגען), the act of the counting (פעולת המניו), but rather)

Sum-totaling (סך־הכל׳דיקע צאלן) – the exact total of the counting.

This is proven from the beginning of Parshat Tisa,

“When you take the count of the Bnei Yisroel to determine their numbers” (לפקודיהם)

Where Rashi explains,

“When you will wish to take the sum total of their numbers, to know (their number)."

This meaning of “numbers”, does not fit counting “all its implements for all its work”, since the Torah did not give an accounting the total and number of these vessels, but rather the Torah just delineates (מונה) and counts (״מנין״ ציילט) and writes the vessels.

Since Rashi states that, “These are the numbers” is related to both countings (מנינים) – both the counting of the donations for the Mishkan, as well as the counting of the vessels – he therefore makes clear:

1. That “numbers” is translated here from the word appointment and task (מינוי ותפקיד)
2. That even this counting of “all the weights of the donations for the Mishkan” (just like the counting of the vessels) does not mean that he gave an accounting to the Yidden of the total amount of the donations (and how they were used) in order to remove himself from suspicion and so forth. Rather, solely that he is making a running count, making an account of the “weights of the donations for the Mishkan” (similar to the count of, “all its implements for all its work”).

(Because of this reason, Rashi precisely uses the words “all the weights of the donations for the Mishkan were counted” (and not a wording of “total” etc.)

With this, Rashi wishes to make even more clear that here it is not speaking regarding a total of the “total of their count” (their total/מכומהון). Rather, that the Torah is speaking just regarding the weights of the donations of “silver, gold and copper”.

The purpose (צוועק) of the counting is similar to the counting of the implements for all its work. In other words, that both “countings“ are connected with “numbers”- with the task of the appointed official (הממונה)

Just as the counting of the vessels was related to that which the Yidden brought the Mishkan and all its vessels to Moshe, that he should see and establish that they are properly made etc.

(and as the verse there concludes, “Moshe saw the entire work, and lo! they had done it-as the L-rd had commanded”.)

and therefore, all the vessels were accounted for in detail, as is the routine when the official must verify (באשטעטיקן) that all the vessels and details are as they should be and complete.

So too, is the essence of accounting the weights of the donations for the Mishkan. Namely, that Moshe, in his role as the official and “owner” (בעה״ב) of the Mishkan, made an “accounting” of the weights of the donations for the Mishkan.

6. This is the innovation ”in this Parsha” versus Parshat Vayakhel:

• In Parshat Vayakhel, the entire theme of the matters regards the preparations to the making of the Mishkan and regarding the actual construction itself. Beforehand, regarding the donations for the Mishkan, and afterward how Betzalel and Oholiav etc. made the Mishkan and its vessels.

• However, in our Parsha, it speaks regarding the “numbers of the Mishkan” – regarding the appointments (מינויים) and tasks of those that were appointed over the Mishkan.

(pg. 277)

Where does one see “in this Parsha”, an aspect of appointment over the Mishkan?

Rashi states,

“In this Parsha, all the weights of the donations for the Mishkan were counted . . And all its implements for all its work were (also) counted.”

This is the task of an administrator to make an accounting of all the details.

In order to further clarify the innovation of “this Parsha”, the here it is speaking of the appointments (מינויים) over the Mishkan, the verse continues,

“(which were counted at Moshe’s command) the work of the Levites under the direction of Itamar etc.)”.

And as Rashi explains there,

“The numbers of the Mishkan and its furnishings (which) is the work given over to the Levites in the desert-to carry etc.”.

With this, Rashi explains the continuation of the verse, that this very aspect of “the numbers/appointments of the Mishkan”

(the aspect of the appointments over the aspect of the Mishkan) –

which at the time of the making of the Mishkan was “appointed at Moshe’s command” – (after the erecting of the Mishkan), this service was given to the Levites, as is told in Parshat Tisa, at length, that the Levites were appointed over the aspect of the Mishkan.

7. According to this explanation, other puzzlements in “this Parsha”, are answered:

Regarding the accounting of the donations for the Mishkan of our Sidra, there is a debate in many of the commentators.

For seemingly:

1. The Torah just tells what was done with the silver and copper, but not what was done with the gold (it just states how much gold there was).
2. Even regarding the silver, the accounting was just of, “The silver of the community numbers”, which each person had to give a “half-shekel” (the donation of the Sockets). However, there is no accounting of how much silver was given as a donation for the Mishkan

(As is explained in Rashi that from all (כללות) the silver that was given as a donation, they made the all (כללות) the service vessels (כלי שרת)).

3. Besides the donations of the gold, silver and copper, there were another ten types which were donated to the offering of the Mishkan, as is expressed in Scripture. Yet we do not find in Scripture that Moshe gave an accounting of those donations?
4. In the verse it states that they brought so many donations for the Mishkan, that there was “extra” (והותר) – they brought more than was needed. Yet there was no accounting of what remained?

(Pg.278)

Regarding the last three questions, one learns that Moshe gave an accounting just from the things that had a very great importance. However, not from those that were not so valuable and important

(Similarly, the total of the silver from the donations for the Mishkan was not that great; and the part that “remained” was not an “important thing” (דבר חשוב)).

 However, this is not a sufficient answer:

If the reason that, “all the weights . . were counted” is because a Tzedakah treasurer (גבאי צדקה) must give an accounting of the Tzedakah monies in order to remove himself from suspicion etc. – it must be done both when he is dealing with a large amount as well as when it is not a large amount:

Due to, “you shall be unsullied (נקיים) before the L-rd and from Israel”, one must give a full and detailed accounting, at least to the dollar (one shekel).

Since this is so, it is problematic:

How is it that Rashi does not answer the aforementioned questions?

These questions are in the simple meaning of the verse, and as we indeed see, many commentators answer them and with many answers (each one according to his style).

 However, according to the aforementioned in Rashi, there is no question from the outset:

With these countings which state in this Parsha, the Torah does not wish to say that Moshe gave a detailed accounting of all the donations for the Mishkan. Rather that these were the countings that Moshe, in his role as administrator of the Mishkan, carried out in order to keep an accounting of the donations. In order to inform us of this aspect, an example (ביישפיל) is sufficient, the counting of the main donations of “silver, gold and copper”.

Therefore, it is also not a question why he did not give any detailed accounting of the gold. For the intent here is not the accounting of what was done with the donations, and how they were used, in order to remove himself from suspicion

(And that which the Torah details, what the donations were used for, comes just as an aside)

Rather, as Rashi precisely states,

“all the weights of the donations for the Mishkan were counted”.

Namely, that the counting of the weights is stated in this Parsha (“These are the numbers”). For the task of an administrator is expressed in this.

Therefore, there is no necessity and therefore Scripture avoids (מיידט) counting the numerous details, which were done with the gold – even not mentioning it as an aside, as opposed to the other donations.

8. From the homiletic style of Torah in Rashi's commentary (Yayina shel Torah) one could say:

As mentioned above, Rashi precisely states,

“all the weights of the donations for the Mishkan were counted” –

Namely, that Moshe counted the “weight”. Here, the worth (שוויות) etc. of the gold, silver and copper, did not matter, but rather just the weight.

The difference between weight and value is:

• Weight is just the material of the thing and its quantity (חומר הדבר וכמותו)
• Whereas the value of a thing is connected with its importance, its quality, its form (צורה)

This similarity is in Avodat HaAdam:

When a person makes a sanctuary to G-d, blessed be He, through fulfilling Mitzvot, and accomplishing aspects of Judaism, in general - there exists these two aspects:

• The essential deed - the “weight” and
• The intent of the Mitzvah – the “value” of the deed, its essence and form.

One could think that when a Yid “gives” up (ײגיטײ אפ) to G-d just a physical deed without any intent – that - how is it fitting to say that with this one could build a Mishkan to G-d?

On this, one is forewarned, that the weights of the donations for the Mishkan are “counted at Moshe’s command”.

 Moshe Rabbeinu “involves himself” (לייגט זיך אריין) and counts even the “weights” which the Yidden give. This itself makes them fit to be a (part of the) Mishkan to G-d.

So much so, that the coin which Yidden give becomes a “coin of fire” – permeated with the fire of the soul. Through this, one builds the (person’s individual) Mishkan, completely.

Through this, one hastens (מקדים) and merits the building of the general Beit HaMikdash – the third Temple – speedily and in our days, mamosh.

M’Sichas Shabbat Parshat Pekudei 5725