Vayakhel 5774-An installment in the series of adaptations
From the Waters of the Shiloah: Plumbing the Depths of the Izhbitzer School
For series introduction CLICK
By Rabbi Dovid Schwartz-Mara D’Asra Cong Sfard of Midwood
Moshe gathered the entire assemblage of the Bnei Yisrael , and said unto them: ‘These are the words which HaShem has commanded, that you should do them. Six days creative activities shall be done, but the seventh day t shall be holy day for you, sabbath; a day of complete respite for HaShem. Whoever actively creates in it shall be put to death.
And let every wise-hearted person among you come, and make all that HaShem has commanded. The Mishkan-tabernacle, its tent, and its covering, its hooks, its vertical boards, its bars, its pillars, and its sockets. The Ark etc.
All that is called by My Name, and whom I have created for My glory, I have formed him and even made him.’
– Yeshyaya 43:7
Rav Yehudah said in the name of Rav: Betzalel [principal artisan of the Mishkan] knew how to bond and combine the letters through which heaven and earth were created.
How did Moshe gather everyone together, and forge them into a unit? Why is the commandment of building the Mishkan preceded by the commandment of Shabbos?
The Maharal of Prague explains that anavah-humility, is rooted in pashtus-generic simplicity and the lack of any specialty. There is a certain infinite quality to simplicities non-delineation. Simplicity specializes in nothing in particular and so; can be everything at once. Committed to nothing, simplicity enjoys infinite possibilities. This is how the Maharal explains the hanhagah Elyonah-Divine administration of the cosmos, expressed in the theological concept of “Wherever one discerns the Holy blessed One’s Might and Greatness there one will find His Humility.” (Megillah 31A) The Humility/ Simplicity IS the Greatness/ Infinity. Considered more deeply, this is the basis of monotheism. It is the Divine “property” (for lack of a better word, for this word implies specialization, chiseled-definition and constraining lines as well) of anavah that “makes” HaShem k’vyachol-as it were, both the undivided “One” and the encompassing “All.”
The roots of human ga’avah-ego and egotism, lie in the self-perception of individuality and specialization. That which we specialize in is what makes us salient and exceptional. “I am what YOU are not. I am capable of what you are incapable of, or, if your are capable of the same, I can do it better than you can.” We are proud of what sets us apart and so; what separates and divides us is our pride. As any manager will tell you, a major part of teamwork is the surrender of ego. There is nothing more ego-deflating than to feel that one is a fungible, interchangeable part in a larger entity, a mere cog in the machine. But for collective entities to coalesce and integrate the balloons of ego must first be deflated.
The Izhbitzer explains that when a craftsman works to produce something it is intrinsically a distinctive, one of a kind item. Produced by his own individual mix of perceptions, tastes and faculties; it is as unique to him as his fingerprints and the antithesis of a mass-produced article. As our sages expounded “just as their faces are dissimilar so too are their attitudes and perceptions (deos) divergent.”(Midrash Tanchumah-Pinchos) This is true even in as rarified and superhuman a “craft” as prophecy. As Chazal taught “No two nevi’im-prophets prophesize in the same style.”(Sanhedrin 89)
Logically, custom-made items should not be able to dovetail or interlock. Yet; although the Mishkan was fabricated by individual craftspeople, each proud of their own unique talents and style, the individual components that they crafted were stitched, hooked, inserted in sockets, ringed or staved together to form a seamless whole. Oblivious to it at the time they plied their supposedly unique, inimitable specialties; they all conformed to the precise specs of a master plan. The Mishkan reduced one-of-a-kind artists to molds and die casts in a mass production assembly-line. When the Mishkan was complete and all could see how harmoniously everything fit together this observation raised their consciousness of the siyatta diShmaya-the Divine assistance that worked It’s Will through them.
They experienced a collective epiphany that it was HaShem, not they, who had actually built the Mishkan. They came to realize that they were no more than the proverbial garzan b’yad hachotzeiv– the ax in the hands of the lumberjack. The ax is an integrated implement uniting blade, handle and the pegs that bind them. Even if the ax was composed of sentient beings the blade could still not lord it over the handle or the pegs for none could accomplish their task or fulfill their role without the others. Moreover, even when their tree-felling missions are accomplished , the humbling realization that “axes don’t fell trees … lumberjacks do” would unite them in their true, cooperative, integrated identity as the lumberjacks implement, rather than as free-lancers working on their own.
The Izhbitzer asserts that Shabbos is the key to this awareness. The Shabbos concept lies at the core of every mitzvah performed l’shemShamayim –purely for HaShem’s sake with no ulterior motives whatsoever. He goes so far as to say that they are synonymous, that intent l’shemShamayim IS Shabbos by another name. I’ll attempt to offer a possible explanation for the Izhbitzer’s enigmatic axiom.
The Midrash teaches that the Divine Will for creation is described as nisaveh lo dirah b’tachtonim –He yearned for an abode amidst the lower spheres. (Tanchumah Naso 16) This seems odd. HaShem is transcendent, Existing outside of time in non-chronological terms; so how can any given time play host to HaShem? HaShem is omnipresent, Existing outside of place in non-spacial terms; so much so that Chazal tell us that HaShem is nicknamed HaMakom-The Place, because “He is the Place of the cosmos, the cosmos is not His place” (Bereishis Rabbah 68) so how can any given location serve as His abode? Yet … we also know that kedushas haz’man and kedushas hamakom – sanctified time and space are real, not delusions. HaShem’s dwelling place within the lower sphere of time is Shabbos. He ceased creating on the seventh day for His Will, that all of creation declare His Glory, had been done.
When, in perhaps the ultimate act of halicha b’drachav- imitatio dei, shomrei Shabbos cease their creative activity, they bear witness to the veracity of the Torah’s Genesis narrative. More than that, they bear witness that the creative activity of Genesis could cease because the goal of creation had been achieved. HaShem had his abode in the lower spheres in a cosmos in which every infinitesimal component part, and the grand macrocosmic whole that is greater than the sum of its parts, declare His glory. And so, every mitzvah performed l’shemShamayim, for HaShem’s Will and Glory alone, is yet another iteration of Shabbos; the accommodating time in the hospitable place in the lower spheres that provide HaShem k’vyachol, with a glorifying abode.
How did Moshe congregate everyone? How did he instill unifying humility in the hearts and minds of the formerly prideful, specializing craftspeople who, collectively, built the Mishkan for the Shechinah-HaShems Divine Indwelling? By first commanding them to observe Shabbos and by making the Shabbos concept clear to them.
Just as HaShem did not bless and sanctify the seventh day until all the work was done, until the cosmos was complete and perfect so too He would not allow His Shechinah into the Mishkan until it was complete and perfect. Had one peg anchoring the curtains of the Mishkan’s courtyard been missing or not engineered according to specs, the Divine Indwelling would have remained in the upper spheres. How then could the fabricator of the aron habris-the Ark of the Covenant have felt superior to the peg maker? One and all the artisans and craftspeople had been an implement, the ax wielded by the Divine Lumberjack.
~adapted from Mei HaShiloach Vayakhel D”H Vayakhel
Nesivos Olam-Nesiv Anavah 1