English translation — ויקה"פ

A.

As already spoken many times¹

Regarding the names of the sedras,

the content of each sedra is hinted in its name².

So too is it in our parshah,

that the name "Vayakhel" expresses the point of the content of the first sedra,

and "Pekudei"³

- the point of the content of the second sedra.

And at first glance - the content of the two sedras is not in accordance with their names,

and moreover: not only are they not compatible,

but they are entirely in content <b>opposite</b> from one another,

as follows.

The explanation of "Vayakhel" according to its simple meaning is - the gathering and assembly of several individuals or particulars.

And the difference between the term "Vayakhel" compared to other terms that denote the gathering of several individuals or particulars - like assembly,

gathering,

collecting and the like - consists in that the other terms express only the collecting together,

assembling a number of people

(particulars)

in one place

(or

matter),

but even after the assembly etc. it can be that each one of the assembled remains a separate entity by itself; in contrast, the term "Vayakhel" means - made a congregation,

denotes the &lt;b&gt;collective&lt;/b&gt;

(people or particulars)

not as a combination of several separate particulars,

but rather that they all together become a new entity - a single congregation&lt;sup&gt;4&lt;/sup&gt;.

"Pekudei",

which means from the language of counting⁵,

shows the distinctness of each thing in itself,

that specifically then the matter of counting etc. is relevant.

According to this it is not understandable: the content of the two sedras is in an opposite manner.

Both parshas speak about the making of the Mishkan and the vessels,

but there is an essential difference between them: Parshas Vayakhel speaks⁶

about the making of all parts and details of the matters of the Mishkan⁷

: the curtains in themselves,

the planks in themselves,

and each of the vessels of the Mishkan in itself — menorah, table, etc.

The novelty of Parshas Pekudei regarding the work of the Mishkan: after the introduction -

The <b>total sum</b> of gold, silver, and copper

(comes as a parenthetical statement - conclusion of the narrative in Parshas Vayakhel,

the making of the parts of the Mishkan,

the narrative of the making of the priestly garments,

and afterwards)

is told the <b>total sum</b> of everything - how they <b>gathered together</b> everything to Moshe⁸,

the command of G-d to set up <b>everything together</b>

(the Mishkan with all its vessels⁹)

together with <b>all</b> its services

(mentioned only <b>in general</b>),

and how Moshe did this in practice <b>everything together</b>

(the erection and the services)¹⁰

until it became one complete Mishkan and "the glory of the Lord filled the Mishkan"¹¹.

According to this, the content of the parshas is precisely the opposite of their names: Parshas Vayakhel is its content

(in relation to the Mishkan)

- the <b>details</b> and parts of the Mishkan,

each one as a detail and existence unto itself - not the matter of "<b>Vayakhel</b>"; and in Parshas Pekudei is the <b>combination</b> and connection of all these details - as all the parts and details of the Mishkan are gathered together into one existence

(assembly - Mishkan),

a complete Mishkan.

The opposite of the emphasis of "Pekudei",

counting - each detail counted for itself¹²

B.

Simply, one could answer:

The explanation of "Vayakhel" in its plain sense

of Scripture means the assembly of all &lt;b&gt;Jews&lt;/b&gt;.

And accordingly one can also explain the connection of "Vayakhel"

(see there the assembly of Jews)

to the work of the Mishkan which is related after this:

The concept of Vayakhel¹³

- that all Jews became one assembly,

is an introduction and preparation for the making of the Mishkan.

So that the Mishkan should be a Mishkan of the entirety of Israel - "And they shall make Me a sanctuary and I will dwell in their midst"¹⁴,

in the midst of all Jews - the offering and donation of each individual from Israel for the work of the Mishkan had to be in a manner that it would become money of an individual

(money that belongs to many individuals),

even money of partners

(individuals who become partners)

and become money of one entity - money of the <b>public</b>¹⁵.

And therefore the introduction to this is - to gather together all

(Jews)

individuals and make from them one assembly.

It remains, however, the question regarding "Pekudei" — in which there is no &lt;b&gt;count &lt;/b&gt;but a &lt;b&gt;total &lt;/b&gt;of gold,

silver,

copper.

Also regarding "Vayakhel" it is not a sufficient explanation.

Because since the matters of the Torah are with utmost precision,

it is understood,

that just as a name in every place expresses the content of the matter,

so too this is also regarding the names of the sedras — and in our matter: "Vayakhel" — that the name expresses not only the &lt;b&gt;introduction &lt;/b&gt;to the main content of the sedra,

but

(also)

the main point.

3.

One will understand this with an introduction regarding the commandment of building the Holy Temple, the Rambam says

(in Sefer HaMitzvot)¹⁶

: "He commanded us¹⁷

to build the Chosen House for service in it, where the offering and the burning of the fire continually etc., and it is His statement, blessed be He, 'And they shall make for Me a Sanctuary.'"

And afterwards he continues: "For this general principle includes many kinds, which are the Menorah,¹⁸

and the Table, and the Altar, and the rest of them, all are parts of the Temple, and all are called Temple, and already the command was specified¹⁹

regarding each and every part"²⁰.

One must understand: After the Rambam says that the vessels are all "parts of the Temple, and all are called Temple" — they are details of the general principle,

of the positive commandment "And they shall make for Me a Sanctuary" — why does the Rambam conclude "and already the command was specified regarding each and every part",

which seemingly emphasizes a <b>contrary</b> content,

that each and every part of the Temple vessels is a separate thing and a separate commandment²¹?

And in general - what gives a difference this addition in the words of the Rambam there?

4.

And it will be explained the reasoning in this:

In the relationship between the vessels of the Mishkan and the Mishkan one can learn

several manners - <b>similar to</b> the manners that one can say regarding every generality that is composed of particulars²²

a)

Each of the details is not a reality in itself,

its entire reality is only that through the unification of all of them together becomes one reality — the collective.

In another version: the reality of the details is only a preparation for the reality of the collective.

<b>Akin to</b> an example of this²³

: the definition of half a measure according to the view of Reish Lakish that half a measure is permitted from the Torah²⁴.

But when two half measures are joined together — a <b>new</b> reality is created,

and then the prohibition from the Torah is <b>renewed</b>²⁵].

b)

also the details are a reality in themselves,

but through their joining &lt;b&gt;together&lt;/b&gt;,

they also create a new matter,

which before,

when each detail is by itself,

this was not.

that every Jew individually has in himself a holiness,

but when &lt;b&gt;ten &lt;/b&gt;Jews come together,

there is created

(also)

a higher holiness,

that then one can say a matter of holiness].

c)

The details are not a significant reality each one by itself; but when they become united and there becomes from them a collective,

then each detail also receives an importance <b>in itself</b>.

that the courtyard,

Tent of Meeting and Holy of Holies²⁶

each one as it is by itself

(<b>before</b> there is the reality of the entire Mishkan and its holiness)

there is no reality of holiness of the Mishkan in the world - and consequently there is no application of holiness upon the courtyard etc.; but after the entire Mishkan

(Temple)

is set up,

a holiness applies upon each particular part,

courtyard, Tent of Meeting and Holy of Holies,

in addition to the general holiness of the Mishkan,

the Temple²⁷.

And it can be said that the holiness of the parts remains even when the Mishkan travels and is dismantled&lt;sup&gt;28&lt;/sup&gt;,

or after the destruction

(the general principle)&lt;sup&gt;29&lt;/sup&gt;

of the Holy Temple&lt;sup&gt;30&lt;/sup&gt;

from the Torah.

And it can be said that it remains only rabbinically&lt;sup&gt;31&lt;/sup&gt;].

5.

Somewhat similar to all this can be said regarding the vessels of the Mishkan³²

a)

<b>Initially </b>they have no importance

(holiness).

But after the completion of the making of all the vessels,

or after the setting up of the Mishkan,

and bringing into it the vessels for the first time - then³³

a Mishkan is created - "called Mikdash".

They receive, however, no particular boundary and importance,

but in the manner of parts of the body of the structure,

the boards of the Mishkan and the curtains,

these are only parts that together constitute a Mishkan.

And likewise regarding the vessels.

In a different style: the definition of Mishkan is that there are curtains, planks, sockets, and a table, menorah, and altars.

The vessels, however, have no importance &lt;b&gt;by themselves&lt;/b&gt;,

just as the curtains, planks, and sockets are no more than a part of the totality of the building.

And the command "And they shall not come to see as one swallows," etc.

(and similar)

- is a completely new command,

not a derivative of the command regarding the holiness of

the Holy of Holies - since one takes them apart&lt;sup&gt;34&lt;/sup&gt;.

b)

The vessels have an importance in themselves even before one has the entire Mishkan.

The Menorah - in itself,

And likewise the Table and the Altars; but through placing them in the Mishkan they also complete the Mishkan,

and then the Mishkan becomes complete.

c)

In themselves,

at the time of their making,

they have no³⁵

importance <b>in themselves</b>,

but after the establishment of the Mishkan and the bringing of the vessels into it,

there applies to each individual vessel an importance in itself - a distinct holiness is placed upon each vessel by itself - there is holiness of <b>Menorah</b>,

<b>Table </b>etc.³⁶

(in addition to the general holiness as a part of the holiness of the Mishkan in general).

6.

One of the practical halachic differences between the above-mentioned approaches may be:

The making of the vessels of the Mishkan

(and the Temple)

must indeed be for its sake³⁷

- "One does not make any vessel

The vessels from their beginning except for the sake of the sanctuary”³⁸.

And the practical difference: what is the content of the intention for its own sake?

According to the first manner — that the definition of the vessels is only that which they are a part of the Mishkan — is³⁹

the beginning of their making for its own sake for the sake of the holiness of the <b>Mishkan</b>.

According to the second manner mentioned above - that the details of the vessels have an importance in themselves⁴⁰

also before they become a part of the Mishkan - is the leshem

(at the time of making the vessel)

for the sake of the particular holiness⁴¹

of the vessel: Menorah,

Table etc.⁴².

And according to the third manner mentioned above,

since that with the making of the vessels and their bringing into the Mishkan there applies not only the general name and general holiness of the Mishkan,

but also a holiness in itself - therefore the beginning of their making is leshem of both matters: the "leshem" - for the sake of

(the commandment of)

the holiness of the Mishkan,

and the particular "leshem",

for the sake of the particular vessel⁴³.

And based on this it can be said,

that that which the Rambam adds <b>after</b> he says "all of them are parts of the Mishkan and all are called Mikdash" - "and already the command was specified for each and every part",

teaches us,

that although "this is the rule

(the commandment of "And they shall make for Me a Mikdash")

includes many kinds",

that the command "And they shall make for Me a Mikdash" means initially to make a Mishkan which <b>includes vessels</b> - but after its completion,

there applies upon each of the vessels a command⁴⁴

and consequently - a holiness in itself

(in the third manner),

and consequently the intention for its sake must be thus in the making of the vessels,

as mentioned above.

7.

And this is the hint of "Vayakhel" as the name of the parshah where it speaks about the making of all parts of the Mishkan: "Vayakhel" is a hint to the <b>manner</b> of the making of the vessels,

that the action of the work of the Mishkan and all its vessels was in the manner of "Vayakhel".

That is: although there stands a separate "And he made"⁴⁵

for each vessel in itself and each part of the Mishkan,

the intention in the making of each and every vessel was not

(only)

as a particular making and action,

of the particular vessel,

rather it was "Vayakhel" - gathered together all the parts of the Mishkan to make one Mishkan.

Because before one has the entire Mishkan,

each vessel by itself has no importance

(for itself)

; its entire matter is that it is a part of the

(collective -)

Mishkan.

In Parshat Pekudei,

where it says "And all the work of the Mishkan of the Tent of Meeting was completed"⁴⁶

And when they set up the Mishkan with all the vessels of the Mishkan - then began the matter of "&lt;b&gt;Pekudei&lt;/b&gt;": there is

(also)

a reality of details by themselves,

not only the general matter of the Mishkan as above.

Because after they set up the entire Mishkan,

an importance is revealed in each vessel by itself,

as above at length.

Ch.

Every matter of Torah is an eternal matter and an eternal lesson,

and all the more so the Mishkan whose matter is - "And they shall make Me a Sanctuary and I will dwell &lt;b&gt;in their midst&lt;/b&gt;,

in the midst of each and every one of Israel"&lt;sup&gt;47&lt;/sup&gt;,

it is understood,

that the aforementioned matter of "Vayakhel" and "Pekudei" that are in the building of the Mishkan,

also exists in the "And I will dwell in their midst",

regarding Israel.

One says that all Jews are one public,

all Jews together compose one complete structure&lt;sup&gt;48&lt;/sup&gt;.

And when there is, G-d forbid, a deficiency from one Jew,

it is missing in the entire complete structure&lt;sup&gt;49&lt;/sup&gt;.

On the other hand one says,

that every Jew by himself is a "full world"&lt;sup&gt;50&lt;/sup&gt;,

so that "each and every one is obligated to say: for me the world was created" — the entire world,

the entire order of the chain of descent including also each and every one of the children of Israel,

is "for me was created".

And this every single one is obligated to say,

even a "hewer of your wood" and "drawer of your water"&lt;sup&gt;51&lt;/sup&gt;,

from the greatest of the greats until the smallest of the smalls.

And upon this comes the instruction of the names of the portions "Vayakhel" and "Pekudei":

A Jew can indeed think,

that at the outset he is an entity in his own right — not, heaven forbid, an entity of yesh,

but an entity of holiness,

as a <b>Jew</b> — servant of the King, King⁵²,

to serve his Master⁵³

: he has his role and service that is <b>unique</b>.

But in addition to this, he also includes himself together with the entirety of Israel.

One tells him,

that when one goes to make the vessels of the Mishkan,

that the making of each vessel is a separate making from the making of all the other vessels,

it is a separate "vayaas" which is connected with the unique qualities of the vessel — says Toras Emes,

that this is a matter of "Vayakhel": their existence is established in that they become a part of the entire Mishkan.

And regarding this a Jew must know,

that the beginning,

and the point of the content of everything,

first and foremost — he must include himself together with all Jews — "Vayakhel",

until in a manner that his existence consists in that he is a part of a congregation.

Therefore - even before a Jew goes to pray for his own needs

(which is a positive commandment from the Torah - the positive commandment of prayer)⁵⁴,

he must include himself with all Jews,

by accepting upon himself the commandment of "And you shall love your fellow as yourself"⁵⁵.

Until that one should not separate from the community⁵⁶,

the requests themselves are not said in singular language - he asks

(only)

for <b>himself</b> - but in <b>plural</b> language: "And gra<b>nt us</b> from You etc.",

"Cause <b>us</b> to return, our Father etc.",

and so on in all the blessings,

for all Jews as one.

On the other hand: when one does for the collective,

he can make a calculation,

that this particular service has no connection to his own perfection,

his perfection is connected with his service as an individual,

but for the sake of the collective he forgoes his perfection and does for the collective.

They tell him,

that on the contrary: the setting up of the Mishkan for the entire people of Israel,

is in a manner of “&lt;b&gt;Pekudei&lt;/b&gt;” — each vessel by itself is its bringing to Moses,

afterwards — the command of G‑d to Moses regarding the vessel and afterwards the fulfillment of Moses in the vessel — is &lt;b&gt;separately&lt;/b&gt; recounted

(receives importance).

When one does for the entire people of Israel,

it brings

(also)

perfection to the Jew as an &lt;b&gt;individual&lt;/b&gt;.

9.

The reason of the thing,

That it must be specifically this "integration" — while he deals in his individual matters, his "Vayakhel" must be: to include himself with the community; and on the other hand,

The establishing of a Mishkan for the entire Jewish people is in a manner of and brings to "Pekudei": the perfection of every Jew as an <b>individual</b> —

Is because essentially,

Are the two matters by a Jew — his "Vayakhel" and his "Pekudei" — <b>one</b> thing

is in multitude

(in majority)

the years⁵⁷

are Vayakhel Pekudei joined together,

which shows that they become <b>one </b>sedra⁵⁸]

in revealed and external

(in the level of "revelations")

are the general and the particular a contradiction to each other,

or at least two separate matters of perfection.

and therefore,

when one emphasizes the virtue of the general,

it weakens the importance of the particular,

and the more one places the emphasis on the particular,

it detracts from the importance of the general.

But not so from the side of the essence and pnimiyus of a Jew,

that they are all compatible and a father &lt;b&gt;one &lt;/b&gt;to all of them&lt;sup&gt;59&lt;/sup&gt;

And so on

(And the reason for this -)

from the side of His essence, may He be blessed,

is the multiplicity of details not a contradiction to unity and simplicity.

And as is known&lt;sup&gt;60&lt;/sup&gt;,

that specifically from the side of the simplicity above comes multiplicity of division specifically,

i.

e.

There is a multiplicity and division,

but not only is the multiplicity not in contradiction to the simplicity,

but on the contrary: the great multiplicity expresses the simplicity above.

And therefore this is reflected,

as above,

by Jews - that Yisrael and the Holy One, blessed be He, are entirely one&lt;sup&gt;61&lt;/sup&gt;

- that that which Jews

To assemble together a "one nation",

is not a contradiction to the reality of each Jew as an individual,

but on the contrary: since the unity is from the essential essence of Jews

(which is one thing with His essence, as it were),

the unity expresses itself also in the reality and "depiction" particular to each Jew.

For the essence is found indeed in <b>every</b> particular⁶².

Yud.

Regarding how there is the connection of "Vayakhel" and "Pekudei" concerning Jews,

similarly one finds openly the unification of the collective and the individual

(Vayakhel Pekudei)

by a Torah scroll:

A sefer Torah is composed of hundreds of thousands of individual letters,

and all these particular letters create a single Torah

("Vayakhel")

; on the other hand,

when there is one and only sefer Torah in the completeness of its strength and its holiness,

each letter in its holiness is surrounded by parchment

separated from all other letters

Since Israel, Torah, and the Holy One, blessed be He, are all one,

it is also expressed openly in a Torah scroll how the general and the particular are connected and unified with each other.

And this is the lesson and the empowerment that one takes from the portions of Vayakhel-Pekudei — to increase in the zeal to unite all Jews.

Including

Also regarding shehazman grama - through the fact that every Jew will have a letter in one of the general Sifrei Torah,

which are written for the sake of uniting all Jews together and that through this the perfection of each Jew as an individual and singular,

one reveals the connection with Torah and being in

(the scroll)

Torah through the letter that he has in the Sefer Torah,

and the perfection of the people of Israel as a collective - one congregation,

all become united in a true unity through the true and eternal Torah,

eternal unity.

And through this one is even more hastening and hurrying the true and complete redemption which will be an individual redemption - the Almighty is "holding with His hands literally each individual from his place, as the matter of what is said 'and you will be gathered one by one, children of Israel'"

and together with this a collective redemption in its completeness - "a great congregation will return

here,"

speedily in our days, literally.

5742)