Parshas Vayakhel

A Semblance of Unity

“Moshe assembled the entire assembly of Bnei Yisroel” (35:1)

In Parshas Terumah, Tetzaveh, and Ki Sisa the Torah relates Hashem’s instructions to Moshe concerning the construction of the Mishkan. In Parshas Vayakheil and Pekuday Moshe relays these instructions to Bnei Yisroel. Why did the instructions that Moshe gave to Bnei Yisroel require assembling them all together? We do not find in Hashem’s directives to Moshe that it was necessary to assemble Bnei Yisroel, nor do we see any of the other commandments given by Moshe in this manner.

Moshe’s instructions to Bnei Yisroel were given immediately after he descended Har Sinai with the second Tablets. Although Hashem had forgiven Bnei Yisroel, as signified by His giving the second Tablets, Moshe saw the need to correct a deficiency that had resulted from the sin of the Golden Calf. Idol worship stems from a need within a person to separate himself from Hashem so that he may sense his independence. This need for independence also results in a lack of unity amongst the populace, for unity can only be achieved if each individual views himself as part of a community in which every person is interdependent upon his fellow man. If, however, man strives to feel his independence, the sense of unity he feels with his fellow man will be destroyed. On a deeper level, we are truly one because we come from the same source. If a person attempts to separate himself from this source he separates from his fellow man as well. Therefore, Moshe gathered everyone together as an “eidah“, “an assembled community“, to undo the effects of disunity created by the sin of the Golden Calf.[1] 1.See Ohr Hachaim who explains that the precept of Shabbos is recorded at this juncture for Shabbos is the antidote to idol worship

Seperate Identities

“See, Hashem has proclaimed by name Betzalel son of Uri son of Chur, of the tribe of Yehudah” (35:30)

When Betzalel was only thirteen years old, he was designated by Hashem to supervise the construction of the Mishkan and its vessels.[1] The Midrash questions the need to trace Betzalel’s genealogy back to his grandfather Chur. The Midrash offers the following explanation: When Bnei Yisroel entertained the idea of constructing the Golden Calf, Chur resisted and consequently was killed. Hashem swore that He would reward Chur’s descendants for his act of mesiras nefesh - selfless dedication. Chur’s situation can compared to an army that rebels against the king, and the king’s chief of staff is killed while attempting to defend him. After dealing with the insurrection, the king swears to elevate the chief of staff’s children to the esteemed positions that their dead father held.[2] Why does Hashem wait until the generation of Betzalel, Chur’s grandson to repay Chur for his great sanctification of Hashem’s name, instead of imbuing Chur’s son Uri with these talents?

Every child possesses a part which he has received from his parents and a part which is his own. We all struggle to find our own identity, separate from that of our parents, and therefore, we do not appreciate going through life being told that we are exactly like our parents. If Uri would have been given all of his talents in his father’s merit, his own identity would have been diminished. Therefore, Hashem skipped one generation, waiting to imbue Betzalel with unique talents inthe merit of Chur. A person would rather hear that he is exactly like his grandfather than hear that he is exactly like his father.