Sicha, Shabbos Parshas Vayakhel 5746
A. The Chief Architects of the Mishkan
In this week’s Torah portion, Moses conveys the instructions for constructing the Mishkan to the Jewish people and appoints the artisans Betzalel and Oholiav as those responsible for overseeing the construction. Rashi points out that Betzalel came from the distinguished tribe of Judah, whereas Oholiav came from the tribe of Dan, one of the lower-ranking tribes. By pairing them together, the Torah emphasizes that in G-d’s eyes, all Jews are equal (Source 1).
The Rebbe asks:
1. How does Rashi conclude that social status is relevant here? G-d chose them based on their skills!
2. Additionally, why does Rashi not explain this point when Betzalel and Oholiav are first introduced in the portion of Ki Tisa? (Source 2)
3. Rashi’s wording, “to fulfill what is stated: ‘The nobleman is not recognized over the poor,’” is unusual. What lesson does it teach us?
B. Equality Before G-d
When comparing the accounts in the portions of Ki Tisa and Vayakhel regarding the selection of Betzalel and Oholiav, a significant difference emerges: In Ki Tisa, Betzalel is presented as the primary artisan, with Oholiav as his assistant. However, in Vayakhel, they are mentioned as equals in their role and authority. Why is the equality between Betzalel and Oholiav highlighted in Vayakhel rather than in Ki Tisa? This is where Rashi’s explanation comes in.
The explanation: Donations for the Mishkan were voluntary, based on each person’s generosity and means. The wealthy contributed gold and precious gems, while the poor brought copper and simpler materials. This situation could create a perception of inequality, contrary to the fundamental principle that all Jews are equal before G-d. To correct this impression, G-d chose Betzalel from an esteemed lineage and Oholiav from a humbler background, emphasizing that all Jews are equal before Him.
This lesson could not have been conveyed through the mitzvah of the half-shekel, where everyone contributed an identical amount. That mitzvah was designed to be a uniform contribution from the outset, making the concept of equality less visibly demonstrated. However, by appointing Betzalel and Oholiav together, everyone understood that in G-d’s eyes, every Jew is equally valued.
Now we understand why this message was delayed until the portion of Vayakhel. In Ki Tisa, G-d speaks to Moses, who does not need clarification on the principle of equality before G-d. However, in Vayakhel, Moses addresses the Jewish people, who require a clear demonstration that all Jews are equal before G-d.
C. Two Kinds of Contributions, Two Kinds of Divine Service
The question arises: Why, then, was the Mishkan fundraising campaign structured in a way that allowed for inequality in contributions?
The answer lies in the fact that there are two dimensions in serving G-d:
1. One in which all Jews are equal—the practical fulfillment of mitzvot.
2. One where differences exist—the level of intention, love, and reverence for G-d that a person brings to mitzvah observance.
Thus, alongside the half-shekel donation that highlighted equality, there was also a donation campaign where each person could express their unique abilities and strengths.
The goal is that even in the realm of serving G-d, where personal differences are expressed, unity and equality among all Jews remain apparent. This principle was demonstrated in the construction of the Mishkan: Despite disparities in donations, the management of the Mishkan’s work showed that everyone is equal before G-d.
