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Lehavas David · Parshas Pekudei · Maamar ה

Hashem's Presence in the Work of Our Hands

From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Shemos 39:42-43
כְּכֹל אֲשֶׁר־צִוָּה יְהֹוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כׇּל־הָעֲבֹדָה וַיַּרְא מֹשֶׁה אֶת־כׇּל־הַמְּלָאכָה וְהִנֵּה עָשׂוּ אֹתָהּ כַּאֲשֶׁר צִוָּה יְהֹוָה כֵּן עָשׂוּ וַיְבָרֶךְ אֹתָם מֹשֶׁה
According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the work. Moshe saw all the work, and behold, they had done it; as Hashem had commanded, so had they done. And Moshe blessed them.

On “And Moshe blessed them,” Rashi explains that Moshe said to them, “May it be His will that the Shechinah rest upon the work of your hands,” and, in the words of Tehillim, “May the pleasantness of Hashem our God be upon us …”

1“According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the work. Moshe saw all the work, and behold, they had done it; as Hashem had commanded, so had they done. And Moshe blessed them.”1 Notice the wording. First the verse uses the word avodah, “service”: “so did Bnei Yisrael do all the avodah.” Then it uses melachah, “labor”: “Moshe saw all the melachah.” Why these two different words? We must also ask about the repetition: “so did Bnei Yisrael do all the work,” “behold, they had done it,” “so had they done.”
כְּכֹל אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִוָּה ה׳ כֵּן עָשׂוּ וַיְבָרֶךְ אוֹתָם מֹשֶׁה (לט, מב-מג). יֵשׁ לְדַקְדֵּק שֶׁמִּתְּחִילָּה נִזְכַּר לְשׁוֹן ׳עֲבוֹדָה׳, ׳כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה׳, וּלְאַחַר מִכֵּן נֶאֱמַר לְשׁוֹן ׳מְלָאכָה׳, ׳וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה׳, וְצָרִיךְ בֵּיאוּר עִנְיָן שְׁנֵי לְשׁוֹנוֹת הַלָּלוּ, וְכֵן כֶּפֶל הַלְּשׁוֹנוֹת ׳כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה׳, ׳וְהִנֵּה עָשׂוּ אוֹתָהּ׳ ׳כֵּן עָשׂוּ׳.
  1. Shemos 39:42–43. ↩
In shortWhy does the verse call the work first avodah and then melachah, and why does it say three times that they “did” it?
2On “And Moshe blessed them,” Rashi explains that Moshe said to them, “May it be His will that the Shechinah rest upon the work of your hands.”2 Why the words “upon the work of your hands”? Why did Moshe not say “upon the making of the Mishkan,” or simply “upon the Mishkan”?
׳וַיְבָרֶךְ אוֹתָם מֹשֶׁה׳, וברש״י הַקָּדוֹשׁ, אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. וְיֵשׁ לְדַקְדֵּק לָשׁוֹן ׳בְּמַעֲשֵׂה יְדֵיכֶם׳, לָמָּה לֹא אָמַר ׳בְּמַעֲשֵׂה הַמִּשְׁכָּן׳ אוֹ ׳בַּמִּשְׁכָּן׳.
  1. Rashi on Shemos 39:43. ↩
In shortWhy did Moshe's blessing speak of “the work of your hands,” and not simply of the Mishkan?
3The Midrash relates: “When the Holy One, blessed be He, told Moshe to make the Mishkan, at once ‘every man came …’ Within two mornings they had brought everything, and there was some left over, as it says, ‘The work was sufficient …’ Moshe went in to Betzalel and saw that some was left over from the Mishkan. He said before Hashem, ‘Master of the world, we have done the work of the Mishkan, and there is some left over. What shall we do with what remains?’ Hashem said to him, ‘Go and make with it a Mishkan for testimony.’ Moshe went and made with it … This is the meaning of ‘These are the accountings of the Mishkan, the Mishkan of the Testimony.’”3 The Maor VaShemesh and the Yismach Yisrael ask: we never find that another Mishkan was made besides the one Betzalel made. What, then, did Hashem mean when He told Moshe to make a “Mishkan for testimony” from what was left over?
וּבַמִּדְרָשׁ (שמות רבה נא, ב) אִיתָא, בְּשָׁעָה שֶׁאָמַר לוֹ הקב״ה לְמֹשֶׁה שֶׁיַּעֲשֶׂה הַמִּשְׁכָּן מִיָּד ״וַיָּבוֹאוּ כָּל אִישׁ״ וְגוֹ׳, לִשְׁנֵי בְּקָרִים הֵבִיאוּ וְנוֹתַר שֶׁנֶּאֱמַר (לו, ז) ״וְהַמְּלָאכָה הָיְתָה דַיָּם״ וְגוֹ׳, נִכְנַס מֹשֶׁה אֵצֶל בְּצַלְאֵל רָאָה שֶׁהוֹתִיר מִן הַמִּשְׁכָּן, אָמַר לִפְנֵי הקב״ה רִבּוֹן הָעוֹלָם עָשִׂינוּ אֶת מְלֶאכֶת הַמִּשְׁכָּן וְהוֹתַרְנוּ מַה נַעֲשֶׂה בַּנּוֹתָר, אָמַר לוֹ לֵךְ וַעֲשֵׂה בָּהֶם מִשְׁכָּן לְעֵדוּת, הָלַךְ מֹשֶׁה וְעָשָׂה בָּהֶן וְכוּ׳, הֱוֵי ׳אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת׳. וְהִקְשׁוּ בַּסְּפָרִים הַקְּדוֹשִׁים (מאור ושמש, ישמח ישראל), שֶׁהֲרֵי לֹא מָצִינוּ שֶׁעָשׂוּ עוֹד מִשְׁכָּן מִלְּבַד הַמִּשְׁכָּן שֶׁעָשָׂה בְּצַלְאֵל, וְאִם כֵּן מָה הַכַּוָּונָה בַּמֶּה שֶׁאָמַר לוֹ הקב״ה לְמֹשֶׁה לַעֲשׂוֹת בַּנּוֹתָר מִשְׁכָּן לְעֵדוּת.
  1. Shemos Rabbah 51:2. The verses it cites are Shemos 35:21, 36:7 and 38:21. ↩
In shortNo second Mishkan was ever made, so what was the “Mishkan for testimony” Hashem told Moshe to make from the surplus?
4aMy holy father and teacher, zt"l, explained Rashi's words, “that the Shechinah rest upon the work of your hands,” through a teaching of the Baal Shem Tov, zt"l, the founder of Chassidus. The Baal Shem Tov's teaching concerns the verse “I considered my ways, and I turned my feet back to Your testimonies.”4 On this verse Chazal said that every day Dovid HaMelech would think things over and say, “I am going to such-and-such a house,” or “I am going to such-and-such a field,” “and my feet would lead me to the beis midrash.”5
וכ״ק אאמו״ר זצללה״ה דִּיבֵּר בְּקָדְשׁוֹ עַל דִּבְרֵי רש״י הַקָּדוֹשׁ ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, עַל פִּי דִּבְרֵי הַבַּעַל שֵׁם טוֹב זצללה״ה, שֶׁפֵּירֵשׁ מַאֲמַר הַכָּתוּב (תהילים קיט, נט) ״חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדוֹתֶךָ״, וְאָמְרוּ חז״ל (ויקרא רבה לה, א) שֶׁהָיָה דָּוִד הַמֶּלֶךְ ע״ה מְחַשֵּׁב בְּכָל יוֹם וְאוֹמֵר לְבֵית פְּלוֹנִי אֲנִי הוֹלֵךְ לַשָּׂדֶה פְּלוֹנִית אֲנִי הוֹלֵךְ, וְרַגְלַי מוֹלִיכוֹת אוֹתִי לְבֵית הַמִּדְרָשׁ.
  1. Tehillim 119:59. ↩
  2. Vayikra Rabbah 35:1. ↩
4bThe Baal Shem Tov explained that when a person takes it upon himself to do a mitzvah or to learn Torah, the yetzer hara stands against him with all its strength to keep him from doing that mitzvah. The remedy is to tell the yetzer hara that he means to do the mitzvah for some benefit or purpose of his own, not for the sake of the mitzvah. Then, once he has actually begun, he should do it for the sake of Heaven, because after he has begun the mitzvah, the yetzer hara can no longer keep him from his good deeds. This is the meaning of “I considered my ways.” At first I told myself that I was rising early to go to such-and-such a house or field for my own needs, “my ways,” but in the end “my feet would lead me to the beis midrash”: I do the mitzvah for the sake of Heaven. On this basis my holy father explained Moshe's blessing, “that the Shechinah rest upon the work of your hands.” May the Shechinah rest even in things that look like “the work of your hands,” things you do for your own needs, and may you be privileged to bring from them greater honor for Heaven. Those are his holy words.
וּפֵירֵשׁ, דְּכַאֲשֶׁר מְקַבֵּל עָלָיו אָדָם לַעֲשׂוֹת מִצְוָה אוֹ לִלְמוֹד תּוֹרָה, עוֹמֵד כְּנֶגְדּוֹ הַיֵּצֶר הָרַע בְּכָל עוֹז לְמָנְעוֹ מִלַּעֲשׂוֹת הַמִּצְוָה הַזֹּאת, וְהָעֵצָה לָזֶה הוּא שֶׁיֹּאמַר לַיֵּצֶר הָרַע שֶׁמְּכַוֵּין לַעֲשׂוֹת הַמִּצְוָה לְצוֹרֶךְ אֵיזֶה תּוֹעֶלֶת וְתַכְלִית לְעַצְמוֹ וְלֹא לְשֵׁם מִצְוָה, וּלְאַחַר מִכֵּן בְּשָׁעָה שֶׁכְּבָר מַתְחִיל בַּעֲשִׂיַּית הַמִּצְוָה יַעֲשֶׂנָּה לְשֵׁם שָׁמַיִם, דִּלְאַחַר שֶׁכְּבָר הִתְחִיל בַּמִּצְוָה אָז לֹא יוּכַל עוֹד הַיֵּצֶר הָרַע לְמָנְעוֹ מִמַּעֲשָׂיו הַטּוֹבִים. וְזֶהוּ שֶׁאָמַר הַכָּתוּב ׳חִשַּׁבְתִּי דְרָכָי׳, הַיְינוּ שֶׁתְּחִילָּה חָשַׁבְתִּי בְּמַחֲשַׁבְתִּי כִּי לְצָרְכֵי עַצְמִי הִנְנִי מַשְׁכִּים לֵילֵךְ לְבֵית אוֹ לְשָׂדֶה פְּלוֹנִית, בְּחִינַת ׳דְּרָכַי׳, וּלְבַסּוֹף רַגְלַי מוֹלִיכוֹת אוֹתִי לְבֵית הַמִּדְרָשׁ, הַיְינוּ שֶׁאֲנִי עוֹשֶׂה הַמִּצְוָה לְשֵׁם שָׁמַיִם. וְעַל פִּי זֶה פֵּירֵשׁ בִּרְכַּת מֹשֶׁה ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, הַיְינוּ שֶׁבְּעִנְיָנִים הַנִּרְאִים כְּמַעֲשֵׂה יְדֵיכֶם שֶׁאַתֶּם עוֹשִׂים אוֹתָם לְצוֹרֶךְ עַצְמְכֶם, תִּשְׁרֶה בָּהֶם הַשְּׁכִינָה, שֶׁיִּזְכּוּ שֶׁיִּהְיֶה מִזֶּה רִיבּוּי כְּבוֹד שָׁמַיִם, עכד״ק.
In shortBuilding on the Baal Shem Tov, the Rebbe's father taught that even deeds done for one's own needs can hold the Shechinah and bring honor to Heaven.
5To understand all this, we can explain as follows. The Shulchan Aruch writes, in a well-known passage, that all of a person's intentions should be for the sake of Heaven. In everything he enjoys in this world, he should have in mind not his own pleasure but avodas Hashem, the service of the Creator, as it is written, “Know Him in all your ways.” Chazal said, “Let all your deeds be for the sake of Heaven”: even optional matters should all be for the service of your Creator, or for something that leads to His service. One who lives this way serves his Creator constantly. So far the words of the Shulchan Aruch.6 Yet we know that this kind of service is “a difficult service in the Beis HaMikdash,” an extremely demanding task.7 Those who did the work of the Mishkan, however, all intended it for the sake of Heaven, directing it with lofty intentions toward the Creator, even though the work was done with physical things. This is what the verse means: “According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the avodah.” The word avodah means avodas Hashem, and the verse is pointing out that for them the work of the Mishkan was not mere mundane labor but pure service of Hashem, like every other part of avodas Hashem.
וּבִכְדֵי לְהָבִין אֶת כָּל הַנִּזְכָּר אֶפְשָׁר לְפָרֵשׁ בְּדֶרֶךְ זֶה, דְּהִנֵּה יְדוּעִים דִּבְרֵי הַשּׁוּלְחָן עָרוּךְ (סימן רלא) שֶׁכָּל כַּוָּונוֹתָיו יִהְיוּ לְשֵׁם שָׁמַיִם, שֶׁבְּכָל מַה שֶׁיֵּהָנֶה בָּעוֹלָם הַזֶּה לֹא יְכַוֵּין לַהֲנָאָתוֹ אֶלָּא לַעֲבוֹדַת הַבּוֹרֵא יִתְבָּרֵךְ, כְּדִכְתִיב ״בְּכָל דְּרָכֶיךָ דָּעֵהוּ״ (משלי ג, ו). וְאָמְרוּ חֲכָמִים (אבות ב, יב) ״כָּל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם״, שֶׁאֲפִילּוּ דְּבָרִים שֶׁל רְשׁוּת יִהְיוּ כּוּלָּם לַעֲבוֹדַת בּוֹרַאֲךָ אוֹ לְדָבָר הַגּוֹרֵם עֲבוֹדָתוֹ, וּמִי שֶׁנּוֹהֵג כֵּן עוֹבֵד אֶת בּוֹרְאוֹ תָּמִיד, עכ״ל. וְהִנֵּה זֶה יָדוּעַ, שֶׁעֲבוֹדָה זוֹ הִיא עֲבוֹדָה קָשָׁה שֶׁבַּמִּקְדָּשׁ. אָמְנָם הָעוֹסְקִים בִּמְלֶאכֶת הַמִּשְׁכָּן אַף שֶׁהָיְתָה הַמְּלָאכָה נַעֲשֵׂית בִּדְבָרִים גַּשְׁמִיִּים, אַף עַל פִּי כֵן הָיְתָה כַּוָּונַת כָּל הָעוֹסְקִים בָּהּ לְשֵׁם שָׁמַיִם, וְכִוְּונוּ בָּהֶם כַּוָּונוֹת גְּדוֹלוֹת לְשֵׁם הַבּוֹרֵא יִתְבָּרֵךְ. וְזֶהוּ שֶׁאָמַר הַכָּתוּב ׳כְּכֹל אֲשֶׁר צִיוָּה ה׳ אֶת מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה׳, דְּהִנֵּה לְשׁוֹן ׳עֲבוֹדָה׳ מוֹרֶה עַל עֲבוֹדַת ה׳, וּמְצַיֵּין הַכָּתוּב שֶׁמְּלֶאכֶת הַמִּשְׁכָּן לֹא הָיְתָה אֶצְלָם כִּמְלֶאכֶת חוּלִּין בְּעָלְמָא, אֶלָּא עֲבוֹדָה תַּמָּה לַה׳ כִּשְׁאָר עִנְיְנֵי עֲבוֹדַת ה׳.
  1. Shulchan Aruch, Orach Chaim 231; Mishlei 3:6; Avos 2:12. ↩
  2. Menachos 11a. Chazal use this phrase for kemitzah, the taking of a fistful of flour from a meal offering, one of the hardest services in the Beis HaMikdash. ↩
In shortTurning every physical act into service is very hard, yet the Mishkan's builders did their labor with holy intent, so the verse calls it avodah.
6The verse goes on, “Moshe saw all the melachah, and behold, they had done it; as Hashem had commanded, so had they done.” Moshe Rabbeinu saw that even the melachah, the work done with physical things, “behold, they had done it as Hashem had commanded”: they did it with intent for the sake of Heaven, like any other mitzvah performed by action. They raised simple labor up and did it properly, as a mitzvah of Hashem. So Moshe blessed them, “that the Shechinah rest upon the work of your hands.” He meant that in the future, too, they would be privileged to have the Shechinah rest on all the physical things they do, that is, they would do them for the sake of Heaven. That is why he chose the words “the work of your hands,” which refer to physical activity.
וּמַמְשִׁיךְ הַכָּתוּב ״וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִוָּה ה׳ כֵּן עָשׂוּ״, הַיְינוּ שֶׁרָאָה מֹשֶׁה רַבֵּינוּ ע״ה שֶׁגַּם אֶת ׳הַמְּלָאכָה׳ שֶׁהִיא הָעֲבוֹדָה בְּעִנְיְנֵי גַּשְׁמִיּוּת, ׳וְהִנֵּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה׳ שֶׁעָסְקוּ בָּהּ בְּכַוָּונָה לְשֵׁם שָׁמַיִם כִּשְׁאָר מִצְוֹות מַעֲשִׂיּוֹת, שֶׁהִגְבִּיהוּ וְהֶעֱלוּ אֶת הַמְּלָאכָה הַפְּשׁוּטָה לַעֲשׂוֹתָהּ בְּאוֹפֶן שֶׁל מִצְוַת ה׳ כָּרָאוּי, לָזֶה בֵּרְכָם ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, שֶׁגַּם לְהַבָּא יִזְכּוּ שֶׁבְּכָל עִנְיָנִים גַּשְׁמִיִּים שֶׁיַּעַסְקוּ בָּהֶם תִּשְׁרֶה בָּהֶם הַשְּׁכִינָה, דְּהַיְינוּ שֶׁתְּהֵא עֲשִׂיָּיתָם לְשֵׁם שָׁמַיִם, וְלָכֵן נִזְכַּר הַלָּשׁוֹן ׳מַעֲשֵׂה יְדֵיכֶם׳ דַּיְיקָא שֶׁמּוֹרֶה עַל פְּעוּלּוֹת גַּשְׁמִיּוֹת.
In shortSeeing their physical melachah done as a mitzvah, Moshe blessed them that the Shechinah rest on all the future work of their hands.
7This blessing was for that time and also for the generations to come: that “the work of our hands” should always be “established for us,”8 so that we can bring His Shechinah to rest in the work of our hands. This may be hinted in the Midrash, where Moshe Rabbeinu asked, “What shall we do with what remains?” He meant: through making the Mishkan, Bnei Yisrael had reached this exalted level, where even physical things were done with intent for the sake of Heaven. But what will become of all that remains, the mitzvos and activities that Bnei Yisrael will do in the generations to come? How will the light of the Shechinah be revealed in them, within the physical? The Holy One, blessed be He, answered that the power of this Mishkan would flow on forever as a “Mishkan for testimony.” Whenever and wherever Bnei Yisrael engage even in physical things, they will have the power to bind themselves to the work of the Mishkan, and to be privileged to make what they do holy service.
וּבְרָכָה זוֹ הָיְתָה לְשָׁעָה וְאַף לְדוֹרוֹת הָעֲתִידִים לָבוֹא, שֶׁתָּמִיד יִהְיֶה מַעֲשֵׂה יָדֵינוּ כּוֹנְנָה עָלֵינוּ, שֶׁנּוּכַל לְהַכְנִיס בְּמַעֲשֵׂי יָדֵינוּ אֶת הַשְׁרָאַת שְׁכִינָתוֹ. וְזֶה יֵשׁ לְרַמֵּז בְּדִבְרֵי הַמִּדְרָשׁ, שֶׁאָמַר מֹשֶׁה רַבֵּינוּ ׳מַה נַעֲשֶׂה בַּנּוֹתָר׳, הַיְינוּ אַחַר שֶׁבַּעֲשִׂיַּית הַמִּשְׁכָּן הִגִּיעוּ בְּנֵי יִשְׂרָאֵל לְדַרְגָּה נַעֲלֵית זוֹ שֶׁגַּם עֲשִׂיַּית עִנְיָנִים גַּשְׁמִיִּים עָשׂוּ בְּכַוָּונָה לְשֵׁם גָּבוֹהַּ, אַךְ מַה יְהֵא עִם יֶתֶר הַמִּצְוֹת וְהַדְּבָרִים שֶׁיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל בַּדּוֹרוֹת הַבָּאִים אֵיךְ יִתְגַּלֶּה בָּהֶם אוֹר הַשְּׁכִינָה בְּתוֹךְ הַגַּשְׁמִיּוּת. וְהֵשִׁיב לוֹ הקב״ה, שֶׁמִּכֹּחַ מִשְׁכָּן זֶה יְהֵא נִשְׁפָּע לְתָמִיד בְּחִינַת מִשְׁכָּן לְעֵדוּת, שֶׁבְּכָל עֵת וּבְכָל מָקוֹם שֶׁיַּעַסְקוּ בְּנֵי יִשְׂרָאֵל אֲפִילּוּ בִּדְבָרִים גַּשְׁמִיִּים, יִהְיֶה לָהֶם הַכֹּחַ לְקַשֵּׁר עַצְמָם בִּמְלֶאכֶת הַמִּשְׁכָּן, וְלִזְכּוֹת שֶׁיִּהְיֶה זֶה עֲבוֹדַת הַקּוֹדֶשׁ.
  1. See Tehillim 90:17, “establish for us the work of our hands.” ↩
In shortThe “Mishkan for testimony” may hint at the Mishkan's lasting power, letting every generation bind its physical deeds to it as holy service.
8May the Holy One, blessed be He, help us always to serve the Creator in every single thing. Nissan is “the month encircled by salvations,”9 and “in Nissan they were redeemed, and in Nissan they are destined to be redeemed.”10 In this merit, may we be privileged in the month of Nissan, very soon indeed, to eat of the Pesach offerings and the other offerings11 in the rebuilt Beis HaMikdash. Amen, may it be His will.
הקב״ה יַעֲזוֹר, שֶׁנִּזְכֶּה תָּמִיד לַעֲבוֹד אֶת הַבּוֹרֵא בְּכָל דָּבָר וְדָבָר, וּבִזְכוּת זֶה נִזְכֶּה בְּחוֹדֶשׁ נִיסָן שֶׁהוּא הַחוֹדֶשׁ אֲשֶׁר יְשׁוּעוֹת מַקִּיפוֹת בּוֹ (פייט מוסף שבת החודש), וּבְנִיסָן נִגְאֲלוּ וּבְנִיסָן עֲתִידִין לִיגָּאֵל (ראש השנה יא, א), שֶׁנִּזְכֶּה בִּמְהֵרָה מַמָּשׁ לֶאֱכוֹל מִן הַפְּסָחִים וּמִן הַזְּבָחִים בְּבִנְיַן בֵּית הַבְּחִירָה, אָמֵן כֵּן יְהִי רָצוֹן.
  1. The piyut of Musaf for Shabbos HaChodesh. ↩
  2. Rosh Hashanah 11a. ↩
  3. The wording echoes the blessing of redemption in the Haggadah. ↩
In shortMay we serve Hashem in everything, and in that merit soon eat, in Nissan, of the offerings in the rebuilt Beis HaMikdash.
Takeaway

Most of our day is spent on the work of our hands, the ordinary physical business of living. The builders of the Mishkan did even their physical labor for the sake of Heaven, so the Torah calls it avodah, and Moshe blessed them, and every generation after them, that the Shechinah should rest on such work. Even when we begin something for our own needs, we can let our feet lead us to the beis midrash, and through the power the Mishkan left us, turn the work of our hands into holy service.

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English translation, notes and summaries © Zechusam.