Bound to Moshe: The Shechinah in the Work of Their Hands
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Shemos 39:42
כְּכֹל אֲשֶׁר־צִוָּה יְהֹוָה אֶת־מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כׇּל־הָעֲבֹדָה
According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the work.
1“According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the work.”1 Notice the wording. Why does the verse say “all the avodah,” “service,” and not “all the melachah,” “labor,” as it does elsewhere? We must also ask about the words “according to all that Hashem had commanded Moshe.” The Torah has already said plainly in several places that the command was given to Moshe. It would have been enough for the verse to say, “According to all that Hashem had commanded, so did Bnei Yisrael do …,” and at first glance the word “Moshe” is unnecessary.
כְּכֹל אֲשֶׁר צִיוָּה ה׳ אֶת מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה (לט, מב). יֵשׁ לְדַיֵּיק, לָמָּה נֶאֱמַר ׳כָּל הָעֲבוֹדָה׳ וְלֹא ׳כָּל הַמְּלָאכָה׳ כְּדֶרֶךְ שֶׁאָמַר הַכָּתוּב בִּשְׁאָר מְקוֹמוֹת. עוֹד יֵשׁ לְדַיֵּיק בְּמַה שֶׁכָּתוּב ׳כְּכֹל אֲשֶׁר צִיוָּה ה׳ אֶת מֹשֶׁה׳, דְּמֵאַחַר וּכְבָר מְפוֹרָשׁ בְּכַמָּה מְקוֹמוֹת שֶׁהַצִּיוּוּי הָיָה לְמֹשֶׁה, הָיָה דַּי שֶׁיֹּאמַר הַכָּתוּב ׳כְּכֹל אֲשֶׁר צִיוָּה ה׳ כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל׳ וְגוֹ׳, וְתֵיבוֹת ׳אֶת מֹשֶׁה׳ מְיוּתָּרִים לִכְאוֹרָה.
- Shemos 39:42. Elsewhere, as in the very next verse, the Torah says melachah: “Moshe saw all the melachah.” ↩
In shortWhy does the verse say avodah rather than melachah, and why must it add that Hashem's command was given to Moshe?
2Further on, the verse says, “Moshe saw all the work, and behold, they had done it; as Hashem had commanded, so had they done. 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 But why did Moshe wait until now to bless them? It would seem more fitting to have given them this blessing at the very start of the work on the Mishkan. The words “that the Shechinah rest upon the work of your hands” also need explaining: why did he mention the work of their hands in particular? It would have been enough to bless them “that the Shechinah rest in the Mishkan.”
וּלְהַלָּן בַּכָּתוּב ״וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִיוָּה ה׳ כֵּן עָשׂוּ וַיְבָרֶךְ אוֹתָם מֹשֶׁה״, וברש״י, אָמַר לָהֶם יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. וְיֵשׁ לְדַקְדֵּק, לָמָּה הִמְתִּין מִלְּבָרְכָם עַד עַתָּה, הֲלֹא לִכְאוֹרָה הָיָה מִן הָרָאוּי יוֹתֵר לְבָרְכָם בִּבְרָכָה זוֹ כְּבָר בִּתְחִילַּת מְלֶאכֶת הַמִּשְׁכָּן. עוֹד יֵשׁ לְדַיֵּיק בִּלְשׁוֹן ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, לָמָּה הִזְכִּיר מַעֲשֵׂה הַיָּדַיִם דַּיְיקָא, וְהָיָה דַּי לְבָרֵךְ ׳שֶׁתִּשְׁרֶה שְׁכִינָה בַּמִּשְׁכָּן׳.
- Shemos 39:43; Rashi there. ↩
In shortTwo more questions: why did Moshe wait until the end to bless them, and why did he speak of their hands rather than the Mishkan?
3My holy father and teacher, zt"l, explained in his Kedushas Chelkas Yehoshua3 that the words “May it be His will that the Shechinah rest, tishreh, upon the work of your hands” hint at shari, Aramaic for “permitted,” which sounds like tishreh. Even in optional matters, things a person is allowed to do, he must consider whether he really needs to do them. And even when he does need to do them, he should look carefully to make sure that what he does is connected with the Shechinah. Those are his holy words.
וכ״ק אאמו״ר זצללה״ה דִּיבֵּר בְּקָדְשׁוֹ (קדושת חלקת יהושע עמוד עב), לְפָרֵשׁ הַלָּשׁוֹן ׳יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, לְרַמֵּז שֶׁאֲפִילּוּ בִּדְבָרִים שֶׁהֵם בִּבְחִינַת שְׁרֵי, דְּהַיְינוּ דִּבְרֵי הָרְשׁוּת שֶׁמּוּתָּר לַעֲשׂוֹתָם, בָּהֶם גַּם כֵּן צָרִיךְ לְהִתְבּוֹנֵן אִם הוּא צָרִיךְ לַעֲשׂוֹת זֹאת, וְגַם כְּשֶׁהוּא צָרִיךְ לַעֲשׂוֹתָם יִתְבּוֹנֵן לִרְאוֹת שֶׁיִּהְיֶה לָזֶה שַׁיָּיכוּת עִם הַשְּׁכִינָה, עכדה״ק.
- Kedushas Chelkas Yehoshua, p. 72. ↩
In shortThe Rebbe's father heard in tishreh a hint to shari, permitted things: even optional acts must be truly needed and connected to the Shechinah.
4aIt seems we can explain this as follows. For the gifts to the Mishkan, the Holy One, blessed be He, wanted them to give purely for the sake of Hashem, as it is written, “Let them take for Me a gift,” and Rashi explains: “‘For Me’: for My Name's sake.”4 But as we know, it is hard work to keep one's intention purely for the sake of Heaven, and not to show off or have some other motive in mind. This is especially hard when giving a gift or tzedakah. Such giving is to others, not something done privately between a person and his Maker, so it is all the more likely to be mixed with ulterior motives and self-interest.
וְנִרְאֶה לְבָאֵר, דְּהִנֵּה לְעִנְיַן תְּרוּמַת הַמִּשְׁכָּן רָצָה הקב״ה שֶׁיִּהְיֶה כַּוָּונַת נְתִינָתָם אַךְ וְרַק לְשֵׁם ה׳, כְּמוֹ שֶׁכָּתוּב (כה, ב) וְיִקְחוּ לִי תְּרוּמָה, וּפֵירֵשׁ רש״י לִי לִשְׁמִי. אָמְנָם יָדוּעַ שֶׁזּוֹ הִיא עֲבוֹדָה קָשָׁה לְכַוֵּין אַךְ וְרַק לְשֵׁם שָׁמַיִם וְלֹא עַל מְנָת לְהִתְפָּאֵר אוֹ לְשֵׁם כַּוָּונַת דָּבָר אַחֵר, וּבְיִחוּד קָשֶׁה עִנְיָן זֶה בְּעֵת נְתִינַת תְּרוּמָה וּצְדָקָה, שֶׁכֵּן הִיא נְתִינָה לַאֲחֵרִים וְאֵינֶנּוּ דָּבָר הַנַּעֲשֶׂה בֵּינוֹ לְבֵין קוֹנוֹ, וְעַל כֵּן יוֹתֵר שַׁיָּיךְ שֶׁיִּהְיֶה בָּזֶה פְּנִיּוֹת וּנְגִיעוֹת.
- Shemos 25:2; Rashi there. ↩
4bThat is why Moshe said, “that the Shechinah rest upon the work of your hands.” With the work of their hands, which is physical action, they could easily go wrong and say, “My strength and the might of my hand made me this wealth.”5 Even while doing mitzvos they could fall into this error and take pride in the mitzvos they were doing. So Moshe blessed them that even in the work of their hands they should know that everything comes through the power of the Holy One, blessed be He: it is the Shechinah resting within their deeds that accomplishes it, and not they themselves. As the holy sefer Avodas Yisrael, by the Maggid of Kozhnitz, teaches on the verse “Yours, Hashem, is the kingship,” even our crowning You as King comes from Your power.6
וְזֶהוּ שֶׁאָמַר מֹשֶׁה ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂי יְדֵיכֶם׳, הַיְינוּ כִּי בְּמַעֲשֵׂה יְדֵיהֶם שֶׁהֵם עִנְיְנֵי הָעֲשִׂיָּה הַגַּשְׁמִית יְכוֹלִים בְּקַל לִטְעוֹת וְלוֹמַר ׳כּוֹחִי וְעוֹצֶם יָדִי עָשָׂה לִי אֶת הַחַיִל הַזֶּה׳, וַאֲפִילּוּ בְּעֵת שֶׁעוֹסְקִים בְּמִצְוֹת יְכוֹלִים לִטְעוֹת בָּזֶה לְהִתְפָּאֵר בַּמִּצְוֹות שֶׁעוֹשִׂים, וְלָכֵן בֵּרְכָם שֶׁאֲפִילּוּ בְּמַעֲשֵׂה יְדֵיהֶם יָדְעוּ שֶׁהַכֹּל הוּא בְּכוֹחוֹ שֶׁל הקב״ה, שֶׁהַשְּׁכִינָה הִיא הַשּׁוֹרָה בְּתוֹךְ מַעֲשֵׂיהֶם וְלֹא הֵם עוֹשִׂים אֶת הַדָּבָר. וְכִדְאִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים (עבודת ישראל לך) עַל הַכָּתוּב ״לְךָ ה׳ הַמַּמְלָכָה״ (דברי הימים א כט, יא), הַיְינוּ שֶׁאַף זֶה שֶׁאָנוּ מַמְלִיכִים אוֹתְךָ, זֶהוּ גַּם כֵּן מֵהַכֹּחַ שֶׁלְּךָ.
In shortGiving and building for Hashem invite pride, so Moshe blessed them to know that the Shechinah, not their own strength, accomplishes the work of their hands.
5This is the meaning of the verse “And it was, when Moshe raised his hand, Israel prevailed.”7 Amalek's power lies in planting doubts in Bnei Yisrael, as the verse says, “Is Hashem among us or not?” and right after that, “Then Amalek came.”8 Among these doubts is this one: even while a person is doing mitzvos, the yetzer hara puts into his mind thoughts of “my strength and the might of my hand,” and he forgets that everything comes from the power of the Holy One, blessed be He, Who helps him do the mitzvos. That is the doubt “Is Hashem among us?” as it arises while we do the work of our hands. So “when Moshe raised his hand” means that he raised up the “hands” of Bnei Yisrael, the work of their hands, and showed them that everything comes from the power above, so that they would not say even for a moment that “my strength and the might of my hand” is doing it. Then “Israel prevailed.” But if, Heaven forbid, Bnei Yisrael were not privileged to reach this level, and it was “when Moshe lowered his hand,” then “Amalek prevailed.”
וְזֶהוּ שֶׁנֶּאֱמַר (יז, יא) ״וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה יָדוֹ וְגָבַר יִשְׂרָאֵל״, כִּי הִנֵּה כּוֹחוֹ שֶׁל עֲמָלֵק הוּא לְהַכְנִיס סְפֵיקוֹת בִּבְנֵי יִשְׂרָאֵל, כְּמוֹ שֶׁנֶּאֱמַר (יז, ו) ״הֲיֵשׁ ה׳ בְּקִרְבֵּנוּ אִם אָיִן״, וְאַחַר כָּךְ נֶאֱמַר ״וַיָּבוֹא עֲמָלֵק״, וּבִכְלַל הַסְּפֵיקוֹת הוּא שֶׁאֲפִילּוּ בְּעֵת שֶׁעוֹסֵק הָאָדָם בַּעֲשִׂיַּית הַמִּצְוֹת, מַכְנִיס בּוֹ הַיֵּצֶר מַחֲשָׁבוֹת שֶׁל ׳כֹּחִי וְעוֹצֶם יָדִי׳ וְשׁוֹכֵחַ שֶׁהַכֹּל הוּא מִכּוֹחוֹ שֶׁל הקב״ה אֲשֶׁר עוֹזֵר לוֹ לַעֲשׂוֹת הַמִּצְוֹת, וְזֶהוּ בְּחִינַת הַסָּפֵק שֶׁל ׳הַיֵּשׁ ה׳ בְּקִרְבֵּנוּ׳ בְּעֵת מַעֲשֵׂי יָדֵינוּ. לָכֵן ׳וְהָיָה כַּאֲשֶׁר יָרִים מֹשֶׁה אֶת יָדוֹ׳, הַיְינוּ שֶׁהֵרִים אֶת בְּחִינַת הַיָּדַיִם שֶׁל בְּנֵי יִשְׂרָאֵל שֶׁהוּא מַעֲשֵׂי יְדֵיהֶם כָּאָמוּר, וְהֶרְאָה לָהֶם שֶׁהַכֹּל הוּא מִכֹּחַ שֶׁל מַעְלָה, שֶׁלֹּא יֹאמְרוּ אֲפִילּוּ לְרֶגַע אֶחָד שֶׁכּוֹחִי וְעוֹצֶם יָדִי עוֹשֶׂה הַדָּבָר, אָז ׳וְגָבַר יִשְׂרָאֵל׳, אֲבָל בְּאִם ח״ו לֹא זָכוּ בְּנֵי יִשְׂרָאֵל לְהַגִּיעַ לְמַדְרֵיגָה כָּזֹאת, אֶלָּא הָיוּ בִּבְחִינַת ׳וְהָיָה כַּאֲשֶׁר יָנִיחַ מֹשֶׁה יָדָיו׳, אָז ׳וְגָבַר עֲמָלֵק׳.
In shortAmalek's power is doubt, even whether Hashem is in our own deeds; Moshe raised Israel's hands by showing that everything comes from above.
6aThis level, where a person's only intention is for the sake of Heaven, is very hard for simple people to reach. The holy sefarim give the remedy: while doing a mitzvah, a person should bind himself to the tzaddikim of the generation. They surely do the mitzvah properly, “to Hashem alone,”9 with complete intention for the sake of Heaven. Through this the simple people bound to them are raised up as well, and it is counted for them as though they too had done the mitzvah for its own sake. The Tiferes Shlomo, by R' Shlomo of Radomsk, teaches this on the verse about the Pesach offering, “Bnei Yisrael went and did; as Hashem had commanded Moshe and Aharon, so they did.” The mitzvah Moshe and Aharon did made the mitzvah of all Bnei Yisrael complete, since all Bnei Yisrael were bound to them.10
וְהִנֵּה מַדְרֵגָה זוֹ הַנִּזְכֶּרֶת שֶׁלֹּא יִהְיֶה לְאָדָם כַּוָּונָה רַק לְשֵׁם שָׁמַיִם, קָשֶׁה מְאֹד לַאֲנָשִׁים פְּשׁוּטִים לְהַגִּיעַ לָזֶה, וְהָעֵצָה לָזֶה אִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים, לְקַשֵּׁר עַצְמוֹ בְּעֵת עֲשִׂיַּית הַמִּצְוָה לְצַדִּיקֵי הַדּוֹר, אֲשֶׁר הֵם בְּוַדַּאי עוֹשִׂים הַמִּצְוָה כְּתִיקּוּנָהּ בִּלְתִּי לַה׳ לְבַדּוֹ בְּכַוָּונָה שְׁלֵימָה לְשֵׁם שָׁמַיִם, וְעַל יְדֵי זֶה מִתְעַלִּים גַּם הָאֲנָשִׁים הַפְּשׁוּטִים הַמְּקוּשָּׁרִים עִמָּהֶם וְנֶחְשָׁב לָהֶם כְּאִילּוּ גַּם הֵם עָשׂוּ הַמִּצְוָה לִשְׁמָהּ. וְכִדְאִיתָא בַּסְּפָרִים הַקְּדוֹשִׁים (תפארת שלמה) לְפָרֵשׁ מַאֲמַר הַכָּתוּב בְּקָרְבַּן הַפֶּסַח (יב, כח) ״וַיֵּלְכוּ וַיַּעֲשׂוּ בְּנֵי יִשְׂרָאֵל כַּאֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה וְאַהֲרֹן כֵּן עָשׂוּ״, שֶׁעַל יְדֵי מַעֲשֵׂה הַמִּצְוָה שֶׁל מֹשֶׁה וְאַהֲרֹן הָיָה שְׁלֵימוּת לְמַעֲשֵׂה הַמִּצְוָה שֶׁל כָּל בְּנֵי יִשְׂרָאֵל, כֵּיוָן שֶׁכָּל בְּנֵי יִשְׂרָאֵל נִתְקַשְּׁרוּ עִמָּהֶם.
6bSo too here, with the work of the Mishkan and the gifts for it. So that the work and the gifts would be as complete as they should be, done with intention for the sake of Heaven, all Bnei Yisrael bound themselves to Moshe Rabbeinu. This is what the verse means by “According to all that Hashem had commanded Moshe, so did Bnei Yisrael do all the work.” Just as Moshe Rabbeinu did everything with intention for the sake of Heaven, without ulterior motives, so Bnei Yisrael were considered to have acted with that same intention, because they were bound to him. That is why the verse mentions Moshe. It is also why the verse says avodah here and not melachah. It teaches that all the work of the Mishkan was done as avodas Hashem, the service of Hashem, for the sake of Heaven, to prepare a place for the Shechinah to rest, and not like ordinary labor done for other ends.
וְאַף כָּאן בִּמְלֶאכֶת הַמִּשְׁכָּן וְנִדְבָתָהּ, בִּכְדֵי שֶׁתְּהֵא הַמְּלָאכָה וְהַנְּדָבָה בִּשְׁלֵימוּת הָרָאוּי בְּכַוָּונָה לְשֵׁם שָׁמַיִם, נִתְקַשְּׁרוּ כָּל בְּנֵי יִשְׂרָאֵל עִם מֹשֶׁה רַבֵּינוּ, וְזֶהוּ שֶׁאָמַר הַכָּתוּב ׳כְּכֹל אֲשֶׁר צִוָּה ה׳ אֶת מֹשֶׁה כֵּן עָשׂוּ בְּנֵי יִשְׂרָאֵל אֵת כָּל הָעֲבוֹדָה׳, שֶׁכְּשֵׁם שֶׁמֹּשֶׁה רַבֵּנוּ עָשָׂה הַכֹּל בְּכַוָּונָה לְשֵׁם שָׁמַיִם לְלֹא פְּנִיּוֹת, כְּמוֹ כֵן נֶחְשָׁב שֶׁעָשׂוּ בְּנֵי יִשְׂרָאֵל גַּם כֵּן בְּאוֹתוֹ כַּוָּונָה מֵחֲמַת הִתְקַשְּׁרוּתָם אֵלָיו. וְעַל כֵּן נֶאֱמַר כָּאן הַלָּשׁוֹן ׳הָעֲבוֹדָה׳ וְלֹא ׳הַמְּלָאכָה׳, לְהוֹרוֹת שֶׁכָּל עֲבוֹדַת הַמִּשְׁכָּן נֶעֶשְׂתָה בְּדֶרֶךְ שֶׁל עֲבוֹדַת ה׳ לְשֵׁם שָׁמַיִם לְהָכִין מָקוֹם לְהַשְׁרָאַת הַשְּׁכִינָה, וְלֹא כִּסְתָם מְלָאכָה שֶׁלֹּא לִשְׁמָהּ.
In shortBound to Moshe, Bnei Yisrael had their work count as fully for Heaven like his, which is why the verse mentions Moshe and says avodah.
7Because everything was done without ulterior motives or self-glorification, they prepared a place for His Shechinah to dwell. That is why Moshe saw fit to bless them only when they had finished the Mishkan, and not before. Precisely now, when they had completed the mitzvah, they needed a blessing: to know that even the strength of their hands came only from the power of the Holy One, blessed be He, resting upon them. He blessed them that it should always be so whenever they engage in Torah and mitzvos, so that they would not mistakenly say that all this was done by the strength of their own hand. That is the blessing “that the Shechinah rest upon the work of your hands.”
וּמִתּוֹךְ כָּךְ שֶׁנַּעֲשָׂה הַכֹּל לְלֹא פְּנִיּוֹת וְהִתְפָּאֲרוּת, הֵכִינוּ בְּכָךְ מָקוֹם לְמִשְׁכַּן שְׁכִינָתוֹ יִתְבָּרֵךְ, וְעַל כֵּן רָאָה מֹשֶׁה לְבָרְכָם דַּוְוקָא בְּעֵת שֶׁגָּמְרוּ אֶת הַמִּשְׁכָּן וְלֹא קוֹדֶם לָכֵן, שֶׁדַּוְוקָא עַתָּה שֶׁהִגִּיעוּ לִשְׁלֵימוּת הַמִּצְוָה הֵם צְרִיכִים לִבְרָכָה, לָדַעַת שֶׁאֲפִילּוּ כֹּחַ מַעֲשֵׂי יְדֵיהֶם הַכֹּל הוּא רַק מֵחֲמַת הַשְׁרָאַת כּוֹחוֹ שֶׁל הקב״ה עֲלֵיהֶם. וּבֵרְכָם שֶׁכֵּן יִהְיֶה תָּמִיד בְּעֵת שֶׁיַּעַסְקוּ בַּתּוֹרָה וּמִצְוֹת, שֶׁלֹּא יִטְעוּ לוֹמַר שֶׁבְּכֹחַ יָדָם נַעֲשָׂה כָּל זֹאת, וְזֶהוּ הַבְּרָכָה ׳שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂי יְדֵיכֶם׳.
In shortOnce the mitzvah was complete, they most needed to know that even their strength was Hashem's power resting on them, so Moshe blessed them then.
8[We can also explain11 this another way. When all the work of the Mishkan was finished, Moshe Rabbeinu saw that no thoughts of self-glorification or self-importance about the beauty of the work and what they had made had entered their minds. They had done all the work only because Hashem had commanded it: He spoke, and His will was done. That is why the verse goes on to say, “and behold, they had done it; as Hashem had commanded, so had they done”: Moshe saw that they had done it purely because of Hashem's command, without any other motives. Once he saw this, he knew that the holy Shechinah could rest in this Mishkan, made without pride. So only then did he pray, “May it be His will that the Shechinah rest upon the work of your hands,” since they on their part had made the preparation that would let the Shechinah rest upon them, and “the work of your hands” brings the Shechinah. So may it be His will that we be privileged to serve the Creator wholeheartedly.]
*[וְיֵשׁ לְפָרֵשׁ בְּאוֹפֶן אַחֵר, דְּאַחַר שֶׁרָאָה מֹשֶׁה רַבֵּינוּ ע״ה בְּסִיּוּם כָּל מְלֶאכֶת הַמִּשְׁכָּן, שֶׁלֹּא נִכְנַס בְּקִרְבָּם מַחֲשָׁבוֹת וְכַוָּונוֹת הִתְפָּאֲרוּת וְהִתְנַשְּׂאוּת עַל יוֹפִי הַמְּלָאכָה וּפָעֳלָהּ, אֶלָּא עָשׂוּ כָּל הַמְּלָאכָה אַךְ וְרַק מִצַּד שֶׁכֵּן צִוָּה ה׳ שֶׁאָמַר וְנַעֲשָׂה רְצוֹנוֹ, וְזֶהוּ שֶׁחָזַר הַכָּתוּב וְאָמַר ׳וְהִנֵּה עָשׂוּ אוֹתָהּ כַּאֲשֶׁר צִוָּה ה׳ כֵּן עָשׂוּ׳, הַיְינוּ שֶׁרָאָה שֶׁעָשׂוּ זֶה אַךְ וְרַק מִצַּד צִיוּוּי ה׳ לְלֹא כַּוָּונוֹת זָרוֹת, אֲזַי אַחַר שֶׁרָאָה כֵּן, רָאָה שֶׁיְּכוֹלָה הַשְּׁכִינָה הַקְּדוֹשָׁה לִשְׁרוֹת בַּמִּשְׁכָּן זֶה שֶׁנַּעֲשָׂה לְלֹא גַּאֲוָה, וְלָכֵן רַק אָז הִתְפַּלֵּל ׳יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם׳, אַחַר שֶׁהֵם מִצִּדָּם עָשׂוּ הֲכָנָה שֶׁתּוּכַל לִשְׁרוֹת עֲלֵיהֶם הַשְּׁכִינָה, ו׳מַעֲשֵׂה יְדֵיכֶם׳ גּוֹרֵם לַשְּׁכִינָה שֶׁתָּבוֹא. כֵּן יְהִי רָצוֹן, שֶׁנִּזְכֶּה לַעֲבוֹד אֶת הַבּוֹרֵא יִתְבָּרֵךְ בִּתְמִימוּת].
- The sefer's note: An addition from another place. ↩
In shortRead another way, Moshe prayed for the Shechinah only after seeing the work done purely at Hashem's command, without pride, for such work draws the Shechinah.
9May Hashem grant that we too recognize and know that everything comes from His power, and that we set aside the feeling of “my strength and the might of my hand.” As in the days when we went out of Egypt and He showed us wonders,12 so today may we be privileged to see the Creator's wonders with the coming of Moshiach. Amen, may it be His will.
יִתֵּן ה׳ יִתְבָּרֵךְ, שֶׁגַּם אָנוּ נַכִּיר וְנֵדַע שֶׁהַכֹּל הוּא מִכּוֹחוֹ יִתְ׳, וּנְבַטֵּל הַרְגָּשַׁת כּוֹחִי וְעוֹצֶם יָדִי, וְכִימֵי צֵאתֵנוּ מִמִּצְרַיִם שֶׁהֶרְאָנוּ נִפְלָאוֹת, כְּמוֹ כֵן הַיּוֹם נִזְכֶּה לְנִפְלָאוֹת הַבּוֹרֵא בְּבִיאַת מָשִׁיחַ, אָמֵן כֵּן יְהִי רָצוֹן.
- See Michah 7:15. ↩
In shortMay we know that all our strength is Hashem's, and, as at the Exodus, see His wonders with the coming of Moshiach.
Takeaway
Pride hides most easily in our best deeds: in giving to others, and in the moment a mitzvah is finished and looks beautiful. Bnei Yisrael built the Mishkan as true avodah because they bound themselves to Moshe and acted only because Hashem had commanded, and so their work became a place for the Shechinah. When our own intentions fall short, we too can bind ourselves to the tzaddikim of our generation, and when we succeed, we should remember that even the strength of our hands was Hashem's power resting on us.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
English translation, notes and summaries © Zechusam.