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THOUGHTS ON VAYAKHEL BY SAMUEL KOSLOVER

In this week’s parsha, we read about the construction of the Mishkan and the generosity of Bnei Yisrael in donating resources. The Torah records that their contributions were so abundant that Moshe had to proclaim for the donations to cease; nevertheless, later Hashem agrees to accept the excess.

The Mishkan is always a microcosm or code word for understanding how to correctly relate to Hashem, whereas Shabbos is the microcosm of that relationship in time; the Mishkan is that template in space. Therefore, in this episode, there are several fundamental lessons about understanding our temporal task as individuals.

Firstly, the Sfas Emes cites the Baal Shem Tov who teaches that a growth mindset must include both “going forth” and “returning.” While achieving something good naturally brings a sense of pride, true holiness requires tempering that pride with the awareness that all success occurs only by standing before Hashem. Moshe and the sages halted the donations in order to prevent the misapprehension that the success of the project is owed to the people. When pride arises from spiritual success, we must “return” to humility by recognizing that our achievements are only meaningful because they occur before G-d. Only after the realization of humility is reinforced can we then be worthy of having the extra portion accepted.

The Ohr HaChaim further explains that the description of the donations as both enough and extra is reflective of the fundamental sense of human limitation. We are profoundly limited beings; there is only so much we can do, and it frequently appears ridiculously small in the grand drama of human events, let alone before the Divine. Nevertheless, when performed with sincerity and humility, Hashem magnifies those efforts far beyond what we could achieve alone. What seems limited in our eyes becomes extraordinary in His.

This paradox reflects a broader theme in Jewish thought: the tension between human effort and divine assistance. The Chassidic masters note that while we call the Yom Tov “Pesach,” invoking Hashem’s miraculous intervention, Hashem calls it “Chag HaMatzot,” focusing on our own act of mitzvah observance. This duality underscores that while we rely on Hashem’s kindness, He values and magnifies our efforts when they are done with sincerity.

The Shem Mishmuel deepens this idea. Hashem calls the holiday “Chag HaMatzot” because matzah symbolizes the battle against ego and the yetzer hara; He desires that we fight for holiness. Conversely, we call it “Pesach” to emphasise our plea for Hashem to intervene and uplift us. This reflects the tension in our avodas Hashem: Hashem asks us to initiate through effort (“Shuvu eilai”), while we call to Him to guide and strengthen us (“Hashiveinu Hashem”).

This tension is the core of the paradox between hishtadlus (effort) and bitachon (trust). Both are necessary and seem to contradict one another. If we truly trust Hashem, why should we worry over our own efforts? Yet if we invest all our strength in effort, do we really believe Hashem is guiding the outcome? The answer is that both must operate regardless of the paradox.

This extends beyond our personal lives to the national stage. The long march to redemption can feel impossibly slow, and our individual contributions may seem insignificant. Yet our efforts are essential. Just as Bnei Yisrael’s limited offerings were transformed into something far greater through Hashem’s will, so too may our collective efforts hasten the redemption. May we merit to see that day soon, with the Jewish people gathered in the promised land, the Temple rebuilt, and Hashem’s presence fully revealed.

Shabbat shalom.

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