meth@csd2.UUCP (Asher Meth) (03/02/86)
A Question of "Kavanah" (Intent)
The Torah relates that the Jews brought all the necessary building materials
for the "Mishkan" (Tabernacle), and also contributed their skills in
constructing the various "keilim" (vessels), tailoring the "begadim" (garments,
worn by the kohanim/priests), etc. Then we are told, (35:27), "Vehanesi-im
hayve-u", that the "nesi-im" (princes of the 12 tribes) brought the "avnei
shoham", etc. (the various precious stones used in some of the garments of the
"kohein gadol" the high priest); i.e., they brought those materials not yet
supplied by the rest of the Jews.
The commentaries comment on the tardiness of the princes in the work of the
Mishkan, and contrast it with their zeal in the dedication of the Mishkan.
RaSHI brings from the Sifrei (Naso, 45) - Rabbi Nasan says, why were the
princes the first to offer sacrifices at the dedication of the Mishkan, and
lazy in the work to bring only the precious stones, etc., and then only at
the end of the communal collection ? Only, they said, let the people bring
whatever they can, and that which is lacking we will complete. When the people
brought all that was necessary, they called out in the camp to stop
bringing, (36:6-7). The princes then said, what shall we do ? So, they brought
the precious stones. Therefore, they were quick to be the first to donate at
the dedication of the Mishkan. But, since they were lazy, ("nisatzelu"), the
Torah deletes a letter ("yud") from the spelling of their collective name.
Rabbi Chavel (he published various classical commentaries with annotated
footnotes, incorporating Biblical, Talmudic & Aggadic sources for the material
quoted) explains this laziness as follows : even though the princes had good
intentions, to give the people a chance to partake in the donations for the
Mishkan, it is called laziness, for they should have realized that the Jews
might bring all that was necessary, and not to suspect that the people would
fail to complete the total donation.
It seems that the sin of the princes was in that they falsely judged the
people, and even though their intentions were honorable (to allow the others to
be included in the "mitzvah"), their calculations were faulty. The root of
their miscalculation was their laziness in the fulfillment of the "mitzvah".
Another account of the scenario is brought in the "Midrash" (Bamidbar Rabbah
12:17). When Moshe said, "Let anyone who wishes to donate to HaShem ....", and
did not first approach the princes for their counsel and their contributions,
they were negatively inclined to the situation. "Avos Derabi Nasan" (11:1)
says that as a result of Moshe's not taking counsel from the princes, they sat
quietly and said - let us just wait until Moshe will come and need us, and have
to rely on us for this matter.
Seemingly, the princes were jealous that Moshe bypassed them and appealed
directly to the masses for donations for the Mishkan. Their sin was in that
they felt that it was within the accepted protocol to first consult with them,
and only then approach the masses; the Mishkan could be built only through them
and their positions as princes.
The "Beis HaLevi" (in the portion for Parshas Terumah) points out that the term
"nediv lev" (one who donates from the heart) reflects upon the purity of
"kavanah" (intent) in the donation, with no strings attached. The term "nediv
lev" is mentioned at least three times in our parsha, with respect to the
"terumah" (donations for the Mishkan). The use of this term suggests a deeper
understanding of the sin of the princes. The "terumah" had to be brought with
the purest of intentions, and since there was a "pegam", a flaw, in the intent
of the princes, they were punished with the deletion of the letter "yud".
We can extract from this some practical lessons for our everyday lives. We must
be stringent to keep the "mitzvos" as they were commanded, and with the proper
"kavanos" (intentions) as taught to us by CHaZaL (our great rabbis of blessed
memory). We have no right to deliberate the merits of any particular "mitzvah"
at some particular time. Why ? Lest this brings us to distort the character of
the "mitzvah", or to just not fulfill it at all. Furthermore, (Mechilta 63),
"Mitzvah sheba-ah leyadecha al tachmitzenah" - if a "mitzvah" comes your way,
jump at the opportunity to fulfill it, for if you squander the opportunity, it
is lost.
With the help of HaShem, we will merit this level of fulfilling "mitzvos",
without distracting calculations and without laziness, and He will reward us
with the coming of the "Mashiach", speedily, in our days, amein.
Asher Meth ....... meth@nyu-csd2.arpa ....... allegra!cmcl2!csd2!meth