Rabbi Gustavo Kraselnik
Which one of the miracles that appear in the Torah is the most difficult to believe? I enjoy asking this question and listen intently to the answers, which cover a wide spectrum of marvelous divine interventions, from the creation of the world onwards.
When people start to inquire about my opinion on the subject, half jokingly I tell them that for me, the story hardest to believe is not a supernatural event but rather the situation described in Parashat Vayakhel, regarding the abundance of offerings made by the people to build the Mishkan (Sanctuary):
The RaMBaN (Nachmanides, Spain, 13th century), in his commentary on this passage, explains that there are 3 elements to appreciate here. First, the commitment and generosity of the people who bring so many donations. Then the honesty and seriousness of the artisans who recognize when the offerings are already enough. And last, Moses’ integrity, in never aspiring to keep for himself any of the people’s gifts and so orders them to stop. (For this reason, when Korach revolts, Moses can affirm, “I have not taken one ass from them, neither have I hurt one of them.” – Num. 16:15).
Too good to be true? Some commentators, a little more realistic in our view, maintain that in truth, the order did not say that the people should stop bringing contributions, but stop “preparing materials” for the offering. For instance, Obadiah Sforno (Italy, 15th century), explains that the order refers to the offering of works, such as donations of spun linen (Ex. 35:25).
By the way, Rabbi Mordechai HaCohen (Israel, 20th century), in his book Al HaTorah, explains that Moses’ order was to stop the donations of works but not of contributions, to teach us that people should always have their hands open to do Tzedakah. Give and give again, even one hundred times.
Back to the subject of abundant donation, there is an interesting relationship with the story of the golden calf. Before the strange request of the people to Aharon, asking him to build a god for them, he requests: “Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me” (Ex. 32:2). According to Rashi (France, 11th century), Aharon wanted to gain time until Moses came down from Mount Sinai, and that is why he asked for their gold to build the calf. He never imagined such a quick and resounding response.
The link between both stories starts as early as the rabbinical interpretations. According to the Midrash (Tanhuma Terumah: 8), the gold of the Mishkan served as atonement for the golden calf, and just as the Israelites gave profusely for the building of the idol, they did the same for the building of the Mishkan.
Nevertheless, I like to view both experiences as manifestations of a quality of the wilderness generation. This generation, that is always questioned for its incapacity to articulate a full life in freedom, and so beaten for the ease with which they abandoned the path of God’s covenant, had the virtue of devoting themselves to the causes (even though contradictory) they supported.
Even in their hesitation, the Israelites understood that words should translate into actions, and that convictions become deeper especially where our monetary contributions are publicly declared. As the English saying goes (I cannot seem to find a parallel in Spanish), “Put your money where your mouth is”.
Perhaps we as well can learn something from that difficult and rebellious generation: to make our commitments a reality and put our efforts, our devotion and our money where our beliefs reside.
Shabbat Shalom,
Gustavo
Which one of the miracles that appear in the Torah is the most difficult to believe? I enjoy asking this question and listen intently to the answers, which cover a wide spectrum of marvelous divine interventions, from the creation of the world onwards.
When people start to inquire about my opinion on the subject, half jokingly I tell them that for me, the story hardest to believe is not a supernatural event but rather the situation described in Parashat Vayakhel, regarding the abundance of offerings made by the people to build the Mishkan (Sanctuary):
And they (the artisans) spoke unto Moses, saying: “The people bring much more than enough for the service of the work, which the Lord commanded to make.” And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying: “Let neither man nor woman make any more work for the offering of the sanctuary.” So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much. (Ex. 36:5-7)
The RaMBaN (Nachmanides, Spain, 13th century), in his commentary on this passage, explains that there are 3 elements to appreciate here. First, the commitment and generosity of the people who bring so many donations. Then the honesty and seriousness of the artisans who recognize when the offerings are already enough. And last, Moses’ integrity, in never aspiring to keep for himself any of the people’s gifts and so orders them to stop. (For this reason, when Korach revolts, Moses can affirm, “I have not taken one ass from them, neither have I hurt one of them.” – Num. 16:15).
Too good to be true? Some commentators, a little more realistic in our view, maintain that in truth, the order did not say that the people should stop bringing contributions, but stop “preparing materials” for the offering. For instance, Obadiah Sforno (Italy, 15th century), explains that the order refers to the offering of works, such as donations of spun linen (Ex. 35:25).
By the way, Rabbi Mordechai HaCohen (Israel, 20th century), in his book Al HaTorah, explains that Moses’ order was to stop the donations of works but not of contributions, to teach us that people should always have their hands open to do Tzedakah. Give and give again, even one hundred times.
Back to the subject of abundant donation, there is an interesting relationship with the story of the golden calf. Before the strange request of the people to Aharon, asking him to build a god for them, he requests: “Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me” (Ex. 32:2). According to Rashi (France, 11th century), Aharon wanted to gain time until Moses came down from Mount Sinai, and that is why he asked for their gold to build the calf. He never imagined such a quick and resounding response.
The link between both stories starts as early as the rabbinical interpretations. According to the Midrash (Tanhuma Terumah: 8), the gold of the Mishkan served as atonement for the golden calf, and just as the Israelites gave profusely for the building of the idol, they did the same for the building of the Mishkan.
Nevertheless, I like to view both experiences as manifestations of a quality of the wilderness generation. This generation, that is always questioned for its incapacity to articulate a full life in freedom, and so beaten for the ease with which they abandoned the path of God’s covenant, had the virtue of devoting themselves to the causes (even though contradictory) they supported.
Even in their hesitation, the Israelites understood that words should translate into actions, and that convictions become deeper especially where our monetary contributions are publicly declared. As the English saying goes (I cannot seem to find a parallel in Spanish), “Put your money where your mouth is”.
Perhaps we as well can learn something from that difficult and rebellious generation: to make our commitments a reality and put our efforts, our devotion and our money where our beliefs reside.
Shabbat Shalom,
Gustavo
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