Vayakhel תר”מ

ויק”פ בקיצור גדול

בפסוק והמלאכה היתה דים לכל המלאכה כו’. דאיתא במד’ המשכן מכוון למעשה בראשית כתיב הכא ותכל וכ’ התם ויכלו כו’.
(Shemos 37:7) “The work was enough for all that was needed to build the Mishkan, and extra”.
The Midrash (Bamidbar Rabbah 12:13) tells us that the Mishkan parallels the creation. As it states by the Mishkan ותכל – and it was completed, and similarly it states at the end of creation ויכלו – and HaShem completed.
והענין הוא שהמשכן הי’ לתקן בחי’ העשיה שמקודם היו בנ”י מתוקנים לגמרי למעלה מהטבע כדכתיב חירות כו’. ואח”כ ע”י החטא הי’ צריכין לתקן המעשים במה שנתנו תרומה נדיב לבו כו’ פי’ נקודה אחת הטמונה בנפש ישראל וע”י זו התרומה נתקן הכל.
The idea is that the purpose of building the Mishkan, was to repair the עשיה the realm of action.
Before the sin of the Golden Calf, Bnei Yisrael had reached a level of complete perfection over nature, as it states the first luchos were חירות – complete freedom from physical desires.
However after the sin they now needed to repair the level of action. This was done through giving of one’s heart’s desire. This means that it was through this hidden point in the soul of each Yisrael, through giving from that place, everythign became repaired.
וזה שאמר כי מלאכת המשכן הי’ די לתקן כל מלאכת שמים וארץ וזה לכל המלאכה הידועה.
This is the meaning of the word די – enough. It was enough to repair all that needed repairing, for all the work of heaven and earth.
לעשות לשון תיקון כו’.
This is therefore why the word לעשות is used, for it connotes repairing.
והותר הוא כי ממילא כשנתקן הטבע בכל השלימות חל עליו שם שמים ושורה בו ברכה מהשורש שלמעלה מהטבע.
“And it was extra”. This means that once nature was properly corrected in completion, then the spirit of HaShem rests upon it and blessing from the very source rests upon it.
והוא סוד נשמה יתירה בשבת שמתעלה כל הבריאה ונעשה תיקון א’ חל עליו ברכה כמ”ש במ”א באורך במאמר הוסיף ה’ בששי כו’.
This is the secret of the extra soul that we receive on Shabbos. That the entire creation is elevated and repaired and the spirit of HaShem rests on it, and it is connected to the source. As we have explained at length (See Yisro תרמ”ה ד”ה ידרשו חז”ל).
וכתיב ויבואו כל החכמים כו’ מרבים העם להביא כו’. וקשה מה בכך שמרבין.
Furthermore it states (Shemos 37:4-5) “and the wise men came to Moshe and said the nation is bringing too much etc”. Now what was the problem with bringing too much, why was it such a big issue?
אך עפ”י דברי הטו”ז באו”ח בביאור אחד המרבה ואחד הממעיט כו’ שיכוין לש”ש כו’ וביאור הט”ז שיהי’ המיעוט לשם שמים. שיודע שהמעט יהי’ בכוונה יותר. אז הממעיט טוב ע”ש.
However, in line with the words of the Taz in Ohr Hachaim (1:3) who explains the words of the Shulcha Aruch: “One who does a lot and one who does a little are the same so long as they intend for the sake of Heaven”. The Taz explains that the reason why they are doing a little is in order to focus completely doing it better for the sake of Heaven, this makes the little that one does even better
ואותן חכמי לב הרגישו כי מוסיפין יותר מאמיתות נדבת לבם.
These wise people felt that the extra that Bnei Yisrael were giving was more than their true desire.
והרי הביאו נדבתם למרע”ה. ומאין ידעו החכמים מהוספה זאת. רק מרוח קדשם הבינו במעשה המלאכה ריבוי זאת. ובזה התוספות לא נעשה דבר דכתי’ והותר.
Now they brought these gifts to Moshe, how did they know that it was too much? However it was through their holy spirit that they could sense that there was extra, more than the correct intention.
And indeed this extra was not used, as the pasuk states: and left over.
והענין הוא שזה הי’ להיות קצת אחיזה ותיקון לכל האומות.
The idea in having this extra was that there should be some area for the nations of the world to connect to and to become repaired through.
ורמזו במד’ במותר נעשה משכן לעדות. דאיתא עדות הוא לבאי עולם כו’.
This is hinted to in the words of the Midrash (Tanchuma Pekudei 5) that from the leftovers,they made a resting place for the testimony.
As it states “It is a testimony for all those nations” (*)
ובמד’ המשל שהריח היוצא מהיכל המלך מרגישין כולם שנתרצה ע”ש. והפי’ שבנ”י תקנו העשי’ באופן שיצא הריח גם לחוץ שיוכלו כל הברואים להתקרב עי”ז.
The Midrash (Tanchuma Pekudei 6) compares the smell that wafted in the air from the ketoret to a king who was angered by his wife. It was only when the neighborhood spelt the sweet smell of incense when they were reunited, that they believed that the king was truly consoled.
Similarly the smell ofthe Ketoret demonstrated that Bnei Yisrael had comletely repaiered the world of doing, that the smell went out, symbolising that all of mankind could come close to HaShem through this.
וזה הפי’ א’ עם מ”ש מקודם. כמ”ש במ”א ענין עומק רום ותחת. כי כפי תיקון השלימות עד שמקרבין גם מקומות השפלים כמו כן נמשך הארה ממה שלמעלה.
These two ideas are the same. As we hae explained elsewhere, the higher something is the lower it can go. Which means that in as much as Bnei Yisrael had corrected and repaired as much as possible, proportionately they are able to draw close things that are even lower.
It is the power of the attachment above, that allows a greater effect below.
ולכן ע”י שהי’ נתקן עד שהרגישו גם האומות זה סימן לכל השלימות ואז חל עליו ברכה מלמעלה. והבן:
Therefore through this reparation, that even the nations of the world felt an effect, demonstrated to everyone the great level of perfection that Bnei Yisrale had attianed and therefore the blessing form above could rest upon them. And undesrstand this.

מרבים העם י”ל שקאי על הערב רב שנק’ העם ולכן לא נעשה מזה דבר. אכן באמת זה הי’ בכח רוב השתוקקות שהי’ לבנ”י עד שהריחו העם ובאו ג”כ להתנדב. וזה עצמו ענין והותר שכתבנו לעיל והבן:
“The nation is bringing too much” (Shemos 37:5). We can explaint that this is actually referrign to the “erev rav” the converts that joined Bnei Yisrael who are referred to as העם. It was for this reason that this extra was not used.
Nevertheless the truth is that it was only due to the power of the longing that Bnei Yisrael had, that was so powerful that the “erev rav” were effected by this “smell” and also wanted to donate.
This itself is the the idea of the “left over” that we explained above. (An extra element for the nations of the world to connect to).

בפסוק נדבה בבוקר בבוקר. כי העיקר לתת נדבה ברצון הלב ראשית לכל הרצונות שיש בכל יום רצון חדש לכל נפש ישראל.
“And they continued to bring freewill offerings to him, morning after morning” (Shemos 36:3).
The primary idea is to give a freewill offering with oneos full heart first thing in the day. For there is a new desire in the soul of eah Yisrael every morning. (It is this new desire that is the primary objective to give).
וחז”ל רמזו על המן שירד להם בבוקר והוא כנ”ל דכתיב ומשביע לכל חי רצון והוא רוחניות המזון כמו שהי’ במן ודו”ק היטב:
Our sages explain (Yumo 75a) that the daily gift, was referrign to the mannah (with the mannah other precious stones fell, and these are the gifts they brought).
This is as we have explained above (there was a new desire each day).
Similarly the pasuk in Tehillim (145:15) “He satisifies all living creatures that desire”, this is the spiritual food, just as was contained in the mannah.