Vayakhel תרמ”ב

בפסוק והנשאים הביאו חסר י’ ע”י שנתעצלו כו’ ע”ש ברש”י ובמד’.
The pasuk (Shemos 35:27) (which tells us about the gift of the princes) “And the princes brought…” the word והנשאים – the princes, is written missing the letter yud. As Rashi and the Midrash teach us, it was because they were lazy in bringing gifts to the Mihskan, (they said they will brign last whatever is missing).
והענין להראות כי ביותר צריך מי שהוא במעלה יתירה להחזיק במדת הזריזות כי זריזות מביא לידי חסידות.
This idea is to show us that especially one who is on a high level, needs to be very careful in regard to the attribute of “zerizut” – alacrity. For it is through the attribute of alacrity that one merits to attain the (very high) level of Chasidut.
לכן בתחלת העבודה יש לכל א’ הזריזות. אבל בהתרוממות האדם נופל מהזריזות וזה פחיתות גדול.
Therefore (even though) when starting out in service of HaShem one (usually) has the attribute of alacrity, however when one gains higher levels, then one (tends to) fall from the alactrity, which is a big drop.
לכן יכול הפחות ממנו במדריגה להקדים אותו בכח הזריזות
It is because of this that one who is on a lower level than him, can overtake him, by the strength of the attribute of alacrity.
כמ”ש חזית איש מהיר כו’ לפני מלכים יתיצב. לפני ממש. כי הוא מקדים.
This is expressed in the pasuk (Mishlei 22:29) “See a man quick in his work, before kings he stands”. This means that he is literally ahead of even kings, for he is first.
כמ”ש זריזין מקדימין למצות.
This too is expressed in the words of our sages (Rosh HaShana 32b) “Alacrity precedes mitzvot.”
הוא כנ”ל. שע”י הזריזות מקדים למעלה ממדריגתו:
This too can be understood as above; one who has the attribute of alacrity, can precede (and gain a higher level) than one who is greater than him.

בפסוק כל נדיב לבו יביאה את תרומת ה’. פי’ להביא עם כל הנדיבות שבו. להניח כל הרצון שבלב בזאת הנדבה.
(Shemos 35:5) “Anyone who’s heart is so moved – נדיב לבו 9 (literally generosity of the heart).
The explanation is that one needs to bring the gift with the entire generosity that is within him. This means that one needs to place all his desires that he has in his heart, into this giving.
וגם הפי’ שע”י נדבה זאת ביאו את כל נדבות לבם כי נדבת המשכן היה תיקון לכל הרצונות. שבאמצעיות זאת הנדבה יביאו את כל נדבות לבם כנ”ל:
A further explanation is that it is through this generosity (to give to the Mishkan) that they are able to rectify their entire attribute of generosity. For through giving to the Mishkan, they are able to bring with it all the generosity in their heart. as above. (By placing one’s entire generosity in this action one rectifies all the misdirected generosity that one has).