ויקהל משה את כל עדת בני ישראל. ויקהל משה את כל עדת בני ישראל
anashim v'nashim. כי כולם התנדבו במלאכת המשכן. והנה משה אחר שצוה לאהרן והנשיאים וכל בני ישראל האנשים כל אשר דבר השם אתו בהר סיני אחרי שבור הלוחות ונתן על פניו המסוה חזר וצוה והקהיל אליו כל העדה אנשים ונשים וטף.
So a lot of different strands within these few lines of the Ramban. If you turn back just for the end of Ki Tisa, that's למד דלת כף טת. ויהי ברדת משה מהר סיני ושני לחת העדת ביד משה ברדתו מן ההר ומשה לא ידע כי קרן עור פניו בדברו אתו. וירא אהרן וכל בני ישראל את משה והנה קרן עור פניו וייראו מגשת אליו.
Vayikra aleihem Moshe וישבו אליו אהרן וכל הנשיאים בעדה vayidaber Moshe aleihem. ואחרי כן נגשו כל בני ישראל ויצום את כל אשר דבר השם אתו בהר סיני. ויכל משה מדבר אתם ויתן על פניו מסוה.
So Rashi in pasuk lamed beit quotes from the Baraita in Masechet Eruvin explaining the pesukim how initially Aharon and the nesi'im were with Moshe and only afterwards was kol b'nei Yisrael. Ramban explains it in light of the, excuse me, Rashi explains it based on the Baraita. אחר שלמד לזקנים חוזר ומלמד הפרשה או ההלכה לישראל פנים בנחת כריש פרקא דמשנה. משה היה לומד מפי הגבורה. משה למד מפי הקדוש ברוך הוא. נכנס אהרן שנה לו משה פרקו.
Mistalek Aharon, meaning Aharon initially was sitting in front of Moshe, that's what it means mistalek, he moves away from where he was sitting initially v'yashav lismol Moshe. ונכנסו בניו שנה להם משה פרקם. So then nistalku hein they move away from in front of Moshe, ישב אלעזר לימין משה ואיתמר לשמאל אהרן. נכנסו זקנים שנה להם משה פרקם, נסתלקו זקנים ישבו לצד, נכנסו כל העם שנה להם משה פרקם.
Fine, so that's the pshat here in the pesukim. Now our Ramban is saying that at this point at the seder haTalmud that's being described at the end of Parshas Ki Tisa was only to the men. נגשו כל בני ישראל, so stam b'nei Yisrael, right sometimes we have דרשות בני ישראל ולא בנות ישראל, means the men. Here by contrast, that's what the Torah is saying כל עדת בני ישראל. When it says כל עדת בני ישראל, it means anashim v'nashim. And the Ramban explains because כי כולם התנדבו במלאכת המשכן. That it wasn't only the men, it was the women, I mean hopefully we'll see later בלי נדר אם ירצה השם according to the Ramban it wasn't it wasn't simply the women as well but it was even the women initially and primarily who were misnadvei bimlechet hamishkan. Fine, so that's point number one here in the Ramban. Then the Ramban makes a point of saying that והנה משה אחר שצוה לאהרן והנשיאים וכל בני ישראל האנשים כל אשר דבר השם אתו בהר סיני אחרי שבור הלוחות ונתן על פניו המסוה חזר וצוה והקהיל אליו כל העדה
anashim v'nashim v'taf. Ramban makes a point of saying that here in Parshas Vayakhel Moshe Rabbeinu is wearing the masveh. Right, the Torah says at the end of Ki Sisa that when Moshe finished teaching, when Moshe finished the shiur, ויכל משה מדבר אתם ויתן על פניו מסוה. And then what was the what was the hanhaga moving forward? That ובבא משה לפני ה' לדבר אתו, when Moshe Rabbeinu received nevuah from HaKadosh Baruch Hu, so יסיר את המסוה עד צאתו, so he had he removed the veil, ויצא ודבר אל בני ישראל את אשר יצוה. Then when he communicated to Bnei Yisrael, still the masveh was lifted, the masveh was off. However, then, after finishing teaching, והשיב משה את המסוה על פניו. So here, the Ramban makes the point of saying that he's wearing the masveh. But when he's communicating here in Parshas Vayakhel, so here Moshe Rabbeinu is wearing the masveh. What's the pshat? Sort of what's the the guiding principle for when Moshe Rabbeinu is and he's not wearing the masveh? Why does Moshe Rabbeinu wear the masveh at all? So Rashi says, again a few psukim earlier at the end of Ki Sisa, that ולכבוד קרני ההוד שלא יזונו הכל מהם היה נותן המסוה כנגדם.
The Ibn Ezra says similarly, כי שם המסוה בעבור כבוד האור שחידש ה' בפניו שלא יראוהו ישראל בכל רגע.
Kedusha is is something which isn't supposed to be demeaned by being overly exposed, by being overly broadcast. That's how Rashi and Ibn Ezra both learn. I don't think the Ramban here comments on on comments on it. Why did he remove the masveh when he was teaching them? Maybe they shouldn't see the masveh at all. Maybe it should only be when he's with HaKadosh Baruch Hu that the masveh should be lifted. So the Chizkuni says, שהיה הדיבור נדבר עם משה או כשהיה משה עצמו מדבר עם ישראל לא היה נותן המסוה על פניו משום והיו עיניך רואות את מוריך.
In Talmud Torah, the the optimal tzura of Talmud Torah is that there should be eye contact between the talmidim and the rebbe. So when Moshe Rabbeinu's with HaKadosh Baruch Hu, so as it were there should be no masveh between him and HaKadosh Baruch Hu. Obviously there's nothing to see, but אף על פי כן in terms of what it represents. And then when Moshe Rabbeinu is serving as Rabbeinu, not as the talmid vis-a-vis HaKadosh Baruch Hu, but as the Rabbeinu vis-a-vis Kol Yisrael, so he would remove the masveh to allow for והיו עיניך רואות את מוריך. In the Ramban, the fact that the Ramban makes a point of saying that Moshe Rabbeinu was wearing the masveh here in Parshas Vayakhel, I don't know, not lav davka the Chizkuni has the... It seems a little bit different that the masveh was removed when Moshe Rabbeinu was engaged in an act of mesiras haTorah. When Moshe Rabbeinu was receiving Hakadosh Baruch Hu was receiving Torah from Hakadosh Baruch Hu, was an act of of masorah and when Moshe Rabbeinu came down as as the Bais and Avos describes as keitza seder mishnah, again it was mesiras haTorah. The beginning of Parshas Vayakhel, and that's the Ramban's point, the beginning of Parshas Vayakhel wasn't the mesiras haTorah, but it was just it was the tzivui. The Ramban will comment shortly if you take a look, if you jump ahead for a moment, to the Ramban on pasuk yud aleph. והנה משה פסוק י"א אומר ויקהל והנה משה הוצרך לספר לכל העדה כל המלאכה שציווה אותו השם.
Why the whole list of את המשכן את אהלו ואת מכסהו etcetera? It should have just been, you know, it's time to time to contribute to the meleches hamishkan. This is what we need. We need gold, silver vechulu. Why the list of of the mishkan vechol keilav? כדי להודיע לעם שצריכים להביא נדבה רבה כי המלאכה גדולה ולכך סיפר להם המשכן אהלו ומכסהו וגומר כולם הזכירן על דרך הכלל.
Right, there's no pratim about what the shulchan looks like, what the dimensions of the shulchan are, what the menorah looks like, how the menorah is is crafted. את המשכן וכולם הזכירן על דרך כלל וטעם את המשכן.
Why the hei hayedia? את הארון ואת השולחן and all the nizkarim with the hei hayedia? כאומר את המשכן ואת הכלים אשר הגד לחכמים העושים במלאכה בפרטן ובשיעורן.
So, so it's quite clear here that this isn't there isn't any mesiras haTorah happening here, veharaya Moshe Rabbeinu is not even specifying the the the necessary details. He's not providing the necessary information to even to even understand what the tzuras hamishkan is, what the tzura of all the keilim is. This is just this is a halacha lema'aseh. Moshe Rabbeinu is making an appeal, he's he's conducting an appeal. He's telling them a mitzvah to of nidvas hamishkan. כי עתה לכל העדה לא יגידם אלא בשמותם בכלל. So yitachen that's what the Ramban here, our Ramban in the beginning of the parsha means by underscoring the fact that נתן על פניו מסוה that that this dibbur of Moshe אל כל עדת בני ישראל is not mesiras haTorah. It's not the talmud torah shebo, it's but it's rather just the instruction to be mekayem this mitzvah right now. וייתכן שהיה זה ביום מחרת רדתו, meaning after the third of the forty days, as Rashi says, mimocharas Yom Kippurim. ויאמר לכולם עניין המשכן אשר נצטווה בו מתחילה קודם שיבור הלוחות.
So kayadua there is a machlokes hamforshim when the original tzivui of the mishkan was given. Whether as our Ramban is saying before the cheit ha'egel or whether it comes only after the cheit ha'egel as a kaparah on on the cheit ha'egel. So the Ramban is of the opinion that ויאמר לכולם עניין המשכן אשר נצטווה בו מתחילה קודם שיבור הלוחות,
delo keRashi and some others who say no, the tzivui in the mishkan comes only after the cheit ha'egel. כיוון שנתרצה להם הקדוש ברוך הוא ונתן לו לוחות שניות וכרת עימו ברית חדשה.
Right at the end of Ki Sisa we read, הנה אנוכי כורת ברית נגד כל עמך אעשה נפלאות אשר לא נבראו בכל הארץ ובכל הגויים וראה כל העם אשר אתה בקרבו את מעשה ה' כי נורא הוא אשר אני עושה עמך.
So initially as a result of cheit ha'egel, so we lost the Shechina. Being present in our midst and now כיון שנתפלל משה לפני הקדוש ברוך הוא וכרת עמו ברית חדשה שיהיה השכינה בקרבם הנה חזרו לקדמותם ולאהבת כלולותם
so the full relationship was reinstated. And just as the full relationship was that the Shechinah should be there should be a makom for the Shechinah so that's now why the tzivui of the Mishkan is being being communicated. The tzivui of the Mishkan was intended all along it's not a response to the cheit ha'eigel. That's the Ramban's shittah that we learned in the beginning of Parshas Terumah that the tzivui of the Mishkan was designed to perpetuate the hashra'as ha'Shechinah of Ma'amad Har Sinai. So it's not occasioned by the cheit ha'eigel. The chiddush is that it's not suspended by the cheit ha'eigel that it wasn't forfeited by the cheit ha'eigel ובידוע שתהיה שכינתו בתוכם כענין שצוה תחלה כמו שאמר ועשו לי מקדש ושכנתי בתוכם ולאחרין צוה אותם משה עתה בכל מה שנצטוה מתחלה.
Okay. Next comment on the next pasuk אלה הדברים אשר צוה ה' לעשות אתם ששת ימים תעשה מלאכה.
So the immediate follow-up to the eileh hadevarim is mitzvas Shabbos. So the Ibn Ezra quotes Rav Saadia Gaon that eileh hadevarim refers to mitzvas Shabbos. If it refers to mitzvas Shabbos so what's the plural of אלה הדברים אשר צוה ה' לעשות אתם? So if you take a look in the Ibn Ezra so the Ibn Ezra writes ואמר הגאון כי אלה הדברים על מצות שבת שהיא שקולה כנגד כל המצות.
Why does Rav Saadia Gaon mention that in this context? Again it's a Ma'amar Chazal that שבת שקולה כנגד כל המצות. But why is Rav Saadia Gaon mentioning it in this context? So it's clear that if you understand the psukim that eileh hadevarim means colon ששת ימים תעשה מלאכה there's one thing mentioned here Shabbos. So what's the plural of אלה הדברים אשר צוה ה'? So that's what Rav Saadia Gaon is inferring and saying no היות דשבת שקולה כנגד כל המצות so here's the one thing which is nechshav like eileh hadevarim. So that's how Rav Saadia Gaon interprets the psukim. Le'umas lo so the Ramban says אמר אלה הדברים אשר צוה ה' לעשות על מלאכת המשכן וכל כליו וכל עבודתו.
Right? The Ramban adds that to say that's the peshuto shel mikra in eileh hadevarim. The peshuta mikra in eileh hadevarim is not that the Torah is talking about Shabbos and depicting it as eileh hadevarim. No eileh hadevarim means this is the whole list את המשכן את אהלו את מכסהו את קרשיו את בריחיו את עמודיו ואת אדניו.
That's what eileh haMishkan refers to. So why is Shabbos being interspersed? And not only why is it how can eileh hadevarim be referring to the Mishkan when Shabbos is what's mentioned first והקדים השבת לומר כי ששת ימים תעשה מלאכה אלה הדברים ולא ביום השביעי שהוא קדש לה' ומכאן שאין מלאכת המשכן דוחה שבת.
That the reason again in general that mitzvas Shabbos is repeated here and the reason that it naturally does come right after eileh hadevarim is because the Torah is saying don't think that asiyas haMishkan is docheh Shabbos. And the ששת ימים תעשה מלאכה for the Ramban means specifically meleches haMishkan in this context. You have the Ramban says a similar pshat in Parshas Emor. If you take a look in Parshas Emor in the parshas hamoados so you have a similar sort of challenge in the peshuto shel mikra וידבר ה' אל משה לאמר. It's at the revii in Parshas Emor דבר אל בני ישראל ואמרת אלהם מועדי ה' אשר תקראו אתם מקראי קדש אלה הם מועדי.
So the Torah is introducing the yamim tovim. The problem is the next pasuk ששת ימים תעשה מלאכה וביום השביעי שבת שבתון מקרא קדש כל מלאכה לא תעשו שבת היא לה' בכל משבתיכם.
So the Ramban you'll take a look here so the Ramban says very beautifully that hava amina And what happens on a יום טוב שחל להיות בשבת? Maybe hiyos that the whole היתר מלאכת אוכל נפש on Yom Tov is to facilitate mitzvas simcha, so maybe on a יום טוב שחל להיות בשבת, melachas ochel nefesh would be mutar. So that's why the Torah mentions mitzvas Shabbos at the outset of Parshas Emor to tell us that even when Yom Tov and Shabbos coincide, so the full hilchos Shabbos are in effect. And and there is no היתר מלאכת אוכל נפש in יום טוב שחל להיות בשבת. It's sort of structurally the exact same pshat that we have here, right? That mitzvas Shabbos is repeated at the outset of Parshas HaMishkan after the Torah first introduces, here's the tzivuy in the Mishkan and then it says Shabbos. Exact same thing in Parshas Emor. Here's the tzivuy of the moados, the moadim, and the Torah begins with Shabbos and in each case the Ramban says the the same pshat, it's to tell us that asias haMishkan is not docheh Shabbos and so too that there's no hagam that the heter ochel nefesh really is to facilitate mitzvas simcha, but אף על פי כן on יום טוב שחל להיות בשבת, so Shabbos is noheig 100%. The Ramban is so markiv bimduyak. The Ramban in Parshas Emor is so markiv bimduyak. The only place in Chumash where Shabbos is referred to as a day of mikra kodesh is here in Parshas Emor. That's a pele. Yom Tov is consistently referred to as mikra kodesh. Shabbos is not. And the way the Ramban, it's so mduyak, it's because this is referring to a Shabbos which is hosting Yom Tov. It's referring to a case of a Shabbos when Yom Tov cholos bo. So the mikra kodesh is not mitzad Shabbos, the mikra kodesh is mitzad Yom Tov, and that's what the pasuk is saying. Even when Shabbos has a din of mikra kodesh, mikra kodesh is a din in Yom Tov, not a din in Shabbos. Even when Shabbos has a din of mikra kodesh, so even then כל מלאכה לא תעשו. And again, kol melacha meaning including melachas ochel nefesh as the next Ramban will discuss here. Says the Ramban ומכאן שאין מלאכת המשכן דוחה שבת ולא ממדרש אך את שבתותי תשמרו
back at shni in Ki Sisa. Rashi, it's a shailo. Rashi seems to have two different drashos in Chazal that melachas haMishkan is not docheh Shabbos. He has the Ramban's drasha here at the beginning of Parshas Vayakhel, but Rashi also learns pshat that אך את שבתותי תשמרות that achin v-rakin mi'utin to tell us that melachas haMishkan is not docheh Shabbos. So according to Rashi it's a shailo why why you have two different drashos for for the same din. The Ramban says no, ach is a mi'ut but אך את שבתותי תשמרו is a mi'ut in shemiras Shabbos, which means that there were some things that override Shabbos such as milah, such as pikuach nefesh. Aderaba, the source that melachas haMishkan is not docheh Shabbos is here in Vayakhel. לא תבערו אש בכל משבתיכם ביום השבת. Inyan hakasuv hazeh ודאי לאסור בשבת גם מלאכת אוכל נפש. At the end of the Ramban he's going to quote the drashos Chazal, but initially the Ramban says that the pshuto shel mikra is that hav'ara is representative of the class of melachas ochel nefesh. כי אמר כל העושה בו מלאכה יומת. Meaning the Torah didn't say kol melacha as the Ramban is about to explain. So from the fact that the Torah only said melacha and not kol melacha, I might have thought that the Torah's allowing for some melacha, such as ochel nefesh, and no, לא תבערו אש בכל משבתיכם ביום השבת. ופירוש שלא יבערו גם אש לאפות לחם ולבשל בשר כי האש צורך כל מאכל.
Right, all food preparation requires requires esh, requires cooking. hutzrach lomar kein. He goes on with the pasuk by allowing for some melacha, such as ochel nefesh, and also לא תבערו אש בכל משבתיכם. ופירש שלא יבערו גם אש לאפות לחם ולבשל בשר כי האש צריך לכל מאכל.
Right, all food preparation requires esh, requires cooking. והוצרך לומר כן מפני שלא אמר העושה בו כל מלאכה כאשר אמר בעשרת הדברות לא תעשה כל מלאכה ואמר מלאכה סתם.
Vehinei אפשר שנוציא מן הכלל מלאכת אוכל נפש כי כן נאמר בחג המצות בפרשת דברים בפרשת המועדות.
The Torah says, the Torah says lo ta'aseh melacha. And there clearly ואין אוכל נפש בכלל. And we know there takeh that the significance of melacha not kol melacha is to allow for melakhat ochel nefesh. ולכך הזכיר בפירוש אף אוכל נפש אסור בו. וכלשון הזה מצאתי במדרש אבא נתן אומר לא תבערו אש בכל משבתיכם ביום השבת למה נאמר לפי שהוא אומר ויקהל משה את כל עדת בני ישראל שומע אני יהא רשאי להדליק לו את הנר ולהטמין לו את החמין ולעשות מדורה בשבת תלמוד לומר לא תבערו אש בכל משבתיכם ביום השבת וזה קרוב למה שאמרנו שלא היו מלאכות הללו שהן הנאה לגופו בכלל איסור הראשון ורצה אבא נתן לומר שלא בא הכתוב לאסור אפייה ובישול ושחיטה כאוכל נפש שכבר נאמר להם את אשר תאפו אפו ואת אשר תבשלו בשלו אבל עדיין כמלאכות שאדם נהנה בהן ואינן עושות אלא הנאה לגוף כגון הדלקת הנר ומדורה ורחיצת כל גופו בחמין יאמרו מותרות כי זה מעונג שבת לכך נאמר לא תבערו אש לאסור הכל. ולרבותינו עוד מדרש בו בתלמוד מפני שלא אמר כל העושה בו מלאכה יומת או שיאמר כל המבעיר אש בכל משבתיכם יומת אמרו שיצאה להקל להיותה בלאו ויש אומרים שיצאה לחלק לפי שהיתה בכלל לא תעשה כל מלאכה.
Right, so Chazal famously say that havarah is one of the lamed tet melakhot. So you don't have a separate pasuk that details each of the lamed tet melakhot. You don't have a pasuk of lo tizro'a, lo tiktzor, lo tikhtov, etcetera on Shabbos. The Torah says you can't do any melacha. And then we know from the semikhut parshiyot to the mishkan what, how to identify the lamed tet melakhot. So why do you have a lav meyuchad on havarah? So famously it's a machloket tanna'im whether havarah le-lav yatzat. It's downgrading. Havarah is only a lav, unlike the other thirty-eight melakhot which is a chiyuv chattat, a chiyuv karet, a chiyuv chattat. So havarah is only a lav. Or alternatively havarah le-chalek yatzat. How do you know that if you do multiple melakhot on Shabbos that the person is chayav as many chattas as he does types of melakha? It's תלמוד לומר לא תבערו that you view each melakha on Shabbos as its own issur. That just as havarah has its own lav, so you view each melakha on Shabbos as though it had its own lav, its own issur. So the Ramban says Chazal's interpretation is being mashlim what he said. It's not at odds with what he said. The Ramban explains that לא תבערו אש בכל משבתיכם comes to that we shouldn't misunderstand that the fact that the Torah said that כל העושה בו מלאכה and it doesn't say kol melacha yumat, so the Torah has to tell us that even ochel nefesh is asur. So the obvious question on the Ramban's pshat is, so isn't it more economical for the Torah just to say כל העושה בו כל מלאכה rather than having to write a full-fledged lav, לא תבערו אש בכל משבתיכם? So that's what Ramban says. No. So that's what where Chazal's, that's where Chazal are darshing. But ein hakhi nami, if the only thing the Torah needed to communicate is no hetter ochel nefesh, the Torah just would have added the word kol. The Torah wants to teach us also either le-chalek or le-lav yatzat, so it has the separate lav. But once it has a separate lav, it also accomplishes what the Ramban says, and there's no need to write the word kol. So that's how the Midrash Chazal and the Ramban's pshat in the psukim are complementary here. They are משלימים זה את זה. Okay, we saw the Ramban already in yud-alef. Let's see here on kaf-alef. Vayavo'u kol. ויבאו כל איש אשר נשאו לבו. What's the posuk? ויבאו כל איש אשר נשאו לבו וכל אשר נדבה רוחו אתו הביאו את תרומת ה' למלאכת אהל מועד ולכל עבודתו ולבגדי הקדש.
So the Torah speaks of two classes of people. One class of people is asher nesa'o libo. The other class of people is אשר נדבה רוחו אתו. Says the Ramban: ויבאו כל איש אשר נשאו לבו על החכמים העושים במלאכה יאמר כן.
Because we didn't find al the hamisnadivim nesius lev, but yazkir bahem nedivus. So the nesa'o libo is describing the osai hamlacha, the hachachamim who volunteered to be part of the workforce for constructing the Mishkan and its keilim. And the nadva rucho refers to those who were contributing the materials for the Mishkan. Nedivus again means the volunteer, similar to its generosity. So כל אשר נדבה רוחו אתו means that those who had a spirit of generosity that they wanted to contribute the zahav, the kesef, the nechoshes etcetera. What does it mean nesius halev, this quality that the hachachamim ha'osim bamlacha possessed? Nesius halev. וטעם אשר נשאו לבו לקרבה אל המלאכה. Why did it require nesius halev to undertake to do melachas hamishkan? Says the Ramban: כי לא היה בהם שלמד את המלאכות האלה ממלמד. None of them had apprenticed. No one here had been an apprentice to a goldsmith, to a silversmith. ומי שאין בהן ידיו כלל. No one had trained himself. No one who stepped forward had any prior training or experience or instruction. So then how did the person know that he could undertake the melacha? אבל מצא בטבעו שידע לעשות כן. He recognized within himself that he had innate ability. אבל מצא בטבעו שידע לעשות כן. ויגבה לבו בדרכי ה' לבא לפני משה לומר לו אני אעשה כל אשר אדוני דובר וכבר הזכרתי זה בסדר האחר.
The nesius halev meant that there was a certain leap, not leap of faith, but a certain leap that was necessary to volunteer to be amongst the osai hamlacha because everyone was completely inexperienced and untrained. And it required this nesius halev, this inspired, well-placed confidence that Hakadosh Baruch Hu had given them the innate ability to be able to participate in this avodah. והנה אמר הפשט הפסוק אשר בא לפני משה כל אשר נשאו לבו לקרבה אל המלאכה וכל אשר נדבה רוחו אתו הביאו התרומה.
You know, it's an unusual Individuals who are totally untrained and inexperienced are the ones who should be stepping forward. But the yesod, every individual is challenged to have, to develop the self-awareness to know what he can do, how he can be productive, how he can contribute. And as with everything in life, a person can easily err in either direction. But a person can't avoid the challenge because both errors are equally wrong. For a person to overestimate himself is no good, but for a person to underestimate himself is also no good. So it's not as if a person can err on the side of caution. Often there is no side of caution. There's right and there's wrong. The wrong can be overestimating, the wrong can be underestimating. And that's what's epitomized here by the asher nesao libo. They easily could have said, you know, how can, the design of the menorah is so intricate. It requires someone with 20 years experience in the field. And maybe in nami, maybe if such individuals had existed at the time, so it takeh would have been overestimating for someone who was totally inexperienced just to rely on innate ability. We all have, not the same kochos necessarily, but we all have kochos that if we look inward מצא בטבעו שידע לעשות כן. Again, not the same kochos. Everyone's a yachid, so the exact kochos, the configuration of the kochos differs. And this quality of nesi'us halev is one that we all need to have. Self-knowledge is one of the most important challenges and most important yesodos of life. Not to overestimate but not to underestimate, to accurately gauge what one's kochos are and how they should be applied and how a person can live most productively. Okay, maybe one more Ramban here, very famous Ramban. Ramban comments on the pasuk here, or pasuk chaf-beis: ויבאו האנשים על הנשים כל נדיב לב הביאו חח ונזם וטבעת וכומז כל כלי זהב וכל איש אשר הניף תנופת זהב לה'.
So Ramban comments, ויבאו האנשים על הנשים. But what's the idiom of, why not vayavou ha'anashim vehanashim? What's the idiom of al hanashim? בעבור כי הנדבה בתכשיטין היא מצויה אצל הנשים ביותר. The women had jewelry. Vechulan hayu lahen, ופרקו נזמיהן וטבעותיהן מיד. uvau techila. So they right away removed their their different pieces of different articles of jewelry uvau techila. They came, they were the first to come והנשים אשר נמצאו להן who also had these metals הביאו עמהם כטעם על הנשים שהן היו שם בראשונה והנשים נטפלו להן.
It sort of similar to let's say in in English where you'd have the figure of speech that on top of the hundred people who came in the morning so another hundred came in in the afternoon or another fifty came in the afternoon. So the on is mashma that if B is on A means that that A came first and the and B is was just supplementing and and following up what what the A had had initiated and that's how the Ramban understands here that the ones who were mizdarzos and who were rishonas for the Nidvas HaMishkan were the nashim. Okay, maybe just just one more minute just to just to share one very very yesodistik Netziv at the beginning of our Parsha. ששת ימים תעשה מלאכה וביום השביעי יהיה לכם קדש שבת שבתון לה' כל העשה בו מלאכה יומת.
yiheyeh lachem kodesh. אין לפרש דהיום יהיה קודש כמו לעיל ל"א י"ד ושמרתם את השבת כי קדש היא לכם אבל אם כן לא היה כתוב לא היה כתיב וביום השביעי אלא ויום השביעי.
If the pasuk just means that it's Shabbos for you not Shabbos for for the rest of the world it's Shabbos for you it should have said ויום השביעי יהיה לכם קדש. What's the beis? uva-yom ha-shevi'i? So says the Netziv אלא הפירוש וביום השביעי on the seventh day ינהגו בו קדושה כל אחד לפי ערכו. Netziv has an amazing yesod here. Obviously there's a least common denominator of what shemiras Shabbos entails. What's written in Shulchan Aruch the lamed tes melachos and all the shvusim on Shabbos and the mitzvas asei of Shabbos of Zachor the divrei kabbalah of kaved v'oneg. So there is a certain threshold of what shemiras Shabbos entails there's nothing there's no subjectivity there there's no individualizing there there's not there's no Jew for whom 35 melachos is enough another for whom 37 melachos is enough no there's a certain threshold of Shabbos but beyond that ינהגו בו קדושה כל אחד לפי ערכו. So lemata there is a threshold of what shemiras Shabbos entails but lemala is כל אחד לפי ערכו ומכאן הנהיגו עמי הארץ בו קדושה שלא לדבר בו שקר.
amei ha-aretz who were known to bend the truth a little bit on Sunday through Friday but on Shabbos their word was was good. There's a famous famous din in the Yerushalmi כדאיתא בדמאי פרק ד' well famous explanation in the Yerushalmi כדאיתא בדמאי פרק ד' הלוקח פירות ממי שאינו נאמן על מעשרות
so you buy you buy produce from a non chaver so we know it's demai and you have to be mafrish ma'asros because amei ha-aretz were a little bit mezalzel in ma'asros. They used to be mafrish terumah gedolah but they weren't necessarily mafrish the ma'asros so Chazal were mesaken that when you bought produce from an am ha-aretz you had to you had to be mafrish demai so what happens if unless the person was a chaver who was known that he was makpid what happens if הלוקח פירות ממי שאינו נאמן על מעשרות ושכח לעשרן so then you're stuck you can't be mafrish terumos u'ma'asros on Shabbos gezera d'rabbanan not to be mafrish terumos u'ma'asros. You ask him on shabbos שואלו בשבת ואוכל על פיו. Why? ופירש בירושלמי מפני שאימת שבת עליו. The am ha'aretz, the am ha'aretz has some feel for eimas shabbos. ופירש הרב שמתיירא לעבור עבירה ולשקר בשבת יותר מבחול. The same person who will lie to your face and assure you on Friday, "Yes, I was, of course I was mafrish trumas umaaseros, of course it's mesukan," on shabbos will tell you the truth. And if he wasn't mafrish, he'll tell you that he wasn't mafrish. והיינו מפני שהוא קודש. I think the Baal HaTurim says in the very beginning of Chumash that bereishis forms the osyos of yirei shabbos. That the Baal HaTurim says this notion of eimas shabbos. Ukmo chen mevinim the Netziv says even the amei ha'aretz intuitively they understand דלעשות עבירה בו הרי זה חילול קדושתו. So כל אחד ואחד ינהגו בו קדושה לפי ערכו. Everyone according to his madreiga has to go beyond just being nizar l'tet melachos, not to be metaltel muktzeh, all the shvusin, making kiddush. כל אחד לפי ערכו has to be noheig kedusha, hold himself to a higher standard than he does all week. Could be this is what the paytan has in mind this idea also in the zemiros of Friday night: כל מקדש שביעי כראוי לו. What's karauy lo? So a simple pshat is karauy l'shabbos, right? כל מקדש שביעי כראוי לו. No, but maybe it means כל מקדש שביעי כראוי לו, the person. כל שומר שבת כדת מחללו that וכמו כן מבינים דלעשות עבירה בו הרי זה חילול קדושתו.
That if a person is not noheig l'fi erko, it's also a bechina of shabbos. שכרו הרבה מאד על פי פעלו, it will takeh be commensurate to the level of shabbos that he maintains. איש על מחנהו ואיש על דגלו, every individual ba'asher hu sham. Ohr Sameach has a little essay in the beginning of Hilchos Talmud Torah where he talks about mitzvas haTorah represent the least common denominator. It's משפט אחד יהיה לכם. So what the Torah legislates is not the end-all, is not the maximum that a person can or should do. It's the minimum which is the tzad hashaveh for every ben daas. But avada avada, once we recognize that, the reason that the Ohr Sameach presents this essay in that context, he says that's why in Chumash you only find Talmud Torah associated with והגית בו יומם ולילה. You don't find that a person's mechuyav to learn more than v'hagisa bo. Because he said the least common denominator of everyone is, everyone has the capacity and everyone can and therefore has to make it possible to have והגית בו יומם ולילה. Beyond that, again in the lashon of the Netziv is כל אחד ואחד לפי ערכו. But recognizing that what the Torah tells us is the least common denominator allows us to understand that the fact that one is yotzei with so much doesn't necessarily mean that that's as much. any particular any given individual should be doing. Okay, we'll stop.