פרשת פקודי
This week’s Parsha describes how the Jews completed the construction of the Mishkan as Moshe had commanded them. After they had successfully carried out Moshe’s directives in every detail, the Torah records that Moshe blessed the Jewish people. Rashi quotes the Tanchuma who reveals the content of this blessing. Moshe said to the Jewish people, “May it be God’s will that He chooses to dwell in this Mishkan which you have constructed.” This Midrash seems difficult. The whole point of constructing the Mishkan was so that God’s Presence would have a place to dwell here on earth. Would God command something to be done, only to ignore His part of the agreement upon the completion of the Mishkan? Why then did Moshe feel the need to bless the Jewish people with this seemingly obvious consequence of their actions?
Perhaps we could answer this difficulty with the Midrash Rabbah. The Midrash says that when Hashem told Moshe about the complexity of the Mishkan, Moshe questioned Hashem by asking, “Do you really think the Jewish people will be able to construct it?” Hashem responded by saying that even one single Jew could do it if he wanted to!” R’ Chazkal Levenstein explains this interesting interchange by saying that Moshe was not concerned with the physical construction of the Mishkan. Indeed, we see that the construction itself took them only one day. Rather he was asking Hashem if He thought that the Jews could reach the level in which they would merit Hashem resting His presence amongst them here on earth on a permanent basis. Hashem responded that each and every Jew has this ability to bring His presence down to this earth and keep it here if he is only willing to take the necessary steps to completely purify his heart and dedicate it to God’s service, as the verse says regarding those that wished to donate the materials of the Mishkan, “Anyone whose heart wishes to donate.” Furthermore, R’ Chazkal says, if Hashem was willing to dwell in a physical structure which has been consecrated to Him, how mush more so will He be willing to dwell on a person whose heart is devoted completely to God.
Based on this understanding, we can have a better idea why Moshe was so concerned that the Jewish people would not be successful in constructing a Mishkan which would bring down God’s presence, and consequently why he had to bless them to ensure that this would happen. We see from this Midrash that Hashem does not desire the physical building. The physical construction is relatively insignificant. But rather the pure intentions and the eagerness with which the Jewish people would fulfill His will was what He was seeking. Moshe was concerned that although the Jewish people certainly satisfied every detail in the construction of the Mishkan, and they donated all the necessary materials from their own resources with great gusto, perhaps the giving and the construction was not done with strong enough intentions and would therefore not be deserving of Hashem’s presence staying permanently. It was this concern which caused Moshe to bless the Jewish people that despite the possibility that the intentions behind it weren’t perfect, his blessing would motivate them to strive just a little bit harder to purify and strengthen their intentions.
We derive from this surprising Midrash how effective a person’s sincere desires can be in accomplishing what he wants. Chazal teach us, “Nothing stands in front of a person’s desire!” Chazal also say that the way that a person desires to go, he is led. The Rambam writes that everything stems from a person’s aspirations. He writes that if a person sincerely yearns to reach the level of Moshe Rabenu, indeed he will. And alternatively, if a person desires to become like Yeravam Ben Nevat, unfortunately, he too will be successful. A person’s sincere aspirations will truly determine what he will become. The encouraging message for us from this Rambam is that when we make a decision to attempt to grow in our spiritual pursuits, and this is what we truly desire, we are guaranteed success in that growth and that we will be supernaturally aided in that growth to reach well beyond our potential.
The Malbim explains that there is a difference between the term “חפץ” and the term “רצון”. Most people in the world define themselves by their desires. For example, a person who likes steak will say that he “wants” a steak for dinner. Or a person who likes learning Torah will also say that he “wants” to learn today. But the Malbim explains that there could be a fundamental difference between the two types of desires. “Chafetz” means to crave something. It is more of an impulsive desire than a well thought out one. “Ratzon” on the other hand is a deep and powerful aspiration which comes from a fierce longing and is a well thought out position.. It is generated from many years of careful consideration about what the correct way to act is. Because of the tremendous consideration which he has invested in his “Ratzvon”, it will continue to grow as time goes on and will certainly not disappear so quickly. He brings a proof from the episode of Dina and Shechem. When the Torah describes Shchem’s desire for Dina, it uses the word “Chafetz”. Since we see clearly that Shchem’s infatuation with Dina was nothing more then a temporary fancy, the Malbim concludes that the word Chafetz is a type of passing urge which is usually not pursued excessively. Whereas Ratzon the Torah reserves for a more sincere and long-lasting desire which is spawned from deep contemplation. For example the Rambam says that when a man refuses to divorce his wife, we force him until he says, “Rotzeh Ani” – “I want”. But this want is a sincere one because it stems from every Jew’s deep desire to do the will of God.
Perhaps we can conclude with the awe-inspiring words of Rav Dessler. Rav Dessler in his third volume on the topic of “רצון” writes that when the Torah teaches us that man was created in the image of God, it is referring to man’s ability to desire something and realize that desire. He explains that this ability is so unique that it actually allows a person to have the God-like power of accomplishing anything that he sets his mind to with earnest. He goes on to say that the only reason why all the wicked people in the world are not able to carry out their nefarious schemes is because God prevents them from uniting. But if they were to unite, there would be nothing that could stop them. He brings a proof from the Tower of Babel. We find that the people in the time of the construction of the Tower of Babel were united in their desire to rebel against God. This desire was so strong that they all got together to accomplish their mission. The Torah teaches us that the only way Hashem himself could stop them (in this system that He set up) was to disturb their unity by confusing them and changing their language. This measure was successful in scattering these wicked people and terminating their plot. However, R’ Dessler points out the incredible power of true unity and perseverance. Even though the people building this tower were certainly not paragons of human goodness, because they were united, and truly intent on their mission, they were dangerously effective and would have been successful at whatever it was they were trying to accomplish. Needless to say that when we, as people who are striving to grow together in the service of Hashem, unite in order to accomplish our mission together, and we show true yearning to succeed, there is not telling the heights that we can reach together.
May Hashem bless us to foster powerful aspirations to serve Him in the best way that we possibly can, together!