Delayed Opening - Pekudei 5769

We know that Betzalel was instructed by Moshe Rabbeinu to first build the Keilim and then build the Oihel Moed, the building that the Keilim would be housed. Betzalel argued that the housing of the Keilim should be built first. Betzalel did as he thought fit, and Moshe was amazed. In 40:2 it says (תָּקִים, אֶת-מִשְׁכַּן אֹהֶל מוֹעֵד). Then (וְשַׂמְתָּ שָׁם, אֵת אֲרוֹן הָעֵדוּת). Meaning the building was built first. Then the Keilim were placed inside. By the Chatzeir in Posuk Vav we find (ו  וְנָתַתָּה, אֵת מִזְבַּח הָעֹלָה, לִפְנֵי, פֶּתַח מִשְׁכַּן אֹהֶל-מוֹעֵד ז  וְנָתַתָּ, אֶת-הַכִּיֹּר, בֵּין-אֹהֶל מוֹעֵד, וּבֵין הַמִּזְבֵּחַ; וְנָתַתָּ שָׁם, מָיִם ח  וְשַׂמְתָּ אֶת-הֶחָצֵר, סָבִיב; וְנָתַתָּ, אֶת-מָסַךְ שַׁעַר הֶחָצֵר), that the Mitzbach HaOilah and the Kiyar are placed, and then the Chatzeir is put up as an enclousure around them as is found in Posuk Cheis. Why is the Chatzeir different in that the Keilim were placed first while the Chatzeir was made after? If Betzalel finished the construction of the Mishkan on Chaf Hei Kislev where was everything until now? He must have stored everything until Rosh Chodesh Nissan, so who cares what was built first?

Why Did They Bake The Bread Now? - Pekudei 5769

When the Torah lists the things that were made in Parshas Pekudei, in 39:36, one of the things that are listed is the (אֶת-הַשֻּׁלְחָן, אֶת-כָּל-כֵּלָיו, וְאֵת, לֶחֶם הַפָּנִים). Why are the (לֶחֶם הַפָּנִים) listed here, they were no different than any Korban?

The Mishkan was built by the 25^th day of Kisleiv and did not start functioning until Rosh Chodesh Nissan, so any (לֶחֶם הַפָּנִים) that were baked at that point would have been old and most probably Posul by the time Rosh Chodesh Nissan came around. So the inclusion of the Lechem Hapanim at this point seems to be very strange. It does mention Shemen by the Menorah and Ketoires by the Mizbaiach Haketoires, however, that is not shver, as we know from Chanukah that Oil was prepared in advance and we know from the Korbanois that the Ketoires was made once a year. Now we learn the Lamed Tes Melachois out of the Mishkan. There is a Machloikes Rashi and the Bahag what that means. Rashi says we only learn the Melachois that were done in the building of the Mishkan. The Bahag as brought by Toisafois says, that we learn from the functioning of the Mishkan as well. One of the Kashas on Rashi is the fact that the Mishnah counts Oifeh (baking) as one of the Melachois, however, baking was not needed in the construction of the Mishkan. Rashi seems to answer that by saying they cooked the Samamanim (dye) that they used to dye the wool. However, this is not satisfying, as the Mishnah should list Bishul (cooking) and not Oifeh (baking), as the dye was cooked. If there would be an answer that would state that the Lechem Hapanim is part of the Binyan Hamishkan, then we would be able to answer the Shittah of Rashi that we learn the Lamed Tes Melachois from the Binyan Hamishkan and despite that fact, the Mishnah counts Oifeh.

Suspicion - Pekudai 5770

Parshas Pekudai is Moshe Rabbeinu’s accounting of the gold, silver, and copper that he took in and where it was used.  The idea of a person showing that he is honest to other people is something that is mentioned regarding Moshe Rabbeinu’s accounting here.

The Medrash Rabbah in Parshas Pekudai writes, that Moshe Rabbeinu said when the Mishkan was finished being constructed I should have a full accounting so that people shouldn’t say that Moshe Rabbeinu became wealthy from this. Moshe Rabbeinu had actually become wealthy from the etching of the Luchois. So Moshe Rabbeinu didn’t want people to suspect him so he made this Cheshbon.

Rav Pam in one of the Schmuzzin which is printed in Atara L’melech page 76-77 talks about this idea. Should a person care about what other people say? If a person is being honest and is doing things straight and there are people who want to be Choished him, is it important that he be a Naki B’Hashem Uvi’Yisrael. Some people might take a stand in Hashkafa that it is not important because it is the other person’s problem. Here we learn that it is not that way. A person must do what he can to show that he is a Naki Mai’Hashem Umi’Yisrael to be able to show that he is clearly honest in the eyes of other people.

Rav Pam brings a Chasam Soifer in Cheilek 6 Teshuva 59. He writes to a Talmid that he is failing in V’hiyisem Li Nekiyim Mai’Hashem Umi’Yisrael and that he must be more careful. Then he writes that it easier to be a Tzaddik in the eyes of Shamayim than to be a Tzaddik in the eyes of people. It is far more important to avoid a potential Chillul Hashem and to be a Naki B’yisrael as well. He writes that for that all should be worried. It is interesting that the Chasam Soifer says over the Posuk that everybody in the world has to sin sometime and maybe Shlomo Hamelech meant that regarding V’hiyisem Li Nekiyim. It is a Pele because I would think that the Posuk means that it is impossible to avoid sin all the time, however, the Chasam Soifer must of held that it is possible to avoid sin all the time from the standpoint of Shamayim, however, it is in the eyes of people that it is most challenging to avoid sin all the time. He writes that this is the reason that Gad and Reuvein went to Galus first, because when they asked for land Mai’eiver Hayarden, they failed in this area of V’hiyisem Li Nekiyim and that was the Aveira that caused them to go to Galus first.

Rav Pam ends this piece with a story of a man who was Chayuv a Shevua (oath) in Beis Din. After he swore he paid anyways. The question was if he was paying anyways why did he swear? The person said I want to pay Lifnei Mishuras Hadin. I want to pay you because you think that I am a Ganuf. Had I paid and not swore you would have said, look he really is a Ganuf. Therefore, I swore and I will pay Lifnei Mishuras Hadin because of Vihiyisem Li Nekiyim Mai’Hashem Umi’Yisrael. This is an important Hanhaga that we can learn from Parshas Pekudai.

If you pay attention to the Pesukim you see that Moshe Rabbeinu only gives an accounting of the silver and the copper. Why didn’t he give an accounting of the gold as well? The Divrei Yoiel says that in general, generous people don’t accuse other people of being Ganavim, it is the stingy people that do. People who chose to give the gold were generous people and Moshe Rabbeinu wasn’t afraid of being accused by them. He gave a Cheshbon of only the silver and the copper.

What is troubling with this is that the first Rashi on Parshas Pekudai says that the accounting is for everything including the gold and we don’t find that in the Parsha.