In Parshas Vayakhel, we read about the donations of Klal Yisroel for the Mishkan, the appointment of those responsible for the Mishkan's construction, and the actual construction tasks. This all seems pretty straightforward - or is it?

Contrary to what one would expect, the sequence of events is not so easy to understand. Moshe Rabbeinu first instructs the nation to donate the necessary materials for the Mishkan, and - after massive amounts have been donated, and more are still coming in by the day - Moshe then appoints the leaders and staff in charge of the construction, who take and assess the building materials and soon notify him that there is already an excess. Why did Moshe not first appoint the construction leaders and staff, who would professionally evaluate how much of each material was needed, and THEN instruct the nation to donate the amounts that have been determined to be required?

The simple answer is that it was necessary for Bnei Yisroel to donate out of their hearts, with utmost generosity; setting a limited, predetermined goal would frustrate this purpose. Therefore, the people were told to donate freely, as this would enable them to demonstrate their real love of God and alacrity to perform the mitzvah of contributing toward the Mishkan. No limit or goal for the contributions was provided. Only after the people had the opportunity to donate freely and limitlessly were quantities discussed.

On a deeper level, there is more to say. Prior to the Chet Ha-Egel (Sin of the Calf), when standing at Sinai, Bnei Yisroel proclaimed, "Na'aseh v'nishma" - "We will observe (the mitzvos) and (then) understand them." (Shmos 24:7) The nation thereby dedicated itself unconditionally to heed Hashem's Torah, accepting the yoke of the Torah a priori without first evaluating the Torah and then deciding if it should be accepted. However, shortly thereafter, upon mistakenly perceiving that Moshe was not to return from his ascent to the mountain, the people stunningly abandoned its mandate and adopted the Egel as its new image of leadership and engaged in idolatry, marking a dramatic change in attitude from one of "Na'aseh v'nishma" to "Nishma v'na'aseh", deciding unilaterally and subjectively on the interpretation and observance of Torah and mitzvos.

The Mishkan enabled the Jews to do teshuva, to repent from the Chet Ha-Egel, by demonstrating their love and true commitment to Hashem. In order to reverse their attitude and revert back to their pre-Egel status, the people had to show that they would observe God's mitzvos even prior to knowing and understanding their details and goals, and that they would serve Hashem without first understanding the "why's" and reasons. This was all accomplished by the donations for the construction of the Mishkan, in which Bnei Yisroel were instructed to give generously from their hearts, without even knowing the quantities needed. Rather than first asking Moshe how much material was necessary for the Mishkan's construction, in a rational and economically prudent manner, the nation gave "blindly" for God, with perfect faith. Na'aseh v'nishma was revitalized and the nation took advantage of the opportunity for teshuva and a restoration of its special, glorious commitment to and relationship with Hashem. The donations for the Mishkan were solicited before the construction leaders and staff were appointed to first assess the amounts of materials required to build the Mishkan because the people needed to be able to perform the mitzvah of donating toward the Mishkan with pure intent to serve Hashem without first knowing how much material would practically be needed.

May we follow suit and display a zeal for Torah and mitzvos out of a sincere drive to do God's Will, jumping at the opportunity to learn Torah and perform mitzvos whenever possible, not hesitating in order to first determine if the tasks should be undertaken. May we merit to always fulfill our mission of Na'aseh v'nishma and not degenerate to the reverse.