Parshat Naso
Rabbi Avrohom Gordimer

The last section of Parshas Naso details the Chanukas Ha-Mishkan - the Dedication of the Mishkan - by the Nesi'im, the princes of the shevatim (tribes). The Medrash Rabbah (12:16) elaborates that the Nesi'im decided to bring their various gifts for the dedication after having been largely inactive in the construction of the Mishkan, for which they were faulted. Rather than donating to the Mishkan appeal right away, the Nesi'im decided to let the masses donate as they wished, after which the Nesi'im would fill in what was needed, which turned out to be relatively little. (See Rashi on 7:3 from Sifri.)

Why did the Nesi'im decline the opportunity to be the primary donors to the Mishkan?

When the Torah introduces the Nesi'im, the Medrash and Rashi point out that the Nesi'im merited their positions because they bore responsibility for the Jewish slaves in Mitzrayim. When the Egyptian taskmasters found fault with the slaves, the Nesi'im took the blame and were smitten so as to spare their Jewish brethren from punishment.

Perhaps this helps us answer our question as to why the Nesi'im originally opted to primarily stay out of the Mishkan project. The Nesi'im certainly did not fail to donate profusely out of stinginess; on the contrary, they chose to be left out of the Mishkan appeal in order to allow the rest of the Jews to have the zechus (merit) to participate and contribute the bulk of materials. It was the very generosity of the Nesi'im toward their fellow Jews and their willingness to be faulted so that the others could benefit which led them to stay out of the Mishkan project, just like the Nesi'im opted to take the blame and be punished for the sake of the Jewish slaves back in Mitzrayim. However, despite the best of intentions, the Nesi'im were criticized for failing to be forthcoming in the Mishkan appeal, as their generosity and care for others should not have resulted in avoiding mitzvah performance and not lavishly donating toward the construction of the Mishkan.

There is yet another very important question to address. Upon the completion of the twelve-day Chanukas Ha-Mishkan, the Torah tallies the total number of offerings and concludes the parshah: "This is the Chanukas (Dedication of) the Mizbayach (Altar) after it was annointed. And when Moshe came to the Ohel Moed (Tent of Meeting) to speak with Him and he heard the voice resonating toward him from above the covering that was on the Aron (Ark) of Testimony, between the two keruvim (cherubs), He spoke to him." (7:88-89)

The transition from "This is the Chanukas Ha-Mizbayach after it was annointed" directly into "And when Moshe came into the Ohel Moed to speak with Him..." seems very unusual. The flow appears odd, for the Torah does not identify whom "He" is. Normally, the Torah says that "Hashem spoke to Moshe and He said", and we thereby know that "He" refers to God. In the present case, though, the Torah does not identify "He", as the last reference to God was way back in pasuk (verse) 4! Furthermore, the Torah does not separate the pasuk of "And when Moshe came to the Ohel Moed to speak to Him..." from the previous verse of "This is the Chanukas Ha-Mizbayach...", even though they are totally different themes and should seemingly be in two distinct paragraphs. Rather, the two pesukim are one flow and in one paragraph. How can this be?

The d'var Torah on Parshas Terumah (5763 - see Archive link below) explained that the Mishkan had two functions. Prior to the Chet Ha-Egel (Sin of the Calf), the Mishkan was conceived of as a locus for the manifestation of God's glory in this world. The main features were the Aron and other holy kelim (vessels), which represented the splendor and radiance of the Shechinah. After the Chet Ha-Egel, the Mishkan obtained a second identity; at this point, the Mishkan became a place for man to approach God, a venue for connecting with Hashem and drawing near to him. The Mishkan was more for the Jews' direct benefit and use, similar to the role of a shul.

Until the Chanukas Ha-Mishkan, efforts were directed toward this second identity of the Mishkan. The Kohanim had to undergo the Miluim and be prepared for Avodah (sacrificial service), the Mishkan's kelim and parts needed to be annointed, and the Levi'im were assigned their roles and consecrated for them. All was prepared to be ready for use in approaching Hashem and using the Mishkan properly. However, the first function of the Mishkan as a place for Hashra'as Ha-Shechinah (the manifestation of God's Presence) and the presentation of extreme kedushah (holiness) in this world was not yet addressed. The Chanukas Ha-Mishkan by the Nesi'im was needed to fulfill this role. Rather than focus on man's use of the Mishkan, the Nesi'im sought to show an appreciation of the Mishkan and underscore its unprecedented significance. The Chanukas Ha-Mishkan brought attention to the structure as a repository of kedushah and Hashem's splendor.

This is why God commanded that the Chanukas Ha-Mishkan be held for twelve days rather than one, as it was necessary to emphasize the Mishkan's glory.

Now we can understand why the pasuk of "And when Moshe came to the Ohel Moed to speak to Him..." flows directly from the conclusion of the Chanukas Ha-Mishkan, for the unique function of Chanukas Ha-Mishkan was an affirmation and dedication of the Mishkan as the place of Hashem's Presence and immanence, and God's speech to Moshe was the very embodiment of this concept.

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