In this week’s Parsha, Vayakhel, Moshe Rabbeinu once again gathers the people of Bnei Yisrael, this time to inform them of the upcoming construction of the Mishkan (Tabernacle). While the Torah frequently recounts Moshe’s communication with the people, it specifically emphasizes that he gathered them together for this particular task. Why is this emphasis on gathering so significant?
The Midrash teaches that this gathering was essential for fostering unity among the Jewish people before embarking on such a monumental project. It was a time to reinforce the importance of collective effort and cooperation. The Mishkan, as a sacred dwelling place for Hashem’s Presence, required not just physical labor but spiritual harmony. The unity in building it would be symbolic of the unity that the Jewish people must maintain in their relationship with Hashem. In this light, Moshe’s gathering of the people serves as a model for how we must approach every spiritual endeavor — together and with pure intentions.
This idea of unity is echoed in the teachings of the Rambam, who explains that the construction of the Mishkan was not simply about building a physical structure, but about creating a space for the Divine Presence to dwell. The Rambam emphasizes the intention behind the act — the Mishkan was a vehicle for holiness, and its construction was meant to transform the people as much as the space itself. Every step taken in the building process had spiritual significance, as the Mishkan was not just a place, but a symbol of the unity and purity of the people who built it.
The Nefesh HaChaim, in his commentary on this verse, adds a profound layer to this understanding. He explains when the Torah says, “V’Asu Li Mikdash V’Shachanti B’Tocham” (Exodus 25:8), it speaks in the plural, indicating every individual has the potential to be a dwelling place for the Divine Presence. Just as the Mishkan was a physical space made holy by the people’s efforts, so too, each person can transform their own life into a vessel for Hashem’s Presence through their actions, character refinement, and mitzvos.
This Parsha teaches us that building a connection with Hashem requires not only our physical actions but also spiritual unity and personal growth. May we merit the ultimate restoration of the Beit HaMikdash, where the Divine Presence will once again dwell in the world, and may we be worthy of welcoming it with the same unity and purity of intention that was required for the Mishkan. V’chane yihi ratzon.
List of People Who Need a r’fuah sh’leimah (a complete recovery)
Please recite Psalms 20, 30, 88, 121, and 130.
Mordechai ben Masha Yehudis
Ohad ben Esther
Nisan ben Shoshanah
Eitan Avraham ben Efrat
Alon ben Idit
Yosef Chaim ben Chanah Devorah
Nasan Nota ben Rachel
Refael Eliezer ben Simchah
Akiva Matta ben Lior
Shmuel ben Ita Ettel
Daniel ben Rachel
Heleni Orna bas Chen Chanah
Gilana Chavivah bas Sophie Sarah
Esther Hadassah bas Devorah
Mitali Naomi bas Gilah Farcha
Chanah bas Miriam Perel
Sarka bas Sarah
Tziporah bas Fibi
Malkah Neshamah bas Avivah Dinah
Sheindel bas Yachat Chayah
Baila Royza bas Miriam Pessa
Israeli Soldiers (Please recite Psalms 25, 26, 46, 83, 142.)
Yehoshua ben Aliza Esther
Menachem ben Aliza Esther
Gavriel Efraim ben Chanah Yafah
Netanel Akiva ben Chanah Yafah
Yonatan Ezra ben Chanah Yafah
Chaim Aba Menachem ben Naomi Beila
Daniel Moshe ben Devorah
Chaim Mordechai ben Sarah Ita
Gavriel Yehudah ben Yaakov
Shmuel ben Aharon
Moshe ben Shoshanah Esther
Yehoshua ben Tzvi
Dvir Moshe ben Dinah
Oriel ben Dinah
Dor ben Zehavah
Daniel ben Rachel
Shalev David ben Revital Renanah
Daniel ben Orli
Tal ben Ilana Ilanit
Mordechai Daniel ben Leah Rachel
Yotam ben Efrat Michal
Michael ben Naomi Sarah
Moshe Eliyahu ben Dinah Yehudis
Yosef ben Shlomis
Yosef ben Sarit
Yosef Daniel ben Anat
Yosef Chaim ben Hadassah
Ron ben Ahuvah
Yosef Yechiel Ben-Tzion ben Rivkah Beila
Binyamin Yehudah ben Leah
To add names of individuals who need a r’fuah sh’leimah
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