VAYAKHEL

"THE NESIIM [PRINCES OF THE TRIBES] BROUGHT THE ONYX STONES AND THE STONES TO BE SET FOR THE EPHOD AND THE BREASTPLATE" (SHMOS 32:17-19)"

The posuk relates that after the men and women of Klal Yisroel brought their contributions of the various materials necessary for the building of the Mishkan, the Nesiim, the princes of the tribes, were last to bring their contributions of onyx stones and other precious stones to be set. The contributions of Klal Yisroel more than covered the materials necessary for the construction of the Mishkan. The only item left for the Nesiim to contribute was something that only they possessed - the onyx stones and the other stones to be set.

Why were the Nesiim last in bringing their contributions for the Mishkan? Why didn't they contribute from the outset together with the other members of Klal Yisroel? Chazal explain that the Nesiim said, "Let the community contribute what they will contribute, and whatever will be lacking we will complete." Chazal conclude that "since the Nesiim were lazy at first, the Torah writes the word Nesiim defectively, without a yud. (cf Rashi 35:27).

This Chazal seems to be contradictory. Would it ever enter our minds to think that the Nesiim were insincere in willing to complete whatever was lacking? Did these leaders of Klal Yisroel wish to shirk their responsibilities of participating together with Klal Yisroel in contributing toward the building of the Mishkan, the holy sanctuary of Hashem? Of course not. Their intentions were surely leshaim shamayim. They calculated that after Klal Yisroel would bring their contributions, very much would still be lacking; they were willing to underwrite whatever will be necessary to fill the gap. They were thus willing to accept upon themselves and give of their own possibly much more than the other members of Klal Yisroel. This non-participation at the outset seems to reflect true greatness on the part of the Nesiim. Yet Chazal conclude that the non-participation of the Nesiim at the onset stemmed from laziness. This is truly contradictory and inconsistent.

Furthermore, who were the Nesiim? They were great Tzadikkim, worthy of being the leaders of a Dor Deah, the greatest generation that ever lived. If a simple maidservant at the splitting of the sea saw more visions of prophecy then the holy prophet Yechezkel Ben Buzi, then how much greater visions of prophecy did the Nesiim attain? If so, how could Chazal possibly regard the Nesiim as being lazy and therefore not contributing to the Mishkan from the outset?

Perhaps we can see from here vividly portrayed before our very eyes one of the great fundamentals of Mussar. Chazal are telling us that despite all their calculations and cheshbonos for not contributing at the outset which were surely leshaim shamayim, in reality there was an infinitesimal fraction of a degree of laziness motivating them. This small speck of laziness buried deeply within the inner recesses of their holy hearts motivated them to delay their response in joining Klal Yisroel in contributing to the Mishkan. In order to satisfy their conscience and justify their non-participation, they rationalized that it would be to the benefit of this holy project, the building of the sanctuary of Hashem, that they not respond now, but complete whatever will be necessary later. Their intentions were certainly pure and holy and leshaim shamayim, as befits the great Tzadikim that they were. Nevertheless, deeply buried within them abided a subtle, indetectable strand of laziness which motivated them to delay their response and justify this as the most proper thing for them to do. Although they were consciously unaware that this speck of fault existed within them and was motivating them to make false cheshbonos, they nevertheless were responsible for it and denounced for it. The holy Torah writes for all eternity the word Nesiim defectively, to reveal to us that as pure and holy Tzaddikim as they were, there still remained within them an infinitesimal amount of laziness which distorted their judgement. Had they purified themselves and entirely rid themselves of any trace of laziness, they would not have made cheshbonos and calculated reasons to delay their response, but would rather have contemplated with purity and truth to respond eagerly and immediately. It was in reality the "father" of the Mussar Movement, Reb Yisroel Salanter Z"TL, who taught us this fundamental yesod that one of the main objectives of Mussar is to be able to trace and detect what is behind the many cheshbonos and thoughts that enter within our minds and what causes them. If the source motivating us stems from an evil character trait, such as laziness or jealousy, or seeking kavod, etc., then we must obliterate and uproot them from within our hearts.

May we realize that behind all the many cheshbonos that a person contemplates there may be hidden within the recesses of his heart a trace of a faulty character trait motivating him that he may be consciously unaware of. It blurs and distorts his judgement of what is right and wrong. May we be granted the ability to detect and uproot this evil from within us. May we then be zocheh to serve Hashem with purity of heart and soul. "Vetaher libeinu leavdecha beEmes. Amen.