The parasha continues the topic of building the mishkan (truma and tezave), but for some reason introduces the command of Shabbat in verses two and three of chapter thirty five (this question was addressed in previous years).

The fourth verse returns to the primary topic of the parsha the mishkan.

"Moshe said to the entire assembly…. Saying: this is the word that Hashem commanded , saying" (4: 35).

The English word "saying" translates the Hebrew lemor which usually introduces a direct quote from Hashem. However in this verse the word lemor appears twice, and Moshe says: "this is the text of what Hashem told me to say," and continues to say "that this is the word that Hashem commanded, saying." This formulation is inelegant, at best, and difficult to understand.

Rashi makes a brief comment. Explaining the end of the verse: "This is the word that Hashem commanded to me , to say to you." It is difficult to grasp what Rashi is adding. Everything that Moshe taught the people came from Hashem; why would this matter be emphasized at this juncture. We know from the previous materiel, that the command of the mishkan comes from Hashem in all its details, now that Moshe returns us to the primary topic of the mishkan why would he have to stress this point?

Further the first verse of the parasha states clearly: "These are the things that Hashem commanded, to do (them)". Since verse four continues verse one why did the fact that this is the divine command need to be stressed?

Rashi wants to remind us that Moshe had a special position regarding the building of the mishkan. The command to build the mishkan did not devolve upon Moshe. He was responsible for the building and he directed the building but he was not involved in the actual making of the mishkan. This is indicated , according to Rashi in another verse:

"And they brought the mishkan to Moshe…" (33: 39).

Rashi explains: "Moshe did no work on the construction of the mishkan, (but) Hashem enabled him to put it up". On the other hand, the command to keep the Shabbat which appears at the beginning of the parasha, included Moshe himself.

The mishkan had to be made in a way that minimized Moshe's involvement, because its construction was simply a model for the construction of the permanent Temple at a later date. If Moshe had build the Temple by his standards, who might be able to accept the challenge in the future to construct a new permanent place for the presence of Hashem.

We see also that in spite of the fact Moshe himself had certain problems with the design of the vessels of the mishkan (the menorah, for example), the vessels were built by the people. It is possible that even when, on the level of understanding of Moshe, there is a lack of clarity, and this is because of his profound understanding of the Torah, the people are nevertheless commanded to act according to their (apparently) lesser understanding. But it is this lesser understanding that enables the mishkan to be built and at times, even for the law (halacha) to be determined. Moshe did not participate in the building of the mishkan because his standards would have been too demanding and would have prevented the future generations from attempting to imitate his achievement.

According to Rashi this point is stressed. Moshe was one of the people and obliged to keep the Shabbat as were they. However, the command to build the mishkan excluded Moshe; his level of perfection could not be duplicated.

Gut Shabbos,

Chaim Brovender