Vayakhel- וַיַּקְהֵ֣ל Shemot ~ Exodus Making Torah Personal 35:1 – 38:20 ~Seder /Order

We come to this parsha after the sin of the Golden Calf, which depicted in stark terms the consequences of doubt and the lack of Emunah. After a reconciliation between God and the people, they are given instructions for building the mishkan, despite the huge break in trust. The message is that God again will be with them.

With the middah of Seder / Order there can be an imbalance on either side of the spectrum. On the one side, disorganization, chaos, a lack of focus and purpose while on the other there is rigidity, strictness, and an unwillingness to change. This middah inspires us to commit to a steady practice, without which we would be unable to increase in holiness. Think of the hours it might take to master a new skill (and instrument, a physical achievement). The development of your inner life requires an attention to order. Seder / סדר means arrangement, orderliness, tidiness, and sequence. Yet, when we change the letters, דרס means to trample, run over. ~RS

It is possible to be too orderly as well as not orderly enough. Seder/Order requires us to balance different middot...the rabbis taught that if you grab hold of too many things, you will not be able to keep hold of any of them. For many of us, a major obstacle to achieving seder is that we are overloaded. We just have too much to do. Part of the work of bringing order to our lives is often giving things up, letting go of commitments and priorities that are dear to us. If there are not enough hours in a day to fulfill all of our commitments, it will not matter how we organize our time and priorities. ~RRC website

How do we balance the middah of Seder with the observance of Shabbat? In the text, the description of Shabbat becomes before the work on the Mishkan, seemingly out of order. What might be the reason for this?

Shabbat is the ultimate vision of a world at one and at peace. We are meant to carry the vision of Shabbat always before us even as we strive to bring to fruition pieces of that vision. The sanctuary was the fulfillment of a project that involved everyone’s participation and created a holy space. It was an example of the vision of Shabbat---a day of peace and spirit and oneness. Yet, the vision of a perfect Shabbat is something we still need to work towards. ~Rabbi Michael Strassfeld

There are seven characteristics of a wise person. One is that he responds to first things first and to last things later. ~Pirkei Avot 5:7

This, then, is our first step in teaching ourselves the middah of seder: Contemplate: What do you want? When you have the answer, ask yourself, what—according to your current level—can be done to actualize your resolutions? ~ Rabbi Shlomo Wolbe, Alei Shur

Quick Summary
Moses assembles the people of Israel and reiterates to them the commandment to observe the Shabbat: no work is to be done on that day. He then conveys the instructions for the materials for making of the Mishkan.
Moses asks for voluntary ("whose heart is so moved") offerings of gold, silver, copper, precious stones, fine linen, wool, wood, oil, spices...all to be used for the mishkan. The people donate the required materials in abundance and Moses has to tell them to stop giving.
Moses appoints Bezalel and Oholiab, skilled craftsmen, to oversee the construction of the mishkan: (as detailed in Terumah, Tetzaveh and Ki Tisa): three layers of roof coverings; 48 gold-plated wall panels, and 100 silver foundation sockets; the parochet (veil) that separates between the Sanctuary’s two chambers, and the masach (screen) that fronts it; the ark, and its cover with the cherubim; the table and its showbread; the seven-branched menorah with its specially prepared oil; the golden altar and the incense burned on it; the anointing oil; the outdoor altar for burnt offerings and all its implements; the hangings, posts and foundation sockets for the courtyard; and the basin and its pedestal, made out of copper mirrors.

The instructions for building the Mishkan are repeated here from Ki Tisa (Exodus 25 - 31), almost word for word. The differences are worthy of consideration: Before, the furnishings were described in order of sanctity (starting with the Ark and moving outward) whereas here, they are in reverse (the outer structure first, then the interior). Also missing are how the items are to be used, focusing instead on their fabrication. Also, Moses' name is more predominant than Aaron's. Here, women specifically are mentioned as significant contributors.

...when the people received the Torah at Mount Sinai, they were cleansed of the effects of any previous wrongdoings and restored to the spiritual status of Adam and Eve before they ate the fruit of the Tree of Knowledge. They lost this status when they committed the sin of the Golden Calf. Thus, when God first gave the Torah, He gave the people the opportunity to live life in the way wholly righteous individuals live it; afterwards, their approach to life became that of penitents.
There are advantages and disadvantages to both states of being, and, as was noted above, it was because of the opportunities available only to penitents that God orchestrated the sins involving the Tree of Knowledge and the Golden Calf in the first place. Righteous people do not have to contend with the challenges of temptation; they can perform their Divine mission naturally, without impediments. Their lives are an ongoing process of realizing their own God-given potential and transforming the world around them into God’s home.
Penitents, however, have to exert themselves and tap reservoirs of inspiration and self-discipline that the righteous have no need of. Their lives are a process of striving beyond themselves; by rectifying their previous wrongdoings, they transform realms of reality that the righteous never touch.
Essentially, then, the difference between righteous people and penitents is that the former work with their God-given gifts and with those aspects of reality that are a priori fit to become God’s home, while the latter work with their own powers and with realms of reality that are initially antithetical to Divinity. ~ Kohot Chumash

שיחות הר"ן ג׳:ז׳

כִּי אִם יִזְכֶּה יִהְיוּ נַעֲשִׂין מֵעֲווֹנוֹתָיו עִנְיָן אַחֵר לְגַמְרֵי. וּכְמוֹ שֶׁאָמְרוּ חַכָמֵינוּ ז"ל (יוֹמָא נו:): שֶׁנִּתְהַפְּכִין הָעֲווֹנוֹת לִזְכֻיּוֹת. וְיֵשׁ בְּעִנְיָן זֶה סִתְרֵי נִסְתָּרוֹת. רַק הַכְּלָל: שֶׁמִּכָּל הַנְּפִילוֹת וְהַיְרִידוֹת שֶׁבָּעוֹלָם רַחֲמָנָא לִצְלָן יְכוֹלִים לַחֲזֹר אֵלָיו יִתְבָּרַךְ בְּנָקֵל, כִּי לִגְדֻלָּתוֹ אֵין חֵקֶר. וְהָעִקָּר שֶׁהַכֹּל תָּלוּי בּוֹ: שֶׁלֹּא יִהְיֶה מְיָאֵשׁ עַצְמוֹ מִלִּצְעֹק אֶל ה' וּלְהִתְחַנֵּן וּלְהִתְפַּלֵּל אֵלָיו יִתְבָּרַךְ תָּמִיד.

Sichot HaRan 3:7

If you are worthy, even your worst sins can be turned into something good. We are taught that sin can be transformed into merit (Yoma 86b). This idea contains deep mysteries, but the main lesson is that even from one’s failings and declines, one can easily return to God. Nothing is beyond His power. The most important thing is never to give up, but to continue to cry out and pray to God (cf. Tzaddik #565).

What Moses had to do after the Golden Calf was Vayakhel – turn the Israelites into a kehillah, a community. He did this in the obvious sense of restoring order. When Moses came down the mountain and saw the Calf, the Torah says the people were pru’ah, meaning “wild,” “disorderly,” “chaotic,” “unruly,” “tumultuous.” He “saw that the people were running wild and that Aaron had let them get out of control and so become a laughingstock to their enemies” (Ex. 32:25). They were not a community but a crowd. He did it in a more fundamental sense as we see in the rest of the parsha. He began by reminding the people of the laws of Shabbat. Then he instructed them to build the Mishkan, the Sanctuary, as a symbolic home for God. Why these two commands rather than any others? Because Shabbat and the Mishkan are the two most powerful ways of building community. The best way of turning a diverse, disconnected group into a team is to get them to build something together. Hence the Mishkan. The best way of strengthening relationships is to set aside dedicated time when we focus not on the pursuit of individual self interest but on the things we share, by praying together, studying Torah together, and celebrating together – in other words, Shabbat. Shabbat and the Mishkan were the two great community-building experiences of the Israelites in the desert.~Rabbi Jonathan Sacks, commentary on Vayakhel

שמות ל״ה:א׳-ג׳

(א) וַיַּקְהֵ֣ל מֹשֶׁ֗ה אֶֽת־כׇּל־עֲדַ֛ת בְּנֵ֥י יִשְׂרָאֵ֖ל וַיֹּ֣אמֶר אֲלֵהֶ֑ם אֵ֚לֶּה הַדְּבָרִ֔ים אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לַעֲשֹׂ֥ת אֹתָֽם׃ (ב) שֵׁ֣שֶׁת יָמִים֮ תֵּעָשֶׂ֣ה מְלָאכָה֒ וּבַיּ֣וֹם הַשְּׁבִיעִ֗י יִהְיֶ֨ה לָכֶ֥ם קֹ֛דֶשׁ שַׁבַּ֥ת שַׁבָּת֖וֹן לַיהֹוָ֑ה כׇּל־הָעֹשֶׂ֥ה ב֛וֹ מְלָאכָ֖ה יוּמָֽת׃ (ג) לֹא־תְבַעֲר֣וּ אֵ֔שׁ בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶ֑ם בְּי֖וֹם הַשַּׁבָּֽת׃ {פ}

Exodus 35:1-3

(1) Moses then convoked the whole Israelite community and said to them: These are the things that יהוה has commanded you to do: (2) On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to יהוה; whoever does any work on it shall be put to death. (3) You shall kindle no fire throughout your settlements on the sabbath day.

Constructing the Tabernacle was a microcosm of life in general: the purpose of the Tabernacle was to provide an earthly “dwelling” for God’s presence; the purpose of life in general is to transform the world into an earthly dwelling for God. Thus, the 39 categories of work required to construct the Tabernacle are the archetypes for all the work we do in the physical world in order to refine and elevate it. ~Kohot Chumash

ליקוטי מוהר"ן, תנינא פ״ב:ג׳:א׳

וְעִקָּר הַתְּשׁוּבָה הוּא בְּחֹדֶשׁ אֱלוּל, כִּי הֵם יְמֵי רָצוֹן, שֶׁעָלָה מֹשֶׁה לְקַבֵּל לוּחוֹת אַחֲרוֹנוֹת וּפָתַח דֶּרֶךְ כְּבוּשָׁה לֵילֵךְ בָּהּ. וְהַדֶּרֶךְ שֶׁעָשָׂה מֹשֶׁה הוּא כָּךְ, שֶׁמֹּשֶׁה קָשַׁר אֶת עַצְמוֹ אֲפִלּוּ לַפָּחוּת שֶׁבְּיִשְׁרָאֵל וּמָסַר נַפְשׁוֹ עֲלֵיהֶם, כְּמוֹ שֶׁכָּתוּב (שמות ל״ב:ל״ב): וְאִם אַיִן מְחֵנִי נָא. וְזֶה פֵּרוּשׁ (שמות ל״ה:א׳): וַיַּקְהֵל מֹשֶׁה וְכוּ' – שֶׁמֹּשֶׁה הָיָה מְאַסֵּף וּמְיַחֵד וּמְקַשֵּׁר אֶת עַצְמוֹ עִם כָּל יִשְׂרָאֵל, אֲפִלּוּ עִם הַפָּחוּת שֶׁבַּפְּחוּתִים. וְזֶה פֵּרוּשׁ (תהילים נ״ג:ד׳): כֻּלּוֹ סָג יַחְדָּו – אֲפִלּוּ כְּשֶׁאֲנִי רוֹאֶה אֶחָד מִיִּשְׂרָאֵל, שֶׁסָּג מִכֹּל וָכֹל מֵהַקָּדוֹשׁ־בָּרוּךְ־הוּא, אַף־עַל־פִּי־כֵן צָרִיךְ אֲנִי שֶׁנִּהְיֶה יַחְדָּו – צָרִיךְ לְיַחֵד וּלְקַשֵּׁר עִמּוֹ, כְּמוֹ שֶׁעָשָׂה מֹשֶׁה.

Likutei Moharan, Part II 82:3:1

“And Moshe assembled…” (Exodus 35:1)—that Moshe would gather, unite and bind himself with all of Israel, even with the least of the least...Even when I see a Jew who has totally withdrawn from God, I nevertheless need us to be “together”—I must unite and bind with him, just as Moshe did.

רמב"ן על שמות ל״ה:א׳:א׳

ויקהל משה את כל עדת בני ישראל יכלול "כל עדת בני ישראל" האנשים והנשים, כי כלם התנדבו במלאכת המשכן. והנה משה אחר שצוה לאהרן והנשיאים וכל בני ישראל האנשים כל אשר דבר ה' אתו בהר סיני אחרי שבור הלוחות (שמות ל״ד:ל״ב), ונתן על פניו המסוה (שם פסוק לג), חזר וצוה והקהילו אליו כל העדה אנשים ונשים. ויתכן שהיה זה ביום מחרת רדתו. ואמר לכולם ענין המשכן אשר נצטוה בו מתחלה קודם שבור הלוחות, כי כיון שנתרצה להם הקב"ה ונתן לו הלוחות שניות וכרת עמו ברית חדשה שילך השם בקרבם, הנה חזרו לקדמותם ולאהבת כלולותם, ובידוע שתהיה שכינתו בתוכם כענין שצוהו תחלה, כמו שאמר (שמות כ״ה:ח׳) ועשו לי מקדש ושכנתי בתוכם, ולכן צוה אותם משה עתה בכל מה שנצטוה מתחלה:

Ramban on Exodus 35:1:1

AND MOSES ASSEMBLED ALL THE CONGREGATION OF THE CHILDREN OF ISRAEL. The expression all the congregation of the children of Israel includes the men and women, for all donated to the work of the Tabernacle. Thus Moses, after having commanded Aaron, and the rulers and all the children of Israel — the men — all that the Eternal had spoken with him in Mount Sinai, following the breaking of the Tablets, and after he had put the veil on his face [as all this is narrated in the preceding section], again commanded that the people be assembled, whereupon the whole congregation gathered to him — men, women, and children.

One who separates himself from the community, even if he does not commit a transgression but merely holds himself aloof from the congregation of Israel, does not fulfil the commandments together with his people, shows himself indifferent to their distress and does not observe their fast days but goes on his own way like one of the nations who does not belong to the Jewish people – such a person has no share in the world to come.~ Rambam, Hilchot Teshuvah 3:11.

"Da'as is the koach hachibur," which, loosely translates as, "Knowledge, or awareness, has the power to unite." What this means is that unity, whether on the level of the individual, or the nation, or the whole world is a function of knowledge and understanding. The deeper the knowledge and understanding, the more willing and capable people are of getting along with one another. After all, isn't that what we are all after? Whether it's to become well and whole ourselves, or, to improve the "shalom bayis" of our homes, or, to unify our people, or, to unify the world ... it's all the same thing in the end: unity and shlaimus. We want "chibur" -- on the personal level, on the family level, and on the national level. The more esoteric side of our tradition tells us that this is only possible with "da'as" -- godly knowledge that heightens our awareness of what counts most in life and how to go about getting that "most in life." ~Rabbi Pinchas Winston

חִבּוּר

(mathematics) addition ; joining, connection, combining ; essay, composition ; חיבורים - joints, connections

משנה אבות ב׳:ד׳

הִלֵּל אוֹמֵר, אַל תִּפְרֹשׁ מִן הַצִּבּוּר...

Pirkei Avot 2:4

Hillel said: do not separate yourself from the community...

כל ישראל ערבים זה בזה Kol Yisrael Areyvim Zeh Bazeh ....the entire Jewish people are considered guarantors for one another. ~Talmud, Tractate Shevuot 39a

Eileh HaDevarim אֵ֚לֶּה הַדְּבָרִ֔ים , the same words used for the Aseret HaDevarim, conceptually linking the instructions for Shabbat and the Mishkan to the most significant of all divine commands. ~The Women's Torah Commentary.

בראשית ט״ו:א׳

(א) אַחַ֣ר ׀ הַדְּבָרִ֣ים הָאֵ֗לֶּה הָיָ֤ה דְבַר־יְהֹוָה֙ אֶל־אַבְרָ֔ם בַּֽמַּחֲזֶ֖ה לֵאמֹ֑ר אַל־תִּירָ֣א אַבְרָ֗ם אָנֹכִי֙ מָגֵ֣ן לָ֔ךְ שְׂכָרְךָ֖ הַרְבֵּ֥ה מְאֹֽד׃

Genesis 15:1

(1) Some time later, the word of יהוה came to Abram in a vision: “Fear not, Abram, I am a shield to you; Your reward shall be very great.”

סידור אשכנז, ימי חול, תפילת שחרית, ברכות קריאת שמע, שמע ג׳

וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃ וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃ וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃ וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃

Siddur Ashkenaz, Weekday, Shacharit, Blessings of the Shema, Shema 3

Hear, Israel: Adonoy is our God, Adonoy is One.

משנה פאה א׳:א׳

(א) אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר. הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה.

אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם:

Mishnah Peah 1:1

(1) These are the things that have no limit prescribed: Pe’ah [corner of the field which, while harvesting, must be left for the poor], Bikkurim [First-fruits that must be brought to the Temple and given to the priest], the appearance-sacrifice [brought to the Temple on Pilgrimage Festivals], acts of kindness, and the study of the Torah.

The following are the things for which a person enjoys the fruits in this world while the principal remains for them in the world to come: Honoring one’s father and mother, the performance of acts of kindness, and the making of peace between one person and another; and the study of the Torah is equal to them all.

The Torah contains no one definition for work. The categories of work are derived from this parsha, Vayakhel and its description of the work necessary for the building of the mishkan. Rabbi Judah HaNasi, editor of the Mishnah, compiled the categories of work.

"Shabbat is a sanctuary in time"
The meaning of the Sabbath is to celebrate time rather than space. Six days a week we live under the tyranny of things of space; on the Sabbath we try to become attuned to holiness in time. It is a day on which we are called upon to share in what is eternal in time, to turn from the results of creation to the mystery of creation, from the world of creation to the creation of the world."--Rabbi Abraham Joshua Heschel, The Sabbath: Its Meaning for Modern Man

שמות ל״ה:ד׳-ה׳

וַיֹּ֣אמֶר מֹשֶׁ֔ה אֶל־כׇּל־עֲדַ֥ת בְּנֵֽי־יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה לֵאמֹֽר׃ קְח֨וּ מֵֽאִתְּכֶ֤ם תְּרוּמָה֙ לַֽיהֹוָ֔ה כֹּ֚ל נְדִ֣יב לִבּ֔וֹ יְבִיאֶ֕הָ אֵ֖ת תְּרוּמַ֣ת יְהֹוָ֑ה זָהָ֥ב וָכֶ֖סֶף וּנְחֹֽשֶׁת׃

Exodus 35:4-5

Moses said further to the whole community of Israelites:This is what יהוה has commanded: Take from among you gifts to יהוה; everyone whose heart is so moved shall bring them—gifts for יהוה: gold, silver, and copper;

שמות ל״ה:כ״א-כ״ב

וַיָּבֹ֕אוּ כׇּל־אִ֖ישׁ אֲשֶׁר־נְשָׂא֣וֹ לִבּ֑וֹ וְכֹ֡ל אֲשֶׁר֩ נָדְבָ֨ה רוּח֜וֹ אֹת֗וֹ הֵ֠בִ֠יאוּ אֶת־תְּרוּמַ֨ת יְהֹוָ֜ה לִמְלֶ֨אכֶת אֹ֤הֶל מוֹעֵד֙ וּלְכׇל־עֲבֹ֣דָת֔וֹ וּלְבִגְדֵ֖י הַקֹּֽדֶשׁ׃ וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל ׀ נְדִ֣יב לֵ֗ב הֵ֠בִ֠יאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כׇּל־כְּלִ֣י זָהָ֔ב וְכׇל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהֹוָֽה׃

Exodus 35:21-22

And everyone who excelled in ability and everyone whose spirit was moved came, bringing to יהוה an offering for the work of the Tent of Meeting and for all its service and for the sacral vestments. Men and women, all whose hearts moved them, all who would make an elevation offering of gold to יהוה, came bringing brooches, earrings, rings, and pendants —gold objects of all kinds.

AND THE MEN CAME ‘AL HANASHIM’ (WITH THE WOMEN). The meaning of this expression is that because donations of ornaments were more common amongst women, and they all had these jewels [cited in the verse: nose-rings, and ear-rings, and signet-rings, and golden beads, all jewels of gold], therefore they immediately pulled off their ear-rings and signet-rings and were the first to come to Moses, and [afterwards] they brought with them those men with whom they found ornaments. For the phrase al hanashim indicates that they were there first, while the men joined them later. ~Ramban

שמות ל״ה:כ״ה-כ״ו

(כה) וְכׇל־אִשָּׁ֥ה חַכְמַת־לֵ֖ב בְּיָדֶ֣יהָ טָו֑וּ וַיָּבִ֣יאוּ מַטְוֶ֗ה אֶֽת־הַתְּכֵ֙לֶת֙ וְאֶת־הָֽאַרְגָּמָ֔ן אֶת־תּוֹלַ֥עַת הַשָּׁנִ֖י וְאֶת־הַשֵּֽׁשׁ׃ (כו) וְכׇ֨ל־הַנָּשִׁ֔ים אֲשֶׁ֨ר נָשָׂ֥א לִבָּ֛ן אֹתָ֖נָה בְּחׇכְמָ֑ה טָו֖וּ אֶת־הָעִזִּֽים׃

Exodus 35:25-26

(25) And all the skilled women spun with their own hands, and brought what they had spun, in blue, purple, and crimson yarns, and in fine linen. (26) And all the women who excelled in that skill spun the goats’ hair.

שמות ל״ה:כ״ב

וַיָּבֹ֥אוּ הָאֲנָשִׁ֖ים עַל־הַנָּשִׁ֑ים כֹּ֣ל ׀ נְדִ֣יב לֵ֗ב הֵ֠בִיאוּ חָ֣ח וָנֶ֜זֶם וְטַבַּ֤עַת וְכוּמָז֙ כָּל־כְּלִ֣י זָהָ֔ב וְכָל־אִ֕ישׁ אֲשֶׁ֥ר הֵנִ֛יף תְּנוּפַ֥ת זָהָ֖ב לַיהוה׃

Exodus 35:22

Men and women, all whose hearts moved them, all who would make an elevation offering of gold to the LORD, came bringing brooches, earrings, rings, and pendants—gold objects of all kinds.

שמות ל״ה:כ״ט

כָּל־אִ֣ישׁ וְאִשָּׁ֗ה אֲשֶׁ֨ר נָדַ֣ב לִבָּם֮ אֹתָם֒ לְהָבִיא֙ לְכָל־הַמְּלָאכָ֔ה אֲשֶׁ֨ר צִוָּ֧ה יהוה לַעֲשׂ֖וֹת בְּיַד־מֹשֶׁ֑ה הֵבִ֧יאוּ בְנֵי־יִשְׂרָאֵ֛ל נְדָבָ֖ה לַיהוה׃ (פ)

Exodus 35:29

Thus the Israelites, all the men and women whose hearts moved them to bring anything for the work that the LORD, through Moses, had commanded to be done, brought it as a freewill offering to the LORD.

שמות ל״ו:ה׳-ז׳

וַיֹּאמְרוּ֙ אֶל־מֹשֶׁ֣ה לֵּאמֹ֔ר מַרְבִּ֥ים הָעָ֖ם לְהָבִ֑יא מִדֵּ֤י הָֽעֲבֹדָה֙ לַמְּלָאכָ֔ה אֲשֶׁר־צִוָּ֥ה יהוה לַעֲשֹׂ֥ת אֹתָֽהּ׃ וַיְצַ֣ו מֹשֶׁ֗ה וַיַּעֲבִ֨ירוּ ק֥וֹל בַּֽמַּחֲנֶה֮ לֵאמֹר֒ אִ֣ישׁ וְאִשָּׁ֗ה אַל־יַעֲשׂוּ־ע֛וֹד מְלָאכָ֖ה לִתְרוּמַ֣ת הַקֹּ֑דֶשׁ וַיִּכָּלֵ֥א הָעָ֖ם מֵהָבִֽיא׃ וְהַמְּלָאכָ֗ה הָיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר׃ (ס)

Exodus 36:5-7

and said to Moses, “The people are bringing more than is needed for the tasks entailed in the work that the LORD has commanded to be done.” Moses thereupon had this proclamation made throughout the camp: “Let no man or woman make further effort toward gifts for the sanctuary!” So the people stopped bringing: their efforts had been more than enough for all the tasks to be done.

שמות ל״ח:ח׳

(ח) וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְחֹ֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ {ס}

Exodus 38:8

(8) He made the laver of copper and its stand of copper, from the mirrors of the women who performed tasks*women who performed tasks Precise nuance of Heb. ṣove’ot ’asher ṣave’u uncertain. at the entrance of the Tent of Meeting.

רש"י על שמות ל״ח:ח׳:ב׳

אשר צבאו. לְהָבִיא נִדְבָתָן:

Rashi on Exodus 38:8:2

אשר צבאו [THE WOMEN] WHO CAME IN CROWDS to bring their contribution.

This verse challenges the idea that only men worked in the tent shrine. Moreover, the fact that these women are mentioned in an aside in relation to their mirrors, rather than in a listing of Tabernacle jobs, raises the possibility that there were other female workers in the sacred complex....the fact that "at the entrance" is mentioned, that women were identified by where they did their job suggests that there may have been other women working elsewhere in the Mishkan....The Torah, A Women's Commentary

צָבָא (n-m) heb

- that which goes forth, army, war, warfare, host
  - army, host
    - host (of organised army)
    - host (of angels)
    - of sun, moon, and stars
    - of whole creation
  - war, warfare, service, go out to war
  - service

אבן עזרא על שמות ל״ח:ח׳:ב׳

וטעם הצובאות. כי משפט כל הנשים להתיפות לראות פניהם בכל בקר במראות נחשת או זכוכית לתקן הפארות שעל ראשיהם. הם הנזכרים בספר ישעיה כי מנהג ישראל היה כמנהג ישמעאל עד היום. והנה היו בישראל נשים עובדות השם שסרו מתאות זה העולם ונתנו מראותיהן נדבה כי אין להם צורך עוד להתיפות. רק באות יום יום אל פתח אוהל מועד להתפלל ולשמוע דברי המצות. וזהו אשר צבאו פתח אוהל מועד. כי היו רבות.

Ibn Ezra on Exodus 38:8:2

[THAT DID SERVICE.] Scripture states this because it is the custom of all women to beautify themselves. They look at their faces in brass or glass mirrors every morning to arrange the head coverings upon their heads. These head coverings are mentioned in the Book of Isaiah. The custom of Israel was the same as the Moslem practice unto this very day. Now there were in Israel women who served God and removed themselves from the pleasures of this world. These women gave their mirrors as a free-will offering because they had no need to beautify themselves. They rather came daily to the door of the tent of meeting to pray and to hear the words of the commandments. Scripture states, that did service (tzave’u) at the door of the tent of meeting because there were many such women.

ספורנו על שמות ל״ח:ח׳:ב׳

אשר צבאו פתח אהל מועד. לשמוע דברי אלהים חיים, כאמרו והיה כל מבקש ה' יצא אל אהל מועד. ואותן הנשים מאסו עניני תכשיטיהן, והקדישו מראותיהן להורות שאינן צריכות עוד להן:

Sforno on Exodus 38:8:2

אשר צבאו פתח אהל מועד, approaching this holy domain was intended to show that they wanted to hear the words of the living G’d. That this was an acceptable practice is already documented in 33,7 והיה כל מבקש ה' יצא אל אהל מועד, “anyone who wanted to seek out the Lord would go out to the Tent of Meeting.” The women who had donated these mirrors indicated that they had overcome their sense of vanity, they considered jewelry and the need for it a human weakness. Moreover, they knew that the time when these mirrors had been of constructive use was past.

Ahad Ha'Am (Asher Ginsberg; b. 1856, Kiev; d. 1927, Tel Aviv. Father of Cultural Zionsim)
When the individual values the community as his own life and strives after its happiness as though it were his individual well-being, he finds satisfaction and no longer feels so keenly the bitterness of his individual existence, because he sees the end for which he lives and suffers.

This is what the Sage is saying: One who knows the correct (middah) value of blending together confidence for the community with humility, one who can suitably balance measure for measure, at the appropriate time, in the appropriate place, with the appropriate person -- that is a person who is accomplished and should be loved and always respected. ~Excerpted from Tiferet Yisrael on Pirkei Avot 2:4 (R' Israel Lipschitz; 1782-1860, Germany)

סנהדרין י״ז ב:י׳

ותניא כל עיר שאין בה עשרה דברים הללו אין תלמיד חכם רשאי לדור בתוכה בית דין מכין ועונשין וקופה של צדקה נגבית בשנים ומתחלקת בשלשה ובית הכנסת ובית המרחץ וביהכ"ס רופא ואומן ולבלר (וטבח) ומלמד תינוקות משום ר' עקיבא אמרו אף מיני פירא מפני שמיני פירא מאירין את העינים:

Sanhedrin 17b:10

And it is taught in a baraita: A Torah scholar is not permitted to reside in any city that does not have these ten things: A court that has the authority to flog and punish transgressors; and a charity fund for which monies are collected by two people and distributed by three, as required by halakha. This leads to a requirement for another three people in the city. And a synagogue; and a bathhouse; and a public bathroom; a doctor; and a bloodletter; and a scribe [velavlar] to write sacred scrolls and necessary documents; and a ritual slaughterer; and a teacher of young children. With these additional requirements there are a minimum of 120 men who must be residents of the city. They said in the name of Rabbi Akiva: The city must also have varieties of fruit, because varieties of fruit illuminate the eyes.