Chelek 31, Vayakhel 1

In the Torah portions of Terumah and Tetzaveh the command was given,

Regarding the Mishkan's construction.

In Vayakhel and Pekudai is when the job got done,

The Yidden actually built the Mishkan.

At the beginning of Parahas Vayakhel, says Rashi,

That the donations and construction of the Mishkan he explained already.

But in some cases in Vayakhel, Rashi does give an explanation,

For discussing the pegs again what is Rashi's reason?

“The pegs of the Mishkan, the pegs of the courtyard, and their cords.” it does say,

Rashi explains the words “The pegs” in a different way,

Then he explained it in Parshas Terumah, which comes before,

Why is there a change we must explore?

In Parshas Vayakhel, the explanation found:

“The pegs - in order to insert and fasten the ends of the drapes to the ground,

So that through them in the wind they won't be swaying.

The cords - ropes for tying.”

In Parshas Terumah, Rashi already explained this matter,

In the verse, “And all its pegs and all the pegs of the courtyard shall be copper.”

“Pegs - a type of copper bolt made for the tent's drapes and the courtyard's curtains,

Fastened to ropes all around their edges so they wouldn't be lifted by the winds.”

Rashi continues and says: “I don't know with certainty,

If they were implanted into the ground or if they were tied and hanging freely,

With the lower edges of the drapes being held down by each peg's weight,

So that they wouldn't sway in a windy state.

The name shows that they were implanted into the ground is Rashi's conclusion,

They are called Yisedos for this reason.”

To support his opinion with a verse, Rashi does endeavor,

“A tent that will not fall and whose pegs (yisedosav) won't be removed forever."

This leads to the question,

In Vayakhel, what compels Rashi to determine,

That the pegs were inserted into the ground,

If in Terumah, Rashi's uncertainty is found?

To answer the question we need to mention,

That like the oil for the Menorah everything recorded in this Vayakhel section,

Was made by professional artisans who each had a wise heart,

When making the drapings and curtains the pegs and cords were an integral part.

When the artisans did their work they didn't suffice,

With producing only the primary components which were so nice,

But they completed every detail, like the hooks, pegs and cords, you can be sure,

So that the drapings and curtains wouldn't sway in the wind and would stay secure.

Now we can understand why here specifically,

Once we understand that the artisans made the pegs, Rashi has the clarity,

That the pegs weren't just weights that were hanging separately,

But they were an integral part of the structure, fixed into the ground actually.

From the above we can derive a vital lesson,

For the “wise hearted” in every generation in the field of education.

Firstly, the Rambam rules that even if they are not his own children,

To “establish many students” is an educator's obligation.

Secondly, a sage's duty isn't fulfilled simply

by teaching,

Concepts that he in his wisdom is capable of sharing,

Rather for the “wise hearted” to be successful,

He must ensure that the “fruits” that he produces are complete in every detail.

He must strive for total perfection in the student, even in things that are secondary,

Like pegs and cords, which don’t require a wise heart, seemingly.

Only when a student's development is complete can the educator know,

That his student won't waiver even when the winds of the world blow.

The sages teach that a person who completes a Mitzvah does gain,

Because the entire Mitzvah is credited to his name.

This offers encouragement to our generation,

Which comes right before the final redemption.

Our generation is compared to the heel,

The fact that our actions can make a difference we don't feel,

But although compared to the generations before we are making a small contribution,

It is our service that will bring about the days of Moshiach - ultimate perfection!