In parshat Terumah, the materials to be utilized for the construction of the Mishkan are detailed, and they are listed in order of importance: 'gold, silver, bronze, blue (wool), etc…' However, it is somewhat surprising to see the precious avnei shoham (onyx stones) and avnei miluim (stones for inlaying) mentioned last, after the hides and the oils. And this raises a question: according to their importance they should have been at the top of the list, so why were they relegated to the end?
 

The Ohr HaChaim gives two fundamental answers to this question. First of all, let us see who brings these stones. In parshat VaYakhel it is said that 'the נשאם (nesi'im - princes) brought the shoham stones (Shemot 35:27), however, the word נשיאים is written without the letter 'י' (yud). Why?
 

On this question, the Ohr HaChaim on Shemot 25:7 writes:
'And perhaps it is since, as we saw, the princes brought them last when they saw that Israel brought all which was needed for the Mishkan, and therefore HaShem disapproved of this, and removed a letter from them (from the word נשאים) and it is written והנשאם.'
 

The princes waited until the people brought their offering, and after the nation brought its gold and silver, the princes came and brought the needed stones. HaShem was displeased by this and therefore deducted from their name in remembrance of this, and also listed their offering last.

But in fact, what is wrong with what they did? They waited until all the nation gave so afterwards they could complete whatever was still needed, so what was wrong with this? There seem to be two deficiencies in this, as HaRav Menasheh Klein writes in Mishneh Halachot (11, 132):
 

'Even though their intention was good, this was considered an iniquity and a shortcoming for them, since had Israel brought the stones, then they would not have accomplished what they intended to because they (Israel) had already brought everything and the princes would have had no part in the Mitzvah of the Mishkan.'

There is an important lesson here: one must be quick and not remain behind. The delay of the princes was liable to cause them not to have a part in this great Mitzvah. A person's z'rizut – promptness, his desire to be the first one to do a certain thing - demonstrates his attitude toward the Mitzvot.
 

But there is another issue here – it is possible that deep in their hearts, the princes didn't want the nation to be able to complete the work in order that they will be the ones who will complete it. HaRav Shimshon Rafael Hirsch (Shemot 35) writes wonderfully about this:

'The nesi'im thought that the call for the contribution of all the nation was beneath their dignity, and they anticipated that the materials volunteered by the nation would fall short of what was needed, and then they would have the honor of making up what was lacking, so they did not hurry to take part in the nation's offering. However, the nation's z'rizut spoiled their plan, and all that was left for them to bring was the avnei shoham etc, for the garments of the Cohen Gadol. The deficiency of this kind of thinking is considering themselves, at the hour of a great and lofty national undertaking, as being above the nation, instead of being among the nation and brothers to the nation's volunteers. This shortcoming is indicated by the abridged writing of הנשאם. In that instance they did not fulfill the role of נשיאי העם – exemplary men who lead and uplift the nation.'
 

From our perspective, the decision of the nesi'im - to wait with their offering until everyone else contributed and they could see what was lacking – could appear to be praiseworthy. Here they are concerned that nothing will be missing, and they take responsibility that everything will be provided. However, the Creator of the world, who knows men's inner thoughts, scrutinizes their calculation under the Heavenly microscope, and He discerns that within their calculation is a small trace of haughtiness. Therefore their contribution is mentioned last, as it embodies less kavanah (intention) and it is less for the sake of Heaven.

And this is the reason, explains the Kli Yakar, that the letter which was deleted from their name was specifically the "yud". It is the only letter from HaShem's name which was in their name, and HaShem dwells among the humble and the lowly. The princes, in contrast, acted out of haughtiness, and therefore HaShem deleted the letter from His name, the yud.

The Ohr HaChaim gives another reason why the avnei shoham are written at the end of the list in parshat Terumah:

'Apparently according to what is said in Masechet Yoma, that the avnei shoham were brought by the clouds, therefore they (the princes) brought from the High Table, without the exertion, energy or expense which unavoidably accompanied all the other contributions, which were brought at the expense and exertion of the donors.
 

In scripture, nesi'im is an expression for clouds ('clouds and wind, but there is no rain' – Mishlei 25:14). According to the Gemara, the clouds brought down the avnei shoham, as opposed to the rest of the materials which were the nation's property, and it was difficult for them to part from them. But the princes received the avnei shoham without any effort.

A thing which comes without exertion or effort is of lesser importance. As human beings, we look at the final result. But HaShem considers a man's exertion and effort, and therefore the avnei shoham were relegated to the end of the list, in order to show that what is important in HaShem's eyes is not the monetary value or the final result, but the effort and exertion in themselves.
 

The Gemara in Ketubot (67a) tells that Nakdimon Ben Gurion lost his fortune because he didn't give tzedakah, and the Gemara asks: (how can we say that) he didn't give tzedaka? Everywhere he went, the poor people honored him. The Gemara offers two answers, which are in fact the Ohr HaChaim's explanations to our question. First, the Gemara explains that Nakdimon did give tzedakah, 'not as much as he was required to' meaning that he was capable of giving more in accordance to his wealth and importance. A man is measured according to his effort, and even though Nakdimon Ben Gurion acted and gave tzedakah, he didn't do enough as compared to what was expected of him, and therefore this was an accusation against him, since HaShem searches for a man's exertion.
 

And the Gemara's second answer is that Nakdimon indeed gave tzedakah, but 'he did it for his honor' meaning that he gave tzedakah, but his motivation was his honor. In the depth of his heart was a trace of self-importance, and therefore his Mitzvah was imperfect, exactly like the first explanation of the Ohr HaChaim.

May we merit to serve HaShem through effort, and to have kavanah do all our deeds l'shem shamayim.
 

Do you have a comment or question on the shiur?
Comment below and we'll join the discussion