” וַיֹּאמֶר מֹשֶׁה אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר, זֶה הַדָּבָר אֲשֶׁר צִוָּה ד’ לֵאמֹר” [שמות ל”ה, ד’]
The prophecy of Moshe Rabbeinu – “זה הדבר”
Our sages teach us, “Just as Moshe prophesized with the words ‘כה אמר’, so too all the prophets prophesized with the words ‘כה אמר’. And Moshe was superior to them, for he also prophesized with the words ‘זה הדבר’.[1] Like Moshe, the prophets all spoke of the acts of Hashem, of His providence in the world. But Moshe Rabbeinu alone prophesized of Torah: a higher and entirely different level of prophecy. Whereas divine providence is fluid and ever – changing, Torah is firm and constant[2]. And since the mitzvos of the Torah are precise and defined, their prophecy must be so as well: “זה הדבר” – This is the matter. These words highlight the role of Moshe Rabbeinu in the giving of the mitzvos.
“זה דבר” and nedivas lev
This introduction makes the context of the passuk above rather surprising. Moshe Rabbeinu speaks in the definitive, precise sense, “זה הדבר”, and subsequently commands:
“קחו מאתכם תרומה לד’ כל נדיב לבו יביאה את תרומת ד’ זהב וכסף ונחשת.”
“Take from yourselves a contribution to Hashem, everyone generous of the heart should bring a contribution for Hashem, gold and silver and bronze.”
We would have expected “זה הדבר” to be followed by a mitzvah such as tzitzis, well-defined with a fixed size, shape, and color, and with clear guidelines regarding our obligation. This is what we expect and want in mitzvos: clarity, definition. Yet the mitzvah stated here was anything but that: a terumah – an undefined contribution – based on nedivas lev – an unmeasurable “generosity of the heart”.
The Mishkan requires nedivas lev
An action to considered to have been done with nedivas lev when it originates from the person. As Rashi writes, “על שם שלבו נדבו קרוי נדיב לב” – Because his heart moves him, he is called ‘generous of the heart’. If a husband buys his wife flowers because he thinks she will enjoy them, that is nedivas lev; it came from him, his heart. But if he buys her flowers because she told him to, that’s nice, but it is not really nedivas lev, because it originated in her, not him.
The purpose of the Mishkan was for the Shechina to dwell amongst Klal Yisroel.[3] But Klal Yisroel cannot simply wait for Hakadosh Baruch Hu to descend upon them; they likewise must move towards Him. This is the critical role of nedivas lev in the building of the Mishkan: we move towards Him; give Him flowers, so to speak. And then He responds by moving towards us, resting His Shechina amongst us.
Nedivas lev in the building of the Beis Hamikdash
This we see in Dovid Hamelech’s final directions to Shlomo and the nation regarding the building of the Beis Hamikdash. Dovid left for Shlomo not only the precise blueprints for the Beis Hamikdash, but the necessary materials as well:
“וככל כחי הכינותי לבית אלקי הזהב לזהב והכסף לכסף והנחשת לנחשת הברזל לברזל והעצים לעצים אבני שהם ומלואים אבני פוך ורקמה וכל אבן יקרה ואבני שיש לרב.” [דברי הימים א’ כ”ט, ב’]
“And with all my strength I prepared for the House of my God, gold for the gold, and silver for the silver, and bronze for the bronze, iron for the iron, and wood for the wood, the Shoham and Miluim stones, blue stones and embroidery, and every precious stone, and granite in great quantities.”
Whatever material was needed for the Beis Hamikdash had been prepared. Dovid Hamelech knew through prophecy the exact weight of gold and silver required for each utensil and part of the Beis Hamikdash.[4] Still, after describing this massive and comprehensive endeavor, Dovid declares “ומי מתנדב למלאות ידו היום לד’” – and who will contribute, to fill his hands today, for Hashem? And when the nation does contribute, Dovid rejoices. They had all the gold, all the silver, metals, wood and stone, but they were still lacking the most necessary component in creating a dwelling place for the Shechinah: the nedivas lev of Klal Yisroel.
Nedivas lev in all mitzvos
In the building of the Mishkan, the critical words “זה הדבר” were used to introduce the mitzvah to bring a “contribution for Hashem”, with nedivas lev. The reason being that in our efforts to bring Hashem’s presence into our world, nedivas lev is not merely a maaleh in the mitzvah; it is the most basic and important ingredient. And such was the purpose of the Mishkan, to create a dwelling place for the Shechina amongst Klal Yisroel.
The Mishkan was certainly unique in this regard, but making the world a resting place for the Shechina is a fundamental goal in Yiddishkeit, making nedivas lev an important element to nurture in our Avodas Hashem. This is not an easy task; it is very difficult to perform mitzvos day in and day out while at the same time maintaining a sense of initiative, that the action is originating from us.[5] One eitza is to occasionally add to a mitzvah, or to perform it differently, depending on your sentiment at the time. As you are doing something “extra”, you are exercising your nedivas lev. And as much as we express that nedivas lev, moving towards the Borei, He will likewise move closer to us, increasing His presence in our world.
[1] Sifri Parshas Matos 153, Rashi Parshas Matos 30:2
[2] Gur Aryeh Parshas Matos 30:2
[3] Ramban Parshas Terumah 25:2
[4] Divrei Hayomim 28:11-19
[5] See Rashi Behaaloscha 8:3 “.ויעש כן אהרן. להגיד שבחו של אהרן שלא שנה”