Chasidut for Exodus 36:7
וְהַמְּלָאכָ֗ה הָיְתָ֥ה דַיָּ֛ם לְכָל־הַמְּלָאכָ֖ה לַעֲשׂ֣וֹת אֹתָ֑הּ וְהוֹתֵֽר׃ (ס)
For the stuff they had was sufficient for all the work to make it, and too much.
Kedushat Levi
Exodus 36,7. “for the stuff (materials contributed) they had was sufficient for all the work to make it, even too much.” [Clearly the meaning of the word מלאכה, used twice in this verse must have a different meaning each time. Ed.] The statement that the materials donated for construction of the Tabernacle first described as adequate, and, as an afterthought, as more than sufficient, poses a problem. Either it was adequate or it was overabundant.
The Or hachayim already deals with this problem, (compare this editor’s translation of that commentary on pages 906/7). Our author approaches the anomaly from a different angle.
One of the names of G’d is א-ל שדי, this name of G’d also appears to contain a contradiction within itself, seeing that the word א-ל refers to strength, power, as in Ezekiel 17,13 אילי הארץ, “the mighty ones of the land,” whereas the word שדי is a derivative of שדים (compare Genesis 49,25) a word used to describe the provision of sustenance for all living creatures. Seeing that the largesse emanating from G’d in His capacity as the Eyn Sof, will automatically keep increasing unless stopped, this term for G’d is used to describe Him as also the One Who called די, “enough,” to an ever expanding universe during the process of creation. A term comprising apparent contradictions is by itself not unique, therefore. [It might not be acceptable when applied to G’d’s creatures, but is certainly not strange when applied to the Creator, Who is the source of all phenomena in His universe. It nevertheless remains our duty to explore how the Torah could apply apparently contradictory terms to contributions made by man rather than by G’d. Ed.] The Talmud in Chagigah 12 sees in the word שדי, the attribute of G’d in His capacity of being able to call a halt to His initiatives, many of which had been assigned to His creatures such as to the oceans and the earth when they received instructions to produce living creatures in the waters and also vegetation on earth. (Compare Genesis 1,20 and 1,24 respectively) It was natural for these “agents” of G’d to use the powers entrusted to them freely, without restriction, so that G’d had to impose limits in order to prevent possible new “chaos” in the universe, one which He had set out to replace by order on the first day of creation. This is all part of the concept of צמצום, “restraint,” imposed by G’d both upon Himself and on those of His creatures not granted בחירה, free will, i.e. human beings. G’d had to impose these limits on His agents, as precisely because they were only agents, מלאכים, they had not been equipped with the ability to understand what G’d had intended in parts of the universe that were not within their parameters. When a creature is showered with too much largesse, it is not a blessing but is liable to prove destructive unless checked. (Compare Yevamot 47 where we are told that even the Israelites while living in their mortal shells on earth are not able to absorb all the goodness or punishment they deserve )
The Or hachayim already deals with this problem, (compare this editor’s translation of that commentary on pages 906/7). Our author approaches the anomaly from a different angle.
One of the names of G’d is א-ל שדי, this name of G’d also appears to contain a contradiction within itself, seeing that the word א-ל refers to strength, power, as in Ezekiel 17,13 אילי הארץ, “the mighty ones of the land,” whereas the word שדי is a derivative of שדים (compare Genesis 49,25) a word used to describe the provision of sustenance for all living creatures. Seeing that the largesse emanating from G’d in His capacity as the Eyn Sof, will automatically keep increasing unless stopped, this term for G’d is used to describe Him as also the One Who called די, “enough,” to an ever expanding universe during the process of creation. A term comprising apparent contradictions is by itself not unique, therefore. [It might not be acceptable when applied to G’d’s creatures, but is certainly not strange when applied to the Creator, Who is the source of all phenomena in His universe. It nevertheless remains our duty to explore how the Torah could apply apparently contradictory terms to contributions made by man rather than by G’d. Ed.] The Talmud in Chagigah 12 sees in the word שדי, the attribute of G’d in His capacity of being able to call a halt to His initiatives, many of which had been assigned to His creatures such as to the oceans and the earth when they received instructions to produce living creatures in the waters and also vegetation on earth. (Compare Genesis 1,20 and 1,24 respectively) It was natural for these “agents” of G’d to use the powers entrusted to them freely, without restriction, so that G’d had to impose limits in order to prevent possible new “chaos” in the universe, one which He had set out to replace by order on the first day of creation. This is all part of the concept of צמצום, “restraint,” imposed by G’d both upon Himself and on those of His creatures not granted בחירה, free will, i.e. human beings. G’d had to impose these limits on His agents, as precisely because they were only agents, מלאכים, they had not been equipped with the ability to understand what G’d had intended in parts of the universe that were not within their parameters. When a creature is showered with too much largesse, it is not a blessing but is liable to prove destructive unless checked. (Compare Yevamot 47 where we are told that even the Israelites while living in their mortal shells on earth are not able to absorb all the goodness or punishment they deserve )
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