Continuing onward on this sublime path, we will now focus on the second parsha of the Torah beginning with the letter “aleph” and its vital lesson related to attaining the chochmah and insights of the Torah. The last parsha in sefer Shemos begins as follows: "אלה פקודי המשכן משכן העדות אשר פוקד על פי משה עבודת הלוים ביד איתמר בן אהרן הכהן"—these are the accountings of the Mishkan, the Mishkan of Testimony, that were ordered by Moshe to be counted—the work of the leviim, overseen by Itamar, the son of Aharon HaKohen. We will begin by introducing a passage in the Midrash (S.R. 51, 2) related to the passuk (ibid. 36, 7): "והמלאכה היתה דים לכל המלאכה לעשות אותה והותר"—and the work was sufficient for them for all the work, to do it—and to have a surplus. Here is a translation of the passage:
Moshe entered the area of Betzalel; he saw that material remained after the completion of the Mishkan. He said to HKB”H, “Master of the World, we have completed the construction of the Mishkan, and we have extra material. What should we do with the surplus?” He replied to him, “Go make with it a Mishkan for the Testimony (luchos). Moshe went and did this with them . . . This is the meaning of (the use of the term Mishkan twice in the passuk): “These are the accountings of the Mishkan, the Mishkan of the Testimony.” According to the Yifeh To’ar, the additional Mishkan that Moshe was instructed to make was a meeting place for Torah-scholars to study and expound.
Based on this, the Chasam Sofer interprets the passuk as follows: "אלה פקודי המשכן"—this refers to the Beis HaMidrash that Moshe built adjacent to the actual Mishkan from the surplus of donations; "משכן העדות"—refers to the actual Mishkan, the Ohel Moed (Tent of Meeting). Then the passuk addresses each of them in order. “The accountings of the Mishkan,” namely the Beis HaMidrash, “that were ordered by Moshe to be counted”—this is where his pupils sat and studied Torah under his tutelage. Whereas the accountings of “the Mishkan of Testimony,” referring to the Ohel Moed, where “the work of the leviim” was performed, “was overseen by Itamar the son of Aharon HaKohen.”
The Chasam Sofer goes on to explain why "פקודי המשכן" –the accountings of the Beis HaMidrash were supervised by Moshe Rabeinu, whereas the service in the Ohel Moed was supervised exclusively by “Itamar the son of Aharon HaKohen.” He explains the matter based on the Gemara (Megillah 3b): "גדול תלמוד תורה יותר מהקרבת תמידין"—the study of Torah is greater than the offering of the Tamids. The Gemara explains that this applies specifically to public, communal Torah-study. Hence, the kedushah of the Beis HaMidrash where Moshe taught Torah was superior to the kedushah of the Mishkan.
Let us expand on this notion. Why is the kedushah of the Beis Midrash superior to the kedushah of the Mishkan where the korbanos were offered? We have learned in the Gemara (Succah 52b): "תנא דבי רבי ישמעאל, אם פגע בך מנוול זה משכהו לבית המדרש, אם אבן הוא נימוח, אם ברזל הוא מתפוצץ." A Baraisa was taught in the Academy of Rabbi Yishmael: If this despicable character engages you, draw him into the Beis Midrash. If he is like a stone, he will dissolve; if he is like iron, he will shatter. The Yearos Dvash (Part 2, Drush 3) writes that this applies specifically to the Beis Midrash where his friends and colleagues gather informally and regularly; they will rid him of his dirty laundry, so to speak; they will tell him all of the indecent, negative traits that he has (see Shir HaShirim 8, 13). This will prompt him to repent and make amends.
We can now better appreciate the insight of the Chasam Sofer that the kedushah of the Beis HaMidrash built by Moshe adjacent to the Mishkan from the extra donations was greater than the kedushah of the Mishkan itself. For, in the merit of studying Torah with others, a person is able to overcome the yetzer hara. Hence, there will be no need for him to bring a korban of atonement in the Mishkan for his sins.
This then is the lesson HKB”H is teaching us in the second parsha beginning with the letter “aleph”: "א'לה פקודי המשכן". Moshe Rabeinu erected a Beis Midrash for people to study Torah communally. This provides a person who wants to escape the influence of the yetzer hara—who tries to prevent him from engaging in Torah-study—the opportunity to heed the advice of the Academy of Rabbi Yishmael: “If this despicable character engages you, draw him into the Beis Midrash.”
