ספר שמות

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 )‎‎