Author Topic: Video Study for Parsha Vayakhel : Giving Enough  (Read 3919 times)

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Offline muman613

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Video Study for Parsha Vayakhel : Giving Enough
« on: February 20, 2014, 12:47:40 AM »
Shalom JTF Readers,

This week we are reading the portion of Vayakhel which continues with the narrative of the building of the Tabernacle (Mishkan). Moses gathers the Jewish people to give over the commandments which he learned from Hashem while he was on Mount Sinai (in last weeks portion).

Moses was to collect the donations of the materials needed for the construction of the Mishkan, and the people gave everything which was needed, he had to tell the people to STOP giving...

The artisans constructed all the vessels of the Tabernacle according to the instructions Hashem gave over to Moses in the previous portions...

From the Chabad website, 'Parsha in a Nutshell':

Quote

http://www.chabad.org/parshah/article_cdo/aid/1338/jewish/Vayakhel-in-a-Nutshell.htm

Moses assembles the people of Israel and reiterates to them the commandment to observe the Shabbat. He then conveys G‑d’s instructions regarding the making of the Mishkan (Tabernacle). The people donate the required materials in abundance, bringing gold, silver and copper; blue-, purple- and red-dyed wool; goat hair, spun linen, animal skins, wood, olive oil, herbs and precious stones. Moses has to tell them to stop giving.

A team of wise-hearted artisans make the Mishkan and its furnishings (as detailed in the previous Torah readings of Terumah, Tetzaveh and Ki Tisa): three layers of roof coverings; 48 gold-plated wall panels, and 100 silver foundation sockets; the parochet (veil) that separates between the Sanctuary’s two chambers, and the masach (screen) that fronts it; the ark, and its cover with the cherubim; the table and its showbread; the seven-branched menorah with its specially prepared oil; the golden altar and the incense burned on it; the anointing oil; the outdoor altar for burnt offerings and all its implements; the hangings, posts and foundation sockets for the courtyard; and the basin and its pedestal, made out of copper mirrors.

One of the lessons (which my rabbi reminded me of last week) is that the Jewish women were the ones to contribute the copper mirrors used to make the washing basin. It is in the merit of the woman, who continued to beautify herself during the long and difficult Egyptian slavery thus ensuring the continuity of the Jewish people, that the copper mirrors were used in the Holy Mishkan....

It has become a virtual tradition to start my thread with the latest posting from the Great Rabbi Chaim Richman of the Temple Institute. If you did not hear his recent radio show (which I posted late last night) I strongly recommend you give it a listen...


You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #1 on: February 20, 2014, 01:10:44 AM »
I am attempting to find videos which only cover Parsha Vayakhel which is a trick... Most years this portion is read along with Pekudi but since this year is a leap year (with an extra month of Adar) we don't double up the portions.

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #2 on: February 20, 2014, 01:12:41 AM »
The laws of forbidden work on Shabbat is learned from this weeks portion. The sages learn (and teach) that because the command to cease work on the seventh day is followed by the command to build the mishkan, it is learned that there are 39 forbidden labors (Melachot).


You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #3 on: February 20, 2014, 01:17:08 AM »
For your 'edification'...

http://www.dafyomi.co.il/parsha/vayakhl5.htm

THE MAGICAL 39

Six days work shall be done and the seventh day shall be holy, a Shabbat to Hashem.... Take from among you a tribute to Hashem; all who are benevolent of heart shall bring a tribute [in order to build the Mishkan] for Hashem....
(Shemot 35:2,5)


The Torah often repeats the prohibition of performing Melachah (work, labor) on Shabbat, yet it tells us hardly anything about what type of work it means to prohibit. From the Torah's association of not working on Shabbat with the construction of the Mishkan, it is learned that any labor which was necessary for the construction of the Mishkan is prohibited on Shabbat (Rashi, Shabbat 49a DH Keneged).

The Mishnah (Shabbat 73a) lists a total of 39 categories of Melachah that are prohibited on Shabbat for this reason. According to the Gemara, the number 39 has a Biblical source as well:

[The number of prohibited Melachot on Shabbat] corresponds to the number of times that the words "Melachah," "Melachto," and "Melechet" appear in the Torah, which is a total of 39 times.
(Gemara Shabbat 49b)


The 39 mentions of the word "Melachah" in the Torah (with its various suffixes) provide a convenient source for the ruling that exactly 39 categories of Melachah are prohibited by the Torah on Shabbat. The Gemara goes into the details of this count:

Rebbi Yosi wondered, "Is the verse 'And Yosef entered the house [of Potifar] to tend to his Melachah (Bereishit 39:11)' included in the count... [or is the verse] 'The Melachah was sufficient [for the purposes of the Mishkan] (Shemot 36:7)' included in the count?"
(Gemara ibid.)


That is, there are actually 40, and not just 39, verses which discuss Melachah. One of them is apparently not included in the count, since it does not translate as "labor" but rather as "business." Only Melachot which refer to *labor* are to be included in the count (Rashi). Since the word "Melachah" in the two above-quoted verses can be read either as *labor* or as "work," (see Rashi), the Gemara is not sure which of the two truthfully means labor and should be included in the count, and which means "business" and should not be included.

This source for the 39 prohibited categories can be found in the Talmud Yerushalmi (7:2; p. 44a) as well [1]. The Yerushalmi adds that the verse (Devarim 16:8) "Six days you shall eat Matzot, and the seventh [day of Pesach] shall be a holiday; do not perform any Melachah" -- is meant to complete the full 39 appearances of Melachah; it is the last time that the word Melachah is mentioned in the Torah. All appears to be neat and trim.
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You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #4 on: February 20, 2014, 01:27:03 AM »
The always interesting Rabbi Ginsburg talks about the Kabbalistic lessons of this portion...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #5 on: February 20, 2014, 01:36:49 AM »
Rabbi Spalter from Chabad in Florida...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline Israel Chai

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #6 on: February 20, 2014, 03:19:58 AM »
Ty!
The fear of the L-rd is the beginning of knowledge

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #7 on: February 21, 2014, 12:53:23 AM »
Shalom LKZ, you are surely welcome... I hope you enjoy learning as much as I do...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #8 on: February 21, 2014, 12:59:25 AM »
Rabbi Levi Chazen gives a short talk on Vayakhel:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #9 on: February 21, 2014, 01:22:24 AM »
I have been thinking about a concept I learned somewhere, I can't remember where, concerning Bezalel...

The name Bezalel (בְּצַלְאֵל) contains the root letters Beit,Tzadi, & Lamed which are contained in the word used in Beresheit (Genesis Chapter I) for 'Image'. This word in Beresheit is Bezalim (בְּצֶלֶם)...


כז. וַיִּבְרָא אֱלֹהִים | אֶת הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם:
27. And God created man in His image; in the image of God He created him; male and female He created them.

Also, according to Rashi, the name Bezalel means 'In the Shadow of G-d'...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #10 on: February 21, 2014, 01:29:19 AM »
Rabbi Finman gives a short vort:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #11 on: February 21, 2014, 01:35:13 AM »
From three years ago, Rabbi Richman on our portion:

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #12 on: February 21, 2014, 01:51:44 AM »
Rabbi Chaim Miller  of TorahInTen gives us some Chassidic/Kabbalistic insight into the secrets of the portion.

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline Israel Chai

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #13 on: February 21, 2014, 01:52:58 AM »
Yay I was hoping for more.
The fear of the L-rd is the beginning of knowledge

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #14 on: February 21, 2014, 02:03:51 AM »
Here is a heaping serving of Torah wisdom from the esteemed Rabbi Pinchas Winston. He writes for Torah.org and has had a radio show on Arutz Sheva (IsraelNationalNews). I receive his weekly emails from his email list...

Here he talks for 40+ minutes on this weeks portion...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #15 on: February 21, 2014, 02:07:31 AM »
Here is Rabbi Pinchas Winstons latest posting on Torah.org...



http://www.torah.org/learning/perceptions/5774/vayakhel.html

Parshas Vayakhel

The Achdus of the Jewish People

Moshe gathered the congregation of Israel and told them, “This what God has commanded you to do. (Shemos 35:1)

There is power in numbers. There is extra power in synergy. There is even greater power in achdus-—unity. Just see the difference between a family in which there is shalom bayis—household peace—and one in which it is sorely lacking. More than likely members of the family in the latter situation will require some kind of therapy just to be “normal,” and will probably have their own shalom bayis issues when trying to build a family of their own.

For the Jewish people, however, it goes beyond even achdus. For there is a Kabbalistic concept called Knesses Yisroel—the Assembly of Israel—and it refers to the Jewish people in their ideal state of existence:

Rebi Chanina ben Papa said: Anyone who takes pleasure from this world without making a blessing steals from The Holy One, Blessed is He and Knesses Yisroel . . . (Brochos 35b)

Rebi Chizkiah began by saying, “It is written, ‘Like a rose among the thorns’ (Shir HaShirim 2:1), the rose referring to Knesses Yisroel . . .” (Zohar, First Introduction)


Therefore, when Moshe Rabbeinu gathered together the Jewish people in this week’s parshah, he wasn’t just unifying them. He was elevating them to the level of Knesses Yisroel. The question is, why was it specifically necessary here, when teaching them the laws Shabbos and about the Mishkan? There are a few ways to describe what Tikun Ma’aseh Bereishis, literally, Rectification of the Work of Creation, fixed up. However, Kabbalistically it is described as going from the state of Reshus HaRabim to the state of Reshus HaYachid—from Public Domain to Private Domain.

With respect to the laws of Shabbos the terms are familiar ones. One of the prohibitions on Shabbos, learned from the work done to build the Mishkan, is carrying in a public domain. If one wants to carry in an area that has the Torah status of being a public domain he must make an eiruv to transform the public domain into a private one by halachically unifying all of its elements into a single area.

In terms of Creation this meant something similar, but more profound. As mentioned in the past, Creation as described in the Torah was not the beginning of the story, but the middle of it. As the Zohar explains, our world emerged from a pre-Creation state of existence called tohu, or chaos, which was the result of another stage of existence called Sheviras HaKeilim, or the Breaking of the Vessels.

The difference between the pre-Creation state of existence and the one after Tikun Ma’aseh Bereishis, was that prior to rectification the world existed as a Reshus HaRabim, that is, there was no relationship or connection between the pre-Creation sefiros, the spiritual DNA of Creation, so-to-speak. It was “every sefirah for itself,” and therefore, quite chaotic.

Tikun Ma’aseh Bereishis, therefore, rebuilt the sefiros with the missing relationships and interdependencies. As a result, the 10 sefiros were modified into a single structure called that Kabbalah calls a Reshus HaYachid, resulting in unity and seder—order.

This is essentially the difference between a public and private domain. A public domain is chaotic, being “every man for himself,” whereas a private domain, being private, includes people who are connected to one another in some way, usually sharing common concerns. A private domain brings order to the chaos of the public domain.

That’s what God did too when making Creation. He ordered Creation and unified all aspects of it so that everything would be interdependent and work towards a common goal. For the sake of free will, however, and to give mankind a chance to complete the tikun of Ma’aseh Bereishis, God also left it possible for people to undo what had been previously rectified, and bring chaos back to Creation.

Shabbos, of course, represents the tikun. The six working days of the week are, by their very nature, chaotic, often pulling people in different directions at once. Shabbos extracts a person from all of that, focusing the person on the singular task of rectifying himself and the world around him or her, while at the same time enhancing his or her relationship with God.

The Mishkan worked exactly the same way. Everything about it was geared towards unifying the Jewish people, and the Jewish people with God, as it says:

Ya’akov wanted to rectify [the Malchus with the yichud of] b’Raza d’Yechuda below and established the 24 letters, which are “Boruch Shem kevod Malchuso l’olam va-ed.” He did not complete it with 25 letters since the Mishkan had yet to be rectified. Once the Mishkan was built and completed, the first word that went out from it, once it was complete, had 25 letters, to show that [the Malchus was] complete [with 25 on a level] like [that of Zehr Anpin] Above, as it says, “God spoke to him from the Appointed Tent, saying” (Vayikra 1:1), which has 25 letters. (Zohar, Terumah 139b)

Kabbalah aside, the gist of the message is that the Mishkan, like Shabbos, was a vehicle for Divine unity in the ultimate sense, the Kabbalistic version of a Reshus HaYachid. That’s why it could not be built on Shabbos: Why break Shabbos to complete that which Shabbos already completely accomplishes?

And, this is also why the Mishkan was also the answer to the golden calf. The golden calf, the result of the Erev Rav, was an attempt to transform the nation from the state of a Reshus HaYachid, which they achieved just in advance of receiving Torah:

They traveled from Refidim and came to the Sinai Desert, and they camped in the desert; they (written: he) camped opposite the mountain. (Shemos 19:2)

He camped opposite the mountain: k’ish echad, b’leiv echad—like a single person with a single heart. (Rashi)


into the chaotic state of a Reshus HaRabim, evident by their wild and chaotic behavior at the base of the golden calf:

They got up early the next day and brought burnt-offerings and peace-offerings. The people sat down to eat and to drink, and were licentious. (Shemos 32:6)

Why promote such chaotic behavior? Because chaos creates the impression of a random history, which absolves a person from having to live a meaningful, or more accurately, a more Godly life. Order and relationship implies design, which in turns implies God and the responsibility of living a moral life. Chaos promotes the opposite.

Hence, in last week’s parshah, the mitzvah of Shabbos appeared once again, seemingly out of place, in advance of the episode of the golden calf.

Clearly now, like the Mishkan, it was another example of God creating the remedy before the affliction (Megillah 13b). “Do you want to avoid the chaotic and public domain reality of the golden calf?” the Torah asks, and answers, “Adopt the private domain attitude of Shabbos and the Mishkan.”

Now we can also appreciate why this week’s parshah begins the unification of the Jewish people by Moshe Rabbeinu, followed the laws of Shabbos. The Mishkan was complete and about to be accounted for, the work of the hands and hearts of the Jewish people. They had to be in the right state of being, they had to exist as a Reshus HaYachid, to connect to it, and Shabbos is the threshold to that level of existence.

Yes, the golden calf temporarily interrupted the unity of the Jewish people and brought chaos to order, and yes, it would not be the last time that this would happen to the nation. Indeed, if anything at all, the Jewish people today are more a Reshuv HaRabim than a Reshus HaYachid, but a faint shadow of the Divine unity we once achieved.

However, as Moshe Rabbeinu instilled within us in this week’s parshah, that is not the real us. The Jewish people today are thousands of years old, and battle weary. We have survived horrific anti-Semitism and unimaginable persecution, from outside and from within the Jewish people. We have been knocked down so many times it is nothing short of an incredible miracle that we can still get up.

As a result, we are not in our ideal form, free of all the history that has weakened us both spiritually and physically. Nevertheless, just as there will be a resurrection of the dead, there will also be a resurrection of the Jewish people, and even earlier. We will once again, and permanently, rise to the ultimate level of the achdus of Knesses Yisroel.

To give us a taste of what that means, and to assure us that the day will come when that happens, Moshe Rabbeinu assembled the entire nation at this time, and unified them. The Jewish people, together with Shabbos our spiritual partner, and the Mishkan, experienced a level of unity that would not be duplicated again until the Messianic Era. Today, that reality is a lot closer than we think.

Text Copyright © 2014 by Rabbi Pinchas Winston and Torah.org.
You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline Israel Chai

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #16 on: February 21, 2014, 02:38:38 AM »
Shalom LKZ, you are surely welcome... I hope you enjoy learning as much as I do...



Do you think this is why Hashem allows many leaders of today to be the Erev Rav?
The fear of the L-rd is the beginning of knowledge

Offline muman613

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #17 on: February 21, 2014, 03:01:57 AM »
Are you saying that the Erev Rav leaders are 'lazy' as Rabbi Shafier was saying about the princes who did not rush to contribute? It may be but I don't quite see the analogy.

Here is the always hospitable Rabbi Machlis from his home in Jerusalem, Ir HaKodesh...

You shall make yourself the Festival of Sukkoth for seven days, when you gather in [the produce] from your threshing floor and your vat.And you shall rejoice in your Festival-you, and your son, and your daughter, and your manservant, and your maidservant, and the Levite, and the stranger, and the orphan, and the widow, who are within your cities
Duet 16:13-14

Offline Israel Chai

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Re: Video Study for Parsha Vayakhel : Giving Enough
« Reply #18 on: February 24, 2014, 06:52:04 PM »
Are you saying that the Erev Rav leaders are 'lazy' as Rabbi Shafier was saying about the princes who did not rush to contribute? It may be but I don't quite see the analogy.

No because they were lazy and didn't jump to give everything they could when the altar was made, maybe that's why Hashem replaced them with people who aren't good at this time of the final temple.
The fear of the L-rd is the beginning of knowledge