Parshas Pekudei begins, “And these are the tallies of the Mishkan, the Mishkan of Testimony, which were tallied by Moshe; the work of the Levi’im was in the hands of Isamar, son of Aharon the Kohen.” (Sh’mos 38:21) Rashi explains that the reference to work of the Levi’im pertains to the Levi’im’s tasks of assembling, disassembling and transporting the Mishkan, as detailed in Parshas Naso.

One should be puzzled by the latter half of the pasuk, as why are we informed here that, “the work of the Levi’im was in the hands of Isamar, son of Aharon the Kohen”? This information seems irrelevant in the context of Parshas Pekudei, especially since the parshah does not at all elaborate on the Mishkan tasks of the Levi’im; rather, we read about these tasks much later in the Torah - at the end of Parshas Bamidbar and the beginning of Parshas Naso - where the text delineates and details the exact Mishkan responsibilities of the three Levite families. Why does the Torah interrupt the flow of its narrative about the tallies of Mishkan donations at the beginning of Parshas Pekudei with the apparently out-of-context remark that “the work of the Levi’im was in the hands of Isamar, son of Aharon the Kohen”?

Targum Yonasan ben Uziel interprets the first pasuk in our parshah by adding in one very important word: “b’ram” – “however”. Thus, the pasuk should be understood to state that, “And these are the tallies of the Mishkan, the Mishkan of Testimony, which were tallied by Moshe; HOWEVER, the work of the Levi’im was in the hands of Isamar, son of Aharon the Kohen.” What does this “however” imply?

The Mishkan was unique in so many ways, including the background of its creation. For the first time in Jewish history, we read of a massive campaign for donations to a holy cause. The donations were given l’shem shamayim – for the sake of Hashem – and the masterful and highly-talented work was likewise donated; no one received or expected to be paid for labor. Everything flowed from a sense of genuine and pure generosity and love of Hashem, as the Torah commands in Parshas Terumah, “and they shall make a donation for Me” (ibid. 25:2), which Rashi explains as “for My sake”, and as we read in Parshas Vayakhel, “And every person whose heart elevated him and all whose spirit compelled generosity brought gifts…” (ibid. 35:21)

Although this is all noble and is the ideal form of contributing, it is beyond the normative human condition. People innately expect to receive some form of minimal compensation or tangible recognition for their selfless labor of love, regardless of their benevolent and selfless motivations. In the case of the Mishkan, it would have been natural for those who donated towards and created it to have experienced a sense of minimal control or authority. Just as someone who donates a major edifice or object to the public may justifiably have an expectation of token initial authority over it (people who make such donations typically have naming rights and are able to make minimal content or usage stipulations), it would have been natural for B'nei Yisroel – especially those who were the heaviest donors and prime craftspeople – to have expected to have a role in the Mishkan.

The Torah expressly rules this out and affirms that the Mishkan was totally and unequivocally donated and built l’shem shamayim such that Hashem and no one else controlled and decided all that related to it. This is precisely why the Torah interjects, “HOWEVER, the work of the Levi’im was in the hands of Isamar, son of Aharon the Kohen” in the very same breath as it describes the generous gifts and munificence of the Mishkan’s donors, so as to proclaim that despite the massive donations of wealth and labor, the Mishkan’s disposition would be at the hands of the Levi’im; the donors would have absolutely no controlling interest of any sort. It should be further noted that the Levi’im referred to are not those of the family of Kehas, who were directed by Elazar the Kohen (and future Kohen Gadol) and held the highest level of Mishkan duties. Rather, the Levi’im referred to here are those who were directed by Isamar, the younger Kohen who would not rise to the status of Kohen Gadol; the Levi’im directed by Isamar were likewise charged with less holy duties. By naming Isamar and the Levi’im under his direction, the Torah stresses that the bulk of the Mishkan’s assembly and transport were to be done by those whom typical donors would perhaps not have preferred. HOWEVER, due to the Mishkan being donated and created purely l’shem shamayim, Hashem and no one else could expect or claim an interest in its disposition or operation. B'nei Yisroel understood and fully accepted this dictate, which was consistent with their selfless and pristine intentions from the start.

The lesson for us is simple. When we donate or provide something to others, we cannot assert and anticipate any right to control. Moreover, when we help create venues of kedushah (holiness), we must treat them with utmost reverence and be as guests there rather than feeling as “baalei batim” (owners) of these facilities. The sense of humility and recognition of Hashem’s authority which He requires of us cannot be acquired or maintained by those who feel that they are in control and have special rights over mekomos kedoshim (holy places). Only if we bear a complete sense of submissiveness to Hashem’s total authority and we overlook our own human feelings of entitlement regarding holy venues which we help create can we truly be ovdei Hashem – God’s servants.