What does the Torah mean when it writes "Vayavo'u ha'Anashim al ha'Nashim"?
Rashi, Seforno and Targum Yonasan: It means that the men came together with (next to) 1 their wives. 2
Ramban: It means that the women were the first to donate their golden ornaments, and the men followed suit. 3
Da'as Zekenim, Hadar Zekenim and Rosh: It means that the men removed the ornaments from their wives 4 - who were glad to donate them for the Mishkan. 5
Moshav Zekenim: It means that the men brought after the women. This is because whereas the women had simply to remove their ornaments and bring them, the men's donations were not readily available.
See Rashi Lech-l'cha, Bereishis 14:6 (Sifsei Chachamim).
See Seforno and Ba'al ha'Turim.
As we find in Yeshayah, 7:2 and in Bereishis 30:9 (Ramban).
Since it would not have been proper for the women to give directly to [male] collectors, especially the Kumaz, which is worn over the womb (PF).
Da'as Zekenim and Rosh: On the other hand, they were unwilling to give for the Eigel, and the men had to take their earrings by force. Refer to 32:3:151:2. That is why Rosh Chodesh Nisan, when the Mishkan was erected, was given as a [partial] Yom Tov for women - and they observe every Rosh Chodesh due to Rosh Chodesh Nisan.
What is the significance of the words "Kol N'div-Leiv Heivi'u"?
Chagigah, 10a: It serves as a hint for Hataras Nedarim. 1
Shevu'os, 26b: It teaches us that even if one merely decides to give a donation to Hekdesh (without verbalizing it) one is obligated to keep one's decision. 2
Yerushalmi Shakalim, 1:1: To draw a contrast between the Mishkan - where the Torah writes that only the "N'div Leiv' (the generous-hearted) donated, and the Eigel, where everybody contributed.
What is the definition of "Choch" and of "Kumaz"?
Rashi #1: "Choch" is a golden bracelet, "Kumaz", a golden ornament that women would wear on the womb. 1
Rashi #2 (in Yeshayah,3:22): It is an ornament in the shape of a womb.
Rashi (citing 'Raboseinu'): It is an acronym for 'Ka'an M'kom Zimah' (this is the location of lewdness)
Why does the Torah insert "ve'Chol Ish asher Heinif Tenufas Zahav" as a separate phrase?
Ramban: Refer to 35:22:5:1.
Seforno: To teach us that the men who donated gold independently also came together with the women who donated golden ornaments. 1
Moshav Zekenim: A Kohen must offer a woman's Korban Lishmah, but he may not look at her face. Therefore, the Kiyor was like a mirror; she stood by it, and he saw her reflection in it.
Group by group, as the Gemara states in Pesachim, 64a, in connection with the buckets of silver and of gold (Seforno).
Why does the Torah refer here to Tenufas Zahav and in Pasuk 24 to "Terumas Kesef u'Nechoshes"?
Ramban and Moshav Zekenim: Both phrases, as opposed to the earlier part of the Pasuk (which is speaking about ornaments, which were donated primarily by women), are referring to donations of money or vessels. Consequently, whereas most men possessed silver and copper, 1 not as many possessed gold, 2 and those who donated it waved 3 their donation as a sign of its importance. 4
Rosh: Since gold is valuable, they showed it to the people and weighed it by hand to honor the donor, which is considered like waving.
Which explains why the Torah inserts the words "ve'Chol Ish" (Ramban).
Everyone left Egypt with at least ninty donkeys laden with gold and silver (Bechoros 5b; some Midrashim add clothing or gems), and the booty at the Red Sea was even greater! The Ramban must hold that most men had only ornaments of gold, but not gold coins or Keilim (PF).
Either they or the Gaba'im who received it (Ramban).
The Pasuk in Pikudei Sh'mos, 38:24 also refers to the donation of copper as "Nechoshes ha'Tenufah", either because it was rarer than that of silver or because of the high quality of the copper (Ramban).
QUESTIONS ON RASHI
Rashi writes that Moshe initially rejected the women's donation of the copper mirrors (Refer to 38:8:4:1). Why did he accept their gift of the Kumaz?
Ramban (on 38:8): Because it was not brought on its own, but was mixed together with all the other ornaments. 1
Moshav Zekenim #1: Because it was melted together with the other golden ornaments before it was used for the Mishkan, and was no longer recognizable and therefore not disgusting. The mirrors on the other hand, were fixed intact 2 into the Kiyor, and Moshe did not therefore want to accept them.
Moshav Zekenim #2: Hashem commanded 3 them to bring the Kumaz, to atone for sinful thoughts. Hashem testified that the women were faithful in Egypt, and were not intimate with the Egyptians.
Riva (in Bamidbar 31:50): The Kumaz was not actually worn near the womb..
Refer to 38:8:4.1:1.
Riva (Bamidbar 31:50): It says "va'Ya'as Es ha'Kiyor... b'Mar'os ha'Tzov'os", and not mi'Mar'os ha'Tzov'os. (Why couldn't the mirrors, which were of copper, be melted as well? Perhaps it was because Kohanim needed to see the reflection of women in it - refer to 38:8:5:3 and the note there. - PF).
I do not know where Hashem commanded it. The Pasuk specifically states that they brought them voluntarily brought (PF).
