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 (to ascertain that their husbands had permitted them to donate such a large donation ? Seforno). 3
Ramban and R. Bachye (in Pasuk 20/21): It means that the women were the first 4 to donate their variety of golden ornaments, 5 and the men followed suit. 6
Da'as Zekenim, Hadar Zekenim and Rosh: It means that the men removed the ornaments from their wives 7 - who were glad to donate them for the Mishkan. 8
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.
Sifsei Chachamim: See Rashi Lech-l'cha, Bereishis 14:6 .
See Ba'al ha'Turim.
Seforno: Because the Gaba'im would otherwise only have been permitted to accept a mall donation from them .
R. Bachye: The same women who refused to donate their golden ornaments for the Eigel ? and at whom Shlomoh ha'Melech hinted when he wrote in Koheles 7:28 "? ve'Ishah be'Chol Eileh Lo Matzasi".
R. Bachye: Despite their strong attachment to them.
Ramban: As we find in Bereishis 30:9 "ve'Lo Shasam al Tzon Lavan" and in Bamidbar 20:20 "ve'Alav Mateh Menasheh".
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 reward did the women receive?
R. Bachye (citing Pirkei de'R. Eliezer: Based on the fact that they donated with alacrity towards the Mishkan, which was erected on Rosh Chodesh: In this world ? they keep Rosh Chodesh more than the men; 1 In the world to come ? They will be renewed like Rosh Chodesh. 2
By not doing Melachah on Rosh Chodesh.
R. Bachye: As the Pasuk writes in Tehilim 103:5 "ha'Masbi'a be'Tuv Edyech Tischadesh ka'Nesher Ne'uraychi!" ('Who satisfies your mouth with goodness, who rwnews your youth like an eagle!'
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 Shekalim, 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. 3
That they retained their willingness to give when bringing it ?without having retracted via Hataras Nenarim. See Torah Temimah, note 13.
As opposed to Chulin, in connection with which the Torah writes in Ki Seitzei, 23:24 "Motzei Sefasecha Yishmor" - See Torah Temimah, note 13.
Much to our shame.
Seeing as it was the women who brought the ornaments, what are the onnotations of "Kol N'div Leiv Heivi'u Chach va'Nezem ? "?
R. Bachye: We need to invert the words to read "Vayavo'u ha'Anashim Kol N'div Leiv al ha'Nashim she'Heivi'u Chach va'Nezem ? ".
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): "Kumaz" 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 write here Tenufas Zahav and in Pasuk 24, "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 ninety donkeys laden with gold and silver (Bechoros 5b; some Midrashim add clothing or gems), and the booty at the Reed 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 #1: Refer to 38:8:4.1:1.
Moshav Zekenim #2: Refer to 38:8:4.1:2.
Moshav Zekenim #2: Because Hashem commanded 1 them to bring the Kumaz to atone for sinful thoughts, thereby testifying that the women were faithful in Egypt, and were not intimate with the Egyptians.
Riva #2 (in Bamidbar 31:50): Because the Kumaz was not actually worn near the womb.
But the Torah specifically states that they brought them voluntarily(PF).
