Vayakhel

They (the foremen) spoke to Moses, saying “The people are bringing much more than is needed for doing the work which the Lord has commanded.” So Moses sent word round the camp, saying “Let no man or woman do any more work for the offering for the sanctuary.” So the people stopped bringing: for the material they had was sufficient for al the work to complete it, and more.

36:5 – 7

The donations of the people exceeded what was needed to perform the specific tasks which alone God had commanded to be performed. God wanted no additions, nor omissions…This was different from the Temples built by Solomon and Herod. He did not proclaim that no more donations should be brought. But he did proclaim that no more work, such as spinning, weaving, etc. intended for materials used in the construction of the Tabernacle should be begun…

Seforno (15^th Century)

Rav Yehudah ben Pazi in the name of rabbi said: Can we read these verses and not shudder?

Yerushalmi: Shekalim (5^th Century)

The making of the calf involved no more than a “breaking off”, a breaking loose from the bonds of self-discipline, giving free rein to the instincts. Accordingly, “all the people” took part in this free-for-all. The making of the sanctuary, on the other hand, called for self discipline, the acceptance of the yoke of heaven. Evidently this was a challenge that was not taken up with the same alacrity, did not involve “all the people.” The picture that emerged from the text was not, therefore, quite so rosy as it appeared at first sight.

Nechama Leibowitz (20^th Century)

When it was “for the good,” only those of a generous heart reacted, whereas “for the evil” engendered a response by the entire nation. The reason for this is that worshipping God does not come from a natural impulse within man; it requires of him a spiritual effort in order to overcome his nature and to accept upon himself the Yoke of the Kingdom of Heaven. With idolatry, in contrast, man has a natural urge to engage in it…One does not need to make an effort to serve the golden calf, whereas serving God requires strength.

Yeshayahu Leibowitz (20^th Century)

Essentially, God suggests a possible world, imposing order on the promiscuous generosity of His undiscriminating people. Unnervingly, the midrash leads the reader to question the difference between the Golden Calf and Mishkan…both activities are signified by gold, by the giving of gold…are these activities similar or different?... God (wishes) to superimpose one image upon another…God asks for human collaboration.

Aviva Zornberg (Contemporary)

Preoccupation with the donations for and building of the tabernacle, were strong antibodies against the natural difficulties encountered by man in rising to his full potential. Therefore, the Midrash lists the furnishings as well, since the construction of each was a way of overcoming natural obstacles to becoming a servant of the Lord in the full sense of the word.

Akedat Yitzchak (15^th Century)