With regard to the construction of the Mishkan as described in Vayakhel , Rashi notes:1 “I have already explained the gifts that were given for the [construction of the] Mishkan and the [actual manner of its] construction in the place [i.e., the Torah portions of Terumah, Tetzaveh and the beginning of Sisa] that they were [first] commanded.”

Nevertheless, we find that Rashi explains many details here as well.2 Understandably, this is because these details could not be discerned from “the place that they were [first] commanded.”

Accordingly, we must understand Rashi ’s commentary on the verse3 “The stakes for the tent, the stakes for the enclosure, the tying ropes.” Rashi notes that the purpose of the stakes and ropes was “to imbed and tie down the tapestries in the ground, that they not be swayed by the wind.”

Why does Rashi offer this commentary here when he already explained it earlier?4

Previously5 Rashi stated that the “illuminating oil” as well required the labor of those who were “wise of heart,” since this oil was different from other oils. It is thus apparent that all the things described here had to be done by those who were “wise of heart.”

This raises an obvious question. Why was it necessary for the stakes and ropes to be made specifically by those who were “wise of heart”?

Rashi answers by explaining that the stakes were an integral part of the tapestries, since without them the tapestries would “sway in the wind.” Since it was expressly the “wise of heart” who were capable of making the tapestries, it followed that they wanted to make a complete thing. Thus they made not only the tapestries but also all the fasteners, including the stakes and ropes.

There is a lesson here for all those who are “wise of heart,” and who occupy themselves in the field of education. Not only should they seek to have many disciples,6 but they must know that their obligation is not complete if they simply impart wisdom.

Rather, they must take pains to help their disciples be complete individuals in all aspects. They should see to it that even those things that seem insignificant — like the stakes and ropes, which one would think didn’t require those who are “wise of heart” — be found within their students.

It is only when they complete their task of seeing to all the needs of their disciples that they can be assured that their teaching will have a lasting impact, and that their students will not be “swayed by the wind.” This means that even when there are ill winds in the world, their students will remain true to the teachings of their instructors — they will not be fazed by external pressures and evil influences that could destroy all that their mentors sought to inculcate within them.

When this is accomplished, it is the best sign that the teachings of the master have permeated the essence of the disciple — every part has been infused with the master’s instruction.

This concept is also alluded to when the Sages declare7 that “A mitzvah is only called after the individual who concludes it.” Even when the most important part has already been completed, the mitzvah has yet to be fulfilled if there remains a small detail that still requires doing. He who completes the mitzvah, even though he adds only the final touch, has the entire mitzvah called after his name.

The reason for this is as explained above. Until a matter is concluded in its entirety, it is considered to be lacking in its totality. For until something is done thoroughly and permeates the individual in his entirety, we are not sure that the person will be able to withstand the evil winds. It is essential for the good to permeate an individual’s entire being.

Based on Likkutei Sichos , Vol. XXXI, pp. 200-202.