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Why does Rashi (רש"י) say the Nesiim were lazy despite offering to deficit fund the entire Mishkan? The shiur develops the principle that true laziness means requiring external pressure to act rather than being internally driven. A lazy person needs crises and emergencies to motivate him, while genuine avodah flows from inner conviction—making external obstacles mere challenges, not reasons to stop.
The shiur analyzes Rashi (רש"י)'s cryptic comment on Parshas Vayakhel regarding the Nesiim (princes) who brought the precious stones for the Mishkan. Rashi notes that the word "Nesiim" is written without a yud, and explains that this deficiency reflects a deficiency in their service. The Nesiim had said: "Let everyone give what they want to give, and whatever is lacking we will make up—we will deficit fund it." When everything was completed and nothing remained, they found themselves with nothing to contribute, so they brought the precious stones. Therefore, at the dedication of the Mizbeach, having learned their lesson, they gave first. But Rashi adds a critical detail: the letter was removed from their name because "they were lazy" (atzu). This raises a fundamental question: What is the definition of laziness? The Nesiim were willing to deficit fund the entire Mishkan—to cover any shortfall regardless of amount. This is every fundraiser's dream, an extraordinarily high level of giving with no limit. So why does this constitute laziness? Why isn't this tremendous generosity?
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Parshas Vayakhel, Shemos 35:27
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