BS"D
ELEVATING THE EXPERIENCE: PARSHAT TERUMAH
Shira Smiles shiur 2017/5777
Summary by Channie Koplowitz Stein
For the purpose of building the Mishkan, the
Tabernacle, Hashem tells Moshe to speak to the people and "let them take
for Me a terumah, a portion, from every man whose heart motivates him
you shall take My portion."
Rashi, noting the awkward language and the repetition,
observes that there seem to be three different portions, or gifts, being
separated and dedicated to Hashem in this command. Sandwiched between two
commands of, "Take," implying that this is obligatory, is the phrase,
"From every man whose heart motivates him." This additional phrase,
notes the Kli Yakar, implies not obligatory but optional gifts. Based on
this threefold terminology, our Sages deduce that three different separations,
or gifts, are alluded to in this command. The first and second of these
phrases, where the Torah uses the word "take", refer to the
obligatory half shekels that Bnei Yisroel must give. The first is for the adanim,
the sockets into which the beams will be placed and which will serve as the
foundation for the Mishkan. The end phrase refers to the obligatory half
shekels that will be used for the communal sacrifices. But the latter phrase
refers to the optional, voluntary donations that each person will give based on
his own heart's motivation.
Rav Dovid Hofstedter asks a simple question. Why not take
one offering and then divide the proceeds as needed? Further, why use the
obligatory donation for the practical sockets as opposed to what we could
consider more spiritual, something like the Ark itself?
Rav Yosef Salant, basing his ideas on a verse in Yechezkel,
notes that Bnei Yisroel is the "house" and as such parallels the Mishkan
and even how the world itself was created. Citing Rav Bacheya, the Be'er
Yosef notes that the term aseh, do, is used 248 times in reference
to constructing the Mishkan. The number is significant, for there are
248 positive mitzvoth in the Torah that parallel the 248 limbs in the human
body. Therefore, when constructing the Mishkan, we are in a symbolic way
also building ourselves and building the world.
Based on what we've observed so far, we can understand
Chazal that note that there are three different but parallel purposes for
Hashem's commanding us to build the Mishkan, explains Rabbi Hofstedter.
First, the Mishkan is an atonement for the sin of the golden calf.
Instead of using the gold for idol worship, we will now use it to construct a
place to dedicate ourselves to Hakodosh Boruch Hu. Or, it is a reward for our
accepting the Torah without conditions, saying naaseh before nishma.
Finally, the Mishkan, representing the Beit Hamikdash, was one of
the seven things Hashem established before the creation of the world itself.
These ideas parallel the three interrelated functions of the
Mishkan, continues Rabbi Hofstedter. In reverse order, the Mishkan
represents the nexus of heaven and earth. In this context, the Mishkan
represents the foundation stone of the world from which all else was created
and emanates. As such, it is perfectly logical that the obligatory half shekels
were used for the sockets that were the foundation for the rest of the
Tabernacle structure. As Rabbi Belsky notes, every Jew has an equal share in
this foundation and is obligated in all the premises of the Torah and its
mitzvoth.
The Mishkan is also the place where Hashem connects
with and speaks to Bnei Yisroel from between the cherubim. This
corresponds to the donation toward the sacrifices, which reflect this special
relationship that we have with Hashem. Finally, the Mishkan is the
place where Hashem connects with each of us individually, a connection we lost
when we sinned with the golden calf. This connection is reestablished through
the individual donations. Each person to the extent they felt they needed
expiation for their sin brought a donation. These donations used for the
building, constricted Hashem’s presence to a specific local.
Just as there were both obligatory and voluntary donations
toward the Mishkan, so are there also obligatory and voluntary mitzvoth,
writes Rabbi Friedlander z”l, in the Sifsei Chaim. For example,
one can choose not to eat bread and not be obligated with washing for Hamotzie
and concluding with Grace after Meals. Or, very few people choose to
become a Nazir, but only if one does, is one obligated in those
commandments. The higher level of mitzvah performance and the one more richly
rewarded, is performance of the obligatory mitzvoth. One reason for this,
continues the Sifsei Chaim, is that fulfilling an obligation creates
more stress about doing it correctly and with proper intent, with fear of
Heaven, than performing a mitzvah that one chooses to accept. While one earns a
reward for mitzvah observance even without proper fear of Heaven, the reward is
lower. However, how much one invests in a mitzvah, how much joy and love one
brings to the mitzvah even if it is not obligatory, makes the performance more
beloved to Hashem, for we are showing that we are performing the mitzvah out of
love for Hashem in addition to the fear of Heaven.
One can connect to Hashem either through fear of through
love. Initially, one connects through fear. Whether one understands the mitzvah
or not, one is obligated to observe the mitzvoth. However, one can intensify
the value of the mitzvah by adding love to its observance. One can invest his
energy in the mitzvah by focusing on it fully or by beautifying its observance.
The obligation is only the beginning. We are meant to add the elements of joy
and love to our observance to make a deeper connection with Hakodosh Boruch Hu.
How do we build this relationship? Rabbi Frand cites several
sources that provide some suggestions. First, maintain a conversation with
Hashem. Speak to Him during the day asking for His guidance and help in each
situation, and remember to thank Him when you've seen a solution to a problem,
or when circumstances have eased. Then, when you perform the mitzvoth you will
remember to do them for Hashem, adding that element of love. That will raise
your mitzvah performance from "have to" to "want to". (For
example, a new mother must feed her infant and keep him clean. But it is not
just a "job". Because of her love for the infant, although she may
feel stressed, she also feels joy in her work and in the relationship she is
building with her child.)
Rabbi Uziel Milevsky z”l approaches the symbolism of these terumot
and their designated use from a different perspective. He sees in each terumah
an allusion to one of our patriarchs. The adanim which would serve as a
foundation for the Mishkan represents Avraham Avinu, the foundation of
our people who recognized that Hashem was not only the Creator of the world but
also the Adon, the Master of the world after creation. Yitzchak who
offered himself as a complete sacrifice to Hashem represents the shekalim
used for the daily sacrifices. Yaakov who recognized the House of God and the
gate to heaven is alluded to by the optional gifts that would be used to
maintain, repair and beautify the House of God.
Just as each of our Patriarchs us credited with establishing
one of the three daily prayers, so is each of the terumot associated
with one of these prayers, continues the Ner Uziel. The morning and
afternoon prayers, both of which are mandatory, are represented by the
obligatory terumot, while the evening prayer which was optional is
represented by the optional terumah. When there is daylight, one sees
with clarity. These are times when no additional proof of Hashem's existence is
necessary. At such times, one is obligated to recognize Hashem and pray to Him.
But in the night when Hashem's presence is shrouded in darkness, during the
hour of the night prayer, one has the choice of either believing and praying or
not praying.
This difference is reflected in the terminology of the
liturgy at the end of Shema. The morning and afternoon service connect
the Shema to the paragraph following with different words than does the
evening liturgy. Shacharit and Mincha liturgy have the last word
of Shema, Emet/Truth and continue with Vayatziv venachon/and
certain, and established, and enduring... In contrast, maariv, the
evening prayer, connects Emet/Truth with Emunah/Faith. In the
darkness, when nothing is clear, we continue our observance of Torah and our
belief in the Hashem on pure faith.
Rabbi Eisenberger notes in Mesilot Bilvovom that one
must fulfill his obligations before one can move on to voluntary gifts. For
example, one must pay his tuition bill before he can give random tzedakah.
Terumah itself comes from the word ram/elevated.
How can one elevate his mitzvoth, especially tzedakah and gemilut chasadim
so they are observed with a full heart, without regrets? One can only achieve
this level when one has severed his attachment to that which he is giving.
Rabbi Eisenberg proves his point with an unlikely candidate, with Ephron the
Hitite. When Avraham Avinu wanted to buy the Cave of Machpelah to bury his
beloved wife Sarah, Ephron asked an exorbitant price for the site. Under most
circumstances, the buyer would haggle to get a better deal. Avraham Avinu did
not haggle. He immediately paid the full asking price so that Ephron would
sever any emotional attachment he may have had to the site. He would never be
able to think I could have insisted on getting more for it. Rabbi Eisenberg
suggests that we should also sever our emotional ties to money dedicated for tzedakah,
like our tithes. If we immediately take those funds out of the general account
or pocket of money we use and set it aside in its own envelope, we will not
feel a sense of loss when we give from that envelope to the poor or a
representative collecting money for an organization. We had already severed our
claim to this money and can give it for tzedakah with a full heart. By
taking ourselves out of the picture, we devote ourselves more fully to Hashem,
and this becomes the model for all our service to Hakodosh Boruch Hu. We give
with a full heart, not to stoke our egos with recognition.
Similarly, in our avodah, our service of the heart,
our prayer, we must also concentrate on Hashem and remove all external
distractions that would take our hearts or minds away from concentrating on our
service. As a start, choose only one passage, or even one phrase, that you will
give your full focus on in your prayers during which you will not think about
your daily schedule or problem. In the final pillar, Torah learning, leave your
I Phone outside the room, or at least turn it completely off (vibrate will
still distract you) when attending a shiur.
Over time, the mitzvoth themselves become our means of
connection to Hakodosh Boruch Hu and help fill the void created with the
absence of the Mishkan and Beit Hamikdosh. We have to create that
relationship by talking to Hashem on a regular basis and by observing His
mitzvoth with a desire and element of love, not just fear and obligation. If
the elements of the Mishkan contained within them all the mitzvoth of
the Torah, the Mishkan was also the source of emunah/faith. As the Be'er
Yosef reminds us, Habakuk says, "Tzadik be'emunato yichyeh/a
righteous person lives through his faith." This mitzvah of
faith is linked with the obligatory tax that went to the Adanim, the
sockets that held the base of the Mishkan. It is not only an obligation,
but a desire to give to Hashem that raises us up and creates joy in our lives,
especially in this month of Adar. After all, the Torah of Hashem is perfect and
rejuvenates the soul. If I can dar/live with the A/Anochi/Hashem
in every moment, I can be joyous all my life, not just this month.
The Yalkut Lekach Tov quotes the Bal Haturim
that tells us that the 100 sockets of the Mishkan are symbolic of the
100 brachot we are urged to recite every day. Every time we recite a
blessing, we are strengthening our connection to Hashem as we appreciate His
greatness and benevolence. We are our own personal Mishkan where we can
find Hashem's presence. Although we are commanded to recite the brachot,
when we recite them with love for Hashem, not just out of obligation, we are
incorporating the joyous Adar experience into our lives.