Terumah
Rabbi Jablinowitz
We read in this week’s parsha the mitzvah of building the Mishkan. In commanding Bnei Yisrael to give contributions towards its building, the Torah employs the term, V’Yikchu Li Terumah (Chapter 25, Pasuk 2). The term V’Yikchu Li means, and they shall take to me. The term that should surely be used is V’Yitnu Li, and they shall give to me. Why does the Torah use the term to take when it means to say to give?
The Medrash Rabbah on our parsha connects the term V’Yikchu Li to the Pasuk in Mishlei (Chapter 4, Pasuk 2) Ki Lekach Tov Nasati Lachem. The “Lekach Tov” referred to in the Pasuk is the Torah. As the commentaries explain the Medrash, when Bnei Yisrael were building the Mishkan, rather than giving what was needed for the Mishkan, they were receiving. They were “acquiring” the presence of Gd in their midst, and this act of receiving is expressed through receiving the Torah.
What is the connection between building the Mishkan and receiving the Torah?
The Sfas Emes teaches that the building of the Mishkan, where Bnei Yisrael create a sanctuary for the Shechinah as the Pasuk states (Chapter 25, Pasuk 9) V’Asu Li Mikdash V’Shachanti B’Socham, represents a partnership that exists in the world between Hashem and Clal Yisrael. And this partnership is truly expressed through Torah, particularly in the interplay between Torah Shebichtav and Torah Shebe’alpeh. Even though all of Torah Shebe’alpeh is based on the written law, on Torah Shebichtav, Hashem wants us to be partners and involved in the process. When the Pasuk says, Vayedaber Hashem Laimor, the word Laimor suggests that it’s our job to say, meaning it’s our job to continue the process of explaining and interpreting the words of Torah Shebichtav.
Just as Gd gave us the Torah brought down from the heavens, similarly we must be involved in the creative process of Torah Shebe’alpeh. By adding novel concepts and being Mechadesh Chidushim, we are, so to speak, “partnering with Hashem” in bringing down from the heavens new ideas in Torah. The Zohar Hakadosh teaches that the words of Torah Shebe’alpeh are inscribed in the heavens, and it’s our job to bring it down into this world.
We read further in the parshiyot of the appointment of Betzalel to be in charge of the construction of the Mishkan. The Torah states (Chapter 31, Pasuk 3), V’Amaleh Oso Ruach Elokim, B’Chachmah B’Svunah, U’VTa’as. Gd states that He will fill Betzalel with the spirit of Hashem and with wisdom. Building the Mishkan required wisdom and a spiritual inspiration. Rashi teaches that the word “Da’as” means Ruach Hakodesh. The process of building the Mishkan parallels the process of learning Torah, particularly Torah Shebe’alpeh. In order to be Mechadesh Chidushim, to provide new insights, there must be a spiritual inspiration. There needs to be a way to access the Torah which the Zohar describes as being inscribed in the heavens. Real knowledge in Torah is a result of being inspired and connecting to the Shechinah and the Torah “Chakukin L’Eiylah, as the Zohar states. Therefore, the building of the Mishkan, in bringing the Shechinah in our midst, is a form of learning Torah, which is our ultimate connection to Hashem and His world.
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