L'ILUY NISHMAS IMI MOROSI CHAVOH BAS ZVI NIF'T'ROH 6 ADOR 5723 TNTZB"H

SEDRAH SELECTIONS PARSHAS TRUMOH 5771 BS"D

1) Verse 2 begins with "trumoh," not mentioning whose it is and ends with the possessive "trumoSI."

2) Taking a tithe is mentioned twice.

3) "Asher tikchu mei'ITOM seems to indicate that there is also a tithe that is taken from someone else.

4) When listing the 13 (according to Rashi) materials that will be used for the creation of the Mishkon the last two, "shemen" and "b'somim" are listed without a connecting Vov, while all others after the first have a connective Vov.

Targum Yonoson ben Uziel on Shmos 35:27,28 writes that clouds from heaven brought the oil and the spices that were to be used for the Mishkon. We thus have two donours, Hashem and the bnei Yisroel. "V'yikchu li trumoh" is from the bnei Yisroel. "Tikchu es trumoSI," MINE, is from Hashem. Verse 3, "This os the trumoh you shall take from THEM," is separate from the trumoh that Hashem is offering. The materials taken from the bnei Yisroel have a connective Vov, while those given by Hashem are indicated as separate by there not having the connective Vov. (Pninim Y'korim)

Ch. 25, v. 2: "Li" - For Me - Rashi writes, "lishmi," for My sake. This can be explained as follows: When one goves charity to a human, even if the donour's intentions aren't the best, nevertheless, he accrues a great mitzvoh because the recipient derives benefit from the donation. Not so Hashem. He lacks nothing! It is only when we give the trumoh with a proper intention, for the sake of Hashem, that it has value. (K'hilas Yitzchok)

Ch. 25, v. 2: "Li" - For Me - Rashi writes, "lishmi," for My name. the gemara Sotoh 38a says that in the Mikdosh the four letter Name of Hashem is pronounced exactly as it is written and vowelized, while outside the Mikdosh it is pronounced as we pronounce it, A-do-noy. The tithes given for thr building of the Mishkon/Mikdosh facilitate the ability to pronounce Hashem's Holy Name in its most accurate manner. This is "lishmi," for My Name. (Chanukas haTorah)

Ch. 25, v. 2: "Li" - For Me - The gemara R.H. 4 and Psochim 8 says that if one donates money for charity and verbalizes that he is giving it as a merit so that his son should live, he is considered a totally righteous person. Tosfos on the gemara asks from the well-known mishnoh in Pirkei Ovos that we should not be like servants who serve their master with the intention to receive reward, but rather as servants who serve their master with no intention of receiving anything in return. This question is answered by the Lisker Rov in his sefer Ach Pri Svu'oh. He explains that the gemara Chulin 44 says that when Rabbi Zeira would be sent a present he would not accept it, in keeping with the verse, "V'sonei matonos yichyeh" (Mishlei 15:27). However, when invited to someone's home for a meal he would accept, saying that the host receives a benefit, that he feels honoured by having me in his home for a meal. Thus he tempers being a "receiver," as there is bilateral benefit.

He now explains the gemara cited earlier. When one gives charity, the intended recipient might be reluctant to receive the donation in keeping with the dictum, "V'sonei matonos yichyeh." By verbalizing at the time of the donation that he has an ulterior motive of deriving a benefit, that his son should live, he allows the recipient to be more willing to accept the donation. For this he is called a totally righteous person.

Based on his marvelous insight we can say that when one donates to a person, he can structure it as being beneficial for himself but actually only having in mind the benefit of the poor recipient. When donating for Hashem, as here by the Mishkon, one need not make the donation as a benefit for Hashem, as He lacks nothing. (B'eir Shlomo)

Ch. 25, v. 2: "Li" - For Me - Rabbi Yaakov Koppel of Likov, the grandfather of the Holy Chozeh of Lublin, was a giant in Torah knowledge and a legendary "baal chesed." In the heavens it was decided that the time had come for him to leave this ephemeral world and join those in the "world of truth." Numerous angels who were created through his meritorious actions sprung up in complaint, stating that he was still relatively young and still had a daughter who was unwed. The accusing angel countered that his good actions all had a tinge of personal gain in them, in that he always had in mind that the meritorious acts would bring him a greater reward in the world-to-come. If so, it would be all the better if he entered the heavens earlier.

The celestial court, after hearing these opposing opinions, decided that they would send the accusing angel down to earth and appear in the guise of a human and test him to see if his intentions were totally pure. The angel appeared as a filthy pauper dressed in rags. He came to Rabbi Yaakov Koppel on Thursday, when he was on his way to the market to buy food for Shabbos Kodesh. The poor man was trudging along on the road and Rabbi Yaakov Koppel stopped his wagon and offered him a ride, which he declined. Rabbi Yaakov Koppel was adamant, begging him to join him on his wagon. The pauper retorted, "So you want a big mitzvoh so your "olom habo" should be sweeter?" Rabbi Yaakov Koppel said, "Nothing of the sort! I rescind any reward for this mitzvoh, as long as I can benefit you by giving you a ride to town." The accusatory angel was stymied and told him that he was the angel of death, that Rabbi Yaakov Koppel had bested him, and that he would be granted an additional 25 years of life, sufficient time to marry off his daughter and to even live to see the birth of her son (who would eventually be the Holy Chozeh).

Ch. 25, v. 31: "V'osiso m'noras zohov tohor mikshoh tei'o'seh hamnoroh" - And you shall create a candelabrum of pure gold hammered shall it be created - Commentators say that the holy ark and the tablets it contains correspond to the written Torah, as the tablets contain text just as the written Torah does. The menorah corresponds to the oral Torah. As was mentioned in Yom Tov Selections Shovuos compendium, the Medrash Tanchuma parshas Noach #2 says that the written Torah is finite, as its text is finite, while the oral Torah is ever-expanding, "Arukoh mei'eretz midoh urchovoh mini yom" (Iyov 11:9). One who studies the oral Torah finds it very difficult and must give it his all, as if he were ready to give his life away to understand it properly.

This concept might be alluded to in these words of our verse. "Mikshoh tei'o'seh hamnoroh," the menorah, which represents the oral Torah is "mikshoh," very difficult to comprehend. (n.l.)

Ch. 25, v. 31: "Mikshoh tei'o'seh hamnoroh" - Hammered shall the candelabrum be created - Rashi comments that Moshe found it difficult to create the menorah with all its decorative designs out of one piece of gold. Hashem told him to toss it into a fire and the menorah came about. This is "tei'o'seh," it will be made, not he made it. We might add that the word "mikshoh" is integral to this insight. "Mikshoh," it was difficult, therefore, "tei'o'seh hamnoroh," the menorah had to be made, not he made it. (n.l.)

A GUTTEN SHABBOS KODESH. FEEL FREE TO DISTRIBUTE BY COPY OR ELECTRONICALLY.

FEEDBACK IS APPRECIATED. TO SUBSCRIBE, KINDLY SEND REQUEST TO: SHOLOM613@ROGERS.COM

See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha, Chasidic Insights and Chamisha Mi Yodei'a