And let them take for Me a portion, from every man
whose heart motivates him. (25:2)
Parashas Terumah is preceded by Parashas Yisro and Mishpatim,
both parshios that focus on the halachic aspects of our lives. Parashas
Yisro details the Revelation at Har Sinai and the Aseres Hadibros, Ten
Commandments. Next is Parashas Mishpatim, containing many laws, most of which focus
upon man's relationship with his fellow man. Parashas Terumah follows with Hashem's
command that everyone is responsible to contribute towards the building of the Mishkan.
A lesson can be derived from the sequence of the parshios. In order for Torah
to survive, we must be willing to sustain it. Hachzokas ha Torah, sustaining those
that study Torah, supporting those institutions in which Torah is taught and
studied, ensures Torah's future.
The Midrash tells us that Klal Yisrael uttered the words,
"Naase v'nishma", "We will do and we will listen,"
indicating their overwhelming dedication to the Torah. Hashem responded with the
enjoinment, "V'yikchu Li Terumah," "and they shall take for Me
terumah." Simply, Hashem was telling them: If you want to guarantee that the Torah
which you have just accepted will remain a part of your future, then you must be willing
to give terumah, to give up something to support the Torah.
The notion of donating towards the Mishkan reflects a deeper
perspective. Indeed, as the commentators ask: If Hashem was asking for a contribution, the
Torah should have said, "V'yitnu," "and they shall give."
Why does it say, "V'yikchu," "and they shall take"? Horav
Eliyahu Schlessinger, Shlita, cites Horav Eliyahu E. Dessler, zl, in the
Michtav M'Eliyahu, who teaches us a profound lesson regarding the concept of
"giving." It is commonly accepted that in order to achieve a relationship of
affection, one must receive gifts from the other. For instance, children love their
parents when they receive gifts from them; people develop an affection for others who give
them gifts - regardless of the nature of the gift. Horav Dessler opines that this
is not correct. It is the converse. One develops a feeling of affection for someone whom
he has helped or bequeathed a gift on. When one devotes himself - his strength, effort,
skill, his valuable time - to somebody, he develops a feeling of closeness, a feeling of
kinship, a feeling of love. No, it is not by taking, but rather by giving, that one
achieves this level in a relationship.
In the Talmud Bava Metzia 38a, Chazal say, "A man
wants/would rather have his own kav (a small measure) than nine kavim of
someone else's." Rashi explains that even though what he has is very little -
it is still his; he has worked for it. We develop a relationship with the object of our
own personal effort. In the Talmud Shabbos 88b, Chazal tell us that Hashem
raised Har Sinai over the heads of Klal Yisrael saying, "If you accept
the Torah, it will be good, but if you do not, here will be your grave."
According to Chazal's statement, the original acceptance of the Torah was
under coercion. We are taught that on Purim, Klal Yisrael accepted the Torah
willingly and unequivocally. For a complete treatment of this concept, we would have to
dedicate another paper. Suffice it to say: Klal Yisrael's original acceptance of
the Torah is enigmatic. One can be forced to accept those mitzvos that are
action- oriented. This is not true of those mitzvos that are heart-oriented, that
focus upon one's emotion, such as loving Hashem and believing in Hashem. How can one be
pressured to act in a way which comprises a response to a spontaneous emotion? Either one
feels the emotion or he does not.
Horav Schlessinger explains that this was the underlying reason
for the command to "take terumah" for the Mishkan. By availing Klal
Yisrael the opportunity to give towards the Mishkan, Hashem was giving them the
opportunity to develop ahavas Hashem and ahavas Torah u'mitzvos. The
love would develop as they gave from their pockets and of themselves. By giving, one
establishes a bond with the recipient. The Mishkan atoned for the sin of the Golden
Calf. The origin of the sin lay in their lack of love for the Almighty. Had they manifest
true ahavas Hashem, they would not have sinned.
All of the mitzvos that Hashem grants us are to fulfill this
goal: to develop our ahavas Hashem. By performing His mitzvos, our love for
Him becomes greater and more pronounced. This is consistent with the famous words of Chazal:
Rabbi Chananya ben Akashiya says, "Hashem wanted to confer merit upon Yisrael. Therefore,
He increased for them Torah and mitzvos." Hashem sought to give His
nation the opportunity to love Torah and mitzvos. To accomplish this, He
granted them a multitude of mitzvos. The more one performs mitzvos, the
greater will be his desire and love for Him. Unfortunately, the converse is equally true.
They shall make an Ark of shittiim wood...You shall cover it with pure
gold...and you shall make on it a gold crown all around. (25:10,11)
Three of the four primary Klei haMishkan, appertenances of the Mishkan,
had crowns/ golden rims, decorating them: the Aron HaKodesh; Ark; the Shulchan,
Table; and the Mizbayach, Altar. The Menorah, candelabra, did not. This fact
corresponds with the words of Chazal in Pirke Avos, 4:13, "There are
three crowns: the crown of Torah, the crown of Kehunah, priesthood, and the
crown of malchus, kingship. The crown of shem tov, a good name, is greater
than them all. " The Aron HaKodesh, which contained within it the two Luchos
upon which were inscribed the Aseres Hadibros, Ten Commandments, corresponds
with the kesser Torah, crown of Torah. The Mizbayach Hazahav, Golden
Altar, upon which the Kohanim offered incense, corresponds to the kesser Kehunah.
The Shulchan, upon which the special shewbread was placed, corresponds to the kesser
malchus. The Menorah had no crown. It is parallel to the kesser shem tov,
which uniquely does not need a crown. Why is this? What distinguishes the Menorah/shem
tov from the other primary Klei Hamishkan?
The Shem Mishmuel offers a profound explanation, which is based
upon an understanding of the concept of the "crown", that is represented by
these objects of holiness. The Torah uses the word "zer" for the
decorative crown. This word is closely related to the word "nazir," as in
the nazirite who vows to dedicate his life to holiness. He maintains a sublime lifestyle,
abstaining from wine and avoiding contact with a corpse for the designated period of nezirus.
The reason for this is stated by the Torah, "For the nezer (crown) of G-d is upon
his head." (Bamidbar 6:7) Ibn Ezra explains that while all human beings
are subject to their earthly desires, the Nazir, who bears the crown of G-d,
transcends these desires. He is a true king, for he reigns over himself. The "zer"
signifies transcendence. It implies one's ability to raise himself above the common
desires which captivate the average human being. As the crown of a king sits above his
head, so, too, does the spiritual diadem set a person above the behavior pattern typical
of the mundane physical world.
The three vessels which are surrounded by a zer: Aron -
Torah; Shulchan - Malchus; Mizbayach - Kehunah, all suggest areas
in which the individual must rise above potentially harmful elements. The foundation of
Jewish life and observance is Torah study. Yet, this lofty experience can present a
compelling challenge for one who is insecure. Superiority in Torah erudition may
lead to arrogance and feelings of false superiority. The king also might permit the
respect and honor accorded to him to go to his head. He might overrate himself so that he
expects -- or even demands -- undeserved deference from his subjects. The Torah
places specific restrictions upon the Jewish king in order to circumvent this risk. The Kohen
also holds a position of importance. The community needs his spiritual guidance, his
atonement and service in the Bais HaMikdash. To the unscrupulous, this can be an
opportunity to take advantage of others. Whenever one has power, he has the potential for
abuse. Thus, these three gifts to Klal Yisrael demand special safeguards to prevent
their misuse. The crowns on the Aron, Shulchan and Mizbayach represent this
constant challenge.
The Menorah which represents the shem tov, good name,
which is attainable by everyone , has no crown. The lamps of the Menorah shine
forth with the glow of the pure Divine light for all who wish to share in its brilliance.
No potential for impropriety is associated with the Menorah. It is inherently good,
shining its light for those who are prepared to receive it. Hence, the Menorah does
not need the protective nature of the "zer."
The Shalosh Regalim, Three Festivals, are each associated with
judgement. The Mishnah in Rosh Hashanah 1:2 tells us that the world is
judged at four junctures of the year: On Pesach for the grain; on Shavuos
for the fruit; on Succos for the water. The Shem Mishmuel applies this
thesis to the three festivals vis-a-vis Shabbos. Each of the Festivals can be
related to one of the crowns. On Pesach, Klal Yisrael achieved nationhood.
They became a royal nation, as a result of their unique relationship with the Almighty
King. Thus, the crown of malchus is linked to Pesach. Shavuos, the Festival
commemorating Kabolas HaTorah, corresponds with the kesser Torah. Succos,
by its nature, represents the all encompassing embrace of the Almighty for all Jews. Succos
is closely connected to Aharon HaKohen who embraced all Jews equally. Furthermore,
the Ananei Ha'kavod, Clouds of Glory, which were granted to Klal Yisrael as
a result of Aharon's merit, are commemorated by our succos until this very day. In these
ways, Succos and Kehunah are strongly linked to each other.
As a result of the risk of danger associated with the three concepts,
we must take care to ensure that one does not "lose it" on Yom Tov. The
possibility for spiritual abuse is greater during these times. Thus, the need for constant
introspection, and the added knowledge that Hashem is scrutinizing our behavior, lends an
air of solemnity to the Festival.
