פ’ תרומה תשע”ח
Volume 22, Issue 7
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholars’ Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and Growth Through Torah by Zelig Pliskin.
דבר אל בני ישראל ויקחו לי תרומה
“Speak to the Jewish people and let them take for Me a portion…” (25:2)
Hashem told Moshe to instruct the Jews to donate material for the Mishkan. Hashem included in his instruction that it should be “for Me.” Rashi explains that this means “for the sake of My name.” This too is obscure. The Mishnah (Sotah 37b) writes that in the Beit HaMikdash Hashem’s Name was pronounced exactly the way it is written; outside of the Beit HaMikdash, Hashem’s Name is pronounced as though it was written “Ah-do-noi.” It follows then, that in the absence of a Beit HaMikdash, Hashem’s Name will never be pronounced properly.
The purpose of these donations was to build a Mikdash, which had the sanctity and quality of the Beit HaMikdash. This is the intent of “for the sake of My Name.” The Jews should donate toward the building of the Mishkan in order that Hashem’s Name should be pronounced properly. (Peninim Yekarim)
Rav Shlomo Breuer zt”l writes that by the command to donate to the Mishkan, the Torah employs the word vayikchu – “and you shall take,” rather than vayitnu – “and you shall give.” By “giving” something to another, whether physically or financially, we are in fact “taking” something for ourselves. The same word is used regarding the first act of chessed mentioned in the Torah: Yukach na me’at mayim…v’ekchah pas lechem – “Let water be taken…I will take bread” (Bereishit 18:4-5). Shouldn’t Avraham have said that he would “give” water and bread? The answer is that Avraham was teaching us an eternal lesson: When you help someone else, you are in fact not giving, but taking.
Similarly, the Aron was to be carried by the Levi’im on two poles, each inserted through rings, one pole on each side. However, the Gemara (Sotah 35a) tells us that, in actuality, the Aron didn’t need carriers, for it really transported its bearers. A miracle occurred whereby the ark carried its own weight, easing the load of its bearers. (Something to Say)
QUESTION: Presently, they were building the Mishkan and not the Beit HaMikdash. It should have said “ve’asu li Mishkan”? Furthermore, it should have said “betocho” – “in it” – instead of “betocham” – “in them”?
ANSWER: The first Beit HaMikdash lasted for 410 years, and the second Beit HaMikdash for 420 years. This verse is hinting this by saying “ve’asu li Mikdash” – “They shall make for Me a Beit HaMikdash.” The word “veshachanti” (ושכנתי) – “and I will rest” – can be read as two words: “ושכן” – “and I will rest [in it]” – “ת”י” – 410 years (ת = 400, י = 10). The word “ושכנתי” can also be arranged to read “ושני ת”כ” – “and the second, 420.”Since the verse is alluding to Hashem’s dwelling in the first and second Beit HaMikdash, it says “betocham” – “in them”. (Ba’al HaTurim)
בטבעת הארן יהיו הבדים לא יסרו ממנו
“In the rings of the Ark shall be poles; they shall not be removed from it…” (25:15)
QUESTION: Instead of “mimenu” – “from him” – why does it not say “They shall not be removed meihem” – from them (the rings)?
ANSWER: The Ark housed the Tablets and represents the Torah scholar. The poles represent the philanthropists who support the Torah scholar and enable him to study in tranquility. At all times it is incumbent upon the benefactors to stand alongside the Torah scholar and never leave him without financial resources. (Mimenu can mean either “from him” or “from it”) (Alshich)
ואת המנורה נכח השלחן
“And the Menorah opposite the Shulchan…” (26:35)
The Shulchan represents a person’s table, i.e. his physical needs that are all provided by Hashem. The positioning of the Menorah directly opposite the Shulchan hints at the dichotomy that exists between the Shulchan, the physical needs of man, and the Menorah, which represent a person’s dedication to the Torah. The physical needs of man are supplied by Hashem so that man can dedicate himself to His service. As the Mishnah in Avos (3:17) teaches us: “If there is no Torah there is no bread.” This verse tells us that Menorah was placed נכח, opposite, the Shulchan. The numerical value of נכח is 78. This equals the numerical value of לחם, bread. The Menorah was placed נכח, opposite, the Shulchan. The bread of the Shulchan is forever dependent upon the Torah of the Menorah. (Kol Dodi)
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