Elevating the Experience
Naaleh.comSummary 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.