English translation — תרומה א

1.

Already spoken many times¹

Regarding the names of the sedras: although simply the name of each sedra is after its beginning,

But since it is a custom of Israel to call them thus,

Which the custom of Israel is <b>Torah</b>²

And in Torah all matters are with utmost precision,

It is understood that the name of each sedra expresses the unique content of the sedra³

And obviously also from the teaching of the Baal Shem Tov⁴

Regarding matters of the world in general,

That "his name which they call him in the holy tongue" is the life-force of the thing

(And consequently it alludes to its content).

And the matter,

that the name of the parshah is not merely as a sign,

is also proven from the name of our parshah - Terumah⁵

: If one were to assume that the name of each sedrah is only after its beginning

one can therefore usually not use as a name the first word

(or words)

exactly of the sedrah

(because they are the same in several sedrot,

for example: Eleh Toldot,

Vayomer Hashem and the like),

and one must therefore choose a word that is adjacent to the beginning of the parshah,

which will distinguish the sedrah from

other sedrot]

Based on this, one would seemingly have had to call our parshah

(not with the name "Terumah",

but with the word)

"Vayikchu"⁶

which appears earlier and closer to the beginning of the sedrah.

From this it is understood that what they call the sedrah by the name "Terumah" is

(not only to mark thereby the parshah,

distinguish it from other parshiyos,

because it expresses the content of the sedrah,

its general subject which distinguishes it from all other sedros.

one must understand: besides this that ostensibly in the word "Terumah" &lt;b&gt;not &lt;/b&gt;is expressed the content of the entire parshah

(as below section b),

is moreover: the matter of "Terumah" is not a novelty that is specifically in &lt;b&gt;this &lt;/b&gt;parshah,

for there are several types of "Terumah",

and in the language of Chazal&lt;sup&gt;7&lt;/sup&gt;

"ten

terumot are",

and in our parshah it speaks only about &lt;b&gt;one &lt;/b&gt;type of terumah - the terumah for the work of the Mishkan

(and even according to the exposition of Chazal&lt;sup&gt;8&lt;/sup&gt;,

is

but)

(only)

"&lt;b&gt;three &lt;/b&gt;terumot are stated here")

; and especially that "Terumah" in general,

is the terumah that one gives to the kohen&lt;sup&gt;9&lt;/sup&gt;

-now how does one say that the name "Terumah" contains within itself the &lt;b&gt;unique &lt;/b&gt;content of &lt;b&gt;this &lt;/b&gt;

(entire)

parshah,

while the matter of the terumah - terumah in general - is spoken about in other parshiyot of the Torah

(and with more length&lt;sup&gt;10&lt;/sup&gt;

than regarding the terumah of the Mishkan here)?

2.

Furthermore: the special content of our sedra is simply - the command regarding <b>the work of making and building the Mishkan</b>.

And seemingly, this matter is not brought out at all in the word "Terumah",

which indicates only the separation and donation of <b>Jews</b> for the sake of the Mishkan,

but not the <b>making</b> of the Mishkan - "And they shall make Me a Sanctuary"; so how can one say that the content of the sedra - the making of the Mishkan - is brought out in

(the word)

"Terumah"?

The question in this is even stronger: seemingly it would have been more appropriate,

that the sedra should <b>begin</b> with the verse¹¹

"And they shall make Me a Sanctuary etc.",

which <b>that</b> is the fundamental point and introduction of all the commands in the sedra,

including also the command "And they shall take for Me a terumah"

(which is because

can fulfill the command "And they shall make for Me a sanctuary")

; it should have earlier stood "And G‑d spoke, 'And they shall make for Me a sanctuary, etc.'",

and only after that the commands how this should be carried out in practice: "And they shall take for Me a portion, etc." — the donation for the Mishkan,

and

(afterwards)

how to build the Mishkan¹².

From the fact that the verse <b>precedes</b> the command "And they shall take for Me a portion" before the verse "And they shall make for Me a sanctuary",

it implies the opposite,

that

(the word)

"portion" brings out the content of the matter of the Mishkan <b>more</b> than the verse "And they shall make for Me a sanctuary"!

And furthermore: The matter of the Mishkan is seemingly the opposite of the matter of the "Terumah": The essence of the Mishkan is as its name -

(see there)

" &lt;b&gt;And I will dwell&lt;/b&gt;&lt;sup&gt;11&lt;/sup&gt;

in their midst"&lt;sup&gt;13&lt;/sup&gt;,

That

is

(Not the &lt;b&gt;making &lt;/b&gt;of the Mishkan,

"And they shall make Me a Sanctuary",

but)

the &lt;b&gt;indwelling of the Shechinah in the &lt;/b&gt;Mishkan,

and as long as there is not yet there any &lt;b&gt;I will dwell &lt;/b&gt;of the Shechinah

(even though one has already completed the entire building)

it is still not called &lt;b&gt;Mishkan &lt;/b&gt;

(in truth)&lt;sup&gt;14&lt;/sup&gt;.

And the indwelling of the Shechinah in the Mishkan can come about only through His will and power, the Almighty,

and as Solomon said&lt;sup&gt;15&lt;/sup&gt;

: "Behold, the heavens and the heavens of heavens cannot contain You, surely not this house

this one"¹⁶

(which is a standing wonder,

that the unlimited Shechinah of the Blessed One,

of Whom "the heavens and the heavens of heavens — including the higher worlds — cannot contain You",

is drawn down and dwells and rests "in this house"),

in which is emphasized,

that this can be brought about only from the side of His unlimited power¹⁷,

and not from the side of the power and action of the man below —

in contrast, the explanation and content of the word "Terumah",

which is,

on the contrary,

emphasizes

(not the indwelling and drawing down of Divinity in the Sanctuary that comes from the side above,

but rather)

that which the <b>man</b> does in it; and even more: in the word "Terumah"

(not "Mikdash")

is not even hinted how the donation of the Mishkan "arrives" and becomes the possession of the Most High,

but only the <b>separation of the man</b>¹⁸

3.

This will be understood by prefacing a general question in this matter: Why does the Torah relate at great length about the donations for the Mishkan, the making of the boards of the Mishkan, the curtains, etc.?

- And on the way of the question of Chazal¹⁹

"What happened, happened"! The Torah itself says that the Mishkan is a temporary [structure]

as it is written²⁰

"And I was walking <b>in a tent</b> and in a Mishkan",

it is only a command "for the time being²¹

as it is said²²

for you have not come until now etc.",

the command for generations is the building of the Beis HaMikdash in Yerushalayim²³,

the <b>eternal</b> House - so why are the details of the Mishkan relevant to Jews for generations in all times and in all places²⁴,

also after the Mishkan was hidden²⁵

and in its place was built the Beis HaMikdash?

Granted, the story

(and laws)

about the building of the Holy Temples,

although they too were destroyed,

is a matter that Jews need to know in connection with the future Temple,

because the majority and main building of the future is founded upon the order of the building of the First and Second Temple²⁶

; but what is now relevant to know all these details of the Terumah and making of <b>the Mishkan</b>²⁷?

Moreover: regarding the Holy Temple, the reading and study of the details of the building of the Temple is not only a preparation and qualification for the future building,

because "when the Temple is built, one must observe

And to make that pattern etc.'"²⁸,

Rather more: through reading and study of the form of the Temple is — as the Most High said — "I consider it for them as if they are engaged in the building of the Temple"²⁹

(And as explained by Chazal²⁹

Through this one ensures that there should not be "the building of My House nullified")³⁰

In what matters are these words said? When the reading and study is in the matters of the building of the <b>Holy Temple</b>,

whose building is a commandment for generations

(It is only that <b>in practice</b> one cannot now build it)³¹

; but not so the Mishkan was indeed a command only for its generation.

4.

At first glance one could answer,

as we have already spoken once at length³²,

that the command "And they shall make Me a sanctuary and I will dwell in their midst",

although it is stated regarding the building of the Mishkan,

is nevertheless a command <b>for generations </b>to build a "house for God" ³³

- a command for <b>all </b>the holy temples including the future Temple

(4.

i.

that the command for all holy temples is derived from the command for the building of <b>the Mishkan</b>).

Moreover: although the form and details of the measure of its length and width of the Temple were different than in the Mishkan,

nevertheless the main matters thereof were in the pattern of the Mishkan

(as explained

In the Rambam³⁴)

; so too from the command regarding the terumah and nedavah of the Mishkan,

one derives regarding the Beis HaMikdash,

that "all are obligated to build and support with themselves and with their money, men and women"³⁵.

According to this, it is understood,

that also the reading and study of the work of the Mishkan pertains to and helps that the building of the Beis HaMikdash should be properly.

And furthermore one could say

(at least in the inwardness of the matters)

: That which &lt;b&gt;in practice &lt;/b&gt;was in this manner,

that first they built a Mishkan "temporarily"

(in the time of "still &lt;b&gt;not &lt;/b&gt;you have come until now etc.'")

and only afterwards&lt;sup&gt;36&lt;/sup&gt;

a "house for dwelling for generations"&lt;sup&gt;37&lt;/sup&gt;,

it is because thus is the &lt;b&gt;order &lt;/b&gt;and manner of fulfillment of the commandment

(from the light to the heavy)

: first Mishkan

(tent,

temporary)

and not in the manner of inheritance in place,

and only afterwards could there be

(house,

permanence,

eternity)

the &lt;b&gt;Eternal House in Jerusalem&lt;/b&gt;&lt;sup&gt;38&lt;/sup&gt;.

And from this it is also understood regarding the study and reading of the "form of the House"; so that there should be fully actualized the "as if they are engaged in the building of the House"

(of the Holy Temple),

it is not sufficient the reading and study of the Torah of the House,

rather first should be the reading and study of the form of &lt;b&gt;the Mishkan &lt;/b&gt;- also of the details

Which are not in the Mikdash; and only afterwards can there come about

(through reading in the form of the house)

The "I consider them as if they are engaged in the building of the house"³⁹.

This, however, is not sufficient,

because since the Torah is eternal⁴⁰,

is just as in actuality there was such a time and situation that the Mishkan stood by itself,

and with the building of the Mishkan one fulfilled the commandment of "And they shall make for Me a Mikdash",

one must say,

that also the matter is an eternal one⁴¹

- that there is the instruction and standing and situation in spirituality of this matter and fulfillment of the building of the Mishkan⁴²,

as this is in itself⁴³.

5.

And the explanation in this:

Regarding the time of the dwelling of the Shechinah below, we find in the Midrashim two opinions.

According to one statement of Chazal, this began at Matan Torah,

that then "was nullified⁴⁴

the first decree, and He said: The lower ones shall ascend to the upper ones and the upper ones shall descend to the lower ones, and I will begin, as it is said⁴⁵

And the L-rd descended upon Mount Sinai⁴⁶,

and it is written⁴⁷

And to Moshe He said: Ascend to the L-rd"; and in another place Chazal say⁴⁸

: "When did the Shechinah dwell in the land? On the day that the Mishkan was erected"⁴⁹.

And it is understood that one master says one thing and another master says another thing and they do not disagree: the indwelling of the Divine Presence at the Giving of the Torah was because "I am the beginner and the Lord descended on Mount Sinai,"

and since this was from the side of Above,

therefore,

although at the time of the actual event when the Lord descended on the mountain,

"whoever touches the mountain shall surely be put to death"⁵⁰,

there is

holiness in the physicality of Mount Sinai,

but "when the horn is drawn out" — the "sign of the departure of the Divine Presence" — "they may ascend the mountain"⁵¹,

Mount Sinai remained as before,

<b>secular</b>⁵².

However, the indwelling of the Shechinah in the Mishkan came through "&lt;b&gt;And they shall make &lt;/b&gt;Me a Sanctuary",

through the making of Bnei Yisrael

(and as the verse emphasizes this also regarding the details of the Mishkan and the vessels: &lt;b&gt;And they shall make&lt;/b&gt;&lt;sup&gt;53&lt;/sup&gt;,

and the Mishkan &lt;b&gt;you shall make&lt;/b&gt;&lt;sup&gt;54&lt;/sup&gt;,

etc.'),

and since the indwelling of the Shechinah came through the making of man&lt;sup&gt;55&lt;/sup&gt;,

the holiness became fixed&lt;sup&gt;56&lt;/sup&gt;

in the

object

(physical)

of the Mishkan&lt;sup&gt;57&lt;/sup&gt;,

there became a holiness in the Mishkan and its parts.

In the style of Toras HaChassidus and the language of the aforementioned Midrash: that the indwelling of the Shechinah at the time of the Giving of the Torah was from the aspect of Above

-"And I begin" as it is said "And the Lord descended upon Mount Sinai"; and since the intention of "the upper ones descended to the lower ones" is,

that "the lower ones should ascend to the upper ones"

(the world should become a dwelling place for the Blessed One),

and above there is indeed "no lack of ability in the Actor"

- the "lower ones" became a dwelling place for the Blessed One

(for which one finds that the voice of the Doers of the Decree came from all four directions of the world and heaven and earth,

that is,

that the world "cried out" the matter of "I am the Lord your God").

The completeness of the intention, however, is,

that the "lower ones" should become a dwelling place for the Supreme One not only through the "Actor" which is from His power, blessed be He,

(which is not lacking in action),

and it is still, however, not present the "vessel of his"

The making of the lower one,

but

It should be an "action" that is done by the lower one,

that the person through his service should from this world <b>make</b> a dwelling for Him, blessed be He.

And this is the accomplishment of the Mishkan relative to the Giving of the Torah - that the "And I will dwell in their midst" the Jews brought about through their service - through "<b>And they shall make</b> for Me a Sanctuary."

And with this is understood the reason that the verse precedes the matter of "And they shall take for Me a portion" - because this matter,

that the dwelling of the Shechinah

(in the Mishkan)

comes through the <b>service</b> of Jews,

expresses itself in the matter of "Terumah",

as follows.

6.

"Terumah" has two meanings: a)

Rashi's explanation⁶³

- <b>separation</b>.

b)

elevation⁶⁴.

These two explanations,

which are connected with each other,

are not only explaining that the "elevation"

(from the world

(and matters: gold and silver etc.))

to G-dliness is done through the "separation" of <b>man</b>,

but also describe the <b>manner</b> of the service and the ascent:

The word "תרומה" - the portion - emphasizes,

that not everything that he has does the person give away,

he &lt;b&gt;separates &lt;/b&gt;off

(a part)

from his possessions and he &lt;b&gt;raises&lt;/b&gt; it,

gives away upward,

to the Most High "לי - לשמי"&lt;sup&gt;65&lt;/sup&gt;.

And there is a difference between the two modes of the indwelling of the Divine Presence mentioned above: When this is drawn from the side of Above - as at the giving of the Torah - the indwelling of the Divine Presence is in an equal manner in all parts of the world.

But when the indwelling of the Divine Presence is revealed through the service and action of the lower one,

the lower one,

there is the distinction according to the level of the generous-hearted one, and this is in order and gradation,

from the light to the heavy: "lower ones" that are not

(nullified to)

G‑dliness,

and the Jew in his service separates from them

(grasp the many, you did not grasp⁶⁶)

a part

(of the world)

and raises it,

he lifts it up to the Above.

And afterwards he goes from level to level,

and he separates and raises another

(and a heavier one)

part of the world⁶⁷,

until the entire world should become a dwelling place for the Above through his service⁶⁸.

And the aforementioned distinction is not only in the order and manner of the clarification and elevation of the world,

but this also expresses itself in the manner of nullification that the indwelling of the Divine Presence effects:

When this comes from the side of Above,

it effects a <b>nullification</b> of the existence of the world

(because the revelation of the Shechinah does not give any

place for an existence that is not G‑dliness),

and as our Sages, of blessed memory, said⁶⁹

(at the Giving of the Torah)

: a bird did not chirp etc., an ox did not low; but not so the nullification from the side of the resting of the Shechinah which is brought about from the side of the service and action of man

(and particularly at the beginning of the service,

when one begins “to build the Mishkan”),

it is only a matter of “separation” — he takes from his existence and gives it over,

this is “raising up”

(higher than oneself)

to the Supreme One,

but not in a manner that he is nullified completely,

<b>negates</b> his very existence,

a person <b>from his own side</b> cannot entirely negate and nullify his very existence.

No more general letters: <b>In the giving of the </b>Torah — nullification of the lower,

<b>In the making of </b>the Mishkan — refinement of the lower.

7.

And this is the reason that the Torah enumerates all the 13⁷⁰

(15⁷¹)

Particular things that are present in the offering for the work of the Mishkan,

because in the service of man to make from the matters of the world a dwelling place for Him, blessed be He,⁷²,

is the service and ascent of each part of the world in a different manner⁷³

- it is a separate type of offering

(both in the separation and in the elevation).

And based on this it is understood why the Torah precedes the command "They shall take for Me an offering" before "And they shall make for Me a Sanctuary",

and why the name of the portion is "Terumah" - because the main matter and innovation of the portion is the purpose of a dwelling place in the lower realms

(in the building of the Mishkan)

which is accomplished through the service and action of man,

which the portion - from the light to the heavy

(the separation and offering and only afterwards - Sanctuary)

- specifically through this is fulfilled the completeness of the intention of the creation of the world.

And this is the concept of terumah,

the indwelling of the Shechinah through the person's separation in the aforementioned manner,

after it was at the Giving of the Torah from the Creator's side

(And I am the beginner)

-from the side of <b>avodah</b>,

and specifically then is drawn <b>the essence</b> of the Shechinah in the lower realms⁷⁴.

And with this is also understood why the parshah is called "Terumah",

because the perfection and advantage of all

(ten)

terumot⁷⁵,

is

as it is expressed in our parshah,

in the terumah — the separation and elevation,

it becomes a Mishkan — the indwelling of the Shechinah through the action and work of man.

Ch.

based on this we may explain how also the building and condition of the Mishkan in itself

(not only as a preparation and introduction to the Beis HaMikdash)

is also an eternal matter⁷⁶,

the Torah is eternal:

That which then began the matter of "Terumah",

the service of <b>the camp</b>,

was not only because it was after Matan Torah,

after the "When the trumpet sounds"⁷⁷

(the sign of the departure of the Shechinah⁷⁸)

and consequently the "And the Lord descended upon Mount Sinai" was no longer heard openly,

but also because it was in the <b>desert</b>:

Desert spiritually⁷⁹

is a place

(and state)

where "No⁸⁰

dwells man

(the Supernal⁸¹

who is on the throne)

there" - there is not there any <b>dwells</b> - <b>revelation</b> of G-dliness; unlike a city <b>dwelling</b> is a place where there is revelation of G-dliness - dwells the Supernal man there.

And this is in general the difference between the Mishkan and the Beis HaMikdash

(in Jerusalem)

: the Beis HaMikdash was built after the Jews came "to the resting place and to the inheritance",

when they went out of the desert and came to a place of settlement of people; and they built it in such a land

(Israel)

upon which stands⁸²

"Always the eyes of the Lord your God are upon it from the beginning

of the year until the end of the year",

and in the land of Israel itself — in Jerusalem,

a place of Yiras Shalem⁸³

(completeness of awe⁸⁴),

and in Jerusalem itself — in the place which is "the gate of heaven"⁸⁵

is the concept of the Sanctuary,

the dwelling for His Self,

that one makes from lower things,

an act that does not come entirely from the side of man's service,

but also from the side of which <b>I will choose</b>,

the Divine choice

(and holiness)

that dwells there and makes it

(more)

fit to become a vessel for G‑dliness.

In the desert, however,

which is not a settlement of man,

and is entirely not fit to be a vessel for G‑dliness; and on the contrary — it is a desert of the nations⁸⁶,

fiery serpent, scorpion, and thirst where there is no water⁸⁷

— there the making of the Mishkan

(making there a dwelling for the Most High)

is entirely from the side of man's service,

in a manner of contribution,

as above.

And therefore,

specifically from the "Sanctuary of the Wilderness"⁸⁸

one takes the instruction and the granting of power,

that also in the time of exile when "our signs we have not seen"⁸⁹,

in our "wilderness of the nations",

there is no visible revelation of G‑dliness,

there is a darkness double and multiplied,

also in such a situation and condition one has the power to build a Mishkan — "And I will dwell <b>in their midst</b>" — for the Most High.

9.

According to the above one will also understand the reason why the commandment of building the Temple is derived specifically from the Mishkan

(as above section 4)

Since the revelation of the Divine Presence in the Sanctuary

(in relation to the Giving of the Torah)

is that which is brought about from the side of man's service,

and the matter was primarily and more revealed specifically in the Tabernacle in the wilderness,

and from this "one learns" that this is the main emphasis also in the Temple.

And accordingly, one must explain in the inner dimension of the matters that the Rambam is precise to call the Tabernacle — "Sanctuary of the wilderness",

in the law "And all are obligated to build and support with themselves and with their money, men and women, like the Sanctuary of the wilderness" — although when mentioning the Tabernacle in a previous law⁹⁰

he does not say the expression "Sanctuary of the wilderness"⁹¹

This matter which exists in the building of the Beis HaMikdash "to build and to support &lt;b&gt;by themselves and with their money&lt;/b&gt;" - the service of man in the manner of terumah - derives from

(and is similar to)

"the &lt;b&gt;desert&lt;/b&gt; Sanctuary",

"where no man dwelt",

which there is no place that has a connection to revelation

of G-dliness and the Mishkan was made entirely through the work and action of man,

as above.

Yud.

This is also the instruction from the matter of the Mishkan and its offering for each individual in particular and in every time in which he finds himself.

It happens sometimes,

that a Jew feels about himself that he is in a situation and state of "desert",

"where no man dwelt" — there is not with him, G‑d forbid, "dwelling" of any matter of holiness and G‑dliness,

he can then, G‑d forbid, fall into despair — one tells him,

that there is the Sanctuary of the <b>desert</b>,

and on the contrary: the command "And they shall make Me a Sanctuary and I will dwell in their midst" began and was actualized on the Mishkan when the Jews were

(in a situation and state of)

the desert.

And through this that a Jew makes a Mishkan while being in a state of desert,

becomes the advantage of light from darkness⁹²,

until he comes to "desert of holiness" - to the aspects of "for he is not a man",

which is higher than the aspect of Supernal Man⁹³.

(From the talk of Shabbos Parshas Terumah 5740)