Teruma 5631

תרל”א

במדרש ויקחו לי הה”ד כי לקח טוב כו’ יש בו כסף כו’ זהב כו’ מן הסרסור נתודע מה לקח כו’ מוכר נמכר עמו כו’ 

The Midrash (Shemos Rabbah 31:1) explains how when Bnei Yisrael received the Torah, it was unlike any other ‘purchase’ that a person normally makes. Usually if one buys silver it does not contain gold etc, yet the Torah contains all things precious. Furthermore in a purchase if one doesn’t know the value of the deal one can get an idea through the commission of the middleman. When we received the Torah we did not know it’s value, however from the reward that Moshe received, that his face shone, we could perceive the value of the Torah. Furthermore the Torah is different to a regular sale. In a regular sale the seller sells the item, but is not ‘sold’ along with the item, yet when HaShem gave us the Torah, He was so to speak ‘sold’ along with the Torah. And therefore requested a Mishkan be built, a place where He can be among us.

כי התורה ניתנה לישראל כפי הכנת קבלתם. וזה ענין תושבע”פ כי הכל יש בתורה רק לכל אדם ניתן כפי רצונו באמת. 

This means that the Torah is given to Bnei Yisrael, yet the level of one being able to receive the Torah depends on one’s preparation to receive it. This is the idea of the Oral Torah, where everything can be found in the Torah, yet one can only receive it in as much as they really want it.

וצריך לזה אמונה לידע ברור כי כל המדרגות וקדושת התורה גבוה מעל גבוה הכל תלוי ברצון והכנת האדם. 

To attain this level of clarity, that the very deepest levels of holiness are dependent on man’s preparation, requires emuna.

כ’ בטח בה’ ועשה טוב ע’ בזוה”ק שעיקר הבטחון הוא להיות מובטח בעבודת הש”י. כי הש”י יעזור. כי כן הוא. 

It is written (Tehillim 37:3) “Trust in HaShem and do good”. The Zohar (3:110b) explains this pasuk:  that one’s main faith must be focused on one’s service of HaShem. That HaShem will help him, and this is how it really is. (That through one’s effort and preparations in this world אתערותא דלתתא one awakens a wellspring above)

(Not that one believes in one’s own power for this is explicitly forbidden “Don’t trust yourself till your dying day”, rather one must believe in the power that HaShem planted in every one of us, that it can awaken such a tremendous reaction Above).

שכן ארץ ורעה אמונה. פי’ כי מקודם צריך להיות האמונה להאמין כי חיות הכל מהש”י. 

The continuation of the pasuk in Tehillim “Dwell in the land and nurture emuna”. This teaches us that one first needs emuna that everything – all life force – comes from HaShem.

וכפי בירור האמונה בלב האדם. כן נעשה באמת. ומתגלה חיות הפנימיות שבכל דבר. 

And the amount of inner life force that is revealed, is dependent on the level of emuna in one’s heart, for this is the actual way HaShem relates to us.

וזה רעה אמונה כי יש אמת ואמונה. ואמת הוא מה שנגלה ומפורש. בחי’ אספקלריא דנהרא. וע”י אמונה זוכין להתגלות בחי’ אמת. והוא מזון וסעד האמונה. 

This is therefore the meaning of “nurture emuna”. For there is a difference between emes – truth and enmuna. Truth is whatever is absolutely clear, the concept of “an illuminating light” (absolute clarity). It is only through emuna that one can merit to attain the revelation of emes. (for the emes) is the food and sustains the emuna (*).

וכ’ ועשו לי מקדש ושכנתי בתוכם. 

(We see this structure in the following pasuk, Shemos 25:8) “They shall make a sanctuary for me and I will dwell in their midst”.

פי’ מקדש ע”ש פרישה והבדלה. שהש”י קדוש ונבדל מהכל. 

The idea of a sanctuary – mikdash (is rooted in the world kedusha) which implies separation and elevation. For HaShem is indeed holy and separate / elevated, from everything.

ושכנתי הוא התגלות כבודו ית’. 

(Yet He says) “I will dwell in them” this means that there is a revelation of His glory

כי ע”י מה שאדם יודע שבכל דבר ומעשה שעושה יש כח חיות מהש”י. וממילא יש בחי’ קדוש. 

For through one’s knowledge that in every action one does there is the holiness of HaShem’s life force, that awareness automatically infuses the action with holiness.

ועי”ז נתבטל כל רצון האדם לכח הש”י שיש במעשה ההוא. ועי”ז זוכה להתגלות חיות הש”י במעשה ההוא. 

Through this (holiness in the action), one is able to then nullify all one’s own desires to the power of HaShem in that very action, which causes a revelation of HaShem’s life force in that action. (The stages are: awareness, which leads to holiness, which enables complete nullification, which in turn causes revelation).

וזה ושכנתי בתוכם כי הכל תלוי באדם אף להמשיך קדושתו ית’. 

This is what is meant “I will dwell in them” for this is all dependent on man to draw down HaShem’s holiness. (HaShem’s ‘dwelling’ is really inside of us. Through our correct actions we bring out his presence.)

וז”ש במד’ המוכר נמכר עמו. 

This therefore explains why the Medrash says that HaShem was ‘sold’ with the Torah. (For His revelation in the world now comes about through Bnei Yisrael ‘revealing’ Him).

וכן שמעתי מאא”ז מו”ר זצלה”ה עמ”ש ברוך הגבר אשר יבטח בה’ והי’ ה’ מבטחו. 

Similarly in the name of the Chidushei Harim, on the pasuk (Yirmiya 17:7) “Blessed is man who trust in HaShem, and HaShem will be His trust” 

כי כפי בטחון האדם בו ית’. כן יש לו מובטח באמת. 

This (double expression) means that as much as one has trust in HaShem, (so HaShem responds in kind), and therefore he has gained that trust.

וכ”כ במדה שאדם מודד מודדין לו. 

We find the same idea in The Mishna (Sota 8b) With the measure that a person measures they are measured with it. 

פי’ כי וודאי הש”י מלא כ”ה כבודו. רק שיש הסתר כענין הגלות שהשפע הולך ע”י מדרגות שפילים. ופי’ מדה הוא חיותו ית’ בתוך הטבע שהוא במדה. כי בעצמותו א”ס. 

The meaning (of the idea of a measure from HaShem) is as follows. HaShem fills the entire world, however there is a hiddenness, like the concept of exile, where the blessing of HaShem is filtered down through stages. And the ‘measure’ is the amount of life force of HaShem in nature that is revealed. (Now this is only in this world where it needs to be filtered down and HaShem is not fully revealed) yet in His essence there is no limit – infinity. 

וכפי האמונה שנמדד לאדם שהכל מהש”י. כן מודדין לו בהתגלות כפי אמונתו כנ”ל. 

Now to the extent of emuna that one has of one’s awareness that everything is only from HaShem, so too HaShem relates in kind in a revealed way. (The more emuna one has, the less nature hides HaShem).

וכן נ”ל פי’ ה’ רועי לא אחסר. 

So too we can explain (Tehillim 23:1) “HaShem is my shepherd, I shall not lack”

וכ’ בקול שמחה בשם הרב מנעסכיז שלא יחסר לי בחי’ לאמור ה’ רועי. 

In the sefer Kol Simcha, in the name of the Rebbe of Neskiz (*), (In this pasuk David is requesting that) he should never lack (that clarity of) HaShem is my shepherd.

ובאמת הפי’ כי אם נשכח זה מאדם. נעשה באמת חסרון בהשגחת הש”י שהוא ע”י הסתר כנ”ל. והבן כי נראה אמת. 

Now in truth this means that if a person forgets about this (essential involvement of HaShem in everything), it actually causes a lack of the involvement of HaShem and it becomes more hidden. And understand this point, for it seems true.

כן גם בשבת נק’ סעודתא דמהימנותא ופי’ אא”ז מו”ר זצלה”ה שנותן סעד להאמונה. 

So too on Shabbos the meal is called a ‘meal of emuna’, the Chidushei Harim explained this is because Shabbos gives sustenance to one’s emuna.

ג”כ הפי’ כנ”ל. כי ימי עבודה בחול בחי’ אמונה הנ”ל. וכפי העבודה כן בשבת מעין עוה”ב שנתגלה בחי’ אמת. והוא סעד האמונה כנ”ל. 

We can also explain this as above, that during the days of the week (when there is a hiddenness) it is the concept of emuna, and through one’s emuna in the days of the week, one merits to the taste of the world to come on Shabbos, a revelation of the truth. This is the sustenance of emuna as above.

ואא”ז מו”ר זצלה”ה הגיד על חודש אדר ע”ש מ”ש במד’ עשה לי קיטון ואדור ביניכם. 

The Chidushei Harim furthermore explained, that the month of Adar, is connected to the Midrash (above) HaShem requested wherever you go make a place for me to dwell אדור (connected to the word Adar) amongst you.

פי’ לידע שהכל ממנו ית’. וזה נותן חיזוק לאדם. ואדר ע”ש חיזוק כמ”ש אדיר במרום ה’. 

This (place we take where HaShem dwells amongst us) is the knowledge that everything that takes place is all from HaShem. It is this that gives man strength. Similarly the word Adar also means strength as in the pasuk (Tehillim 93:4) HaShem is mighty – אדיר on high” 

וכן אמר כי בגסות אין אני והוא יכולין לדור. 

So too it says (in the opposite direction) that HaShem says He cannot dwell amongst those that are haughty.

וז”ש במד’ ויקחו לי לקח טוב נתתי כו’. שידע האדם כי גם הלקיחה ורצון האדם הוא רק מאתו ית’:

This therefore is the meaning of the Midrash (Mishlei 4:2) “I have given you a good portion, do not forsake my teaching”. One needs to realize that even the ‘taking’ and the desire of man, is also only from HaShem. (And should not lead one to haughtiness, which causes distance from HaShem).   

נתקשה משה במנורה והראה לו הש”י. ואח”כ כתיב שנעשית מעצמה. תיעשה כו’. א”כ למה הראה לו. 

(Rashi Shemos 21:31) Moshe found it difficult to understand the form of the menorah. HaShem therefore showed him a fiery menora so he could see how it is made. Yet afterwards it says that the menorah was made, which teaches us that Moshe actually placed gold in a fire and out came the menorah. Now if this was HaShem’s original intention, why did HaShem show Moshe the fiery menora in the first place?

אך כי ע”י רצון האדם בלב ונפש באמת. נגמר השאר. מה שא”י לעשות. נעשה מעצמו. 

(There is an important lesson that we can learn from this episode). With one’s deepest desires of one’s heart and soul, one is able to complete whatever one couldn’t actually do on one’s own. This is why the menorah was made on its own.  

וזה מ”ש השלך לאור כו’. 

This is what HaShem was teaching Moshe “throw the talent of gold into the fire, and it will be made on its own”. (Throwing into the fire symbolizes taking all of one’s desires and focusing them on this very thing that he wanted to do, and then it automatically is completed by HaShem.)

כן הוא בכל מצוה מכל איש ישראל. כי וודאי אין בכח אדם לעשות רצונו ית’. 

So too this principle applies to every mitzvah. For one certainly cannot do HaShem’s will to the full extent (HaShem is infinite)

רק כפי רצון האדם נגמר מעצמו. ומ”מ הגמר בא ג”כ ע”י רצון האדם. 

It is only through the will of the person that the mitzvah is completed on its own. Nevertheless the completion of the mitzvah is caused through the will of the person.

וזה שהראו לו לידע מכוון ורצונו ית’. וע”י שרצה לעשות רצונו ית’ רק שהי’ למעלה מכח אדם. 

Therefore when HaShem showed Moshe the fiery menora, this was to demonstrate what HaShem’s will is in this mitzvah. Once Moshe knew what HaShem wanted from him, and he really wanted to do it, but realized it was much more than his ability

לזה נעשה מעצמו. 

through this it was done on its own.

כענין זה פי’ אא”ז מו”ר זצלה”ה עמ”ש יגעתי ומצאתי. ודקדק כי מציאה בהיסח הדעת. ומה שבא ע”י יגיעה למה נק’ מציאה. 

The Chidushei Harim explained the Gemara (Megillah 6b) If one says “I toiled and I found (succeeded)”, you can believe him. Now finding something implies that it came to the person subconsciously, now if he toiled for it why is it referred to as finding (in a subconscious way)?

אך מי יכול למצוא האמת ע”י יגיעתו. ורק שהש”י נותן במתנה ודרך מציאה ע”י היגיעה. 

However, who can really find the truth through ther own effort (it is much too removed from us)? It is only since HaShem gifts us the truth, yet it only comes to us as a ‘find’ (subconsciously) through toiling to find it.

וכן כ’ במשה אחר שהי’ מ’ יום בשמים לחם לא אכל כו’ אח”כ כ’ ויתן אל משה. וכ’ במד’ במתנה ניתנה לו כו’ 

We find the same idea when Moshe ascends to the Heavens to receive the Torah, he was there for forty days and nights, and neither ate nor drank. Yet when he received the Torah, it was gifted to him: “HaShem gave Moshe”, as the Midrash explains it was a gift. (This is the same idea as explained above, that through toiling he was able to receive the gift.). 

וקצרתי כי כ’ כבר:

I have shortened it here, because we have elaborated this elsewhere.

בגמ’ לה’ הארץ כו’ כאן קודם ברכה כו’ והנהנה בלי ברכה מועל והארץ נתן לבני אדם לאחר ברכה. 

The Gemara (Berachot 35a) asks a seeming contradiction. On one had the pasuk says “The earth and in it is all HaShem’s”, and conversely it says “He gave man the earth”? The Gemara answers that the first pasuk is talking about the status of the world before making a brocha, and the second pasuk is after one makes a brocha. Furthermore one who benefits from this world without making a brocha is like benefiting from something consecrated to the Beis Hamikdash. (Me’ila)

דבאמת יש קדושה בכל דבר שהוא כח (המועל) [הפועל]. ורק ע”י הברכה שיודע האדם שחיות הכל ממנו ית’ עי”ז יוכל להתגלות הקדושה. שגם שיהנה יהי’ דבוק בכח הקדושה שבו. 

Now in truth there is holiness in every single thing. The energy of HaShem that sustains it. It is only through making a bracha that, when one realizes and acknowledges that everything is from HaShem, that one is able to reveal the holiness. This means that even when one derives pleasure from this world, one is still connected to the holiness that is in it.

וכמ”ש לעיל ועשו לי מקדש להיות בטל לכח עליון שבכל מעשה. עי”ז ושכנתי. 

This is the sae idea we have explained above, “they shall make a mikdash for me”. That it is through nullifying their own will to the Higher power in every action, that leads to “I will dwell in (amongst) them”

ואז ניתן ליד האדם. 

That is when it is given to man. (When the holiness is revealed through the actions of man).

ובגמרא טלי גיטך פסול דכ’ ונתן מיד ליד. 

The Gemara (Gittin 24a) says that if a man says to his wife “take the get (divorce document) from the ground” it is not a valid divorce. For it has to be given from his hand to her hand. (We see that taking it from the floor does not have the same status as receiving something from someone personally ie: taking is not the same as receiving).

כן ע”י הברכה שיודע שממנו ית’ ואינו לוקח מעצמו. אז נאמר נתן לבני אדם. אבל לוקח לוקח מעצמו כנ”ל:

So too when one makes a bracha one demonstrates that they are not taking it for themselves, (rather they are receiving it from HaShem), then he has fulfilled the pasuk “He gave the earth to man”. However if one takes (without making a brocha) then this demonstrates that it is a selfish action, and disconnected from HaShem.