Teruma 5632

במדרש לקח טוב כו’ אל תעזובו את המקח כו’ יש בו זהב כסף שדות כרמים כו’ א”י מה לוקח כו’ המוכר נמכר עמו כו’ ע”ש. 

The Midrash (Shemos Rabba 31:1) On the pasuk (Mishlei 4:2) “For I have given you a good instruction לקח, do not forsake my Torah”, explains how when Bnei Yisrael received the Torah, it was unlike any other ‘purchase’ that a person normally makes. Usually if one buy 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.

פי’ המדרש כי העיקר הלקיחה תמיד מחדש להשיג בתורה תמיד עד אין שיעור וסוף. 

The meaning of this Midrash is that the main thing is to continually renew and get more and more from the Torah for it is endless. (So too one always needs to strive more and more). 

כי הכל יש בתורה כמ”ש תורת ה’ תמימה כו’. 

For everything is in the Torah, as it says “theTorah of HaShem is perfect” 

ועד שזוכה לראות כי אין להשיג עמקי התורה. ואז כשיראה ויבין עומק התורה כמ”ש נעלמה מעיני כ”ח כו’. 

When a person merits to reach the realization that he cannot comprehend the depths of the Torah, and he sees and realizes that the depth of Torah is so deep, that it is hidden from the eyes of any living being. (To reach a stage of understanding where one doesn’t understand תכלית הידיעה אי הידיעה) 

אז יזכה יותר עד שהקב”ה יהי’ עמו כמ”ש נמכר עמו כו’. 

(However this is not the end goal, the real goal is to actually be with HaShem. When a person realizes that he doesn’t know), then he will merit to find that HaShem is with him even more, as the Midrash says “HaShem is sold with the Torah”.

וז”ש א”ת את המקח שיש לשמור תמיד לחפש יותר ויותר. וליקח עצמו מחדש בכל יום ושעה. שידע תמיד כי עודנו מבחוץ. 

This is the meaning of “do not forsake what you have bought”, that one needs to continually search more and more, and inspire (reinvent) himself anew, constantly, for one knows that as much as one comprehends one is always just on the outside. (That he is really in a state of not knowing, and is trying to reach a stage of being with HaShem).

והדקדוק ויקחו לי דהול”ל ויתנו לי. 

Now really it should say “They will give me a gift”, why does it say “They will take a gift (for) me”

אך עפמ”ש האיש אשר עשיתי. ודרשו חז”ל יותר משבע”ב עושה עם העני העני עושה עמו כו’ [כמדומה שכ’ במ”א]. 

We can explain this based on the pasuk (Ruth 2:19) “The man whom I did with today” (Ruth was referring to having received food from Boaz, yet she referred to having given to Boaz). Our sages explained (Vayikra Rabbah 334:8) that we learn from here that the one giving charity gains more than the pauper receiving it. [It would seem I have written this elsewhere]. (The Sfas Emes explains this idea that even when a person merits to reach the stage where one has “taken” HaShem, it is all due to HaShem.) 

אך האמת הוא כי צריך להיות הלקיחה מכל דבר רק לצורך הנתינה אליו ית’. 

Now in truth the one’s taking should always be in a way that he will be able to use it to give. (In our context to give it all back to HaShem, by nullifying oneself).

וזה ויקחו לי שכל פעולה ומעשה שמתקבלת לאדם ורוצה לעשותה ולהתדבק בה. יהי’ רק לשמו ית’ שיצמח מזה נ”ר אליו ית’. 

This is therefore the meaning of “they shall take”, that every action and will that a person has to connect to a certain thing, should always be for the sake of HaShem, to bring ‘pleasantness’ to Him.

וממילא כשכוונה זו בכל דבר. שוב כל הדברים מסייעין לו. ומצליחין בידו אל עבודת השי”ת כמ”ש טוב אחרית דבר מראשיתו. 

When a person has this intention in every action, then he will find that everything actually helps him and he achieves this goal in service of HaShem. As it says “the end is better than the beginning”. (The end action uplifts the original creation). (This is because there is G-dliness in everything, therefore when one connects to that G-dliness (By having the correct intention), that G-dliness helps him).

ועי”ז יוכל להרים באמת הכל אליו ית’. 

Through this one is able to uplift everything truly to HaShem.

וז”ש ויקחו לי תרומה מאת כל. ממש להרים הכל אליו. ע”י הפרשת דבר מכל מעשיו לשמו ית’. 

This is the meaning of the word כל “from every”, for one is able to literally uplift everything to HaShem, through using everything for the intention of serving HaShem.

גם פי’ מאת כל איש להיות כל מעשה האדם בכללות ישראל כדי להיות לו ית’ נ”ר מבנ”י. וכשמכניס עצמו בכלל ישראל. מעשיו מתרוממים אליו ית’. וכל איש הוא כלל ישראל כמ”ש כל איש ישראל. 

Furthermore we can explain the word  כל איש “from every person”, this means that every action should be a part of the whole (and not for one’s own gain), to bring favor of Bnei Yisrael to HaShem. When one places himself as a part of Klal Yisrael, then one’s actions are uplifted. “Every person” is referring to the whole of Klal Yisrael, (For Klal Yisrael is made of individuals.)  

אשר ידבנו לבו. כי מי שאינו כך אינו בכלל איש ישראל כי כפי הכנת עצמו זוכה להיכנס בכלל איש ישראל. 

“Whose heart so moves him”. This is a prerequisite to be a part of Klal Yisrael, through the preparation of his heart for one who does not (prepare oneself) is not a part of (the whole called) Klal Yisrael. And through the preparation, one merits to become a part of Klal Yisrael.

ואא”ז מו”ר ז”ל פי’ המשנה אם אין אני לי מי לי וכשאני לעצמי מה אני. כי כל איש נברא על דבר מיוחד. ומ”מ לא להיות לעצמו רק לבטל מעשיו להכניס עצמו לכלל ישראל כנ”ל. 

The Chidushei Harim explained the Mishna (avot 1:14) “If I am not for myself, who is for me, and when I am for myself, what am I”. The explanation is that each person has something unique that only they can bring, however that does not mean that they should be doing it for themselves, rather the correct intention is to nullify one’s actions, and to become a part of Klal Yisrael.

והוא כלל הצריך לפרט ופרט הצריך לכלל. 

This is the idea of “the whole that needs the individual” (the whole is made up of individuals that are perfecting themselves), and the individual that needs the whole (for one cannot function independently).

וז”ש כל איש אשר ידבנו לבו כו’ ובזוה”ק פי’ כל איש להיות כל חיות וחשק ורצון האדם רק אליו ית’. 

“Every person כל איש whose heart moves him” The Zohar (2:128b) explains the words כל איש as: all of the person. All of one’s essence and desire should be focused on HaShem.

ובגמ’ ילפינן קיחה קיחה משדה עפרון שאשה נקנית בכסף כו’. כסף הוא החשק והתשוקה אליו ית’ בכל החיות. ועי”ז יכולין להתדבק בו. 

In the Gemara we learn a connection between the words קח from the field of Efron, which teaches us that a woman is acquired with money. Money can also refer to one’s desires and longing for HaShem, in one’s entire essence. And through this longing one can connect to HaShem in everything.

ג”ש משדה עפרון ללמוד מגשמיות איך לעשות רצונו ית’ בכל לב. כמ”ש עשה רצונו כרצונך כו’ 

Furthermore the connection to Avraham’s purchase of the field of Efron teaches us that we need to learn from physical interactions how to do HaShem’s will. As it says (Avot 2:4) “Do His will like your you do your will”. (Just as with one’s own business or personal matters one fully immerses oneself, so too when it comes to doing HaShem’s will one should fully immerse oneself).

ובמד’ משל לבתו של מלך כו’ יחידה היא ליטלה ממך א”א שהיא אשתך זו טובה עשה לי בכ”מ שאתה הולך עשה לי קיטון ואדור ביניכם כו’. 

The Midrash (Shemos Rabbah 31:1) The Mishkan can be compared to a king who had an only daughter. When he married her off to the prince, he told his son in law the following. I cannot take her from you for she is your wife, yet I cannot bear to be separated from her, therefore my request is wherever you go, make a small dwelling for me, and I will be able to be with you. (So too HaShem the king gave, us “His daughter”, the Torah, and requested we build the Mishkan so that He can always dwell amongst us) 

פי’ לפי מה שהתורה דבוקה באדם שלא נשכח ממנו כלל. ממילא יוכל לזכות להשראת השכינה כמ”ש לפרוש א”א. 

This means that the more the Torah is connected to a person, (the ‘dwelling place’ in the Midrash), that he should not forget the Torah, the more one merits that the presence of HaShem dwells among him. As the king said in the Midrash “I cannot separate from her”.

אך וודאי כי היא למעלה מהטבע. והתעיף עיניך בו ואיננו. רק אם א”א ליטלה ממך שהיא אשתך כנ”ל. אז ע”י שבכל מעשיו מניח מקום ע”י הביטול להש”י כ’ ואדור ביניכם. 

This connection is really above nature. “you see it and then it is gone” (Mishlei 23:5), however HaShem says: I cannot take the Torah back, since you are ‘married’ to her, therefore HaShem requests in everything you do, at least have a part of it where one nullifies his desire to HaShem, and this automatically makes ‘room’ for HaShem to rest amongst us.

וכמ”ש אל תעזובו מכלל שצריך עבודה תמיד שלא לעזוב כמ”ש בזוה”ק ע”פ ואתה ה’ אל תרחק כו’:

“Do not forsake it”, implies that one needs to constantly be working on this and never forsake it. As the Zohar (2:138b) explains on the pasuk (Tehillim 22:20) “And You HaShem do not be far off”.

אא”ז מו”ר ז”ל הגיד על חודש אדר ע”ש המד’ הנ”ל ואדור ביניכם. 

The Chidushei Harim explained the name of the month Adar, which is connected to the Midrash (above) “I will dwell אדור among you”. (There is a special connection to HaShem in this month)

ורק בתנאי לידע כי הכל ממנו ית’ כמ”ש בגסות אין אני והוא יכולין לדור כו’. 

However, it is on condition that one is aware that everything we have, even the ability to connect to HaShem, is from HaShem. As HaShem says about one who is haughty “We cannot live together”. (the connection to HaShem is contingent on humility).

ושם אדר א’ ודל ורש. ועי”ז נדבק ביחידו של עולם כו’. 

This is hinted to in the word Adar, alef represents the Oneness of HaShem, the dalet and reish refer to the person who lowers himself “low” and “poor”.

כי הכלל בכל דבר יש נקודה חיות ממנו ית’. כמ”ש אין לך דבר שאין לו מקום. 

The general principle is that everything has its point of life source that is from HaShem. As it says “There is nothing doesn’t have its place מקום” 

והקב”ה נקרא מקומי של עולם. 

HaShem is the place מקום of the world

ואין עולמו מקומו. 

(And not the opposite), The world is not HaShem’s place מקום.

וכפי מה שיודעין שאין מקום לשום דבר רק ממנו ית’. כפי”ז נתגלה הפנימיות כנ”ל. 

And as much as one is aware that the מקום of everything is only from HaShem, that level of awareness reveals the actual inner part of that thing. as above.

(In order to reveal the pnimius, the life force of HaShem that is hidden in everything, one needs to be aware that the entire existence of everything is from HaShem. This awareness enables it to be revealed).

והוא מקומו ש”ע. לפי מה שאין ההעלם והסתר מקום בפ”ע. 

This is what is meant by “He is the place of the world”. That the hiddenness is not actually a place on its own. (Whenever we encounter something covering the holiness, we need to realize that this cover is also from HaShem. It is this awareness that reveals the holiness and G-dliness in everything).

כמ”ש אשכון את דכא כנ”ל:

As it says (Yeshaya 57:15) “I will dwell amongst the downtrodden”. 

אא”ז מו”ר ז”ל הגיד מאה ברכות בכל יום הם נגד מאה אדנים שהיו יסוד המשכן כו’. כן הזכרת שמו ית’ כו’. 

The Chidushei Harim explained that the institution of the sages to say 100 blessings every day, is connected to the 100 sockets which are the foundation of the Mishkan. The word אדנים is connected to the word אדני the name of HaShem.

ובגמ’ מה ה’ שואל. א”ת מה אלא מאה כו’ דאי’ כ’ לה’ הארץ וכ’ והארץ נתן לבני אדם. כאן קודם ברכה כו’. 

The Gemara (Menachos 43b) On the pasuk (Devarim 10:12) “What מה does HaShem want from you”. Read it not as מה rather מאה – one hundred. (HaShem wants our 100 blessings every day). 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 bracha, and the second pasuk is after one makes a bracha. Furthermore one who benefits from this world without making a bracha is like benefiting from something consecrated to the Beis Hamikdash. (Me’ila) 

והפי’ כי אם יודעין שהוא של הש”י ולה’ הארץ. כפי ידיעה זו. ניתן להאדם. 

The explanation is that when one is aware that this thing he is making a blessing on is from HaShem, and everything in the world is HaShem’s, then to the extent of this awareness, the blessing is actually bestowed on mankind.

ואא”ז מו”ר ז”ל פי’ שנעשה מצותו אחר הברכה שכל כוונת הבריאה לידע כי הוא ממנו ית’. 

The Chidushei Harim explained this further. Once a person says the blessing, then the actual purpose of the creation of this thing that one is making a blessing over, has come about. Because the entire purpose of creation is for one to gain the awareness that everything is from Him. 

ולכך קודם הברכה מעל כו’ ע”ש. כי הברכה שמברר האדם שהכל ממנו ית’. ועי”ז נדבק הדבר בשורשו. 

Therefore before making a blessing, it is forbidden, like something consecrated. For it is the blessing that clarifies that everything is from HaShem, and through this one can connect to it’s source.

ונמשך ברכה באמת לדבר ההוא להיות ניתן להאדם באמת עתה. 

this actually draws down the blessing to the person through that thing.

וכן בש”ק הוא ברכת ימי השבוע כמ”ש ויברך ויקדש כו’ כי בשבת מעידין בנ”י על שהכל חיות הש”י. ועי”ז נמשך ממקור החיים ברכה על כל השבוע. כמ”ש מיני’ מתברכין כו’. 

So too the Shabbos is the blessing for the rest of the days of the week. As is written, “He blessed it and sanctified it”. For on Shabbos Bnei Yisrael testify that everything is from HaShem, and through this testimony blessing is drawn down to the entire week. As it is written “From it everything is blessed” (See also Ohr HaChaim Bereishis 2:1).

א”ת מה אלא מאה הוא ע”י הביטול להש”י בכל הנפש עי”ז יזכה להתדבק באחדות הש”י כנ”ל:

So too do not read מה – what, rather מאה – one hundred, is referring to the nullification that one has to HaShem with one’s entire existence, and through this nullification one is able to completely connect to the Oneness of HaShem. As explained above.