Teruma 5639
במדרש לקח טוב נתתי כו’ יש בו כסף כו’ זהב 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. etc. (On a spiritual level gold refers to fear of HaShem and silver refers to love of HaShem).
דכתיב מאת כל איש. פי’ מכל פרט ופרט.
The pasuk uses the words “from each man” This refers to each person’s unique individual ability and strength. (It was through each person bringing their unique gifts of their soul that the Mikdash was built!)
ועוד פי’ מאת כל האיש שיש בכל פרט ג”כ כללות.
However it also states “from all” this means that each individual is also made from the entire Bnei Yisrael.
(A person has something that is unique to them and they excel in that. However there are also all the other aspects of a person that also need to be elevated. Both of the individual and general are important, and are hinted to in the pasuk).
וצריך לתת חלק להבורא ית’ מכל הכוחות והמעשים והאברים הנחלקים באדם שהוא נק’ עולם קטן.
One needs to give a portion of each element to HaShem. This is made up of all of one’s parts, the potential, the actions, and one’s limbs-the vessels with which one does all actions. These are all parts of man who is called “a small world”.
והמד’ בא לבאר איך שיכולין לרומם חלק להש”י מכל דבר ודבר ע”י התורה שנק’ לקח טוב.
The Midrash above is teaching us that one is able to elevate a part of every single thing, through the Torah which is called “a good teaching”.
פי’ שבכל דבר יש בו נקודה חיות והוא הטוב שבו שידוע ענין תערובת טוב ורע. והטוב שבכל דבר הוא כח התורה.
This means that in everything there is the element of good in it that gives it its existence. This is the mixture in everything of good and bad. The good in everything is the power of the Torah
וע”ז נאמר כח מעשיו הגיד וע”ז נאמר בטובו מחדש בכ”י מ”ב.
It is in regard to this point of the Torah that it states “He tells the power of His actions to His nation”. This is the meaning of “In His goodness he constantly renews the creation of Bereishis”
וכיון שעיקר הכח נמסר לבנ”י ממילא יכולין ליקח הכל אליו ית’:
Now since this power is given to Bnei Yisrael they are therefore able to uplift everything to HaShem.
עוד במד’ משכר הסרסור נתוודע מה לקח.
The Midrash above, continues: Through the payment to the middleman one is able to tell the value of the deal. So too when Bnei Yisrael received the Torah they were able to understand how precious it was through the gift given to Moshe, that his face shone.
דכ’ ועשו כו’ ושכנתי בתוכם ככל א”א מראה אותך כו’.
The pasuk states: “They shall make a Mishkan for me, and I will dwell amongst them, all that I have shown you, the form of the Mishkan etc.”
פי’ ע”י שורש מרע”ה שהוא כלל הדעת של בנ”י וזכה לראות באספקלריא המאירה למעלה כל שורש המשכן. עי”ז בכח בנ”י גם למטה לעשות כמו כן. ולהמשיך כח השורש למטה.
This means that the source of Moshe Rabeinu is the “central understanding” of Bnei Yisrael. Now Moshe meritted a clear prophecy of an illuminating light (unlike all other prophets), and with this vision Moshe was able to see the source of the Mishkan (in Heaven). Through this Bnei Yisrael down below are also able to draw down this source down to this world.
גם פי’ הכתוב שאשכון בתוכם בכל המדרגות. אשר אני מראה אותך כו’. וכן מצאתי באוה”ח:
Furthermore it states “I will dwell in them”, This means in every level that one is holding at, one is able to connect to HaShem. I have found this idea in the Ohr Hachaim (25:9 ככל)
עוד במד’ קיטון א’ עשו לי כו’
Further in the Midrash (above Shemos Rabbah 33:1) HaShem giving us the Torah can be compared to a king who married off his only daughter. He told the prince, I cannot take her back from you for she is your wife, yet I cannot bear to be separated from her, so I beg of you, wherever you go, make a small dwelling place in which I can stay with you. So too after giving us the Torah, HaShem requested that we build a Mishkan in which He can dwell among us always.
דכתיב וזאת התרומה. וחושב י”ג מינים.
Now it states: This is the teruma (in singular), yet the Torah specifies 13 different types of gifts. (Gold, silver, copper etc). (Why is a singular expression used if it is referring to many different gifts)?
ומ”מ נק’ אחד כי אלה הפרטים הם כללות כל הפרטים ומתחברין להיות א’.
However these are called one, because the individual parts are all connected to become one.
שיש א’ בפ”ע. ויש אחדות הבא מתוך התאחדות הפרטים.
For there is an idea of a single unit on its own, and there is also the idea of unity of many parts coming together to become one.
ולכן בכ”מ שמבטלין הכל להשורש ודבוק באחדות יש השראת אחד המיוחד ב”ה וב”ש. ודו”ק:
Therefore any time anything is nullified to its source, and it is connected to the oneness, this brings about a unique revelation of HaShem, blessed is He and blessed is His name.
