Teruma 5642
ועשו לי מקדש כו’ ככל אשר אני מראה אותך כו’ וכן תעשו. כי קודם החטא היו בנ”י מוכנים להיות למעלה מהטבע כמלאכים. ואח”כ עשה השי”ת אתנו חסד שיהי’ נשאר הארה מהתורה בהתלבשות העשי’. ועל ידי נדיבות שנמצא בלב איש ישראל יכולים להמשיך הארות התורה גם בהעשי’. וז”ש ככל אשר אני מראה אותך. כי בחי’ משרע”ה אספקלריא המאירה בלי התלבשות והשתנות. וכן היו מוכנים כל בנ”י קודם החטא. עי”ז השוה הקב”ה עשיית המשכן שהוא הארה הנמצא בעשי’. שהרי כל המלאכות היו במשכן ולא נקרא מלאכה רק מה שהי’ במשכן שהמשכן הוא התרוממות כל העשי’ להרוחניות. והשוה הכתוב זה למראות מרע”ה. וז”ש וכן תעשו שהכל א’. רק שזה אספקלריא המאירה. וזה בא ע”י מעשה כנ”ל. אמנם תיקון המעשים ע”י הביטול להפנימיות בחי’ מרע”ה הנ”ל. וע”ז אמרו במד’ יש לך מקח שא”י מה לקח ומשכר הסרסור נתוודע. פי’ כי מקח התורה לא הי’ לקיחה בשעה אחת. רק השי”ת נותן התורה בכל עת. וממילא צריך להיות תמיד בחי’ סרסור. והוא בחי’ מרע”ה איש אלהים חציו איש וחציו אלהים. והוא הדעת של כלל ישראל. ודעת הוא התקשרות התחתונים להעליונים. ולעולם א”י להשיג הארת התורה רק ע”י הסיוע של בחי’ מרע”ה. והיא נמצאת בכלל ישראל. כמ”ש תורה צוה לנו משה מורשה קה”י. פי’ שמרע”ה הכניס כל כחו לכלל ישראל. לכן ע”י הרצון להתבטל אל השורש יכולין לעורר זה הכח. וזה שאמר ככל אשר אני מראה אותך כו’ וכן תעשו. וכמו כן בשבת קודש איתא שמחזיר מרע”ה הכתרים לבנ”י. לכן יכולין בש”ק להשיג הארת התורה יותר כמ”ש בשבת לדעת כי אני ה’ מקדישכם:
וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃
And let them make Me a sanctuary that I may dwell among them.
כְּכֹ֗ל אֲשֶׁ֤ר אֲנִי֙ מַרְאֶ֣ה אוֹתְךָ֔ אֵ֚ת תַּבְנִ֣ית הַמִּשְׁכָּ֔ן וְאֵ֖ת תַּבְנִ֣ית כָּל־כֵּלָ֑יו וְכֵ֖ן תַּעֲשֽׂוּ׃ (ס)
Exactly as I show you—the pattern of the Tabernacle and the pattern of all its furnishings—so shall you make it.
Before the sin of the golden calf, Bnei Yisrael were prepared to be even above nature, just like the angels. However, after they have sinned and lost their level, nevertheless, HaShem, in His infinite kindness, has allowed the remanence of light from the Torah to remain even in the world of action.
It was therefore through the giving nature that was found in each one of the children of Israel that they are able to draw out the light of the Torah, and it is found in the world of action.
This is therefore what is hinted at in the words that God said to Moses, “all that I am showing you.” The concept of Moshe was one of an illuminating light. This means that the revelation of HaShem was completely clear; this is the level that the children of Israel were on before they sinned. This is why HaShem commanded them to construct the tabernacle, which would now be a source of illumination in the realm of action. This is because every single action is found in the tabernacle, and anything that is not in the tabernacle is not considered an action – melacha. This is because the Tabernacle was the spiritual upliftment of everything in the world through action. This is what God was saying and is comparable to the vision of Moses. (That just as Moshe’s vision was absolutely clear, so too, through building the Tabernacle, the children of Israel will be able to reach a stage of absolute clarity in the realm of action.) This is the meaning of the words “and so you shall do.” It shows us that everything is one and that even this illuminating light can be attained in the realm of action as above.
However, to really correct one’s actions completely, this requires notification to its internal elements; this is the concept of Moshe, our teacher, as described above.
This is the idea expressed in the Midrash (Shemos Rabbah 33:1), that sometimes one does not know the value of a purchase, but when one sees how much the middleman was paid, one can get an idea of the value of the deal (so when we saw Moshe’s reward, that his face shone, we could get an idea of how great the gift of receiving the Torah was).
The idea that the midrash is teaching us is that receiving the Torah is not something that is done once; it is something that is done constantly, for HaShem is constantly giving us the Torah, and that means that there is always the concept of the middleman. This is the idea of Moshe, who was a G-dly man, which means he was half God and half man. He represents the inner knowledge—Daas, the connection between the worlds below and the worlds above.
This means that one can never really attain the true depth of the Torah without the help of this concept of “Moshe our teacher.” This is something that is found in each and every one of the Bnei Yisrael, as it states in Devarim 33:4. Moshe taught us the Torah, which is an inheritance for the congregation of Jacob. This means that Moshe put all his energy into the children of Israel.
It is therefore with one’s desire to nullify oneself completely to the source that one is able to awaken this energy, this is the idea of “everything that I have shown you…and so you should do” (The absolute clarity)
This also applies to Shabbos, regarding which it states that on Shabbos, Moshe returns the crowns that were taken away from us at the giving of the Torah to each and every one of the children of Israel. Therefore, on Shabbos, one is able to attain the light of the Torah, even more than the days of the week, as it states regarding Shabbos (Shemos 31:13) that you shall know that I am HaShem, Who makes you holy.
ובמדרש אני ישנה ולבי ער כו’ ישנה בגלות ולבי ער לגאלני. ישנה מן העגל ודודי מרתיק עלי. ויקחו לי תרומה. עד מתי אהי’ מתהלך בחוץ כו’. הענין הוא שיש לבנ”י חלק בתורה שהוא למעלה מהשמש וזה השורש לעולם אינו נפסק. כאשר אמר השי”ת בסיני אנכי ה’ אלהיך. מאז יש בכל איש ישראל כח אלהי. ומכ”ש תוך כלל ישראל. אכן ע”י החטא מתרחק הגוף מהפנימיות שהוא בחי’ הנשמה. אבל השורש בשמים מלמד זכות ומבקש לחזור למקומו. ואמת כי גם זה תלוי בהשתוקקות האדם למטה להתדבק בהשורש. כן משתוקק השורש אליו. וזה בחי’ שחורה אני ונאוה על שחרות המלבוש והגוף ותפארת הפנימיות. הנשמה והשורש. וז”ש ולבי ער שהוא בחי’ אלקות שכביכול משתוקק לחול על בני ישראל התחתונים. כמש”כ עד מתי אהי’ מתהלך בלי בית כו’. וזה נמשך מהשתוקקות שיש בלבות בנ”י. ובוודאי לא לחנם אמר השי”ת ויקחו לי תרומה. רק שהיו משתוקקים מאוד לעלות למדרגה ראשונה שהי’ להם בקבלת התורה. ולא היו יכולין להוציא מכח אל הפועל. ע”י החטא. עד שריחם השי”ת עליהם ונתן להם עצה ע”י המשכן וכליו. וכל זה כתוב בתורה להודיענו כי בכל עת נמצא זה הרצון בלבות בנ”י ואם היו מבקשים מאוד היו זוכים להשראת השכינה. ואדרבה ק”ו הוא עתה שכבר הי’ לנו המשכן ובתי מקדשות. בנקל יותר להשיג מה שכבר זכינו לזה. וזה עצמו הרמז וכן תעשו. כי לעולם כפי הרצון והנדיבות שיהי’ להם יוכלו לעשות לי מקדש כו’ רק שצריך להיות בכלות הנפש כמו שמצינו בדוד אם אתן שנת כו’ עד אמצא מקום לה’ וזכה לזה:
The MIdrash in
Shemot Rabbah 33, 3 states. Now on Pasuk five two, I am asleep. heart is awake. The Midrash states that I’m a asleep exile on. while, my heart is awake to redeem me. I am a asleep from the sin of the golden calf . Yet my beloved longs. For me, this too is the idea of initial take a gift Teruma for me. How long will I be on the outside?
That is all a quote from the . The idea is that Bnei Israel, the children of Israel have a portion in the Torah, which is way above the sun. This is the source which is never disconnected, just as Ash told us on Mount Sinai, I am. HaShem your God since then in each and every one of Israel, they have this godly power.
And how much more so this power is present in the general nation of Israel. However, due to the sin of the golden calf, our belief has become distant. From its internal mechanism, which is the idea of the soul. However, this source remains in heaven and it is longing to return back to its place.
The truth is that this, to the connection to one source. It’s dependent on one’s longing and below to connect to his source. Just as one longs as much, as one longs for it, it’s the source longs to return to him. This is that idea that’s mentioned in shir hashirim one, five. I am blackened, but I’m beautiful.
This refers to the dark clothing of the body. yet, the beauty is the internal
one, soul and it’s source. This is the idea of I am asleep, which is the godliness that’s asleep, longing to be a parent in Bnei Israel that are down below. It states in Desh, how for how long
am I going to be going around God states for how long would I be going without a house? This is drawn through the longing that is in the heart of Israel
now, it’s clear. That the reason why hashem commanded us to give a teruma was not for no reason. It was rather that they were long to
be uplifted back to the original level that they had when they received the term. And they were not yet able to bring this about, this energy, this internal energy a about, um, into the world of reality because of the sun. However, once had mercy on them and gave them this advice of building the ishk and all its vessels, then they were able to bring it about all this is written in the Terrance and teach us that any time that a.
Has a longing of the soul in Bnei Israel.
Sorry, correction. This is taught in the Torah to teach us that this energy is found at all times in the hearts of Bnei Israel. And if they really want, they can also now attain the presence of Hashem to rest among them. And on the contrary and how much more? So now that we already had the Mishkan and the Beit Hamikdash, it is easier for us to retain it for we have already once, once before attain it.
This is the idea of, and so they shall do, meaning this energy is about always in the present tense. But because this.
So long as they have this longing and generosity, they are able to create a sanctity. However, it really does need to come about with a longing of the soul, like David that he said if I, when he wanted to bring about all the. Things necessary for the Beis Hamikdash actually stated. It’s something I will not give sleep to my eyes until I will find a place for HaShem.
And indeed he was. He did merit to find such a place. However, will learn from there that it does require a great amount of longing.
תרמ”ג 1
Exodus 25:2 and they shall take a gift offering for me from each his heart so desires.
That is and each person needs to take from the general populace from each and every single detail. This is stated in ethics of the fathers 4:1 who is wise? someone who learns from everyone. This is because in each person the gift of generosity is found in a unique way and everyone needs to gain from that. By doing so we become united and all become one then each person can actually gain his own uniqueness.
This is the idea Isaiah 63 the angels called to each other this means that they each gain from each other. It is regarding this it states in job 25 He creates peace above. This means that’s because the angels on high do the will of God for his sake then become united that God makes peace among them.
The Sages also explained but I’ll sage’s is state that win the vs and they should take a gift offering for me it means for the sake of heaven and it is about doing so that they can become when as explained above.
Perfection is always able to be found in the general concepts of the children of Israel any time that they become when it does generosity is awakened this is why not sage’s explain that the extra words and so you showed you mean that it is something that the plans for generations to come for this generosity is always to be found amongst the general populace of Israel.
When the children of Israel received the Torah, they then attained this generosity.
This is the idea that changes explained I have given a good gift (referring to the Torah).
Similarly in states in Psalms 68 19 human to learn the way god rests among them. This means that when I receive that the Torah this generosity was planted in their hearts and can never be lost forever.
2
A further explanation of from each heart so desires exodus 25 two can mean that the hearts must bring them entirely that they will be prepared to Sacrifice their whole soul and burning for the sake of God.
This is that idea can national make a resting place for me and I will rest amongst them, that is referring to him completely perfecting the world of action which is that the are the days of the week, not doing so when are mirrors that God will rest amongst them m&a up seven the day of travellers Shabbos.
This was now fulfilment of The commitments on the children of Israel when they accepted to receive the torrent last 18 we shall do and we show here. New man the primary concepts of fulfilling the world of extras fulfilled in the creation of the mishkan this was done to be lifting on actions and it was 3 days that the church is run marathon to hear the word of god is States and I shall appear to you every day this is the concept of you work at a speech.
Our sage’s furthermore explained that it does not state I want rest in it rather in States I will rest in you this means that the presence of God is to be found in each and every one of the children of Israel. This is they are dear that is stated in psalms 90 17bl
As alsagers explained it Moses bless the children of Israel that the presence of God shall rest and thanks the handiwork.
This idea can also be found in any action mizpah in as much as a person does it for the sake of heaven you’re married to draw down the presence of God to the person who is performing the deed this is indeed expression we say when making a blessing before doing a good commandment that you have sanctified us with your commandments for mazel lots of saying to me that remains in the person who does the deed
Our sage’s explain that Moses was bothered by how it was possible to create a resting place for god’s presence in this world God never the less tell them that he will rest and likes them in a 1 cubed by 20 cubed
The DNA form energy stationers is that any notice of God it is not true power rather just read notification to the will of God this is Nadia of the commandment and you shall do do initial grades and resting place for me which means for the psyche of God.
That the holiness mean separation which is that there that in as much as a person knows himself and performs actions for the sake of God he can attain holiness.
The reason why I’m going mad at dependant on action of a person wasn’t that we can upload every single action.
This is the idea mentioned in the Midrash that States , had the nation’s of the world realised the good that the Mishkan brings to the world they would have surrounded it and protected it.
In truth miniature imperial stud before Mount sinai they were unimaginable and physical action, however after the sin they returned as baalei teshuva, and the advantage of a baal teshuva is that they are able to reach others the way of repentance. Therefore they now were given the commandment of building the Mishkan and attained the level of uplifting the realm of action.
The concept of עשייה – to make, has a connotation of forcing, as our sage’s explain ועשית is a commandment on Beis Din to force the law.
It is actually not possible to complete the repair the world of action of physicality what else forcing I’m going against when’s later but not a final as well to God.
It is corresponding us at the that the verse tells us but even though they were now involved in physical bullying building the miskin they should not be concerned of lowering their for a special level rather I will rest amongst them.
For inas much as a person is focusing his effort to do everything for the sake of HaShem, and to turn everything to serve HaShem,through doing so one becomes closer to HaShem.
This too is said in the name of the chidushei harim that when HaShem commanded “they shall take for me” – for the sake of Heaven, this means that one’s intention is not necessarily to bring down the presence of HaShem, rather it is simply to do it for that is the will of HaShem. This is the best intention, and following this HaShem states “I will rest amongst them”
