We notice in this weeks parsha that the Nessiim step forward to give gifts of precious stones after the gold, silver and copper is dedicated. It would seem that the other of priority is mixed up, and that diamonds should come at the top of the list, not after copper.
The Or Hachaim, offers an intriguing answer to this difficulty. His solution is based on a section in the Talmud (Yoma) that states that these precious gems fell from the clouds ready-made. Therefore, the Or Hachaim continues, since these stones were attained through no exertion at all, they were listed following all the other materials that came from the Jews' own pockets and self-sacrifice
"Tatti," Gershon said to his father on Shabbos afternoon, "listening to the Torah reading in shul made me wonder. We read all about the building of the Mishkan and the many different materials used to build it. But I remember learning that the Beis HaMikdash was built only of stone. Why is that?"
"That's a very good question, Gershon," replied his father. "I'm very pleased that you follow the Torah reading and think about the parshah. Perhaps we will be able to understand this if we take a closer look at the materials which were used to build the Mishkan."
"Well, the roof was made of animal hides," said Gershon, "the walls were made of cedar wood and their bases, the adonim, were made of copper."
"Think about that for a moment, Gershon. Does it look like those materials just happened to be picked, or can they be representing something?
"Speak unto the children of Israel, that they take for me (G_D) an offering........"(25:2)
G-d is commanding the Jewish people to donate materials for the building of the Mishkan (Tabernacle). The language used in this verse is "Take for me". In Hebrew "taking" is a word denoting acquisition of ownership. Why is the language of "taking" being used instead of "giving"? I would like to propose the following original answer , Bezrat Hashem. G-d is in essence making every single Jew into his own personal emissary regarding the donations for the Mishkan. There is a principal in Talmudic law that maintains that an emissary has the same status as the sender. (In Hebrew this is called, "SHILUCHO SHEL ADAM KOMOSO".) Therefore, G-d is actually making every Jew
Here’s one for the secret amateur grammarians out there. The pasuk (25:31) calls the Menorah a menoras zahav - a golden Menorah. The words the pasuk uses mean that the Menorah is called a ‘golden Menorah’ as opposed to a ‘Menorah made of gold’ (menorah shel zahav). This is out of the ordinary, for the Torah does not call the Shulchan, for example, a ‘wooden table,’ but rather ‘a table made of wood’ (25:23). Why is the Menorah different? The Netziv answers (gloriously) that the pasuk did so in order to put the word Menorah next to the word ‘tahor’ (pure) - hinting to us that the Menorah only gives off its light properly if the generation are pure in their deeds. Indeed, this is why in the Chanukah story there was no light shining from the Menorah (no oil, remember) - for the generation were not acting in a pure manner. As the Netziv writes, the same applies to the concept that the Menorah represents the power of learning Torah in depth - this ability also depends on our application to building this skill and holy discipline.
The Netziv (25:2) proves from various sources that the donations to the Mishkan were actually forced; there was no choice whether to donate or not. Why was this so - surely voluntary donations would have been better for they actually display the willingness of the donor to give? The idea is that forcing something shows its necessity and importance in life. If one has a choice about whether to do something or not, it shows that the matter in question is not all that important - otherwise one would have to do it regardless of their choice. For example, we have no real meaningful choice over whether we breathe - this is the fabric of our ability to live. Similarly, boys have a bris milah at eight days; why don’t they wait until they are thirteen so they can choose independently to have a bris? For we are showing that a bris is not a ‘choice’ or selection - it is part of the fabric of being Jewish.
We all know the scenario. Having engulfed a three course meal, you know that you're stuffed. But just as you imagine it's time for the meal to end, your host brings out that mouthwatering chocolate-chip, double-fudge-topped, triple-layer cake extravaganza. "Would you like to try some?" your host asks cordially. The question poses a terrible dilemma. On the one hand, you are full to the brim; another bite will, without doubt, cause a stomach ache. Plus, who needs the calories? On the other hand, you haven't eaten a chocolate-chip, double-fudge-topped, triple-layer extravaganza for literally months, and it's absolutely your favorite
In the beginning of this week's Parsha, Hashem tells Moshe to "take for Me a portion" (Exodus 25:2) referring to the items which were to be brought for the construction of the Mishkan. The Sforno poses a very interesting question. If Hashem wanted the Jews to give a portion to the Mishkan, then why didn't Hashem say "give" instead of "take"?
Parashas Terumah – ...and the Raiders of the Lost Ark
In this weeks sedra and from now in the book of Shemos, we see the Torah describe the basic blueprints for the preparations and construction of the Mishkan (Temple) which translates as the 'dwelling place', as it says at the beginning of the sedra... 'they shall make a sanctuary for me' [25:8]. Now the sharp ones amongst you will notice that this is not fully true as in Parashas Ki Sisa the Torah takes the narrative back back to Mount Sinai with the incident of the golden calf which is seemingly unrelated to the construction of the Mishkan... but the even sharper ones amongst you would have read Sforno's commentary on this...
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Moshe Shlomo ben R'Shmuel | Shlomo ben R'Chaim | Aryeh Leib ben Pinchas Tzvi
