by Zvi Akiva Fleisher
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CHASIDIC INSIGHTS PARSHAS TRUMOH 5765 BS"D
Ch. 25, v. 2: "Li trumoh .. asher yidvenu libo tikchu es trumosi" - The three levels of givers are mentioned here, from the highest level down. "Li trumoh" refers to the person who simply gives for My sake, because Hashem said to do so. The next level is "asher yidvenu libo." This person gives because his heart pains him to see someone in dire straits. There is a component of alleviating one's own pain which motivates to donate. The lowest level is "tikchu es trumosi," when fund collectors take from the donour, and he gives against his will, motivated only by shame. (Nachalas Chamishoh)
Ch. 25, v. 2: "Mei'eis kol ish" - From every man - The M.R. (Vayikra 1:1, piska 6) says that Moshe was anguished by his not having brought a donation for the Mishkon. Hashem responded by telling him that his words were dearer to Him than the whole Mishkon. Perhaps this can be understood with the dictum "godol ham'a'seh yoseir min ho'o'seh" (gemara B.B. 9a), the one who causes another to act is greater than the one who does the act. Why indeed did Moshe not donate? Since he obviously had a good reason for not donating why was he unhappy afterwards? He knew that there was an exact amount of building materials required. With his donation he might cause another person's donation to not be used. In the end when he saw that there were leftover materials and Hashem wreaked a miracle and all that was donated was incorporated in the Mishkon, he then was pained by not having made a donation. (Rabbi Chanoch Zvi of Bendin in Y'cha'hein P'eir)
Ch. 25, v. 11: "Zeir zohov" - A tiara of gold - The gemara Yoma 72b says that the word "zeir" is spelled without the letter Yud in the middle, allowing for the reading "zor," a stranger. Rabbi Yochonon derives from this that if a person merits to learn the Torah properly, then it becomes a crown for him. If he learns it without the proper intentions then it is "zor," a stranger, i.e. he forgets it easily.
Sefer Chasidim #958 writes that there was a man who had two sons who both wanted to learn Torah who asked their father for financial support. One son had a very sharp mind but was lacking in "yiras shomayim." It was likely that the Torah knowledge he would amass would just make him haughty. The second son was not as scholastically gifted, but was a "yo'rei shomayim." He had enough income to support only one son. Rabbi Yehudoh Chosid advised him to support the learning of the son who had "yiras shomayim."
Ch. 25, v. 18: "V'osiso shnayim K'RUVIM" - Rashi says that the k'ruvim had the faces of children. In Breishis 3:24 on the words "es haK'RUVIM" Rashi says that they were angels of destruction. Why the change in meaning of the word K'RUVIM?
When they are connected to the Torah, the Ten Commandments etched into the tablets housed in the Holy Ark, they remain innocent young children. When not connected to the Torah, they turn into angels of destruction. (Rabbi M. M. Epstein Baal Oruch Hashulchon)
Ch. 25, v. 36: "Mikshoh achas zohov tohor" - There is one thing that is very hard; to earn pure money, i.e. that is not tainted with any sin. (Rabbi Mordechai of Nesh'chiz)
Ch. 26, v. 7: "V'osiso y'riose izim l'ohel al haMishkon" - After we have the beams of the Mishkon gilded with gold, its staves and rings also gilded with gold, precious materials of "t'cheiles, argomon," and "shoni" used in the lower layer(s) of covers which are connected with golden rings, why do we cover all of these precious materials with simple hides of goats that are connected to each other with copper rings? This teaches us a most powerful lesson. If we are blessed with wealth and allow ourselves to have precious materials for our household appointments, we should never allow them to be visible to the outside (V'ha'meivin yovin!). (Pardes Yoseif)
Ch. 26, v. 15: "V'osiso es hakroshim LAmishkon" - Rabbi Oshioh asked (M.R. 35:4), "Why doesn't it say 'V'osiso es hakroshim Mishkon,' since the beams were the actual structure of the Mishkon?" He answers that this is to indicate that the Mishkon and the future Botei Mikdosh are a collateral, "LAMASHKON, for a collateral." If the bnei Yisroel will sin, the Botei Mikdosh will ch"v be destroyed.
Ch. 26, v. 19: "Adnei chesef taa'seh" - The silver used for the foundation socket blocks was from donations of ½ of a shekel given by each person, no more and no less. The word "adonim," - foundation socket blocks, literally means MASTERS. Perhaps because the donation for this Mishkon component was equal for each person there was no room for one-upmanship. As well, the "adonim" were used at the base of the Mishkon, a physically low position. Both of these points are indicators of being humble. This trait truly elevates a person, making him a true ODONE, a master over his character development.
Ch. 26, v. 35: "V'es ham'noroh ...... teimonoh ......v'hashulchon tzofon" - If we picture the Kohein at the front of the Mishkon facing the bnei Yisroel who come to the Mishkon, we find the menorah to the Kohein's right and the shulchon to his left. The bnei Yisroel, facing towards the doorway of the Mishkon, have the shulchon to their right and the menorah to their left. The right side represents dominance, that which is more important. The bnei Yisroel who work the fields, etc., have the shulchon, their livelihood in a position of priority. They therefore come to the Mishkon, Mikdosh, to receive positive spiritual influence from the Kohein, whose right side is to the menorah, representing the dominance of Torah. (Chasam Sofer)
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