Overview of the Weekly
Reading: Trumah
To be read on the Shabbat of 4 Adar, 5762 (Feb. 16)
Torah: Ex. 25:1-27:19,
Haftorah: I 5:26-6:13 (details
of building the First Temple)
Stats: Trumah contains 2 positive mitzvot and 1
prohibitive mitzvot. Among the Weekly Readings,
Trumah ranks 38 out of 54 in number of verses, 45 in
number of words, and 41 in number of letters
Trumah primarily describes the preparations for building the
Tabernacle. The Jews were commanded to offer the necessary material
for the Tabernacle. Specifications were given for the construction of
the ark, table, showbread, menorah, sacrificial altar, and their accompanying
equipment; the outer and inner curtains, coverings, beams, pillars,
and outer encompassing enclosure of the Tabernacle.
FROM
THE CHASSIDIC REBBES Trumah
)
"They will make me a Temple and I will dwell in their midst."
[25:8]
In the heart of each Jew is a spiritual 'temple'. This is the Jewish
spark that exists in every Jew. This spark stays whole forever, but it
is our task to reveal and awaken this spark so that it will burst into
a big flame.
Rabbi Yosef Yitschak Shneerson (translated from
Sichat HaShavua 113)
FROM THE MASTERS OF KABBALAH
Trumah
)
Selected with permission from the five-volume English
edition of Ohr HaChaim: the Torah Commentary of Rabbi Chaim Ben Attar,
as translated and annotated by Eliyahu Munk.
The holy Rabbi Chayim ben Moses Attar was born in Sale, Western Morocco,
on the Atlantic in 1696. His immortal commentary on the Five Books Of
Moses, Or Hachayim, was printed in Venice in 1741, while the author was
on his way to the Holy Land. He acquired a reputation as a miracle worker,
hence his title "the holy," although some apply this title only
to his Torah commentary.
"…and have them bring Me an offering." [25:2]
A moral dimension of the verse may have to do with the attachment of
the soul to G-d. Such a relationship may be reinforced by means of a tangible
gift towards the construction of the Tabernacle.
The collective soul of Israel is termed trumah. This is based on
Jeremiah 2:3 "Israel is holy unto G-d, reisheet tevuatah,
the first of His harvest." The word reisheet is often applied
to trumah. Accordingly, acceptance of a tangible gift by the Jewish people
achieves that G-d's Presence will dwell in Israel. The words tkchu
et trumati in 25:2 refer to the Divine Presence which is called trumat
haShem.
An
essay from Rabbi Shaul Yosef Leiter
Trumah
)
This week's portion
begins, "Speak to the children of Israel and take for Me a trumah."
The word trumah is broadly translated as 'contribution.' G-d told
Moshe to tell the Jewish people to give gold, silver and copper towards
the building of the Tabernacle. It actually has two different meanings:
'separating' and 'elevating' (see the Targum and Rashi there).
These two explanations are related because as we separate from our possessions
for a sanctified purpose, we also elevate these objects from their physicality
to a higher spiritual dimension. The Alter Rebbe said that
the Almighty sustains a person's physical needs, in order that the person
will take the physical and transform it into spiritual.
Why does the verse specifically use the expression, "take for Me,"
connoting that the taking of the contribution should be for G-d's
sake, and not "give to Me," that the giving should be for G-d's
sake? The Lubavitcher Rebbe explains that this teaches us that
the poor person who receives tzedakah, should accept it-'take it'-for
the sake of Heaven. The Medrash tells how G-d said to King David,
"Had I made my world equal, (that all were wealthy or all were poor...)
who would have practiced kindness and truth, who would have given tzedakah
and who would have lent to the poor?" The entire reason that the
Almighty created rich and poor people was in order that there should be
the activities of tzedakah and kindness in the world. Therefore,
the intention of the poor person when he receives a contribution should
be to accept it, not only out of necessity, but also because through this
acceptance, he is fulfilling a purpose of creation.
The poor person, the receiver, needs this reminder more than the wealthy
person who gives. The wealthy person is giving money that he struggled
for, so when he gives, it is presumably for the sake of the mitzvah,
and not for some personal gain. This is particularly true when the contribution
is given anonymously. The poor person, on the other hand, is necessarily
concerned about heavenly intentions at all. Why does he accept the funds?
Because he needs them. Therefore, the verse teaches us that even receiving
should be for the sake of Heaven.
Money is not the only area where taking is sometimes uncomfortable. Whether
a piece of advice or an act of kindness, it is often as important to receive
as to give. A person has to remember that everything in the world is Divine
Providence, including the words he hears and actions done to him. Therefore,
accept G-d's way of sending His messages graciously.
Tzedakah is unlike most other mitzvahs in regards to having
holy intentions. With prayer, for instance, a little with proper intention
is better than a lot without. Whereas giving a lot of tzedakah
without proper intention is superior to giving a little with holy intent,
since the main purpose of tzedakah is to help the other. Once,
a very generous person thought to stop giving such large amounts because
it made him proud to do so. He worried about his bad characteristic of
arrogance. His Rebbe forbade him to stop giving, saying, "No matter
what you feel, the poor still need to eat."
Shabbat Shalom!
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