Aristo

 From the Shalsheles Hakabbalah (Amsterdam edition pg. 83) 

Two Forms Of Shabbos

Why does the issur of kindling a fire on Shabbos appear in this week's parsha?  

The meforshim ask why does the mitzvah of mishkan in Ki Sesa precede that of Shabbos to tell us that Shabbos doesn't override the mishkan but in Vayakhal it is reversed?  Many distinguish between before the chait haegel and afterward in different variations.  Rav Tzaddok (Vayakhal #8) explains that there are two forms of Shabbos.  One form is that Shabbos comes to elevate the days that preceded it and the other is that Shabbos comes to cap off the week with an added layer of kedusha.  This is reflected in the machlokes in the Gemorah Shabbat (69b) if one who is lost in the wilderness and doesn't know the day works six days and keeps the last day as Shabbos or keeps the first day as Shabbos and works the rest.  The debate is if Shabbos precedes or caps off the week  The original plan for Shabbos was for Adam to pass his test on Friday and enter a sublime realm of kedusha where Shabbos comes to add to that kedusha and cap off the week.  After Adam stumbled, Shabbos was necessary to uplift the upcoming days which were now mangled and marred by sin. Similarly, before the agel, in Ki Sesa, the Shabbos was the end of the week version.  It wasn't coming to fix anything but was a infusion of kedusha as a culmination of the week.  Mishkan comes first and Shabbos adds a layer of kedusha to the ever present kedusha.  After the agel, when sin again tainted the daily activities, Shabbos was necessary to allow one to bring kedusha into the days ahead.  First comes Shabbos and only afterward comes the mishkan. 

The Rebbe (Likutay Sichoos volume 36) asks why does the Rambam (Ch, 12) of Shabbos starts the melacha of fire with the case when the ashes are needed and not with the simple case of a fire for light or warmth?  After explaining the nigla, he says בפנימיות this alludes to the fact that the fire of the neshama which wishes to join with Hashem as described in Tanya Ch. 19 must be rooted in צריך לעפר, it has to illuminate the physical world.  This may be why the melacha of fire is introduced in this parsha because it illuminates the essence of Shabbos post agel.  Shabbos it here to give light, to add kedusha to our mundain days.   

An Uplifted Heart

From the Mir parsha sheet.

Harav Hagaon Binyamin Cohen Shlita

In this parashah, the Torah describes two categories of people who contributed to the Mishkan, as it says: וַיָּבֹאוּ כָּל אִישׁ אֲשֶׁר נְשָׂאוֹ לִבּוֹ וְכֹל אֲשֶׁר נָדְבָה רוּחוֹ אֹתוֹ הֵבִיאוּ אֶת תְּרוּמַת ה'. What is the difference between כָּל אִישׁ אֲשֶׁר נְשָׂאוֹ לִבּוֹ andוְכֹל אֲשֶׁר נָדְבָה רוּחוֹ אֹתוֹ ?

The Ohr Hachaim and the Ramban offer different approaches to understanding these two categories.

According to the Ohr Hachaim, both categories refer to those who donated to the Mishkan, but there were two levels of donors. The lower of the two levels was נָדְבָה רוּחוֹ, which refers to a person who gave willingly and happily, according to his means and capabilities, with no heaviness in his heart. The higher level is נְשָׂאוֹ לִבּוֹ, which refers to a person whose heart spurred him to go beyond his capabilities. The Torah first mentions the higher level, using the word ish — כָּל אִישׁ אֲשֶׁר נְשָׂאוֹ לִבּוֹ — which is a lashon of chashivus, as we see in the phrase וְהָאִישׁ מֹשֶׁה. The people in this category donated with an uplifted heart, meaning that they gave more than they were able to.

The Ramban explains that the category of נְשָׂאוֹ לִבּוֹ refers not to those who donated to the Mishkan, but rather to those who performed the actual construction of the Mishkan. He notes that the term nedivus is used in connection with those who gave donations — נָדְבָה רוּחוֹ — but that term is not a fitting description of those who did work; the term used for those people is נְשָׂאוֹ לִבּוֹ.

What does having an “uplifted heart” mean in the context of constructing the Mishkan?

The Ramban explains that the Yidden had just left Mitzrayim, where they worked with bricks and mortar, and were unskilled in the various forms of craftsmanship necessary for the construction of the Mishkan. In Parashas Ki Sisa (perek 31) the Ramban expands on this point, noting that when Moshe Rabbeinu used the word רְאֵה, see, in the passuk: רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה, he was telling Klal Yisrael: “Look at this wondrous phenomenon!” Klal Yisrael were not used to using their hands for delicate work, yet they were able to perform the skilled labors required for fashioning gold, silver, and stone, as well as embroidery. Even in the professional world, it is uncommon for one person to perform all types of crafts, yet here certain members of Klal Yisrael were able to do all the necessary labors. What was their secret?

With the words נְשָׂאוֹ לִבּוֹ, the Torah reveals the secret: Their hearts were uplifted. In this regard, the Ramban quotes the passuk: וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה'.

A baal gaavah is someone who thinks he’s the richest, the smartest, the strongest — not necessarily in line with reality. When it comes to avodas Hashem, however, a person should have that gaavah. He has to think above and beyond his capabilities.

This principle applies not only to the building of the actual Mishkan, but also to the construction of one’s personal Mishkan: the avodas Hashem that creates one’s own dwelling place for the Shechinah. A person does not need money, knowledge, or brains to succeed. All he needs is one prerequisite: נְשָׂאוֹ לִבּוֹ — the desire to serve Hashem, independent of his capabilities. This nesius halev — the willpower and dedication to perform avodas Hashem — empowers a person to transcend his own abilities.

The passuk says: וְהַחָכְמָה מֵאַיִן תִּמָּצֵא, and the gematria of מֵאַיִן is 101. Learning 101 times indicates the person’s powerful desire to understand Torah — he chazzered so many times! Chochmah comes מֵאַיִן, from the yearning for avodas Hashem represented by the gematria 101. When a person has this nesius halev, then he’ll merit chochmah.

The Rambam (Hilchos Talmud Torah 3:6) uses this very term, נְשָׂאוֹ לִבּוֹ, regarding a person who wants to be zocheh to the crown of Torah, as he writes: מי שנשאו ליבו לקיים מצוה זו כראוי לה, ולהיות מוכתר בכתרה של תורה. When it comes to avodas Hashem and limud Torah, physical limitations should not hold a person back. If there’s נְשָׂאוֹ לִבּוֹ, if the person really wants, he can achieve beyond what is physically possible.

This week is also Parashas Shekalim, and I would like to mention one lesson that we learn from the machatzis hashekel. Chazal say that Hakadosh Baruch Hu showed Moshe Rabbeinu a matbeia shel aish, a fiery coin. When I was a bachur, before I came to Eretz Yisrael, I was learning in Yeshivas Torah Temimah, and on a Friday night of Parashas Shekalim, my friend and I were in Boro Park to speak to a rebbi of ours in learning. On the way back, at about midnight, we stopped in Bobov, where the rebbe, R’ Shlomo Halberstam, was speaking with great passion during his tish. He was saying: שקלי קודש – מטבע של אש, gelt is fire, fire! And he repeated this over and over many times: “Gelt is fire, fire.”

Fire can be very damaging and destructive – but it can also be very useful: it can repair, create, warm. It all depends on how you use fire. If you get too close, it’s a disaster. But if you use it responsibly, from farther away and in a proper way, it can be a tremendous asset. Money, the Rebbe was saying, is fire. If used improperly, it can wreak terrible damage. But if it’s used properly, it can become שקלי קודש, with the ability to accomplish tremendous things.

Shekalim And Kelayim

 From Igros Kodesh volume 1 pg. 253

Marriage Advice

It was pointed out to me this very important piece of marriage advice printed in the Q and A section of the Toras Avigdor on parshas Titzaveh.

The Realm Of Shabbos

This is a continuation of the previous post.  Why are the elements of the fact that Hashem gave us Shabbos as a special present and the neshama yesarah introduced in this parsha?  Rashi says אך את שבתתי תשמרו tells us that building the mishkan does not push aside Shabbos, why we have thought it does?  

We say in the Haggadah, אִלּוּ הֶאֱכִילָנוּ אֶת־הַמָּן וְלֹא נָתַן לָנוּ אֶת־הַשַׁבָּת, דַּיֵּנוּ.  Why do we mention specifically the mitzvah of Shabbos?  Also, why is the manna mentioned before Shabbos when Shabbos was given first in Marah?  The Briskor Rav on the Haggadah says that there are two aspects to Shabbos.  There are the laws of Shabbos like the laws of any other mitzvah and that was given in Marah.  However, there is also the aspect of Shabbos being a special present from Hashem as the Gemorah (Shabbat 10b and Beitzah 16a) says.  That aspect was given only after the manna and that is the special mention in the דיינו.  The Gemorah learns this idea that that Shabbos is a special present from the possuk in this week's parsha, לדעת כי אני ה' מקדשכם.  Why is it introduced here and why is Shabbos different than any mitzvah which is special and has a reward who's measure is unknown?  

The Maharal explains that by other mitzvot the reward is the present but the mitzvah itself is not other worldly.  On the other hand, Shabbos the mitzvah itself it connected to עולם הבא and it immeasurable.  It is only on Shabbos where one is raised up over the normal challenges and insecurities of the world and is brought to a place where the soul can refine the body.  The present that is Shabbos is the elevated connection to Hashem that is unique to Shabbos.  Rav Itzale Volozhiner says that is what the possuk is saying, אך את שבתתי תשמרו, don't build the Mishkan on Shabbos לדעת כי אני ה' מקדשכם, since you experience an experience of closeness with Hashem on Shabbos that is the same as the Mishkan.  However, the Alshich takes it a step further.  He says the whole yesod of the kedusha on the Mishkan depends on the kedusha of the person, ושכנתי בתוכם.  The kedusha of Shabbos is ביני וביניכם, it is to engulf a person with kedusha and therefore the kedusha can be spread through the Mishkan.  We can say in light of this that we would have thought the Mishkan can push aside Shabbos because it is the same yesod of kedusha.  קמ"ל the possuk that the yesod of the Mishkan depends on that of Shabbos so it can't override it.  That is why the present that is Shabbos is expressed in the parsha of the Mishkan for what the Mishkan is in place, the Shabbos is in time.  It is is the context of Mishkan that one can understand the present of Shabbos, the experience of being elevated to a higher realm of purification.  

Shabbos: A Synthesis of Guf and Neshamah

Harav Hagaon Shmuel Friedman Shlita

This parashah contains the tragic episode of the eigel, but before that it discusses several other topics — including the machatzis hashekel, the kiyor, the shemen hamishchah, the components of the ketores, the appointment of Betzalel and Ohaliav, and the mitzvah of Shabbos Kodesh. The mefarshim discuss the connection between these topics and the cheit ha’eigel. Immediately prior to the discussion of the eigel, the Torah discusses the mitzvah of Shabbos. Considering that the mitzvah of Shabbos appears numerous times throughout the Torah, the question arises: Why is Shabbos, specifically, chosen to be placed right before the episode of cheit ha’eigel? 

Several other questions can be posed regarding the presentation of the mitzvah of Shabbos in this parashah. The parashah is introduced with these words: וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר אַךְ אֶת שַׁבְּתֹתַי תִּשְׁמֹרוּ כִּי אוֹת הִוא בֵּינִי וּבֵינֵיכֶם לְדֹרֹתֵיכֶם לָדַעַת כִּי אֲנִי ה' מְקַדִּשְׁכֶם. Generally, when Hashem instructs Moshe to transmit a message to Klal Yisrael, He simply says דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. Why does Hashem add the word וְאַתָּה — וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל — in this passuk?  Furthermore, when Hashem says לָדַעַת כִּי אֲנִי ה' מְקַדִּשְׁכֶם, what kedushah is He referring to?

Another unusual element of the mitzvah of Shabbos in this parashah is the final word, וַיִּנָּפַשׁ, as the passuk states: בֵּינִי וּבֵין בְּנֵי יִשְׂרָאֵל אוֹת הִוא לְעֹלָם כִּי שֵׁשֶׁת יָמִים עָשָׂה ה' אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ. What does וַיִּנָּפַשׁ mean?

The Gemara (Beitzah 16) teaches that Hashem had a gift called Shabbos, which He wished to give to Bnei Yisrael, and to inform them of this gift. What is this secret of Shabbos that Hashem wanted to impart? One explanation in the Gemara is that this refers to the neshamah yeseirah:  דאמר ר' שמעון בן לקיש נשמה יתירה נותן הקב"ה באדם ערב שבת ולמוצאי שבת נוטלין אותה הימנו שנאמר שבת וינפש כיון ששבת ווי אבדה נפש.

When a Yid finishes observing Shabbos, then we say “vai,” for he lost his nefesh — his neshamah yeseirah.Similarly, the Baal Haturim notes that the final letters of the words וּבַיּוֹם הַשְּׁבִיעִי שָׁבַת וַיִּנָּפַשׁ spell שתים, alluding to the two neshamos a person has on Shabbos.

Why does the Torah allude to the neshamah yeseirah immediately before the discussion of the eigel? What connection is there between the two? And, more generally, why do we learn of the neshamah yeseirah’s existence specifically in the context of losing it, with the word וַיִּנָּפַשׁ interpreted as ווי אבדה נפש?

The Chasam Sofer explains that the reason the Torah juxtaposed the mitzvah of Shabbos with the discussion of the eigel, concluding that mitzvah with the allusion to the neshamah yeseirah in the word וַיִּנָּפַשׁ, is linked to Hashem’s final instruction to Moshe Rabbeinu before he descended Har Sinai: לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הֶעֱלֵיתָ מֵאֶרֶץ מִצְרָיִם. When Klal Yisrael sinned with the eigel, they forfeited their nefesh, and Hashem told them: ווי אבדה נפש. After they had declared naaseh venishma, 600,000 angels descended to place two crowns on each person’s head, but when they sinned with the eigel they lost this gift, and it was transferred entirely to Moshe Rabbeinu. The great radiance of Moshe’s face — קָרַן עוֹר פָּנָיו — stemmed from these crowns, which he received from the rest of Klal Yisrael. When we say יִשְׂמַח משֶׁה בְּמַתְּנַת חֶלְקוֹ, we are referring to this gift.

Every Shabbos, continues the Chasam Sofer, Moshe Rabbeinu returns these two crowns to all those who keep Shabbos, and he takes them back on Motz’aei Shabbos.

In a similar vein, the Arizal states that before the eigel, there was no neshamah yeseirah because Klal Yisrael had their two crowns. Only after they sinned with the eigel did this concept of וַיִּנָּפַשׁ come into existence, because they lost their nefesh. Now it returns only on Shabbos, in the form of the neshamah yeseirah.

The Baal HaTurim expresses this idea succinctly, saying that the word וַיִּנָּפַשׁ is juxtaposed with the eigel because through this transgression, Klal Yisrael became deserving of death, and they lost their nefesh.

We can now understand why Moshe Rabbeinu had to be the one to tell Klal Yisrael about this — וְאַתָּה דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. The neshamah yeseirah comes from Moshe Rabbeinu’s chelek, and he gives it back to every person on Shabbos, in the form of the radiance of a person’s face.

This idea is reflected in a Midrash, which expounds the passuk: וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, at the beginning of Bereishis, to mean that a person’s face has a special glow on Shabbos:ברכו באור פניו של אדם, קדשו באור פניו של אדם, לא דומה אור פניו של אדם כל ימות השבת, כמו שהוא דומה בשבת. This glow is a function of the neshamah yeseirah.  What is the purpose of the neshamah yeseirah? What are we meant to gain from it?

Commenting on the Gemara’s use of the term “neshamah yeseirah,” Rashi says (Beitzah ibid): רוחב לב למנוחה ולשמחה ולהיות פתוח לרוחה ויאכל וישתה ואין נפשו קצה עליו. On Shabbos, he explains, a person’s heart expands so he can rest and rejoice and eat and drink, without becoming disgusted. But if that is the entire purpose of the neshamah yeseirah, then shouldn’t we have been given a guf yeseirah, not a neshamah yeseirah?

Other Rishonim describe the neshamah yeseirah differently. The Avudraham, citing the Ibn Ezra, explains that on Shabbos the guf receives more strength, while the neshamah receives added seichel; we see, then, that Shabbos invigorates both the body and the mind.

The Shitah Mekubetzes adds that the neshamah yeseirah confers Divine bounty upon a person on Shabbos, granting him additional seichel so that he can learn Torah and understand more of maasei Hashem than he can during the week. The Meiri notes that the neshamah yeseirah is not a separate neshamah, but rather an added dimension of the soul, and this expanded neshamah achieves greater clarity so that the person can concentrate and understand things better. The Shaarei Teshuvah (Orach Chaim 290) notes that a person is supposed to innovate chiddushei Torah on Shabbos, as the Zohar teaches that on Motza’ei Shabbos, when the neshamah yeseirah returns to its place, Hakadosh Baruch Hu asks it, “What chiddush did you say in Torah?”

We see, then, that the neshamah yeseirah is connected with limud haTorah. Indeed, the Arizal states that when a person innovates chiddushei Torah, his father in crowned in the Olam Ha’emes, and that’s why the mitzvah of kibbud av v’eim is juxtaposed with the mitzvah of Shabbos. Even someone who doesn’t have the ability to be mechadesh chiddushei Torah should learn something he never learned.

We can understand that the neshamah yeseirah grants a person the ability to learn and understand Torah on Shabbos, but how do we understand Rashi’s statement that it enables a person to eat and drink without becoming disgusted?

The Shelah Hakadosh explains this beautifully. If a person would receive his neshamah yeseirah on Shabbos while retaining his regular appetite, the guf would be drowned out, as the two neshamos would overwhelm it, leaving the person less of a desire to eat or be involved in any type of physical functions. Along with the neshamah yeseirah, therefore, the Ribbono Shel Olam added a koach to the person so that he could maintain his gashmiyus as well as his ruchniyus, and the two can complement each other.

The Ben Ish Chai, in Ben Yehoyada at the beginning of Eruvin, explains that the reason for the minhag to say Shabbos Shalom is that on Shabbos gashmiyus and ruchniyus are not in a state of contradiction, and can coexist harmoniously. The extra power of kedushah that we receive grants us the ability to achieve this harmony by elevating all of our regular physical functions, while also becoming more spiritual, as we gain greater clarity and understanding in Torah.

The Chasam Sofer, in his derashos on the Torah (Parashas Vayeilech), expresses another beautiful point regarding the concept of the neshamah yeseirah. Why, he asks, does Nusach Ashkenaz recite במה מדליקין on Leil Shabbos? If the purpose is for us to know which wicks and oils we should use for Shabbos, or to remind us to make an eiruv, take maaser, and light Shabbos candles, then we should say this before Shabbos comes in, as is indeed the Sephardic custom.

He explains that the reason we recite במה מדליקין right after we are mekabel Shabbos is that we’re actually learning mishnayos to elevate our own neshamah yeseirah, which has just arrived.

We should be zocheh to utilize this wonderful opportunity we receive on Shabbos— the neshamah yeseirah, about which the Torah says: וַיְבָרֶךְ אֱלֹקִים אֶת יוֹם הַשְּׁבִיעִי, conveying that Hashem blessed this day with the special radiance of a person’s face. Indeed, the words כִּי אֲנִי ה' מְקַדִּשְׁכֶם convey that a special kedushah comes to us on Shabbos, as the neshamah yeseirah grants us enhanced seichel so that we can better understand Torah, appreciate ruchniyus, grasp maasei Hashem, and achieve greater clarity and menuchah, as our gashmiyus and ruchniyus coexist peacefully.

No Fasting

Tosfos Megillah (6b) holds that on Purim Katan there is an issur of taanis and hesped but no obligation of simcha.  The Ran asks how can you split the two, the issur on taanis and hesped is learnt from ימי שמחה ומשתה, if there is no obligation of simcha then why should there be an issur of hesped and taanis?  

The Mordechai (784) understands that the issur of the fasting of Purim stems from the fact that it is part of the megillat taanis which was not nullified for Purim because of the pirsum hanes of the Megillah (Rosh Hashana 19a.)  Therefore, he concludes that when there is on Megillah read, i.e. on Purim katan, there is no issur of taanis and hesped.  The Mordechai understands that you need the actual act of reading the Megillah for the megillas taanis not be nullified.  However, it is possible that the Tosfos holds that because of Megillah Chazal did not revoke Purim form the list of the megillat taanis and therefore the laws of the issur of taanis and hesped remains even on Purim katan  (see Sfas Emes, Beiur HaGra 568:7 and Binyan Av volume 2 siman 33.)  According to this approach Tosfos holds the issur of fasting on Purim emanates from it being part of megillat taanis. 

There is another way to understand the Tosfos as well.  As my father discussed here the day of Purim Katan has in it the same status of Purim without the mitzvot of the day.  That may be why the Shulchan Aruch places the laws of Purim katan after the laws of Purim even though it chronologically comes earlier because it is only after we know the law of Purim that one can introduce the  issur of taanis and hesped of Purim katan (see Likutay Sichos volume 26.)  The Ran holds that since the day technically is Purim, there is just a derash that the mitzvot doesn't apply, the obligation of משתה ושמחה applies as well.  Tosfos holds that the Purim status establishes only as issur of taanis and hesped but the obligation of simcha goes hand in hand with the obligation of pirsum hanes which only applies on Purim with all the mitzvot hayom is the second Adar.  Bl'n we will develop this further is later posts.

The Eternal Flame

The Gemorah Menachot (86b) says that the נר מערבי that was constantly lit is עדות הוא לכל באי עולם שהשכינה שורה בישראל.  Why is this עדות demonstrated specifically through the menorah? 

The Baal HaTurim says that Titzaveh is the one parsha that does not contain Moshe Rabbenu's name because he said מחני נא מספרך אשר כתבת and קללת חכם אפעלו על תנאי היא באה.  but why is his name missing specifically from Titzaveh?  To answer the question we ask another question.  What does it help for Moshe Rabbenu to say מחני נא מספרך אשר כתבת, how does that atone for Klal Yisroel?  Moshe Rabbenu represents the power of Torah.  Klal Yisroel's sin was so great that the Torah would not permit any atonement and that would lead to Klal Yisroel being destroyed.  Moshe Rabbenu was saying מחני נא, remove my connection to Klal Yisroel through the Torah and reveal  the innate connection that exists between me and them.  In that case, Moshe will spare all of Klal Yisroel because they can't be separated from him, their leader (see Likutay Sichos volume 21 Tetzaveh sicha 1.)  That is the message of the menorah.  The Menorah represents חכמת התורה.  However, even one who has strayed from the light of the Torah still has a נר מערבי burning within them.  That is why it is the עדות ששכינה שורה בתוך ישראל.  It is the inextinguishable flame of the Jewish soul that proves ששכינה שורה בתוך ישראל.  The שכינה  is present not just in the Mikdash but in ישראל, in everyone.  That is why Hashem commands Moshe ואתה תצוה ... ויקחו אליך שמן זית.  Why does Moshe need to take the oil if he is not lighting the menorah?  Because it is this essence of Moshe, not limited by name that that aids in bringing forth the light of the Jewish soul.

The Ultimate Investment Opportunity

Harav Hagaon Shmuel Wolman Shlita

The Ramban, in his hakdamah to Sefer Shemos, highlights the common thread of this sefer, which begins with the kur habarzel of shibud Mitzrayim, followed by the geulah from Mitzrayim, and then Krias Yam Suf, all which is a preparation for Mattan Torah, which is the purpose of everything. But the Ramban explains that the culmination of the geulah occurred only after the Mishkan was built and the Shechinah began to dwell there.

Last week’s parashah ended with Klal Yisrael proclaiming “naaseh v’nishma,” which was the pinnacle of Kabbalas HaTorah, and this week’s parashah begins with binyan haMishkan. The parashah opens with the command: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי, and the Baal Haturim points out that the term דַּבֵּר is a lashon of piyus, as in the passuk: דַּבְּרוּ עַל לֵב יְרוּשָׁלַ‍ִם, which is also a lashon of piyus. Why did Hakadosh Baruch Hu deem it necessary to appease Klal Yisrael in order to make them willing to participate in this mitzvah of donating to the Mishkan? The Baal Haturim explains that since this mitzvah required financial outlay, piyus was necessary, as Klal Yisrael had to be placated and encouraged to come forward with their donations.

This seems mind-boggling. We’re talking about the Dor Dei’ah, who just saw all the incredible nissim of Yetzias Mitzrayim and Krias Yam Suf and witnessed before their eyes the fulfillment of all the promises of Bris Bein Habesarim, and they still need piyus in order to be willing to contribute to the loftiest of causes — building a place for the Shechinah of the Eibishter Himself to dwell? Besides, this Mishkan was going to be the channel of shefa, of all goodness, and a way for Klal Yisrael to attain kapparah. So why did this fundraising drive require piyus? Moreover, Klal Yisrael just become instant billionaires from the spoils of Mitzrayim, especially after Krias Yam Suf; Chazal describe each member of Klal Yisrael walking away with eighty donkeys laden with gold and other treasures. Was it really so hard to get Klal Yisrael to donate a little something for the Mishkan?

In a letter, the Alter from Kelm adds another element to the question. All of Klal Yisrael’s wealth at this point is what we call “easy money” — it was given to them literally overnight, miraculously, straight from the Eibishter Himself. How could Klal Yisrael not relish the opportunity to give a little of it back to the Eibishter?

The Alter saw this statement of Chazal as a testimony to the power of kochi ve’otzem yadi. So prone are we to want to own our successes and assets that we can become completely blind as to how those things came about. Klal Yisrael was actually capable of starting to believe that this was their hard-earned money, to the extent that it would become hard for them to part with it. Therefore, Hakadosh Baruch Hu told Moshe Rabbeinu that he would need to use piyus to coax them into understanding the concept of וְזָכַרְתָּ אֶת ה' אֱלֹקֶיךָ כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ לַעֲשׂוֹת חָיִל.

This is in itself a tremendous lesson in how to relate to wealth, and how we must constantly bear in mind that מִמְּךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ— which gives us clarity in how we are meant to distribute our assets. But if we internalize this concept, it extends to more than wealth, and can transform our approach to avodas Hashem. Every physical capability, every talent, and every ounce of strength is nothing short of a matnas chinam from the Eibishter. And it goes without saying that we should be focused on using all of these resources to do His ratzon.

But perhaps we can offer a different explanation of this need for piyus. The meforshim offer numerous ways to explain the juxtaposition between Parashas Mishpatim and Parashas Terumah, and Tanna Dvei Eliyahu addresses this smichus as follows: וכיון שקיבלו ישראל מלכות שמים בשמחה ואמרו כל אשר דבר ה' נעשה ונשמע, מיד אמר הקדוש ברוך הוא למשה דבר אל בני ישראל ויקחו לי תרומה.  Tanna Dvei Eliyahu is explaining that Klal Yisrael received the command to donate for the Mishkan as a result of their joyous declaration of naaseh v’nishma. How are we to understand the connection between this specific mitzvah of nidvas haMishkan to Klal Yisrael’s saying naaseh v’nishma?

The answer might lie in what seems to be a strange lashon: וְיִקְחוּ לִי תְּרוּמָה. Why is donating to the Mishkan described in terms of taking, as if Klal Yisrael was given to the opportunity to take or receive something?

The key lies in the word after וְיִקְחוּ, which is לִי. The Midrash explains that this word does not merely describe the destination of the donation, or the motive behind the giving, but is actually a description of what Klal Yisrael will be getting through their donation. Their physical act was one of giving, but Moshe Rabbeinu wanted to drive home what was really happening: Through Klal Yisrael’s donating to build the place of the Eibishter’s hashraas haShechinah, they were receiving an incredible opportunity to, so to speak, “get” the Eibishter. Through the terumah, they would “take Me.” When a person donates to the Eibishter’s Mishkan, it creates a connection with Hakadosh Baruch Hu, and hence the lashon וְיִקְחוּ לִי.

How do we understand this incredible power? How can a mere donation of material goods create such a dveikus in Hakadosh Baruch Hu that can be described, kaveyachol, as taking Him?

To understand this concept, we need to discuss a few more questions regarding the donations to the Mishkan.  The Dubno Maggid asks: Why did the Eibisher’s place of hashraas haShechinah, which was purely spiritual, require all these material items — gold, silver, copper, and the like?  Furthermore, the Nesivos, in his sefer Nachlas Yaakov, notes that the Midrash seems to state clearly that Moshe Rabbeinu, who transmitted the command to donate to the Mishkan, was never told to contribute or be part of the donations to the Mishkan on a personal level. How do we understand Moshe Rabbeinu’s exclusion from this tremendous opportunity for dveikus in Hakadosh Baruch Hu?

Lastly, we know from the Gemara in Kiddushin how precious and expensive the avnei miluim were, so why were they listed at the end, and not at the top of the list, with the gold?

The answer is that Hakadosh Baruch Hu does not require our financial assistance, as the passuk states: לִי הַכֶּסֶף וְלִי הַזָּהָב. He was looking for nothing more than an expression of nedivus lev. In building the Mishkan, He was not seeking a place for his Shechinah, but rather the opportunity to dwell in the heart of each Yid. He wanted the process of donating to the Mishkan to create a real connection between Himself and Klal Yisrael, and He told Moshe Rabbeinu that the way to create that connection is through donating to the Mishkan. When Klal Yisrael give happily of their possessions to the Eibishter, that expresses nedivus lev, and that is the hidden power that creates the תּוֹכוֹ רָצוּף אַהֲבָה, the dveikus of וְיִקְחוּ לִי, which ultimately leads to וְשָׁכַנְתִּי בְּתוֹכָם — in the heart of each individual.

Accordingly, explains the Dubno Maggid, the Eibishter commanded Klal Yisrael to specifically give their most expensive, valuable material commodities. This was not because he wanted or needed the Shechinah’s abode to be high-end; rather, it was a way for Klal Yisrael, who treasured these items, to display and embody nedivus lev through giving their cherished items to Hakadosh Baruch Hu. These items were merely a vehicle of nedivus lev. Accordingly, says the Nesivos, Moshe Rabbeinu — who was far removed from any desire for these riches — would not express nedivus lev through donating them, and he was therefore not included in this exercise.

The avnei miluim were extremely valuable, but the Gemara in Yoma tells us that they were literally dropped off by a cloud. Klal Yisrael did nothing to attain these items, so they felt barely any connection to them. Since the avnei miluim were just a handout from Hakadosh Baruch Hu, they were the easiest items for Klal Yisrael to part with. Therefore, they are listed last, because the items on the list are ranked according to the nedivus halev factor.

With this understanding of the deeper meaning of the donations to the Mishkan, we can now understand the need for piyus when Klal Yisrael were asked to donate. Had they been asked merely to donate their newfound riches for the sake of the Eibishter, they would have immediately jumped at the opportunity. But they knew that the Eibishter lacks nothing and was obviously not asking for help. This was no ordinary fundraising drive or building campaign — it was Hakadosh Baruch Hu asking for nedivus halev. Yes, the physical manifestation was parting with their cherished valuables, but that was not really the request. Hakadosh Baruch Hu wanted Klal Yisrael not just to give, but to crave to give, to savor the opportunity, to appreciate how giving to the Eibishter is the ultimate receiving: וְיִקְחוּ לִי. And giving at that level requires a lashon of piyus: דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל.

Perhaps this is the depth of the Tanna Dvei Eliyahu’s statement. When Klal Yisrael joyously declared naaseh v’nishma, they showed their appreciation for the opportunity to perform Hakadosh Baruch Hu’s mitzvos and do His will. The emphasis of the Tanna Dvei Eliyahu is not just Klal Yisrael’s willingness to commit to naaseh v’nishma, but rather that they did this b’simchah, as it says: וכיון שקיבלו ישראל מלכות שמים בשמחה.

When Hakadosh Baruch Hu perceived that simchah for avodas Hashem, he saw that Klal Yisrael had reached the madreigah at which their giving would be with the nedivus halev that would create the dveikus of וְשָׁכַנְתִּי בְּתוֹכָם — בתוך כל אחד ואחד. That’s when He immediately issued the command of דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה.

As we read through these parashiyos of Sefer Shemos and experience the shibud, and Yetzias Mitzrayim, with the understanding that this is all a conduit for Klal Yisrael to become the Am Hanivchar — bnei chorin, or geulim, in the words of the Ramban — we can begin to appreciate that the climactic moment of naaseh v’nishma, coupled with the construction of the Mishkan and the donations to it, created the dveikus with Hakadosh Baruch Hu that allows each one of us to feel the Shechinah deep in our hearts. But we are very clearly taught that the one and only way to create that connection and relationship is through authentic nedivus halev and avodas Hashem that is not self-serving, but is, rather, an outgrowth of appreciating that doing the Eibishter’s ratzon is never an expense — it’s the ultimate investment, which results in the precious dividend of וְיִקְחוּ לִי and קִרֲבַת אֱלֹקִים לִי טוֹב.