Divrei Torah Trumah
Torah Table of Contents
Collect Properly for a Cause, Divrei Yisrael Trumah Thoughts, Divrei Yisrael Personal Growth in Torah via the Examples of Others A Dvar Torah from Reb Motti Rosen z"l
based on a ma'amar in Divrei Yisrael, Parshas Trumah
Speak to the Jewish Nation and collect take for me an offering, from anyone whose heart moves him to donate you shall take my offering. You shall collect this offering from them - gold, silver and copper. (Shemos 25, verses 2-3).
Rashi explains that the collection was to be done for G-d's sake. Many commentators point out that the emphasis is on the collection, rather than on the donation. The Divrei Yisrael says that this may allude to what the holy Shelah said in his Maseches Shavuos, namely "this is the rule that I give you. If you will merit establishing a Yeshiva where the custom is to receive a salary for one's rabbinical duties, take the salary in order to continue with the rabbinical duties rather than doing the rabbinical duties in order to receive a salary."
[Translator's addition: This can be applied to the verse mentioned above.] We know that the Torah is the name of G-d. This [verse] alludes to supporting the righteous scholars - who are engrossed in Torah study and Divine service - by the supporters of the Torah. [Rashi's comment can then be explained] that the collection should be done in order to support the Torah learning, rather than the Torah learning be done as a reason to raise funds.
The Divrei Yisrael notes that the requirement [that the collection was to be done for G-d's sake] is mentioned here specifically. Are all good deeds done for G-d's sake? When it comes to receiving money, it is very hard to do it for G-d's sake. It is much easier to fast many times for G-d's sake, than to take gold and silver for G-d's sake.
Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chasid
based on ma'amarim in the sefer Divrei Yisrael, Parshas Trumah
"Vayikchu Li Trumah, me'es kol ish ahser yidvenu libo... - and they shall take an offering for Me, from every one whose heart volunteers..." [Shemos, 25:2]
The Divrei Yisrael finds many applications of this verse for those involved in the daily task of earning a livelihood for their families. Psalm 45 was said for, or authored by, the sons of Korach, as it begins, "A song for the roses, the sons of Korach..." Our Sages [in the Yalkut] relate the second verse, "My heart is stirred by a good thing / word," to these men as well. When the earth "swallowed" them alive, it happened so fast that they were unable to utter any prayers with their lips; they could only pray in their hearts. Similarly, says the Divrei Yisrael, a businessman or merchant, while occupied with his trade, may become too busy to utter words of tefilla or Torah with his lips, but should do so in his heart. On our verse, "Take a Trumah [offering] for Me," Rashi explains, one should set aside a donation from his money [business]. And what is this donation? Rebbe Yisrael answers, the continuation of the verse: "from every one whose heart volunteers." That is, his heart should be stirred by "a good thing."
Since the donations towards the building of the Mishkan [tabernacle] are called by the term "Trumah", the Divrei Yisrael informs us that we can apply the laws of tithes [which are also called by this term] to them. Thus it can be done by mere thought, as related by the Gemara [Gittin, 30b-31a], which bases it on the verse "Venechshav lachem Trumahs'chem" [Bamidbar, 18:27], which means literally, "it will be considered a Trumah for you." However, the word "venechshav", to be considered, can also mean to be thought of. Rashi explains that one can sanctify and separate out the tithe by merely thinking: "One places his eyes on this side [designating the tithe] and eats from the other side."
Similarly, when one is at work, he should "place his eyes on this side and eat from the other side." That is, his thoughts and feelings should be on one side - that of serving Hashem. "The striving of your hands in order to eat" [Tehillim, 128:2] should be on the other side, involved with his livelihood. In this way, his work becomes "chulin shena'asu b'taharas HaKodesh" - mundane food that is eaten as if it were sanctified, and considered as the mitzva of Trumah. The verse in Bamidbar can then be understood as follows: "Venechshav" - and your thoughts, by placing one's eyes on one side and eating from the other; "lachem" - referring to your own needs for a livelihood; "Trumahs'chem" - will be reckoned for you as the mitzva of Trumah.
When one does business in this way, continues the Divrei Yisrael, his work is blessed, and whatever he engages in will be successful. That is what is indicated in the following verse in our parsha [25:3], "This is the Trumah which you shall take from them - gold, silver and copper." This means that when one separates [Trumah meaning separation] the holy from the mundane, as above, one can then take [earn] his livelihood - the wealth of gold, silver and copper. As people say of a successful man, "He can even turn mud into a gold mine" [in Yiddish: "er nemt blutteh vehrt gold"]. Therefore, whatever one takes will become gold, silver, etc.
Translator's note: This doesn't mean that someone who needs to actively use his mind while working should think about Torah and tefilla all day and disregard his work. The Divrei Yisrael appears to be referring to people whose main aspect of work was manual labor, as he quotes from the verse, "The striving of your hands". One must be aware of what is required of him to be able to apply these ideas properly in the modern-day workplace.
Finally, the Divrei Yisrael informs us that that the term "Trumah" is also a term of exalting [literally, "raising"]. When the Jewish People are blessed with wealth and greatness, Hashem's Name is exalted and grows in the world. As the verse says, "Bless us, Hashem, and all the [inhabitants of the] ends of the earth will fear Him" [Tehillim, 67:8]. Rashi explains that the other nations will say, "Look at those who revere Hashem, how He blesses them and makes them grow." The Zohar [Emor, 90b] relates this idea to another verse, "LaShem ha'yeshua, al amcha birchasecha" [Tehillim, 3:9]. When does Hashem have a salvation? the Zohar asks. When His people are blessed, the verse answers. Even though, "if there is no flour [livelihood], there is no Torah," but when the Jewish People have abundance, they engage themselves in Torah with enthusiasm.
Returning to our verse, it doesn't say one should give a Trumah, but one should take. Thus when the Jewish People take in abundance [gold and silver], it is a Trumah "for Me" - it uplifts and exalts Hashem's Presence in this world. The Midrash relates that the command to build an Aron [ark for the Torah] immediately follows the matter of taking a Trumah. To the Divrei Yisrael, this indicates that when the Jewish People partake of the abundance of Divine bounty, gold and silver, immediately they build an Aron - they rush to engage themselves in Torah.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
(Based on part of a Ma'amar from the Rebbe Shlit"a in Alei Deshe, Parshas Trumah)
V'yikchu Li Trumah Me'es kol ish asher yidvenu libo... - They shall Take for Me a Trumah/Gift from each person who's heart stirs him to give...
This pasuk hints at an essential idea in how a Jew who seeks to grow in kedusha and to draw closer to Hakadosh Baruch Hu should view his friends and environment. Does such a person seclude himself to focus on internal development, or is this development in fact dependent on interaction with the people around him? Is the focus on growth in bein adam lamakom hampered or helped by his bein adam lechavero involvement?
The Rebbe shlit"a shows here that the latter is clearly the case.
If you seek to make yourself a Trumah (someone of loftier/enhanced Torah importance), you must seek to learn from each person - how your neighbors and friends live a life infused with Torah and Avodas Hashem. Learn from their examples, and use that as a guideline on how to improve your own focus on Torah and Avodas Hashem.
One should even learn from the mistakes and sins of our friends and neighbors. Not to stand in judgment, deprecate or to criticize, but to simply learn the lesson of what not to do. The thought process should be that if Hashem has shown me this negative thing about someone else, I should learn something positive from it, and not repeat my friend's mistakes.
(Note - the writer respectfully adds that I think that the Rebbe shlit"a said these words primarily for a person who is able to live in a Torah-oriented society and environment. It would be hard, although not impossible, to learn these positive lessons in environments that negate Torah values. Although many stories exist about how great Jewish figures have found themselves placed by Hashem in difficult environments for a purpose, this is the exception, not the rule.)
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid
What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
"V'Yikchu Li Trumah" (Perek 25:2)
The Medrash relates that right after Bnei Yisrael said "Na'Aseh V'Neshmah", Hashem said "V'Yikchu Li Trumah" - take for me an offering. Also Hashem said " I gave you the Torah, make it that I should live amongst you." The Divrei Yisrael explains that when Hashem heard the Simcha of Kabalas HaTorah, He wanted to come and dwell amongst the Klal. What are the different types of offerings - gold, silver, brass, oil, spices, and dyed skins. The Medrash explains that gold is a remez to Bavel. Silver is a remez to Madai. Brass is a remez to Yavan. The dyed red skins are a remez to Edom. The Medrash tells us that the Trumah is connected to Simcha - but where is the Simcha to be found in these four Galuyot? The answer is found later in the Parsha. The Pasuk relates that also donated for the Mishkan was the oil that was used to anoint. This oil is a remez to Moshiach. The Simcha is found in the promise of Moshiach.
The Gemara in Shabbos tells us that at Kabalas HaTorah Hashem held the mountain over the heads of Klal Yisrael and told them to accept the Torah or they would die. It would seem that we could have a complaint against Hashem - that we were forced to accept the Torah. But the Medrash says no, we were going to accept anyway - what Hashem was telling us is that we must accept with Simcha. Hashem will only dwell amongst us when we are B'Simcha.
Chazal tell us "Mishenichnas Adar, Marbin B'Simcha" From when Adar arrives our Simcha increases. The word Adar has a gematria of 205. That is the same gematria one gets when adding the letters that make up the words Bavel, Madai, Yavan and Edom. So, we must understand that from the moment we enter Galus - Mishenichnas Adar - we must increase the Simcha of our Kabalah. That is the only way for us to survive.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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