"And THEY shall make for Me a sanctuary, and I shall dwell – betocham (in their midst)." [Shemot 25:8]
Minnesota Chabad Rabbi Moshe Feller loves to tell the story about a great Hasidic Rebbe (it's always a great Hasidic rebbe) who came from Israel to pay a courtesy call on the Lubavitcher Rebbe. The grand visitor swept into the Rebbe's room, followed by his entourage (great Hasidic Rebbes always travel with an entourage).
Those fortunate enough to be in the room waited for the learned discourse that was sure to ensue. But Rabbi Schneerson had another idea, R' Feller relates. "The Lubavitcher Rebbe asked him, 'What are you doing to curb promiscuity and drugs in Israel?' The visitor protested, saying, 'That's not a problem among OUR children.' The Rebbe looked at him very sternly and said, 'And which children are NOT OUR children?'"
As we once again begin to learn about the building of the Mishkan (Hashem's Sanctuary) this Shabbos, we wish all of Israel a Good Shabbos and the blessings of unity. May we always desire and seek unity, and breathe unity. For our sake, for the sake of our children, for the sake of Hashem, let us try to attain it now – for Hashem is One and only a people united as one, can build a dwelling place for the One who is the Place of the World. Let us remember the teaching of the Holy Ari z"l: It is proper to say before prayer: "I hereby accept upon myself to fulfill the mitzvah, 'Love your fellowman as yourself.'"
We live in a very special neighborhood in the center of Yerushalyaim, known as Nachla'ot. We would love have all of you visit with us as soon as you can. As many of you already know, we would also be honored to have you join us for Shabbos and Yom Tov meals and also to come and learn with us. What I like most about Nachla'ot is that though it is made up of Jews from all kinds of backgrounds there is nevertheless B"H, a strong sense of tolerance and camaraderie.
One day one of our ultra-orthodox neighbors was passing by and we got into a discussion. Rabbi K. is very learned and I believe that he teaches in an advanced Yeshiva. We shared a few words of Torah and then we spoke a little about this community that we live in together. I told him that I felt it was so beautiful that all of share this space and that there is a fair level of concern for one another.
Without any haughtiness at all, Rabbi K. commented that in his particular community there is much Torah study and the mitzvot are fully observed and practiced by all its members. Though he is a truly humble person and what he said was true, I did however sense a certain smugness in his comment, and my point here is not to criticize him as most of us are not very different in that respect. I did however ask Rabbi K. how he feels when he is walking in the street and he sees two of his fellow people screaming and fighting over a parking spot, which happens every so often, particularly on very hot days- does it tear his heart to pieces or does he walk by thanking G-d that they are not members of his community? And he answered me honestly that though it makes him feel uncomfortable, it doesn't bother him too much and he is thankful that in his own community they would behave more politely. Respectfully I suggested that according to what we had just learned that morning in our Tanya class, so long as the pain of another Jew does not touch my heart, so long as I can walk by two of my brothers who are fighting and cursing over a parking spot without my heart being ripped to pieces, then the Torah I have learned and the prayers I have prayed have not yet truly touched my heart. My friend listened and was quietly thoughtful for a few moments. He then said, "I see what you mean, you are right."
There are many things to learn from the above verse. The lesson we learned this week is that we must also emphasize the opening words of the verse, "And THEY shall make for Me a sanctuary." When THEY – all together as a united people – will make for Me a sanctuary, then "I will dwell in their midst." If we want Hashem to dwell in our midst, we have to make space for Him. And how do we make space for Him? By making space for one another!
Reb Shlomo zt"l once taught us that if even one small hook was missing in the construction of the Sanctuary, the Shechinah would not dwell in it. Every vessel- from the Menorah to the Ark, even to the smallest hook represented the souls of the Jewish people. If one piece was missing, if one soul was not represented, the Shechinah would not dwell there.
In one of Reb Shlomo's teachings on Purim he says that one of our biggest problems is that we are always making compromises. Of course it is a great thing to make certain compromises, and we encourage it. However there are compromises that we should not make. To be sure, we are not perfect. But the question is, have we learned to accept and compromise ourselves to a certain degree of 'acceptable' evil? Such compromises end up leaving us compromised, and are very detrimental.
Reb Shlomo said that one of the essential aspects of celebrating Purim is to get in touch with the deepest truth of our being and decide not to make any compromises with the evil within us. Compromising with that little bit of evil, even if it is only a small amount, is what keeps us from being truly close to our children, to our parents, to our wives, to our husbands and to our friends and students. On Purim we want to be truly close with one another and with Hashem- without compromise, just like Mordechai was not willing to make any compromise to bow down to the wicked Haman.
Enough of just giving lip service to our highest ideals. On Purim I learn that I don't want to measure anymore how much love and respect this one deserves and how much that one deserves. For you it is enough that I say Hello, but for Mendel I jump and dance. Reb Shlomo taught us that people think we are only stingy with money- it's not true. We are stingy with love and with respect. On Purim we are beyond proportion, beyond what you deserve and what you think the other deserves. Compromising on not being the best we can be, the best friend we can be, compromising on not being a proud Yid like Mordechai and Ester- has no place any time, especially not on Purim.
In this week's parsha we learn the secrets of bringing the Shechinah into this world. One of the lessons of the Holy Ark – the Aron Hakodesh – is that Hashem's voice emanated from the empty space between Keruvim only when there was love and unity 'between man and man,' and 'between man and Hashem' and His Torah.
The time has come- it's long overdue, let's do it now with true Ahavat Hashem, Ahavat Yisrael and Ahavat Hatorah. Amen.
The Mishkan: The Dwelling Place Of The Holy Shechinah
In this week's parsha, T'rumah, Hashem is giving us the mitzvah of building a Mishkan, a dwelling place for the Shechinah:
"Speak to the children of Israel, let them take unto Me a t'rumah, and this is the t'rumah, gold and silver and brass.... And they shall make for Me a sanctuary, and I shall dwell amongst them."
[Shmot 25: 1-8]
Rashi explains that the words "unto Me" which are seemingly superfluous, teach us that the t'rumah is to be offered 'for My sake.' When we make a contribution we have to be sure that we are doing it for the sake of Hashem. The root of t'rumah is REISH VAV MEM, which means high; in the infinitive l'harim, means to lift up.
The same idea or the same act can have opposite meanings. Each concept has polar opposites. Kayin brought an offering to G-d because he wanted to bribe Hashem, and thus Hashem rejected his offering. Hevel, his brother, brought an offering to Hashem expressing his sincere desire to be close to Hashem and Hashem received him and his offering. The act derives its meaning and value from context and intention. Therefore it says "let them take UNTO ME a t'rumah;" let them be sure to bring the t'rumah with the right intentions.
Creating Holy Space
The holy Ishbitzer teaches in the Mei Hashiloach, that after we received the Ten Sayings [Commandments] we felt that we would be able to fulfill them, since their fulfillment basically depends only upon us. But then when we received the "Mishpatim," (the laws that we learned in last week's parsha) we found out that we are responsible, not only for our own actions, but for damages caused by our animals and material possessions! Upon hearing these laws, we let out a cry of astonishment and protest: how could we possibly be responsible for the 'temporary insanity' of an ox that gored! How can we possibly ensure that our animals will not any harm to others?
In response, Hashem gives us the mitzvah of "t'rumah," [root: REISH VAV MEM, l'harim: to lift up, to take something of this world and 'raise it up' to Hashem]. Hashem is asking us to take our most materialistic possessions, and our most lofty talents, and 'raise them up' to Him for the sake of His Name. By doing so we are recognizing that everything that we possess really belongs to Hashem, and we are thereby dedicating everything we have to Hashem, Master of the entire creation. By generously contributing our t'rumah we are 'making space' for the Shechinah to dwell amongst us. When we 'live with Hashem' in our midst, our 'animals' are also inspired not to cause any damages or harm in this world.
Contributing Our 'Self'
Everyone has something to contribute to Hashem's sanctuary. Usually we think of monetary contributions, contributions of gold and silver and copper etc. But we forget the importance of contributing a t'rumah of talents and time.
The 'Frierdiger' Lubavitcher Rebbe, Reb Yosef Yitzchak zy"a, asked of every one of his chassidim set aside a half hour each day for Jewish education; to think about ways to enhance the Jewish education of the children in their communities. This too is a t'rumah, and a very important one at that.
In another teaching the Ishbitzer Rebbe interprets the words: "v'yikchu lee t'rumah," and they shall take unto Me t'rumah, as a commandment to each individual to set aside for himself, a daily hour devoted totally to Hashem, to spend time being with Hashem and strengthening our relationships with Hashem yisborach.
T'rumah contributions are also to be taken from our very talents and strengths. These should be raised up to do Hashem's Will. When we sincerely dedicate our talents and wealth to Hashem, we can hear G-d guiding us to such levels of holiness that extend to our livestock and to our material goods. Then they will no longer cause any damages to anyone.
Trumah - Trum-Mah --- Contribute 'Mah' - The 'What'
Rebbe Avraham the Malach [the son of the Maggid of Mezrich; he was known as Rebbe Avraham, the angel!] taught that we need to contribute MAH - 'what'. In Chassidic texts MAH refers to the state of 'bittul' - nullification of the [egotistical] self. To hear Hashem's voice, we need to humble ourselves, to recognize that Hashem is beyond all our conceptions and definitions. Contributing your recognition that you don't know, being able to say "WHAT?" i.e. through 'bitul' - nullifying the self that thinks it already knows all there is to know, we make space to receive from Hashem.
The 'Sanctuary Of The Heart'
The Rabbis of the Talmud teach us that, not only does Hashem want to dwell in the Mishkan; He wants to dwell in the heart of each and every one of us. "And they shall make for Me a sanctuary, and I shall dwell amongst/in them," 'in the hearts of each and every one of them.' Thus the detailed instructions for building Hashem's Sanctuary, and all the vessels therein, are also to be understood as guided meditations that teach us how to construct and furnish the sanctuary of your heart. [B'ezrat Hashem, we will learn more about this in the future.]
A Meditation for Lighting the Menorah
Before lighting your menorah, visualize yourself standing in front of the Mishkan: focus your mind and heart to be aware that you are about to enter Hashem's dwelling place. Pay attention to the noises that need to be quieted before entering. Pay attention to the reason for your visit to Hashem's sanctuary.
It is important to enter in joy. Imagine coming home to the people you really trust and love the most, even if you have painful and heavy luggage you are happy to come home. Likewise before entering the Mishkan, know that you are coming home, you are Hashem's child and He loves us and cares for you all the time. Know that Hashem will listen to you as you open your heart to Him. Knowing that surely Hashem will help you will certainly bring joy to your heart.
Standing in front of the Menorah, prepare your 'kavannah'. You are one of Hashem's candles, here to bring the gift of Hashem's light into this world. This candle is to be lit every day.
Before lighting your menorah say a prayer asking Hashem for the merit and gift of truly bringing His light into the world. Pray for a glowing menorah face that will bring joy and healing to all who meet you. Ask Hashem to open your eyes to the wonders of His Torah, and pray for enlightenment and intimacy.
Pray to be a real student of Aharon Hakohen, the first High Priest to light the menorah. As the Mishnah tells us in Pirkei Avot "be a student of Aharon, 'ohev Shalom v’rodeph Shalom, ohev et habri'ot u'mekarvan laTorah", a lover of peace and a pursuer of peace, a lover of people bringing them closer to the Torah."
How did Aharon haKohen light the Menorah? He looked for and gathered together all the 'nekudot tovot' the good points of each person. Together with Aharon light your Menorah
The Aron Hakodesh – The Holy Ark: - And They Shall Face One Another
10 And they shall make an ark of acacia wood; … 16 You shall then place in the ark, the Testimony that I will give you. 17 You shall make a covering of pure gold; … 18 Make two golden cherubim. You must make them by hammering them out of the two ends of the [ark] cover. … 20 The cherubim shall spread their wings upward, sheltering the cover with their wings, and they shall face one another. Their faces shall be [inclined] toward the cover. 21 Place the cover on top of the ark and place the Testimony in the ark that I will give you. 22 and I will speak with you from above the cover, from between the cherubim that are on the Ark of the Testimony. All that which I will command you concerning the B'nei Yisrael.
The voice of Hashem would emanate from between the Keruvim (cherubim). The Keruvim would sometimes face one another and sometimes not. If they did, that was a sign that Hashem was pleased with us, with how we were relating with Him. But if He was not, the Keruvim looked away from one another! This teaching is also understood as follows. When the Keruvim faced one another, i.e. when we face one another with love, then we can hear the voice of Hashem speaking to us in the Torah. But if we can't stand one another, if we can't look at one another lovingly, then we do not hear Hashem's voice in the Torah.
