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Profundities of Torah: Terumah: Making Space for God |
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Written by Rabbi Yochanan Zweig
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 Why do the Parshiyos (Torah Portions - Terumah & Tetzaveh) containing the directives to build the Mishkan follow the narrative of the giving of the Torah (as described in the past
Parsha of the Mishpatim)? This is especially difficult according to the Medrash (Tanchuma quoted by Rashi: Exodus 31:18) that posits that the actual chronological order of the directives concerning the building of the Mishkan followed the Sin of the Eigel (Golden Calf, described later in Parshas Ki Sisah).
[Please note that the concept of Ain Mukdam u'Meuchor BaTorah - the Torah was not written in chronological order (Rashi ad loc.) - does NOT mean that the Torah was written haphazardly. Rather, the Torah doesn't necessarily follow a timeline of events, i.e. the Torah IS written in chronological order UNLESS there is a compelling reason otherwise. Perforce, if we find that a particular verse, chapter or portion does not follow a chronological sequence one must try to understand why.]
Furthermore, the verse obligates that "you should take the Terumah ( donation for the Mishkan) from them" (Ibid. 25:3). Why is the obligation not expressed as, "they should give the Teruma to Me"? Also, instead of the simple word, "maihem" (from them) the Torah utilizes the odd term of "maieetam" (from 'within' them). Why? Finally, the Medrash Tanchuma , explains the word "li" (for Me) ("and they will take for Me, Teruma", ibid. 25:2, Rashi ad loc.) to mean "for My sake". All the mitzvohs are to be done for G-d's sake. What is special about Teruma?
The Rosh HaYeshiva, Rav Yochanan Zweig, suggests the following answer. A donation can project two possible aspects of one's character . It can either represent an expansion of one's self. By giving to someone else one endeavors to extend his reach, control and/or influence. Or one can sacrifice of himself for the sake of another, perform an act of contraction.
G-d was requesting the latter from the Jewish People. Teruma should be "taken from" them "for My sake". They should diminish themselves in order to allow My presence to enter within them. That is what the terms mean here. "Tikchu maieetam" - take from 'within' them. The donations to create a Mishkan - the source of the presence of G-d amongst the Jewish People (Ibid. 25:9) - must manifest a diminution of self. They should create an area within themselves so as to allow the presence of G-d to enter.
This concept also represents the final necessary component for the acceptance of Torah. Only if one minimizes his sense of self can he truly accept the commitments of the Torah. Consequently, the building of the Mishkan was placed in juxtaposition to the giving of the Torah to relay this indispensable message. One can only receive the Torah if he gives up of his own personal space to allow the entry therein of G-d's presence.
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