Parashas Terumah is preceded by Parashas Yisro and Mishpatim, both parshios that focus on the halachic aspects of our lives. Parashas Yisro details the Revelation at Har Sinai and the Aseres Hadibros, Ten Commandments. Next is Parashas Mishpatim, containing many laws, most of which focus upon man’s relationship with his fellow man. Parashas Terumah follows with Hashem’s command that everyone is responsible to contribute towards the building of the Mishkan. A lesson can be derived from the sequence of the parshios. In order for Torah to survive, we must be willing to sustain it. Hachzokas ha Torah, sustaining those that study Torah, supporting those institutions in which Torah is taught and studied, ensures Torah’s future.
The Midrash tells us that Klal Yisrael uttered the words, “Naase v’nishma“, “We will do and we will listen,” indicating their overwhelming dedication to the Torah. Hashem responded with the enjoinment, “V’yikchu Li Terumah,” “and they shall take for Me terumah.” Simply, Hashem was telling them: If you want to guarantee that the Torah which you have just accepted will remain a part of your future, then you must be willing to give terumah, to give up something to support the Torah.
The notion of donating towards the Mishkan reflects a deeper perspective. Indeed, as the commentators ask: If Hashem was asking for a contribution, the Torah should have said, “V’yitnu,” “and they shall give.” Why does it say, “V’yikchu,” “and they shall take“? Horav Eliyahu Schlessinger, Shlita, cites Horav Eliyahu E. Dessler, zl, in the Michtav M’Eliyahu, who teaches us a profound lesson regarding the concept of “giving.” It is commonly accepted that in order to achieve a relationship of affection, one must receive gifts from the other. For instance, children love their parents when they receive gifts from them; people develop an affection for others who give them gifts – regardless of the nature of the gift. Horav Dessler opines that this is not correct. It is the converse. One develops a feeling of affection for someone whom he has helped or bequeathed a gift on. When one devotes himself – his strength, effort, skill, his valuable time – to somebody, he develops a feeling of closeness, a feeling of kinship, a feeling of love. No, it is not by taking, but rather by giving, that one achieves this level in a relationship.
In the Talmud Bava Metzia 38a, Chazal say, “A man wants/would rather have his own kav (a small measure) than nine kavim of someone else’s.” Rashi explains that even though what he has is very little – it is still his; he has worked for it. We develop a relationship with the object of our own personal effort. In the Talmud Shabbos 88b, Chazal tell us that Hashem raised Har Sinai over the heads of Klal Yisrael saying, “If you accept the Torah, it will be good, but if you do not, here will be your grave.” According to Chazal’s statement, the original acceptance of the Torah was under coercion. We are taught that on Purim, Klal Yisrael accepted the Torah willingly and unequivocally. For a complete treatment of this concept, we would have to dedicate another paper. Suffice it to say: Klal Yisrael’s original acceptance of the Torah is enigmatic. One can be forced to accept those mitzvos that are action- oriented. This is not true of those mitzvos that are heart-oriented, that focus upon one’s emotion, such as loving Hashem and believing in Hashem. How can one be pressured to act in a way which comprises a response to a spontaneous emotion? Either one feels the emotion or he does not.
Horav Schlessinger explains that this was the underlying reason for the command to “take terumah” for the Mishkan. By availing Klal Yisrael the opportunity to give towards the Mishkan, Hashem was giving them the opportunity to develop ahavas Hashem and ahavas Torah u’mitzvos. The love would develop as they gave from their pockets and of themselves. By giving, one establishes a bond with the recipient. The Mishkan atoned for the sin of the Golden Calf. The origin of the sin lay in their lack of love for the Almighty. Had they manifest true ahavas Hashem, they would not have sinned.
All of the mitzvos that Hashem grants us are to fulfill this goal: to develop our ahavas Hashem. By performing His mitzvos, our love for Him becomes greater and more pronounced. This is consistent with the famous words of Chazal: Rabbi Chananya ben Akashiya says, “Hashem wanted to confer merit upon Yisrael. Therefore, He increased for them Torah and mitzvos.” Hashem sought to give His nation the opportunity to love Torah and mitzvos. To accomplish this, He granted them a multitude of mitzvos. The more one performs mitzvos, the greater will be his desire and love for Him. Unfortunately, the converse is equally true.
