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Home -> 5771 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5771

And let them take for Me a portion, from every man whose heart motivates him you shall take My portion. (25:2)

The Bais Yisrael of Gur offers a homiletic rendering of this pasuk that has practical application, especially for those who devote themselves to Jewish outreach. An issue that concerns one who spends most of his time teaching Aleph Bais, the Hebrew alphabet, to those who are returning to Judaism, is that perhaps he might stunt his own personal growth. In addition, such people spend much of their time in environments that are, at best, quite distant from the milieu of a Torah way of life. Thus, this phenomenon has negatively impacted the ranks of those who might otherwise have chosen to…

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Home -> 5771 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5771

And let them take for Me a portion. (25:2)

The Mishkan was the embodiment of kedushah, holiness, in this world. It teaches us that the mundane can – and should – be elevated. This is the concept of Judaism – elevating the mundane, sanctifying the physical. Whatever Hashem created can be used for a sublime purpose. If this attitude can be applied to simple, physical matters, then surely we can apply it to people. Regardless of one’s background or religious affiliation, one can become holy. The spark within him is a living potential. It only has to be stoked, and the flame will rise. When the Torah commands us…

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Home -> 5771 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5771

The staves shall remain in the rings of the Ark; they may not be removed from it. (25:15)

The staves/poles were to be left in the rings permanently. One who removed them was in violation of both a positive and prohibitive commandment. This restriction was not applied to carrying the poles of the Mizbayach, Altar, and the Shulchan, Table. Another unique aspect of the Badei HaAron, poles of the Ark, was that they protruded into the Paroches, Curtain, which separated the Kodesh HaKedoshim, Holy of Holies, from the Kodesh, Sanctuary. In other words, they were visible in the Mishkan and later in the Bais HaMikdash, but only through the Curtain – never directly. Indeed, this is the manner…

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Home -> 5771 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5771

You shall make the planks/beams of the Mishkan of acacia wood, standing erect. (26:15)

The designation of the shittim tree, which is a variety of cedar, for the Mishkan dates back to Yaakov Avinu, who had cedars planted in Egypt. Prior to his passing, he instructed his sons to take the wood along when they left Egypt. He foresaw that one day they would be used in the Mishkan. In another view found in the Midrash, these cedars were planted by Avraham Avinu when he was in Egypt. Our Patriarch sought to concretize the foundations of our future Sanctuary, which represented to him the anchor of Klal Yisrael’s moral and religious survival through its…

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Home -> 5770 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5770

“And they shall take for Me a portion, from every man whose heart motivates him.” (25:2)

Chazal tell us that the Mishkan atones for the sin of the Golden Calf. It is logical to expect that the parshiyos of Terumah and Tetzaveh, which deal with the Mishkan, its appurtenances and the Priestly vestments, would follow after Parashas Ki Sisa, the parsha which details the sin of the Golden Calf. Instead, Parashas Terumah follows Parshiyos Yisro and Mishpatim, which deal with the Giving of the Torah. While Chazal note a number of times that “ein mukdam u’meuchar ba’Torah,” the Torah does not adhere to a chronological order, they do not mention this axiom in regard to the…

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Home -> 5770 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5770

“And they shall take for Me a portion, from every man whose heart motivates him.” (25:2)

Horav Menachem Mendel, z.l., m’Kotzk and Horav Yitzchak, z.l., m’Vorke were both great tzaddikim and chassidishe Rebbeim of  distinction.  They  differed,  however,  in their approach towards serving the Almighty. The Kotzker isolated himself from people, having very little patience for common talk, for mundane relationships. Rav Yitzchak, in contrast, was very much involved with his chassidim, more than once imbibing a l’chaim and dancing joyfully with them. It happened once that these two great rebbes met on Parashas Terumah. Rav Yitzchak asked the Kotzker, “Rav Mendel, why do you choose to seclude yourself, to run away from your chassidim?” Rav…

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Home -> 5770 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5770

“They shall make a Sanctuary for Me, so that I shall dwell among them.” (25:8)

  Sforno comments that the sin of the eigel ha’zahav, the Golden Calf, catalyzed Hashem’s “decision” to have the Mishkan, Sanctuary, built. The spiritual disease that infected Klal Yisrael caused the people to act in a manner which bespeaks moral and spiritual depravity. Prior to their sin, they had been able to worship Hashem wholeheartedly from anywhere. He would dwell in their midst, despite the lack of a fixed place of worship. The Shechinah was all over, as it says in Shemos 20:21, “In every place where My Name is mentioned, I shall come to you and bless you.” The Altar…

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Home -> 5770 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5770

“They shall make a Sanctuary for Me, so that I shall dwell among them.” (25:8)

  A popular Yiddish maxim which is often related to a young couple who has become engaged or married is: “Der zivug zol oleh yafeh zein,” “The zivug, couple, union, should be good.” The word “oleh” has a number of definitions. The popular translation is “go up,” which would connote that “things should work out well for the young couple.” There are always “issues” when a young couple unite: personal, family, material. We hope that in due time, the situation will be a good one. The Satmar Rebbe, z.l., applied another definition of the word “oleh,” using gematria, numerical equivalent/value….

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Home -> 5770 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5770

“You shall make the beams of the Mishkan of shittim wood, standing erect.” (26:15)

Rashi notes that it should have said, “You shall make beams.” Why does the Torah write ha’Kerashim, the beams? He explains that it refers to specific beams, from trees planted by Yaakov Avinu. He carried them down to Egypt and transplanted them there, telling his children to take these trees with them upon their departure from Egypt. The Midrash says that these trees were originally planted by Avraham Avinu. Targum Yonasan ben Uziel says that the Briach Ha’tichon, Middle Bar, which miraculously extended from one end of the Mishkan to the other was Yaakov Avinu’s “makeil,” staff, with which he…

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Home -> 5769 -> Terumah

Rabbi L. Scheinbaum
In Terumah, 5769

“And they shall take for Me a portion, from every man whose heart motivates him.” (25:2)

Chazal tell us that the Mishkan atones for the sin of the Golden Calf. It is logical to expect that the parshiyos of Terumah and Tetzaveh, which deal with the Mishkan, its appurtenances and the Priestly vestments, would follow after Parashas Ki Sisa, the parsha which details the sin of the Golden Calf. Instead, Parashas Terumah follows Parshiyos Yisro and Mishpatim, which deal with the Giving of the Torah. While Chazal note a number of times that “ein mukdam u’meuchar ba’Torah,” the Torah does not adhere to a chronological order, they do not mention this axiom in regard to the…

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