This week’s parsha, Terumah, discusses the building of the Mishkan. The parsha begins with the donations that the Yidden made for the purpose of building the Mishkan. The purpose of the Mishkan is that Hashem should dwell within it. The Rebbe asks why this parsha is not named ‘Mishkan’ instead of ‘Terumah’. The reason is because the parsha should have begun with the commandment of; “V’asu Li Mikdash, Make for Me a Sanctuary”, and only afterwards detail the materials that are needed to be donated. Not the exact opposite as we see in the parsha. When have we ever seen someone first collecting donations for materials and only later explaining that it is for the purpose of a building campaign?
The Rebbe also asks for the reason why we need to know about the Mishkan which was only a temporary construction. The Beis HaMikdash later replaced the Mishkan as a permanent dwelling. It is understandable why we need to study about the Beis HaMikdash so that we will be able to build it. Also, when we learn about the Beis HaMikdash it’s like we are already building the next Beis HaMikdash. What, however, is gained by learning about the Mishkan which we are not even planning on building? Also, what is the everlasting lesson gained from learning about the Mishkan every year?
The Rebbe explains that when the Mishkan was assembled Hashem dwelled within it and thereby His presence was revealed in the world. As the pasuk says; “Basi LeGani – I came to My garden.” Even though we had already experienced the revelation of Hashem’s presence at Matan Torah, nevertheless, we still needed the Mishkan. At Matan Torah there was thunder and lightning, our souls flew out of their bodies and the world became nullified. Even a bird could not be heard singing as the entire world stood still. Matan Torah was an overwhelming experience.
The Mishkan allowed us to purify and elevate the world. This is the way that Hashem wanted His presence to dwell in this world; through the fulfillment of the mitzvos of the Mishkan. When Hashem’s presence was in the Mishkan, the boards, the curtains, and all of its parts were transformed into holiness. On the other hand, at Matan Torah Har Sinai was sanctified only for the moment that the revelation occurred. Afterwards, Har Sinai returned to its original state, and anyone was allowed to climb it and use it.
This is why our parsha is named Terumah and the reason why the donations come first. The reason is because Hashem wants us to always be donating ourselves and our belongings for the purpose of building a Mishkan for Hashem. This is not like it was at Matan Torah when everything happened dramatically at once, with voices coming from all directions. Rather, this process is bit by bit, step by step. A Yid takes a little bit of himself and his belongings and gives it to Hashem. He then does is again and again. The concept of Terumah expresses the activity of constantly giving our personal belongings and making it a dwelling place for Hashem. This is not just limited to the holy places of Yerushalayim and on the Har HaMoriah, but even to the desert. It is possible wherever and with whatever is appropriate, even in a place that is uncivilized and uninhabitable to man. It is possible even in this desert of golus. We may wake up at times and not feel the proper inspiration and think it impossible to make from our own lives and homes a dwelling place for Hashem. This week’s parsha of Terumah comes to teach that even in the desert, a Yid has the power to convert himself and his entire environment to be a dwelling place for Hashem.
(Adapted from Likutei Sichos v.26)