פרשת תרומה תשפ"ב ישיבה שבתון

וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃

And let them make Me a sanctuary that I may dwell among them.

שני לוחות הברית, שער האותיות, אות ק' קדושה י״א

... אח"כ אמר (שם) מקום משכן כבודך, הוא העולם. על כן האדם הנקרא עולם קטן, הוא נקרא גם כן מקדש כמו שכתוב (שמות כה, ח) ועשו לי מקדש ושכנתי בתוכם, ולא כתיב בתוכו, אלא בתוכם, רצה לומר בתוכיות המקודשים, והלב של אדם נגד קודש קדשים

Shenei Luchot HaBerit, Shaar HaOtiyot, Kedusha 11

...

שני לוחות הברית, עשרת הדברות, מסכת תענית, נר מצוה מ״ז

ועשו לי מקדש ושכנתי בתוכם (שמות כה, ח). ושכנתי בתוכו הוה ליה למימר, אלא אמר ושכנתי בתוכם, כי כל אדם מחויב לעשות מקדש, ודבר זה נוהג תמיד. ו.. גם יטהר האדם את עצמו וכל אבריו, ואז הוא בצורת משכן ומקדש:

Shenei Luchot HaBerit, Aseret HaDibrot, Taanit, Ner Mitzva 47

...

תורת משה - אלשיך, שמות כ״ה:ח׳:א׳-ט״ו

ועשו לי מקדש כו'. עוד יתכן דרך שני בביאור הכתובים. והוא בשוב לב אל אומרו ושכנתי בתוכם ולא אמר בתוכו. והוא כי הנה שמעתי לומדים מכאן כי עיקר השראת שכינה באדם הוא ולא בבית מאומרו בתוכם....

כי הלא היכל ה' המה וכאשר המה ראויים להשרות שכינה בנשמותם ישתלשל ויתפשט השפע אל היכל ה' כי למענם להיות אתם משכן את שמו ית' במקום ההוא. כי נפשותם הם המשכן האמתי ומהם יתפשט אל המקום המיוחד ההוא. ....

כי הלא לא עשה הוא ית' עיקר רק מהאנשים כי אהל שכן באדם. אך לא בעצים ובאבנים וע"כ בהעותם נטש משכן שילה כי לא ממנו עשה עיקר כמדובר. ועל זה אחשבה היתה ברכת טוב אשר בירך משה את בני ישראל כמז"ל על וירא משה את כל המלאכה והנה עשו אותה כאשר צוה ה' ויברך אותם משה יהי רצון שתשרה שכינה במעשה ידיכם ויהי נועם כו'. כי מה ענין פסוק ויהי נועם אצל הברכה: ולבא אל הענין נשים לב אל כפל ענין ומלות שונות באומרו ומעשה ידינו כוננה כו' ומעשה ידינו כו'. אך אמר יהי רצון שתשרה שכינה במעשה ידיכם ולא שיעשה עיקר מהמשכן כ"א שויהי נועם ה' הוא השראת שכינתו עלינו בנפשותינו:...

להיות עצמם היכל ה' ותהיה שכינתו ית' שוכנת בתוכם ובקרבם שיהיו היכל ה' המה. שויהי נועם ה' עליהם בעצם. וזהו ושכנתי בתוכם כי אין הוא ית' עושה עיקר מהעצים ואבנים כ"א מהאנשים צדיקים אשר נפשותיהם משכנות לאביר יעקב....

Alshekh on Torah, Exodus 25:8:1-15

And I will dwell in their midst (literally “in them”). In other words, the Shechinah was not to settle upon the inanimate materials of the Tabernacle but upon the B’nai Yisrael themselves, provided that they conducted themselves appropriately. This is reflected in the blessing Moshe gave them when the work of the Tabernacle was completed, “May the pleasantness of our Hashem be upon us” (Tehillim 90:17; see Rashi on 39:43).

ויקרא כ׳:ג׳

(ג) וַאֲנִ֞י אֶתֵּ֤ן אֶת־פָּנַי֙ בָּאִ֣ישׁ הַה֔וּא וְהִכְרַתִּ֥י אֹת֖וֹ מִקֶּ֣רֶב עַמּ֑וֹ כִּ֤י מִזַּרְעוֹ֙ נָתַ֣ן לַמֹּ֔לֶךְ לְמַ֗עַן טַמֵּא֙ אֶת־מִקְדָּשִׁ֔י וּלְחַלֵּ֖ל אֶת־שֵׁ֥ם קׇדְשִֽׁי׃

Leviticus 20:3

(3) And I will set My face against that man and will cut him off from among his people, because he gave of his offspring to Molech and so defiled My sanctuary and profaned My holy name.

רש"י על ויקרא כ׳:ג׳:ד׳

למען טמא את מקדשי. אֶת כְּנֶסֶת יִשְׂרָאֵל שֶׁהִיא מְקֻדֶּשֶׁת לִי, כִּלְשׁוֹן וְלֹא יְחַלֵּל אֶת מִקְדָּשַׁי (ויקרא כ"א):

Rashi on Leviticus 20:3:4

למען טמא את מקדשי TO DEFILE MY מקדש — This means the “Congregation of Israel" which is sanctified to Me. The word מקדש does not imply the Sanctuary only but anything that is holy to God, as in the expression (Leviticus 21:23) “that he profane not my holy things (‎‎‏מקדשי‎).

סנהדרין ט״ז ב:ד׳

ואין מוסיפין על העיר: מנהני מילי אמר רב שימי בר חייא אמר קרא (שמות כה, ט) ככל אשר אני מראה אותך את תבנית המשכן וכן תעשו לדורות הבאין

Sanhedrin 16b:4

§ The mishna teaches: They may extend the city of Jerusalem or the courtyards of the Temple only on the basis of a court of seventy-one judges. The Gemara asks: From where is this matter derived? Rav Shimi bar Ḥiyya says: The verse states: “According to all that I show you, the pattern of the Tabernacle and the pattern of all its vessels, and so shall you do” (Exodus 25:9). “And so shall you do” means for future generations; just as the Tabernacle was fashioned in all of its details according to Moses’ instructions, so too later, the Temple is fashioned according to the instructions of the Great Sanhedrin, whose members stand in place of Moses.

Your talents are your gift from

Hashem

What you do with your talents is your gift to Hashem

Your talents are your gift from Hashem

What you do with your talents is your gift to Hashem

R' Yankel Galinsky

Not using your talents is a type of Churban Bayis worse then what Nevuchadnetzar did since Nevuchadnetzar did nothing to Hashem only to his house but we have a Neshama witch directly affects how Hashem deals with us

R' Yankel Galinsky

כתובות ק״ו ב:י״ד

בְּשֶׁל הֶקְדֵּשׁ מַאי טַעְמָא לָא אֵין עֲנִיּוּת בִּמְקוֹם עֲשִׁירוּת בְּשֶׁל עֲנִיִּים מַאי טַעְמָא לָא דִּלְמָא מִתְרְמֵי לְהוּ עַנְיָא וְלֵיכָּא לְמִיתְּבָא לֵיהּ

Ketubot 106b:14

The Gemara explains the reason for Rabbi Akiva’s ruling: What is the reason that one may not use consecrated property to generate a profit? It is because there is no poverty in a place of wealth, i.e., the Temple must always be run in a lavish manner. Therefore, one may not use Temple funds to generate small profits in the manner of paupers. What is the reason that one may not use funds set aside for the poor to make a profit? It is because perhaps one will encounter a poor person and there will be nothing to give him, as all of the money is invested in some business transaction.

פסחים ד׳ א:ד׳

הָהוּא דַּהֲוָה קָא אָזֵיל וְאָמַר: אַכֵּיף יַמָּא אָסֵיסְנִי בִּירָאתָא. בְּדַקוּ וְאַשְׁכְּחוּהוּ דְּמִזְּבוּלוּן קָאָתֵי, דִּכְתִיב: ״זְבוּלֻן לְחוֹף יַמִּים יִשְׁכֹּן״.

Pesachim 4a:4

The Gemara relates a similar incident: A certain man would regularly walk and say: The bushes on the seashore are cypresses (ge’onim), i.e., items located by the sea are more beautiful than those found in other places. They examined his lineage and found that he descends from the tribe of Zebulun, as it is written: “Zebulun shall dwell by the seashore” (Genesis 49:13). That explains his love of all things close to the sea.

גיטין ס״ח ב:ט״ז

וְזֶה הָיָה חֶלְקִי מִכׇּל עֲמָלִי מַאי וְזֶה רַב וּשְׁמוּאֵל חַד אָמַר מַקְלוֹ וְחַד אָמַר גּוּנְדּוֹ הָיָה מְחַזֵּר עַל הַפְּתָחִים כֹּל הֵיכָא דִּמְטָא אָמַר אֲנִי קֹהֶלֶת הָיִיתִי מֶלֶךְ עַל יִשְׂרָאֵל בִּירוּשָׁלִָים כִּי מְטָא גַּבֵּי סַנְהֶדְרִין אֲמַרוּ רַבָּנַן מִכְּדִי שׁוֹטֶה בַּחֲדָא מִילְּתָא לָא סְרִיךְ מַאי הַאי

Gittin 68b:16

With regard to the verse: “And this was my portion from all of my toil” (Ecclesiastes 2:10), the Gemara asks: What is the meaning of the expression: “And this”? This expression is always an allusion to an item that is actually in his hand or can be shown. Rav and Shmuel disagree with regard to the meaning of this phrase. One said: This is referring to Solomon’s staff that remained in his hand. And one said: This is referring to his cloak. Solomon circulated from door to door collecting charity, and wherever he arrived he would say: “I, Ecclesiastes, was king over Israel in Jerusalem” (Ecclesiastes 1:12). When he finally arrived at the Sanhedrin in Jerusalem the sages said: Now, an imbecile does not fixate on one matter all of the time, so what is this matter? Is this man perhaps telling the truth that he is Solomon?

פסחים ד׳ א:ג׳

הַהוּא דְּאָמַר: דּוּנוּ דִּינִי. אָמְרִי: שְׁמַע מִינַּהּ מִדָּן קָאָתֵי, דִּכְתִיב: ״דָּן יָדִין עַמּוֹ כְּאַחַד שִׁבְטֵי יִשְׂרָאֵל״.

Pesachim 4a:3

With regard to the precision required in language, the Gemara relates: A certain man would regularly say whenever involved in conflict: Adjudicate my case [dunu dini]. The Sages said: Learn from it that he descends from the tribe of Dan, as it is written: “Dan will judge [yadin] his people like one of the tribes of Israel” (Genesis 49:16). He expressed himself that way due to his lineage.

שופטים י״ב:ו׳

(ו) וַיֹּ֣אמְרוּ לוֹ֩ אֱמָר־נָ֨א שִׁבֹּ֜לֶת וַיֹּ֣אמֶר סִבֹּ֗לֶת וְלֹ֤א יָכִין֙ לְדַבֵּ֣ר כֵּ֔ן וַיֹּאחֲז֣וּ אוֹת֔וֹ וַיִּשְׁחָט֖וּהוּ אֶל־מַעְבְּר֣וֹת הַיַּרְדֵּ֑ן וַיִּפֹּ֞ל בָּעֵ֤ת הַהִיא֙ מֵֽאֶפְרַ֔יִם אַרְבָּעִ֥ים וּשְׁנַ֖יִם אָֽלֶף׃

Judges 12:6

(6) they would say to him, “Then say shibboleth”; but he would say “sibboleth,” not being able to pronounce it correctly. Thereupon they would seize him and slay him by the fords of the Jordan. Forty-two thousand Ephraimites fell at that time.

You Have It in You

We must spend our lives in learning this principle of the Torah because the world is fighting against it. If you look in other places, they’ll reduce the greatness of man; they’ll minimize him and make him into nothing. They want you to believe that you’re just a highly developed amoeba; a fish that came out of the water and grew legs. But the Torah on the other hand wants you to know how great you are. Not to let you know how great is Reb Yisroel Salanter. Kidai sheyomar kol echad v’echad – In order that every human being should say, bishvili nivra ha’olam – “For my sake, the world was created.”

It means that this world is your place for achieving greatness by means of your peculiarities. The Rambam says that every person is capable of becoming as great as Moshe Rabbeinu! Not by being Moshe Rabeinu. Not by being Rashi or Sarah Schenirer or the Baal Shem Tov. By being yourself!

Hashem has given us our own peculiarities, our own characteristics, so that each one of us can shine in our own way. Every one of us has endless potentiality to become great and we learn from those who did it already as a model for ourselves; we should strive all our lives to use the possibilities within ourselves to make something out of ourselves, not to remain nobodies.

And the more we utilize our own lives that’s how we live successfully – believe me, you’re a success! Don’t be satisfied! Continue striving! Try to press out of yourself more and more because you have it in you! Hakodosh Boruch Hu is waiting to see what we will do with our lives! Everyone must become a tzaddik, a righteous man or a righteous woman, as much as possible! When you come to the next world at the end of a hundred and twenty years, you are going to be asked, “Why didn’t you utilize all the potentialities that I gave you?”

Giving Hashem Nachas

That’s what we all daven for every day: יְהִי כְבוֹד הַשֵּׁם לְעוֹלָם – The honor of Hashem should be forever. We pray that Hashem should always have kavod in this world. That’s our highest endeavor – to bring glory to His name.

And how do we do that? What’s the best way to give honor to Him? יִשְׂמַח הַשֵּׁם בְּמַעֲשָׂיו – When Hashem rejoices in His creations. When Mankind gives nachas to the Creator, when we cause Him to rejoice in our deeds kaviyachol, that’s our success.

Right now Hashem is looking at us sitting here right now. And what is He looking for? He’s looking for nachas. He’s looking for some pleasure from His ma’asuv, from the wide variety of people He created.

Hakodosh Boruch Hu wants to get a separate kind of nachas from each one. What this person will do, what he’s capable of accomplishing, nobody else can do. Everybody has something to contribute. The Am Yisroel is like a beautiful orchestra, with thousands, millions of different musical instruments, and each one is contributing a beautiful sound that his neighbor can’t produce. The nachas that you can give Hakodosh Boruch Hu, nobody else can give.

Don’t Fall Short

And those that don’t give that nachas, so Hashem is disappointed kaviyachol. It doesn’t mean you’re a rasha but you have fallen short of His expectations – He’s waiting to see something from you that you didn’t do yet.

Every bar Yisrael has inherited a character that is full of treasures only that they’re potential treasures; they’re like a goldmine concealed within him. And even though he might be a rough and untrained character, nevertheless it’s possible for him to bring forth the greatness of his soul and become a perfect chassid in every respect if he utilizes the unique characteristics Hakodosh Boruch Hu gave him. As long as he remembers that “for him the world was created,” and he uses whatever Hashem has given him, then yismach Hashem bema’asav – Hashem kaviyachol rejoices. He’s happy with what He created. He’s smiling at you!

שמות כ״ו:א׳

(א) וְאֶת־הַמִּשְׁכָּ֥ן תַּעֲשֶׂ֖ה עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מׇשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַעֲשֵׂ֥ה חֹשֵׁ֖ב תַּעֲשֶׂ֥ה אֹתָֽם׃

Exodus 26:1

(1) As for the tabernacle, make it of ten strips of cloth; make these of fine twisted linen, of blue, purple, and crimson yarns, with a design of cherubim worked into them.

רש"י על שמות כ״ו:א׳:א׳

ואת המשכן תעשה עשר יריעת. לִהְיוֹת לוֹ לְגַג וְלִמְחִצּוֹת מִחוּץ לַקְּרָשִׁים, שֶׁהַיְרִיעוֹת תְּלוּיוֹת מֵאֲחוֹרֵיהֶן לְכַסּוֹתָן:

Rashi on Exodus 26:1:1

ואת המשכן תעשה עשר יריעת MOREOVER THOU SHALT MAKE THE DWELLING OF TEN CURTAINS — that they should serve it as a roof and at the same thime as wall-coverings for the outside of the beards; — for the curtains hung behind them so as to cover them.

שמות כ״ו:י״ג

וְהָאַמָּ֨ה מִזֶּ֜ה וְהָאַמָּ֤ה מִזֶּה֙ בָּעֹדֵ֔ף בְּאֹ֖רֶךְ יְרִיעֹ֣ת הָאֹ֑הֶל יִהְיֶ֨ה סָר֜וּחַ עַל־צִדֵּ֧י הַמִּשְׁכָּ֛ן מִזֶּ֥ה וּמִזֶּ֖ה לְכַסֹּתֽוֹ׃

Exodus 26:13

while the extra cubit at either end of each length of tent cloth shall hang down to the bottom of the two sides of the Tabernacle and cover it.

רש"י על שמות כ״ו:י״ג:ג׳

יהיה סרוח על צדי המשכן. לַצָּפוֹן וְלַדָּרוֹם, כְּמוֹ שֶׁפֵּרַשְׁתִּי לְמַעְלָה. לִמְּדָה תוֹרָה דֶּרֶךְ אֶרֶץ שֶׁיְּהֵא אָדָם חָס עַל הַיָּפֶה (ילקוט שמעוני):

Rashi on Exodus 26:13:3

יהיה מרוח על צדי המשכן SHALL HANG OVER THE SIDES OF THE TABERNACLE — on the north and on the south as I have explained above. The Torah here teaches you a rule of life — that a man should take care of his artistic objects (this the Torah does by commanding that the beautiful lower curtains should be protected by coarse upper ones) (Yalkut Shimoni on Torah 422).