Notice: These are unapproved unedited notes of classes given by
Rav Soloveitchik [I edited slightly E.E.]. [Thanks to David Isaac for typing these notes]
Lecture delivered by Rabbi Soloveitchik on Saturday night, March 3,
1979
“Parsha Terumah”
Should the sedra of Terumah be worded “V’yikchu
Li” (And they shall take to Me) or should it say “V’yitnu Li Terumah” (and
they shall give to Me the offering)? The problem is resolved by the next few
words. “From every man whose heart is willing shall you take the offering.”
“Don’t use force or any method of coercion to take my Teruman if he
refuses to give even if he is able to do so!” All other mitzvos were given to
all people alike. For instance, ‘Machazis Hashekel,” giving of the half
shekel was a command to all alike. The rich shall not give more, the poor
less. This Terumah, however, is voluntary, not coercive. The question is
regarding Tzdokah. T’zdakah is not an act of charity but an act of justice.
We must supply persons who are starving. The mishkan ( Tabernacle) is a
part of Tzdakah. It is like a Yeshiva or a Bas Hakneses, individual and
institutional T’zdakah. Why has the Torah eliminated the Mishkan from
that class, that which must be given to and “come to collect only from those
who are ready to offer.” Those whose heart and spirit was kind, whose
spirit was elevated, came and brought money.
The answer lies in certain
problem which rises as soon as you start to read the parsha. Why is the
“Mishkan” necessary right after leaving Mitzraim? This was raised by
“Shlomo Hamelech” in his famous prayer. “If the heavens cannot contain You, how will the 20 cubits do so?" Whenever you come across “Bais
Hashem” (G-d’s house) it should not be the House of G-d but the House of
Man. G-d contracts Himself. He limits Himself from infinity to a small
house “between the two ‘Kruvim’ on top of the ‘Kapores’ the cover of the
Ark.” “I’ll communicate with you from between the “Kruvim”. From here
He engaged Moshe. Why did Hakodosh Boruch Hu do it? Because man
basically is a homeless being. No matter how his home is fortified he is
exposed to the vicissitudes of life. The animal is also exposed but the animal
has no concept of time. Concept of time is a wonderful gift but also the
source of endless suffering. To anticipate the future, rain, snow, cold, heat -
is very difficult. The purpose of man’s home is to shelter him. But until
Messianic times such a home has not been built -- a home to afford man
total security. Only one home can give him security; it is G-d’s home.
“Hashkifo Mim’on Kodshecho Min Hashamayim” (Devarim, chapter 26,
line 15). “Look down from Your holy habitation from heaven.” G-d is greater than the universe. Thus, the only home where man can find security
is G-d. Thus, when G-d told Moshe to build a “Mishkan” it is a home not
for G-d but for man. Man who feels G-d, is close to Him. G-d feigns
loneliness but it is not for Him; it is for man. Everyone who cam to the Bais
Hamikdosh ( or to the Tabernacle) saw the Divine Shechina greater than
from the outside. Outside we see G-d’s nature -- the flower bush in the
backyard is merely a reflection of hte Divine Glory. When I see the rising
sun, the beauty of nature, the stars of the cosmos, I experience G-d. All the
“Brochos,” as simple as a “brocho” over a glass of water, reflects the glory
of G-d. This is the cosmic experience of G-d. This we find expressly
described in Psalm 104 - “Borchi Nafshi” (the earth is full of the fruit of
Thy works, who causes the grass to spring up for cattle - to bring forth
bread from earth and wine that maketh glad the heart of man, etc.) - there,
there is no supernatural but the beauty of nature in its primitive form. When
one sees the beauty such as David, he sings a hymn of beauty.l
Gemora says that if one recites the Hallel every day, it is blasphemous.
This is reserved only for the special holidays - Pesach, Shvuoth, Succos.
And yet one should and does say “Hallel” every day. The Hallel we do say
is the “P’sukei D’Zimrei” (the psalms of praise - the “Hallelukahs” in
prayers each morning). Why was one strictly forbidden and the other one
allowed each day? Because the two differ in their nature. One describes the
cosmic order in every blossom, in every drop of water. This should be said
daily. The Hallel of suspending natural order, should only be recited on
special occasions.
So there are two ways to approach G-d, through nature
and through supra-natural. We see G-d on this world and in the distant
planets. The miracle, the supra-cosmic is not every day. This, however, was
seen at the Bais Hamikdosh. That’s exactly why G-d told them to build the
Tabernacle. “It will be your home but will be called the home of G-d. How
did He describe it. “It will be the Tabernacle of Appointment - Ohel Moed --
the tent of meeting - of appointments". That is why Rambam says that the
mitzvah of Bais Hamikdosh becomes binding if the people want it. That is
why G-d warned, “No force. No constraint.” If the people want it, they
cannot be forced for the appointment from time to time through their agent,
Moshe. “From whoever will bring it, accept it.” That is why it doesn’t say
Vayitnu (give) but Vayikchu (take). “If you want G-d as your next door
neighbor, to say hello to in the morning, give. If not, don’t give.”
Rambam ways that there are two mitzvas only which are binding on the
people: Choosing a king and making the Bais Hamikdosh. These mitzvos
become binding only at the request of people. If they are lonely and want a
house where to meet G-d, it is binding on them but only if they desire.
What does the Bais Hamikdosh symbolize as a home? It symbolizes the
universe in miniature. The “Ramah” makes a parallel between “Bereishis”
(creating of the world) and the bais Hamikdosh. G-d created the world to
reside in this world -- not to be far in a transcendental world -- to abide in
the midst of humans. But the “Chet Hakadmon” (the original sin) drove Him
- forced Him to retreat. “And they heard the sound of the G-rd G-d walking
in the garden and the man and his wife hid from before G-d amongst the
trees of the garden (Bereishis, chapter 3, line 8). The “footsteps” were those
of G-d - leaving the garden and departing into infinity. Hadn’t they sinned,
G-d always would have been close. There would be no need for T’shuvah.
Everyone would have been able to communicate, not only the prophet, the
“navi” and then only when the occasion was meet. By the fear of Adam’s
communication, G-d removed His “Schechina”. Man could have seen the
beauty of G-d instead of trying to interpret it scientifically. Had they when
confronted said, “Chotosi” - “I have sinned”, nothing would have
happened. They would have lived together. But by their procrastination
they “heard the steps,” leaving the garden.
The purpose of the “Mishkan” was to restore the relationship.
“V’Shochanti Besochom” - And I will dwell amongst them. Thus, the
purpose was to perceive the closeness of G-d, but again it failed due to the golden calf. It must await moschiach! The remainder of the
entire sedra is devoted to symbolism.
I’d like to investigate something else! What actually is important in the
Bais Hamikdosh? What is the springwell from which “Kedushah” -
holiness, flows? What does man have to do to aquire the attribute of
Kedusha? What is unique about the Mishkan and Bais Hamikdosh? How
can a man lead a holy sacred life? Where was the first Bais Hamikdosh?
It was not the “Mishkan” but Mt. Sinai. How do we know! It was the first
place that had boundaries, dividing the line into different areas. The Torah
emphasizes that the boundaries must be respected. “V’Higbalto Es Haom”
(Yisro, chapter 19, line 12) - And you shall set bounds for the people. The
second time Moshe was warned again. “Rayd Hoayd B’om” (sentence 21),
“Go down and charge the people.” Moshe answered, “The people cannot
come close.” G-d answered, “Go down to them! You come up with Aaron.”
What is the most important principle of Yehadus? What is the price that
Torah demands of a Jew? It is respect for a boundary line! The animal, the
beast, if you want to contain it, can only be done if you surround your land
with a fence. The human if he is a decent person does not need a fence; a
sign suffices. What does the Torah require? It requires that we be capable
of respecting certain boundary lines which the Torah introduced.
We respect the law in two ways - B’ahava (love) and V’yira (fear).
Basically, if you observe laws because of sanctions, it is not Kedusha - holy.
I do not achieve moral personality if I am afraid of punishment. I only
achieve it if I love doing it. Emperor Andreas said to Rebbi Yehoshuah Ben
Chananya, “Your scriptures declare that a living dog is superior to a dead
lion. You call me a dog so I who am alive am superior to Moshe who is
dead!” The Rabbi said to the Emperor, “Are you ready for a test? Give
instructions to all of Rome not to light any fires for a period of 24 hours on
the threat of execution.” These instructions were issued and the two
ascended a hill overlooking Rome. From there, they saw smoke arising in
various localities indicating that some had lit fires. Then Rabbi Yehoshuah
declared, “Msohe told the Jewish people not to light fires on the Sabbath.
Go and see the Jewish community. You will not find a single one lighting a
fire on Sabbath. So I ask you, who is stronger?”
There was another example
in history. The Bereditchiver Rebbe asked two groups of Jews to do
different things. One group was asked to gather Turkish shawls.
(Apparently a forbidden thing in his time for although it could bring money,
it could also cause arrest by the authorities.) The other group was told to
bring bread just before Pesach. Despite the risk, one group brought shawls.
Of the second group, not one handled bread before Pesach. The Jewish
people respected the law of the boundary with merely a word or two of G-d.
Perek says, “Make a fence around the Torah.” The Jew is not afraid of a
real fence. We are not afraid of that which is not a principle of Judaism.
The other one is an imaginary fence. A Jew cannot step on a
bed of roses. It arouses a feeling of ugliness. He does not abstain from
violating Shabbos merely on account of the threat of stoning. With the
exception cited in the Torah, no Jew was ever stoned for violating Shabbos.
But is is our feeling of happiness, enthusiasm to observe Shabbos. G-d says,
“There is one virtue indispensable to the Jews -- that of watching,
observing, and not violating the boundary.” The “Goal” the boundary is not
visible. There is no need for sanctions. This is how the Jew survives!
Interestingly, before “Matan Torah”, before He began, He said to Moshe,
“Warn the people!” Moshe answered, “They cannot; once is enough.” The
Jew cannot do an “Avarah”. The Jew simply couldn’t kill people even
when he was in the Holocaust. To make it forbidden is to make it so that
people find it impossible to do so. Their physical capacity to climb the
mountain or “Matan Torah” was taken from them. This is the survival of
the Torah. “I simply cannot eat breakfast before I put on Tefilin in the
morning. The same law applies to eating before “Mincha”. This has not
become a disability -- a part and parcel of us. Tefila Shacharis is so
engraved that it is an impossibility. Violation of Shabbos is similar. I have
an intuitive feeling of what is forbidden without having to look it up in the
“Shulchan Aruch”. There is no serpent or reptile to kill us, no sanction - but
we have the inner feeling that makes it impossible. Thus, Moshe says, “It is
impossible for them to come up to the Mount.” The line, the imaginary one is stronger than a fence. Thus, G-d told him twice. The ability to respect the
imaginary line is the basis of Yehadus. Thus, the “Kedushas Hamikdosh” -
the holiness of the Temple are the “Mechitzas” the dividing lines. Thus,
Rmambam says that the Kedusha is still there (after 1900 years). Not to
climb the Temple Mount despite the desolation. It is because we were
warned not to trespass. The Kohan went so far, the Levi so far. We had the
separation of “Tomah” - uncleanliness.
The same applies with the mechitza of the Erub. It consists of 4 poles with
a string on top. It is not a fence but an abstract boundary. Yet we respect
these boundaries. It is the principle of Yehodus.
Reading today’s sedra, I found an answer to a problem long bothersome.
When G-d met Moshe for the first time and charged him with the mission
to Mitzraim, “Go tke them out of Egypt.” He didn’t even tell him how to do
it. One detail, however, He did tell Moshe to relay to the people. “When
you leave you will not leave empty." The women will borrow beautiful
clothing from their neighbors and put them on their children. Why is this
necessary to tell them right away? He gave Moshe no details of the plagues,
“Dom”, “Tzfadaya”, but when you leave, you will leave loaded. Then later
again, “You will take gold, silver, etc.” A third time, “The people listened
and borrowed clothing, etc.” Why is this so important before Matan Torah
to be told three times? I believe the pasuk, “The people found favor in the
eyes of the Egyptians,” has great importance. First, there is the
procrastination on the part of Pharaoh, his lying -- the entire story -- what
impression do you get? What did G-d want? G-d could have taken them out
of Egypt in one hour! But G-d wanted that Pharoah should liberate them!
Of course, some times you must stimulate Pharoah! But He wanted that
Pharoah should send them -- that the Jews shouldn’t liberate themselves.
Also, G-d shouldn’t liberate them immediately.
There is a law concerning “Eved Ivri” (the Jewish slave). “Do not send
him away empty handed. Why is this necessary to send the “Eved” away
laden with gifts? Because basically you give gifts to one who is your equal.
Heads of state give presents to the White House because it is an expression
of being satisfied, mutual respect, sense of equality. G-d wanted Pharoah
not merely to liberate the Jews but to liberate them because he felt they
were his equal. The “Shaloh” is not borrowing. It is merely a request. At the
beginning, Moshe was not respected. “N’rpim Atem, N’rpin” (Pharoah said
to Moshe and Aaron - you are lazy). At the end, he was highly respected.
Now the people were eager to give gifts. At least, for a while Pharoah
recognized them as equals, to leave as free men -- equal to the Egyptians.
There is another answer. A slave has no property. Whatever he has passes
on to the master. In Egypt, they had absolutely nothing - not utensils or
anything. Clothes tell the plight of the people. In Egypt, while they wore
rags, the Egyptians wore the finest silks, linens and raiments. Suddenly,
they were liberated with so much beautiful clothing and wealth. They
suddenly could put on the same clothes as their mistresses. So, they could
become greedy. However, at once there is a new request, “Vayikchu Li
Terumah” -- take to me an offering. What were they asked for? The very
same things which they just got. He let them fondle it for a while and then
asked them to give it. But the way it was taken from them had a
tremendous impact!
