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THE CHASSIDISHE PARASHA
   

Parshas Truma

 

The Alter Rebbe
“And they shall make for Me a Mikdash and I will dwell within them.” Hashem’s Shechina dwells within the soul of every single Jew through the medium of involvement in Torah and mitzvos, which correspond to the vessels of the Mishkan and its curtains… The vessels of the Mishkan in general stand for pnimiyus (inwardness), alluding to Torah, which is the pnimiyus and “food” for the soul (as it is grasped by man’s intellect in an internal way). The curtains of the Mishkan, which are “makifim” (surrounding), allude to mitzvos, which surround and envelop the soul (i.e., by doing a mitzva, a garment is made for the soul).

Just as Hashem’s Shechina was drawn down through the vessels and curtains of the Mishkan, so too the Shechina in the personal Mishkan of every single Jews is drawn down through both the “vessels,” meaning Torah study, and “curtains,” the fulfillment of mitzvos.

(Torah Ohr)

 

The Mitteler Rebbe
“And they shall take a gift-offering for Me; from every person whose heart motivates him shall they take My gift-offering.” “Gift-offering” is mentioned twice to allude to two types of offerings. The word “gift-offering” (truma) has two meanings: 1) to set aside, and 2) to elevate. So we can read the verse as follows: “And they shall take truma for Me.” Through a person’s elevating himself internally, he will automatically become a “person whose heart motivates him,” and from him “they shall take my gift-offering.”

(Maamarei Admur HaEmtza’i - Shmos )

  

The Tzemach Tzedek
“Gold and silver and copper ... shoham stones and stones for setting.” Rashi: the thirteen items mentioned here were all needed in the building of the Mishkan.

The commentaries are perplexed by this comment because 15 items are actually enumerated in these verses. Why then does Rashi say 13?

Rashi only counts those things needed to build the Mishkan or the vessels. He does not count the oil and spice because they are like the karbanos (sacrifices) of the Mishkan, which were actually offered but were not part of the construction of the Mishkan.

(Ohr HaTorah - Shmos)

  

The Rebbe Maharash
“Two prongs (yados) for each board ... so shall you make all the boards of the Mishkan.” The simple meaning here is that there were two sockets under each board, and the two prongs of the board went into the sockets. Spiritually, however,  this means: The boards of the Mishkan were made of atzei shittim (cedar wood), which alludes to the transforming of negative shtus (foolishness) into holy shtus d’kedusha (holiness that is above the intellect). The way to accomplish this is through the “two prongs,” which allude to the higher level of teshuva and the lower level of teshuva. That is why they are called “yados” (literally, hands) because a hand is used to hold things, and the two types of teshuva “hold” or support the Divine service of the boards, transforming the negative shtus to the shtus d’kedusha.

(Seifer HaMaamarim 5630)

   

The Rebbe Rashab
“And you shall make the boards of the Mishkan of cedar wood, standing ... and make forty silver sockets...” “Boards” and “sockets” in the Divine service of man are explained as follows: The purpose of the Mishkan was so that Hashem would have a home here on earth. The boards allude to the part of the mind that grasps and contemplates G-dliness. Generally speaking, the revelation of G-dliness in the mind cannot provide enthusiasm in the performance of mitzvos; only love and fear in the heart can give life to a deed.

But Hashem is kind and He connects the good thought to the deed. This is what the sockets allude to, for they connect the “boards” (the intellect) with the “ground” (the deed). The sockets were, therefore, made of silver to allude to Hashem’s kindness.

(Seifer HaMaamarim 5678)

 

The Rebbe Rayatz
“And they shall make Me a Mikdash and I will dwell within them.” “Within them” — within every single Jew.

(Reishis Chochma)

Within every Jew’s heart there is a spiritual “Mikdash” which is the “pintele Yid” (the essential spark, or “point,” of a Jew’s soul). This “point” exists eternally, under any and all circumstances. A Jew must reveal it and arouse it so that the spark is fanned into a great flame.

(Seifer HaSichos 5703, p. 45)

   

The Rebbe MH”M
Just as the location of the Mikdash retains its holiness during Exile, as the Sages say: “The Shechina never moves from the Western Wall,” for the churban (destruction) only affected the building. So too with the personal “Mikdash” within each one of us. The foundation is strong and pure, as it says in Shir HaShirim: “I am asleep but my heart is awake.”

Any spiritual destruction is only in the “structure” of one’s personal Mikdash, but the foundation remains forever holy.

(HaYom Yom 21 Tammuz)


 

   

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