Parshas Terumah-English (1)

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Rav Morgenshtern on the Parasha

Text of Parshas Terumah-English (1)

Dei Chochmah LNafshechah

Parshas Terumah

Shalosh Seudos1 of Parshas Terumah 5767" : , , . ". , ; , And they shall make an ark of acacia-wood: two cubits and a half shall be the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it. And you shall overlay it with pure gold, within and without shall you overlay it, and shall make upon it a crown of gold round about.2

Rashi explains: Within and without shall you overlay itBetzalel made three arks; two of gold and one of wood, and each had four walls and a bottom and were open from above. The wooden one was placed between the two arks of gold... A crown of goldit was [a border] like a crown that surrounded it from above at its edge. The outermost ark was made higher than the inner one so that it extended slightly above the thickness of the kapores. When the kapores sat upon the thicknesses of the walls of the inner two arks, the crown extended somewhat higher than the thickness of the kapores, and it was meant to represent the crown of Torah. The Soul of Moshe Rabbeinu It is well known that Moshe Rabbeinu was the root of all of the souls of future Torah scholars, and this is why the sages were also sometimes referred to as Moshe as in, Moshe, well said.3 There is an aspect of the soul of Moshe Rabbeinu that is enclothed within each and every limb of true Torah scholars.4 However, this is on the1 2

The lesson was delivered at the third meal of Shabbos. Shemos 25:10-11 3 Shabbos 101b; See Likutei Moharan I:4. 4 Likutei Moharan I:72 3

Dei Chochmah LNafshechah

Parshas Terumah

condition that the scholar studies every part of the Torah, both its revealed and hidden elements, and does not only focus on a single subject. The soul of Moshe Rabbeinu comprises aspects of the souls of both redeemers, Moshiach ben Yosef and Moshiach ben Dovid. The former is associated with the hidden Torah, and the latter with the revealed Torah. For this reason, if a person wants a spark of the soul of Moshe Rabbeinu to be enclothed within him to the extent that he himself is called after Moshes name, he must study every part of the Torah. Then he will be able to render halachic decisions that are absolutely Torah-true. This conforms with the teaching of the Chida, zl, that it seems as though it would be impossible for any scholar to properly decide Torah law unless he derived from the tribe of Levi [who were blessed to be the teachers of the Jewish people]. However, by virtue of the scholar binding himself to the light of Moshe Rabbeinu who did indeed derive from the tribe of Levi, Moshe Rabbeinus soul is enclothed in him and he is able to render Torah-true judgments. Moshe Rabbeinu Transmitted the Torah to Yehoshua It is vital to be aware that the only one to receive the entire Torah was Moshe Rabbeinu, and he transmitted it with self-sacrifice to Yehoshua.5 [The term for transmission in Hebrew is mesirah, which is meant to also convey the concept of selfsacrifice or mesirus nefesh.] Yehoshua is the paradigm of the true tzaddik who binds himself to the soul of Moshe Rabbeinu, and by doing so becomes worthy of receiving from him the entire Torah. Without such binding, the scholar is only learning Torah at the lesser levels of Yehoshuas transmission to the elders, and the elders to the prophets... This transmission was to multiple people at each level after the first, it is more diffused, and it is lesser than the receiving attributed to Moshe Rabbeinu alone.6 It was only Yehoshua who, by completely binding himself to the soul of Moshe Rabbeinu, merited to receive Torah in its entirety.5 6

Pirkei Avos 1:1 Sefer Halikkutim, Parshas Ekev #8 4

Dei Chochmah LNafshechah

Parshas Terumah

The Mystery of Chanoch The Raavad in his commentary to the Sefer Yetzirah and the Bris Menuchah both explain that, to receive the Torah in its entirety, Moshe Rabbeinu had to ascend to the level of MaTaT [this is the angel/spiritual channel responsible for the Divine conduct of the weekdays, and is associated with the Mishnah, Zeir Anpin, and the world of Yetzirah / Formation], the spiritual being into whom Chanoch ben Yered was transformed. [This is not meant to be understood literally; these are symbolic references to soul states.] Chanoch ben Yered was Moshe Rabbeinus spiritual mentor.7 This is why any Jew who wants to merit to receive the crown of Torah must become incorporated within the soul of Moshe Rabbeinu, which is the revelation of the level of MaTaT / Chanoch. We know that Chanoch ben Yered was a shoemaker who made yichudim with each and every stitch. Rav Menachem Azariah MiPano explains that he recited Boruch Shem with every single stitch.8 Shoes represent all that exists outside the form of Adamthe lower worlds of Beriyah, Yetzirah, and Asiyah which have a character of division and separation. This was the greatness of Chanoch; that he was able to sew shoesto sew and bind up all of the lower worlds to their source by drawing down the light of Hashems G-dliness into every area of obscurity. The letters of the word for sewing, ", are a re-shuffling of the letters of the word ", as in, Ben Porat Yosef...the biblical praise of Yosef HaTzaddik. The word [including its kollel] has a numerical value of 687, which is the total gematria of the permutations of the Divine Name: " ," ," ," ," ," ," [72+63+45+52+161+143+151=687]. This joining of the external and the internal is symbolized by the two golden keruvim that overshadowed the kaporesthe pair represented the angels MaTaT and SaNDaL, each associated with the respective worlds of Yetzirah and Asiyah, the respective aspects of Zeir Anpin [masculine] and Nukvah

7 8

Likutei Torah, Bereishis Asarah Maamaros III:22, Eim Kol Chai 5

Dei Chochmah LNafshechah

Parshas Terumah

[feminine].9 The angel MaTaT constantly unites the aspects of the Holy One and His Shechinah in the most lofty manner; he rises to the level of SaNDaL through sewing shoes, and by bestowing Hashems light onto the darkest places, he merits the light of the source of the Torah, the Torah of Atikah Sesimaah. The Three Lights of Chashmal Before his sin, Adam HaRishon existed on the level of nefesh-ruach-neshamah within the world of Atzilus and embodied the aspect of the supernal shine.10 Chanoch was also at this level of the supernal shine, and the verse referred to him when it said, I have been a youth and I have also aged, and I have never seen a tzaddik abandoned and his progeny begging for bread.11 First, Chanoch came to the aspect of holy youth or the mochin dachor [Divine awareness which is less complete and requires preliminary explanation], then he came to the aspect of holy age or mochin dpnim [Divine awareness that is more complete], and finally he arrived at the level where he was able to make use of both types of awareness. [This is the implication of, I have been a youth and I have also aged...] This is the meaning of his name: Chanoch ben Yered, Chanoch who yarad, descended, to ensure that the lights of the highest levels reached all the way to the lowermost places so that they could be bound up with their source. These three levels are alluded to in the concept of Chashmal [this is the electric flashing fire of Yechezkels vision, which comprises the chash or quiet energy, along with the mal or noisy energy].12 At first, the true tzaddik apprehends the Torahs teachings in the aspect of malin that he speaks words of Torah and shares them with the public. Afterward, the tzaddik ascends to the level of chash, of silence, when he begins to apprehend Hashems light that transcends the Torahs teachings that can be shared orally. This is the aspect of the Torahs inner dimension and mysteries9

See Kehillas Yaakov on the subject of the keruvim. Zohar Shir HaShirim, Maamar Adam vChanoch; Emek HaMelech 5:32; Nahar Shalom 22b 11 Tehillim 37:25 12 Yechezkel 1:2710

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Dei Chochmah LNafshechah

Parshas Terumah

which are not meant to be shared publicly. Whatever the tzaddik actually shares is in the aspect of mal, the externalized aspect of the Torahs secrets and not the secrets themselves. At first, the tzaddik exists in the state of holy youthwhen he reveals Torah teachings publicly. Later, he ascends to the state of holy agewhen he is silent. When that happens, it is possible to receive more illumination from him through seeing his face than it is from hearing his words of Torah. Ultimately, the tzaddik reaches the level of Chashmal, where both aspects of youth and age exist simultaneouslythis is called the 370 lights of the crown. At this stage, the tzaddik resumes sharing Torah teachings orally without it being any kind of a descent from the level he achieved in the silent state. He has ascended so high that he is bound up with Hashem Himself, and he is transformed into a spinner of parables like Shlomo HaMelech and other tzaddikim, and those stories are associated with the light of Chashmal as the Baal HaTanya explains. The tale / maaseh / " contains the same letters as the compound "-", that the aspect of MH / Zeir Anpin can approach the level of the 370 lights of the crown ("). This is the inner meaning of Megillas Esther; it is a deep tale that is at the high level of the 370 lights, like the stories of the tzaddik who makes use of the mochin dachor [which requires the use of introductions and parables] in order to get to the mochin dpnim, complete Divine awareness which is at the heart of the matter. Then, the aspects of youth and age are combined into something that is greater than the sum of its parts. The construction of the ark embodies the process of attaining these three levels. First, the outermost level is of gold; the tzaddik shares Torah teachings publicly, teachings that are more desirable than gold, than an abundanc