CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS TRUMOH 5771 - BS"D
1) Ch. 25, v. 2: "V'yikchu" - Why is the word "v'yitnu" is not used? After all, the request is to have people give.
2) Ch. 25, v. 2: "V'YIKCHU Li trumoh mei'eis kol ish asher yidvenu libo TIKCHU" - Why is taking mentioned twice?
3) Ch. 25, v. 6: "Shemen lamo'or" - This seems off topic. The subject matter is the materials needed for creating the Mishkon, not its daily function.
4) Ch. 25, v. 10: "Amosayim vocheitzi orko" - The gemara Sanhedrin 29a derives from here that if one adds on, he actually decreases. How is this derived?
5) Ch. 25, v. 18: "V'ossiso shnayim K'RUVIM" - Rashi says that the k'ruvim had the faces of children. In Breishis 3:24 on the words "es haK'RUVIM" Rashi says that they were angels of destruction. Why the change in meaning of the word K'RUVIM?
The Holy Zohar explains that collectors were appointed to inform the donors that it was necessary for them to totally relinquish their ownership of the materials donated for the Mishkon, its vessels and the garments of the kohanim, i.e. the collectors should TAKE the donations, insuring that they are "li," to Hashem.
The Nachal K'dumim in the name of the MHR"I Z'eivi answers that the Targum Yonoson ben Uziel in parshas Va'yakheil 35:27,28 writes that the stones for the breast-plate were brought to the desert by clouds, and the spices for incense and the oil for the menorah came from Gan Eden. They came into the possession of the tribal heads who donated them to the Mishkon. This is the meaning of "V'yikchu LI," MI'SHELI, as these items are MINE, Hashem's, as they came into the hands of the tribal heads in a miraculous manner. Besides taking these donations there was a command to take a second type of donation, "mei'eis kol ish asher yidvenu libo," as these items did not come into their hands miraculously, and required a magnanimous and charitable heart.
This also explains why when the donated items are listed in verses 3,4,5, and 6 all items after the first are prefixed by a Vov, meaning AND this, AND this, etc. However, when the list continues in verse 7 with the oil, it does not say "V'shemen," but rather "Shemen," without a Vov, indicating that this is not a continuation of the donated items. The previous materials were donations of the people who were magnanimous, while the oil was in reality given by Hashem, as He sent it in a miraculous manner to the tribal leaders, as were the precious stones, which are mentioned right after the oil, hence no Vov to connect the two types of donations.
Please note that there is an opinion that the oil for the menorah was purchased from merchants who braved the desert. For example, see the words of the Ponim Yofos on "Shemen ZAYIS zoch" (Shmos 27:20).
Baalei Tosfos answer that just as a king has lamps placed in his new palace to illuminate it, so also the Mishkon should have lights. This is considered part of the creation of the Mishkon.
Rashi explains that if the word "amosayim" would be spelled without an Alef, it would read "mosayim," two-hundred. This would be a great increase over two. The Maharsh"o asks that without the Alef we have two-hundred, but we don't know of which unit. The GR"A answers that if we decrease by removing the letter Vov from "vocheitzi" we are left with "chatzi." The verse would be telling us that half the length of the oron is two cubits. Its total length would be four cubits, more than with the Vov, which tells us that its length is only two and a half cubits.
When they are connected to the Torah, the Ten Commandments etched into the tablets housed in the Holy Ark, they remain innocent young children. When not connected to the Torah, they turn into angels of destruction. (Rabbi M. M. Epstein Baal Oruch Hashulchon) See Rashi's commentary on the word K'RUVIM in 26:1 where he says that they are the embroidered form of a lion and an eagle and in 26:31 where he says that they are the embroidered form of creatures.
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