There are many commentators that ask, why does the Pasuk say "Veyikchu Lee Terumah..." (let them take for me a portion).
Shouldn't the Pasuk rather say "Veyitnuh Lee Terumah", giving to Hashem a portion, rather than write taking a portion ?
Comes Rav Eliyahu Dessler tz"l (Michtav Me-Eliyahu) and explains that there are two types of character traits that are the roots of all ones actions.
In the innermost longing of ones heart, one is either a giver, or a taker.
For there is no compromising, or middle path. Either one is always involved in loving kindness and giving, or taking.
One May ask, since love and giving always comes together, is the giving a consequence of the love, or is the reverse true?
From our every day life, one may think that love causes giving. For we see that when someone loves someone else, he showers gifts and favors, on the one he loves.
Yet the opposite is true. One gains love from his giving to the other.
Since he has created or nurtured, someone or something else. This brings one to recognize it/or him, as an extension of ones self.
When one person gives to another, the action of giving is never lost. One can see a part of his own self in his fellow-man whom he has given to.
The Torah takes a great deal of space in the description of the donations given for the Mishkan. Their was definitely great enthusiasm and devotion in the giving of the donations.
The Ibn Ezra explains that the Pasuk says "Take from yourselves ...". Taking is usually the opposite of giving, yet in our Pasuk, the taking is the type of "taking for someone else", this is equal to giving.
Deep in ones heart he may have some objection in giving, thus he is not taking from himself.
The Torah than tells us that, "Take from Yourselves...". The Torah is telling us the great members of the generation that left Egypt, to look deep into their innermost heart and find the fine point of their Yetzer Hara, which opposes the giving to the Mishkan, and from there, take from yourselves.
We all know the saying that "One should perform a Mitzvah, Lo Lishmah, for at the end, it will bring one to perform the Mitzvah Lishmah."
We are at times mistaken to think that this means that the Sheloh Lishmah brings Lishmah. Yet it is the point of Lishmah that one reaches, that softens up the Sheloh Lishmah, and at the end, it will erase all the Sheloh Lishmah that one may have.
For example, on Shabbos, one is required to take the spirit that one feels on this holy day of Shabbos, and through Oneg Shabbos, one can transfer the Loh Lishmah (eating, sleeping), to a higher level of holiness.
Our Rabbi's ask, why does this Parsha bring out the instructions of constructing the Ark before the Mishkan. Doesn't one first have to build the house, than build the furniture to fill the house ?
(This question is what Betzalel asked Moshe Rabbeinuh)
The answer is that Betzalel was correct in his question, yet when dealing with the level of innerness, the Ark must be constructed first.
Since the point of Lishmah must be the factor which leads one to use the Shelo Lishmah. Thus the point of inwardness must come before, its outside garments.
Next time we sit down for our Shabbos meal, let our Kabbalas Shabbos and Zemiros Shabbos take our Seudas Shabbos to another level. Let us reach the level of Lishmah, and by this we will really feel the spirit of Shabbos, the Neshamah Yeseirah. By putting aside our best food, clothes ... for Shabbos we are in essence lifting up the Loh Lishmah, to a level of Lishmah.
We know that one is forbidden to do certain Melachos on Shabbos.
Melacha is not prohibited because one subjectively expends energy, but because we have to be a mirror of Hashem. Thus we are commanded to refrain from perfecting the objective physical universe on Shabbos, just like Hashem stopped the worlds production on Shabbos.
The 39 Melachos are learned out from the Melachos done in the Mishkan.
The Mishkan/ Mikdash, are a copy of the Universe.
The Talmud also brings a likeness of the righteous building the Mishkan, and Hashem creating the heavens and earth.
Comes Rav Isser Zalmen Meltzer (Eivein Haazel), and explains how we can tell what Melacha is considered as an Av Melacha, and which is not.
He explains that every Av Melcaha has 2 foundations.
The Mahut of the Melacha is the building of a house, the way the Melacha is done, is by joining different parts of the house together.
We find the same thing by the Mishkan, the way the Melacha was done was to build a house, the Mishkan, and it was done by attaching boards and other material together.
In order for a Melacha to be called an Av, it needs to have these 2 foundations, if one is missing, we then call the Melacha a Tolda.
Therefore, one who makes a tent on Shabbos, by spreading out a covering, is only doing one of the foundations, building. Yet, since one is not joining parts together, the Melacha of Ohel is a Tolda of the Av Melacha of building.
We find the same by someone who makes cheese on Shabbos, in order to make cheese one needs to join together parts of milk. He thus does one of the foundations in building, yet not the other foundation (build a house), thus it is a Tolda.
However, if a Melacha is lacking both of these foundations, we don't categorize it as a Melacha of Boneh.
For example, if one blows into a glass vessel in order to shape it into a certain form, he is not making a building, and he is not joining parts together, thus he is not doing Boneh.
However, the Gemarah in Shabbos (75:b), discusses the issue of glas blowing, and comes out with one being prohibited to do glass blowing because of "Makeh Beh Patish"
( The above H.B. was adapted from "The Shabbos Kitchen", Introduction, and "Chavrusah on Shabbos, part 3)
An uplifting Shabbos to all !!!!