In the Torah portion of Nasso, we learn that "all terumah - elevated gifts - that the Jewish people present as sacred offerings to the priest shall become his property."
[1]
Rashi[2] notes:[3] "R. Yishmael said: 'Is terumah to be considered as presented to the priests - [after all,] the priest had to go after it to the granary? ... [Rather,] this refers to bikkurim [the first-ripened fruits], concerning which the verse states: "you shall bring to the house of G-d your L-rd."[4] But we know not what to do with it.... The verse here teaches us that bikkurim are to be given to a priest.' "
Producing fruit, especially the choice fruit presented as bikkurim, requires great effort and toil; a person must plant, sow, prune, etc. When a Jew finally gets to see the fruit of his labors, the Torah tells him that the very first and best must be given to a priest.
Since all lessons of the Torah are applicable at all times and in all places, this manner of conduct regarding a Jews' earnings is expected of him nowadays as well.
When a Jew has the opportunity to give tzedakah (charity), he should not dwell on the fact that earning a livelihood requires great effort, and think that the first and best should thus be kept for himself. Rather, the first of his hard-earned money should be "brought to the house of G-d" - it should be donated for tzedakah.
A person might well think to himself: If this money were going towards an institution such as a yeshiva or synagogue, or toward benefiting the public, then it would make sense to give. In this instance, however, it is going to an individual priest.
Since he himself also has needs, and concerning all Jews, the verse states:[5] "You shall be unto Me a kingdom of priests," why does he have to give the first of his hard-earned income to another? Why should that other person come before him? At the very least, why not divide the "bikkurim" into many equal parts, distributing them among many individuals - including himself?
The Torah therefore teaches us that, in order to properly know what to do with one's "bikkurim," one must first bring them to "G-d's house," i.e., one must realize Who it was that made these "bikkurim" possible. When he does so, he will reach the proper conclusion: that, in truth, they should be given to a priest.
A person can fool himself into thinking that his own needs take precedence only when he does not understand that all his money is in fact tzedakah-money. Such a person has yet to free himself from the feeling that the money he is considering giving away belongs solely to him, coming without any assistance from Above. When a person feels that he alone is responsible for his wealth, it is difficult for him to share his bounty with another.
But if a person's evil inclination were simply to declare that he should not give money for tzedakah, it would be ignored. Instead, the evil inclination begins with a "just" complaint: since the worker himself also has needs, let him keep some of the first of his hard-earned money for himself - after all, that too can rightfully be considered tzedakah.
But if a person is intent on "bringing it to the house of G-d, your L-rd," he will take it as a given that "bikkurim," the first and best of his fruits, should be given to others, and not think of taking any for himself, just as he would never dream of taking other money designated for tzedakah.
When a Jew acts in this manner, he can be assured of the blessing that Rashi speaks of in the verse that follows:[6] "He that gives to the priest 'the gifts that are coming to him ... shall be blessed with great wealth.' "
Based on Likkutei Sichos, Vol. VIII, pp. 29-40
Notes:
- (Back to text) Bamidbar 5:9.
- (Back to text) Ibid.
- (Back to text) Based on the Sifri.
- (Back to text) Shmos, 23:19, 34:26.
- (Back to text) Ibid., 19:6.
- (Back to text) Bamidbar 5:10.
In the portion of Naso, the Torah relates:
[1] "it was on the day that Moshe finished setting up the Mishkan (the Tabernacle) ... that the princes of Israel ... the princes of the tribes ... brought their offering before G-d - six covered wagons and 12 oxen, a wagon for every two of the princes...."
The entire Jewish nation contributed generously for the construction of the Mishkan, so much so that the gifts were "sufficient... and more than sufficient."[2] How is it then that the princes of Israel were seemingly miserly in their gift of wagons, each contributing only half a wagon?
Moreover, our Sages inform us[3] that Moshe did not accept any gift for the Mishkan until G-d agreed that the gift was appropriate. Evidently, G-d was satisfied with a gift of only half a wagon from each prince. How could this be, considering that with regard to the Mishkan and Beis HaMikdash, "there is no room for deprivation in a place of grandeur"[4]?
The Gemara explains[5] that the wagons used for loading the boards were so loaded that there was not an inch to spare.
There is a maxim:[6] "All that G-d created in His world was created with a purpose." This principle applies at all times and in all places. With the construction of the Mishkan and the dwelling therein of the Divine Presence, this ideal was realized to the fullest extent - everything was totally used for the purpose for which it was created.
Therefore, although the Mishkan was constructed in a manner reflecting grandeur and opulence, nothing went to waste. Since 12 oxen and six wagons were sufficient for carrying the Mishkan, it would have been improper to use more.
The obvious lesson here is how important it is for each of us to use the faculties and talents with which G-d endowed us to the fullest, so that nothing goes to waste. Rather, we are to use these talents to fulfill the purpose and objective for which we were made - "I have been created to serve my Maker."
The above applies as well to each of the soul's powers, so that with regard to the study of Torah, for example, one should toil with all one's intelligence and might.
So too, with regard to the rest of a person's faculties - they are to be used for the "sake of Heaven," such that "in all your ways shall you know Him." Every man and woman is to employ his or her talents for the sake of performing mitzvos in the most beautiful manner possible.
The same is true with regard to the use of time. Even if someone fills 23 hours and 59 minutes of a day with positive accomplishments, he should seek to use the remaining minute, so that it not go to waste.
Herein is the lesson we learn from the Mishkan: a seemingly superfluous thing causes a deficiency in the Mishkan as a whole, and consequently, in the indwelling of the Divine Presence, both within the literal Mishkan and within the internal Mishkan that resides in the heart of every Jew.[7]
When a Jew fails to use even the smallest part of his ability in refining his share of this world - a world in which "nothing was created without a purpose" - a measure of disorder results.
But when every Jew uses all his powers and faculties for the sake of "having been created to serve his Maker," then G-d dwells in a revealed manner within him and within the world. In turn, this reveals that creation is entirely G-d's doing.
All this leads to the construction of the Third Beis HaMikdash, which will be speedily built through our righteous Moshiach.
Based on Likkutei Sichos, Vol. XXVIII, pp. 40-48
Notes:
- (Back to text) Bamidbar 7:1-3.
- (Back to text) Shmos 36:7.
- (Back to text) Sifri, 7:3; Bamidbar Rabbah 12:18.
- (Back to text) Shabbos 102b et al.
- (Back to text) Ibid., 99a.
- (Back to text) Ibid., 77b.
- (Back to text) See Reishis Chochmah, Shaar HaAhavah, ch. 6; Sheloh, Shaar HaOsiyos, Os 30.
Bamidbar