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Parshat Terumah
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron

בס"ד

לשכנו תדרשו 

Uniting with the Holy Presence in Our Holy Land

ויקחו לי תרומה

"Greaten HaShem and let us exalt His Name together" (Opening the Ark).

The term for "exalt" here comes from the verb root resh, vav, mem, which means 'to raise', as used in the name of this week's parsha, 'Teruma', in the context of 'raising' the valuables of the People towards the purpose of building the Mishkan. We find that this verb root re-appears in yet other contexts that also portray a type of raising of material for a holy purpose. Thus, we find the term 'teruma' not only in contexts such as the well-known 'grand teruma', usually given just before separating 'maaser', but also in the context of 'bikurim'-the first fruits, 'terumat maaser' - a 'teruma' separated from the 'maaser'-tithe, and also 'halla' separated from dough, which all are called 'teruma' given to the Kohen. The 'half-shekel' is also coined as a 'teruma unto HaShem'.

We can explain this terminology as signifying the 'uplifted' status of such 'gifts' unto the holy, as teruma given to the Kohen is also called 'holy' on variable occasions (even though it is different than something truly holy that is fully sanctified - 'hekdesh').  As we explained last week, the Kohen receives the highest status in regard to the reception of 'holy'/special material/produce, while the Levite is of secondary status and receives Maaser. In this way, we can explain that the term teruma-'uplifted' refers to material that has been 'lifted' to the highest levelsof holiness to be directly connected to the holiness of the Mishkan. In this category are the materials given to build the Mishkan itself, or the Kohen who serves himself in the Mishkan/Bais HaMikdash, or the 'half-shekel' which goes directly to the upkeep of the Mishkan/Bais HaMikdash. The Maaser, however, which has secondary status given to the Levites - guardians of the Mikdash, does not receive this 'uplifted' status, and thus is not called 'teruma'.

Nevertheless, it seems that we see an exception to this rule - 'maaser sheni' and 'neta revai' (the fourth year fruit of trees after 'orlah')- given even to the Israelite, but yet is called, as teruma was called, 'holy' (albeit not 'teruma') - seeming to signify a more direct connection to the holiness of the Mikdash even more than Maaser given to the Levi. We can explain this exception by saying that although Maaser is given to persons of higher status, nevertheless, in regard to location maaser can be eaten anywhere, while 'maaser sheni' and 'neta revii' may only be eaten in the Holy City of Jerusalem, and therefore they are called 'holy' (with halachic ramifications as well) even though eaten even by an Israelite.

Here we see again the dominance of location in regard to the power of holiness and the Holy Presence which rests in the Holy City of Jerusalem.As such, we should remember the dominance of Hebron as being the first holy city settled by our Patriarchs and King David which, according to the Arizal, paves the way towards the spiritual development of Jerusalem.

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Real Stories from the Holy Land #108:

“One Shabbos, I had to stay with my daughter in a hospital in Jerusalem. Suddenly, a number of relatives in Jerusalem/Jerusalem area invited me for that Shabbos. They had no idea of this hospitalization, had not talked to each other about this invitation, and had not invited me since many months before...” 

Sources: See Mishna Bikurim ch. 2, Maaser Sheni 3, 4,  Shaar Hapsukim Shmuel II

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