In this week's Torah reading we learn about the donations the Jewish people gave for the building of the Tabernacle (Mishkan). There were, actually, three types of donations with several differences: what do they represent in the spiritual realm? Based on Likkutei Sichot vol. 1, p. 162
Parshat Terumah – The Meaning of the Three Donations
This week’s Torah reading is called Terumah, which means “donation.” In this portion, G-d commands the Jewish people, through Moses, to bring materials to build the Tabernacle, the Mishkan, in the desert, where the Divine Presence would be revealed.
The people were asked to donate gold, silver, copper, flax, wool, wood, animal skins, many different materials needed for the construction of the Mishkan.
At first glance, the Torah appears to repeat the word terumah (donation) three times. However, there is no such thing as unnecessary repetition in the Torah. From this repetition, our sages learn that there were actually three distinct types of donations.
Let us explore what these three were—and what they teach us for our own lives.
The First Donation: Half a Shekel for the Foundations
The first donation was a fixed amount: a half-shekel coin (approximately eight grams of silver). This silver was used to build the foundations of the Mishkan, large silver blocks known as adanim upon which the entire structure stood.
Every single person gave the same amount. No more, no less.
These silver foundations were the lowest part of the building, yet they carried the entire structure. Spiritually, this represents humility, nullifying oneself before G-d.
The foundation of our service of G-d is the awareness:
“I am not here for myself. I am Your emissary to bring Your light into this world.”
In this essential humility, everyone is equal. It is true that people differ in understanding and feeling, but when it comes to surrendering oneself to G-d, we are all the same. That is why the donation for the foundations was identical for everyone.
In Jewish prayer, we say daily:
“May my soul be like dust before all.”
Immediately after that, we say:
“Open my heart to Your Torah.”
First humility. Then understanding.
The foundation must come before the growth.
Similarly, the very first words we say upon waking each morning are Modeh Ani—“I thank You.” At that moment, we do not yet understand anything deeply. We have just woken up. We simply acknowledge: He is the One who gave us life and returned our soul for another day.
That acceptance is the foundation.
The Second Donation: Half a Shekel for the Communal Offerings
There was another half-shekel donation, again the same amount for everyone. This one was used to purchase the communal offerings brought throughout the year.
These offerings served as atonement for the entire Jewish people. In order for them to atone for each individual, every individual had to participate equally.
Again, equality was essential.
If the offering is for everyone, everyone must contribute the same.
The Third Donation: Personal Contributions for the Rest of the Mishkan
The third type of donation was entirely different.
Here, each person could give whatever they wished and whatever they had: gold, silver, copper, wool, wood, animal skins, any amount, according to their ability and generosity.
These materials were used for the rest of the Mishkan: the wooden beams, the coverings, the curtains, and all the other components.
Why was this donation different?
Because these parts represent the unique inner capacities of each person.
We are not all the same in our talents, emotional depth, intellectual ability, willpower, or spiritual sensitivity. Just as our faces differ, so do our inner powers.
The columns of the Mishkan represent understanding.
The coverings and skins represent will and even pleasure in God—the highest surrounding powers of the soul.
Other components represent emotions and character traits.
Each person has different strengths. Therefore, this donation varied. One gave gold; another gave wool; another gave wood. Each gave according to their personal capacity.
“Make for Me a Sanctuary” – Singular and Plural
At the beginning of this Torah portion, we read a remarkable verse:
“Make for Me a sanctuary, and I will dwell within them.”
The verse begins in the singular, “a sanctuary”, but ends in the plural, “within them.”
Why?
Rashi explains that there would not be only one sanctuary. There was the Tabernacle in the desert, later in Shiloh and other locations, then the First Temple, the Second Temple, and, speedily in our days, the Third Temple.
However, there is a deeper explanation.
Each one of us must make ourselves into a sanctuary so that G-d dwells within us.
This does not mean that we replace the physical Temple. We are still waiting for the rebuilding of the Temple, whether it will be built through Mashiach or descend from Heaven. But spiritually, we must sanctify ourselves and become a dwelling place for the Divine Presence.
The physical Mishkan mirrors the inner Mishkan within each person.
The Inner Mishkan: Foundation and Structure
Just as the Mishkan had foundations, so must we.
The adanim, the silver blocks, represent humility and self-nullification. Without that foundation, nothing can stand.
But on top of that foundation come the varied elements: understanding, emotions, will, pleasure in serving G-d. These are personal and unique.
First: total dedication and humility.
Then: growth, development, and expression through our individual gifts.
The Main Message
To summarize:
- The half-shekel for the foundations teaches that in humility and basic commitment to G-d, we are all equal.
- The half-shekel for the communal offerings teaches that atonement and communal responsibility require equal participation.
- The varied donations for the rest of the Mishkan teach that each person serves God with their unique inner powers.
The Torah’s instruction is clear:
“Make for Me a sanctuary.”
Sanctify yourself. Make your life into a Mishkan.
When we build that inner sanctuary, founded on humility and developed through our unique abilities, G-d will indeed dwell within each one of us.