חיפוש במערכת החדשה
שיעורים לפי נושאים
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דבר תורה לפרשת תרומה – ההתנדבות עבור הקודש

ניתן לתאר שהכיוון שהתורה פונה אל העולם היא מהשמיים אל הארץ. כלומר, הקב"ה ברא את העולם, והוא פונה אל הברואים בהדרכות ובציווים. כך היה בתחילה שאדם וחוה צוו לעבוד את גן העדן ולשומרה, וכך היה אצל האבות עד שציווי הבורא לא היו ליחידים אלא לכלל ישראל כפי שמתבטא במספר פסוקים המתבטאים במילים: "צו את בני ישראל".

בפרשת השבוע נוצר דבר חדש. לא עוד ציווי של הבורא, אלא פתיחת רשות להתנדב "כל איש אשר ידבנו ליבו". והדבר מעורר מספר שאלות:

  • מדוע בכלל קיימת אפשרות להתנדב? או שישנה חובה לתת את צורכי המשכן או שלא, למה בכלל לתת לאדם להחליט?
  • ובכלל, מדוע דווקא בבניית המשכן נוצרה ההתנדבות ? אדרבא! הייתי מצפה מנושא כ"כ חשוב שיהיה ציווי על מנת לגייס את כולם למלאכת הקודש.

'ועשו לי מקדש – ושכנתי בתוכם'

התורה מתארת כי סיבת הקמת המשכן היא אחת – השראת שכינה, כפי שנאמר: "ועשו לי מקדש ושכנתי בתוכם". בעיון עמוק מתברר, כי המשכן לא נועד עבור הקב"ה, כי הרי "אין לו גוף ודמות הגוף", ועוד נאמר "מלוא כל הארץ כבודו" – אלא המשכן נועד עבורנו, אנו בני האדם צריכים לאחוז בדבר ממשי, ואנו צריכים לראות מקום ולהצביע ולומר "זהו מקום קדוש". אין לנו יכולת להיפגש רק בדבר מופשט ורוחני ללא ביטוי ממשי כל שהוא. זהו חיסרון שבעומקו מתגלה היתרון, ויש להרחיב בדבר.

לכן, מדייקת התורה ואומרת "ושכנתי בתוכם" – ולא נאמר "בתוכו". הקב"ה לא צריך חלילה דירה (!) אלא אנו צריכים להיפגש איתו, בכדי לרומם את חיינו ולשפר את מעשנו, ולכן כוונת המילה "בתוכם" היא בלבבות ישראל.

בכדי שהדבר אכן יתממש, צריך לשם כך רצון פנימי, ולא חיצוני. ככל שקיימת שאיפה אמיתית לבניין הקודש ורצון טהור לחיבור אליו – כך יתממש "ושכנתי בתוכם". ציווי חיצוני יכול לספק את החומרים לבניית המשכן וכליו, אך לא יכול להבטיח לעורר את הרצון לכך. יודעים אנו כי "אחרי המעשים נמשכים הלבבות", אך זוהי שאיפה ולא תוצאה מוגמרת.

מכאן מתברר, כי דווקא יצירת הפתח להתנדבות העם בהבאת חומרי הקודש, היא זו שסוללת את הדרך להשראת שכינה בישראל. "רחמנא ליבא בעי" אומרים חז"ל ובכך קובעים יסוד כי הקב"ה חפץ ברצון שלנו להשתוקק אליו, אל הקודש לא מתוך קיום מצוות באופן טכני של "מצוות אנשים מלומדה", או מתוך סימון "וי" ("למה-לי רוב-זבחיכם").

אם הלב לא שם, אם הרצון הפנימי לא שם – נוצר כאן בלון נפוח שכלפי חוץ נראה הקודש מרשים ביופיו – אך הוא מלא אוויר, ריק וללא תוכן. מכאן אנו צריכים ללמוד דבר השכל, חיצוניות ללא פנימיות היא חלולה, עשייה לא כוונה היא חסרה, ובקודש הדבר נצרך על כמה וכמה.

לכבוד חודש אדר נביא את דברי הרב אלימלך בר שאול שמבדיל בין סוגי השמחה: החיצונית מול הפנימית.

"יש שמחה חיצונית, ויש שמחה פנימית.

שמחה חיצונית היא אשליה שאדם משועמם יוצר לו באופן מלאכותי כדי לברוח מעצמו.

ואילו שמחה פנימית נובעת מליבו של אדם בריא – כמו מעיין חי היא מאירה לאדם את עצמו,

ומחזירה אותו אל נשמתו ואל טבעו האמיתי,

כי השמחה היא המצב הטבעי של הנשמה."

  שבת שלום

 

 

 

 

 

 

 

 

 

שיעורים אחרונים:

בלנית, כן או לא?

טהרת הטבילה במים אחד האירועים המרגשים והמשמחים בחיי הזוגיות הוא ליל הטבילה, בו שבים בני הזוג לשמוח יחד בחיבור גופני המצטרף לחיבור

מאחורי הטומאה והטהרה

⬅ כיצד טומאה באה לביטוי בימינו?
⬅ האם ניתן למצוא טעם במצוות הטהרה והטומאה?
⬅ האם יש קשר בין חיים לטהרה ובין טומאה למוות?
⬅ התרחקות ככלי לחידוש הקשר הזוגי
⬅ מה מקור ההבדל בין טומאת נידה לטומאת לידה?

נגיעה בעריות, מתי אסורה ומתי מותרת

מקורות הדין בספרא אחרי מות פרשה ט, יג, מבואר שלא רק גילוי עריות אסור, אלא גם קרבה אל העריות אסורה (אלא שלא

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