Parshas Terumah
1. Our Sages said1 about the verses2 at the beginning of our Parsha: "שלש תרומות נאמרו בפרשה הזאת: תרומת אדנים, תרומת שקלים, ותרומת המשכן" ("Three terumos [contributions] are mentioned in this section: the terumah for the sockets [adanim], the terumah of the shekels, and the terumah for the Mishkan").
Now, the difference between the terumah of the shekels and the terumah for the sockets and the Mishkan is well known. Regarding the terumah of the shekels, which was for the needs of the offerings etc., there was a command for its own time and (a positive commandment) for all generations, as long as the Beis HaMikdash stood — that every man of Israel must give a half-shekel every year for the communal offerings etc.3 (And even now, in this time when the Beis HaMikdash does not stand, all of Israel have the custom to read Parshas Shekalim in the synagogue on the Shabbos before Rosh Chodesh Adar, as a remembrance of the Mikdash4 [because "באחד באדר משמיעין על השקלים" ("On the first of Adar they announce the shekels")5]. And some say that before Purim one should give half of the standard coin of that place and that time, as a remembrance of the half-shekel that they used to give in Adar6.) This is not so with the terumah for the sockets, whose obligation applied only before the building of the Mishkan, and the general terumah for the Mishkan — which was only before the building of the Mishkan and the Beis HaMikdash7.
However, since the Torah is eternal, in every time and in every place8, it is understood that in a person's spiritual service these two levels — the terumah for the sockets and the terumah for the Mishkan — exist now as well.
Moreover, it applies all the more so: if this is so regarding every detail and part of the Torah, that it exists in every place and time, how much more so regarding the details that pertain to the Mishkan, whose main purpose is "ושכנתי בתוכם" ("I will dwell within them")9, and our Sages said10: "בתוכו לא נאמר אלא בתוכם, בתוך כל אחד ואחד מישראל" ("It does not say 'within it' but 'within them' — within each and every one of Israel"). That is, the revelation of the Shechinah, which each and every Jew (and consequently: in every place and time) must draw down into his soul through his service. It is therefore understood that just as the building of the actual Mishkan came about through the terumah for the sockets etc., so too is it with the spiritual "Mishkan" within each and every Jew, which is made through a person's service on the level of "the terumah for the sockets and for the Mishkan."
2. Now, the meaning of the "terumah for the sockets" and the "terumah for the Mishkan" in a person's service will be understood from the difference in the way these terumos were given for the actual Mishkan. In the terumah for the sockets, every Jew participated with a sum equal for all — a half-shekel11; whereas in the terumah for the Mishkan, each one gave according to the generosity of his heart, as related in Parshas Vayakhel12.
Their parallel in a person's service, one could seemingly say, is this: the terumah for the sockets signifies the self-nullification and acceptance of the yoke of Heaven that come from the very essence of the soul, in which all Jews are equal; whereas the terumah for the Mishkan as a whole signifies a person's service with his individual faculties of intellect and emotions — in which there are differences of various levels according to each one's spiritual state, for the "generosity of heart" (the refinement and purification of the emotions through service in mind and heart) of one person is not like the "generosity of heart" of another.
Accordingly, the reason will also be explained why the terumah that was equal for every soul (the half-shekel) was specifically for the sockets, while the curtains and the vessels of the Mishkan etc. belong to the terumah that depended on each one's generosity of heart. For the sockets, although they are the lowest thing in the Mishkan, are at the same time the foundation of the entire Mishkan — upon them the beams etc. stand and are supported. And their parallel (of the sockets) in a person's service is the level of acceptance of the yoke of Heaven13. True, in a revealed way one does not feel G‑dly light in it as one feels it in the inner service of mind and heart14; nevertheless, it is the foundation and beginning of the service15. Therefore all the Jewish people were equal in the "terumah for the sockets" — that is, in the basic, general matter of acceptance of the yoke of Heaven and self-nullification rooted in the essence of the soul; and from the standpoint of the essence of their souls, "כולן מתאימות ואב אחד לכולנה" ("they are all equal, and they all have one Father")16. This is not so with the other parts and details of the Mishkan, the beams and curtains etc., which in a person's soul signify service with the individual faculties. The beams, each of which was "עשר אמות קומתו" ("ten cubits high"), allude to the ten inner faculties of a person17, and his encompassing faculties are alluded to by the curtains that were spread over the Mishkan above. And since one person's will, intellect and emotions are not like those of his fellow, it is understood that such a difference exists also in the ways and levels of service, in keeping with the quality of his faculties etc.18
3. However, according to this, one must understand:
We find another difference between the terumah for the sockets and the terumah for the Mishkan. In the terumah for the sockets (the half-shekel) only men were obligated (and not women)19, and specifically from the age of twenty and up (and not younger)20; whereas in the terumah for the Mishkan both men and women participated — on the contrary, "ויבואו האנשים על הנשים" ("the men came along with the women")21, secondary to the women22 — and even minors who had not reached the age of thirteen brought to the donation for the Mishkan, as stated in Avos d'Rabbi Nosson23. But according to the above explanation it should have been the opposite: acceptance of the yoke of Heaven and self-nullification (the "terumah for the sockets"), which come from the essence of the soul, pertain to every Jewish man and woman, and to minors as well; whereas orderly service with the inner and encompassing faculties (the "terumah for the Mishkan"), whose main substance is possible only in an adult etc. — in a man whose inner faculties are complete and at the level fitting for inner service.
We must also understand: the command "העשיר לא ירבה והדל לא ימעיט" ("The rich shall not give more and the poor shall not give less")24 — and some say25 that it refers to the half-shekel contribution for the sockets — where the difference between "rich" and "poor" in spiritual terms is, as our Sages said26, "אין עני אלא בדעת" ("One is poor only in knowledge"). If so, why did the Torah mention the difference that stems from the inner faculties (even if in a negative way) specifically regarding the terumah for the sockets — acceptance of the yoke of Heaven, which comes from the essence of the soul? Seemingly it should only have said that each one must give an equal sum (a half-shekel), and nothing more.
All this will be understood by first explaining the order of a person's service throughout the whole day — the making of the spiritual Mishkan within each and every one, and its erection:
The day's service begins with "Modeh Ani," which one says immediately upon waking from sleep, before washing the hands, while impurity still rests upon him27. The reason28 is that "Modeh Ani" is an acknowledgment and acceptance of the yoke of Heaven that comes from the very Essence of the soul, which no impurity etc. reaches or touches29. For this same reason it is also understood that this level pertains to, and is found in, every single Jew — men, women and children.
After the introduction of the acknowledgment begins the order of the inner service of Krias Shema and prayer (though there must be a preparation for this — and therefore Pesukei d'Zimra, the blessings of Krias Shema etc. come first30); and "from the synagogue to the house of study"31 — the study of Torah; and afterwards the service throughout the whole day, which comes in the manner of "הנהג בהם מנהג דרך ארץ" ("conduct yourself with them in the way of the world")32.
We find here opposite matters. On one hand, the obligation of Krias Shema (and prayer33) applies only to men, and not to women and children34 — from which it is understood that this service, in its essence too, pertains to a person's inner faculties (his mind and heart).
On the other hand, all those obligated in Krias Shema (and prayer) — that is, adult men, fit for inner service — all recite the "Shema" (and pray) in one text, equal for all, which indicates that this service too is bound up with the level in which every Jew is equal, the essence of the soul.
The parallel of these opposite matters in Krias Shema (and prayer) exists also in Torah study and the fulfillment of the mitzvos, and also in the service of the whole day — "בכל דרכיך דעהו" ("Know Him in all your ways")35 — except that there they have exchanged places:
On one hand, the very obligation of Torah study is placed on all Jews36, for women too are obligated to learn the laws that they need37 (and although their obligation to learn is not [as the obligation of Torah study] but only in order to know how to fulfill the mitzvos incumbent upon them38, nevertheless, since they too recite the blessings of the Torah for this reason39, it is proven that there is in this also an element of Torah study). And regarding minors as well, there is a Torah commandment upon the father to teach his young son Torah40. From all this it is proven that Torah study is connected with a level in a person's soul in which every Jew is equal.
Nevertheless, on the other hand, the manner of the obligation of study — in its quantity and quality — is not of an equal measure for each one: one is obligated to learn Torah day and night and in depth41; a businessman's measure is less than that, to the point that one can fulfill his obligation by saying one verse in the morning and one verse in the evening42; and women are obligated to learn only: a) the laws they need, b) until they know them.
So too in the service of the whole day — in fulfilling the mitzvos and in the service of "Know Him in all your ways" — the obligation in general is equal for every soul, but there are many differences in the details and manners of the obligation: men are obligated in all positive and negative commandments, while women are not obligated in time-bound positive commandments etc.43; and likewise in the matter of "Know Him in all your ways," which includes many different paths and manners, dependent on each individual's situation and occupations.
Accordingly, we find that the terumah for the sockets and the terumah for the Mishkan as a whole are parallel to the service of Krias Shema (and prayer) and the service of Torah study (and of the whole day). The terumah for the sockets is parallel to the service of Krias Shema (and prayer), from which women and minors are exempt, but for the men who are obligated in it, it is in a text equal for all — just as with the terumah for the sockets, in which only adults "from twenty years old and up" were obligated, yet all who were obligated were equal in the measure of their contribution — a half-shekel. And the donation for the Mishkan as a whole is parallel to the service of Torah study (and the service of the whole day), in which everyone is obligated, women and children too, yet at the same time the measure and manner of one person's service is not like another's.
4. The explanation of all this:
The service of Krias Shema (and prayer) comes from the inner faculties of mind and heart. However, since it comes and is drawn forth through the introduction of saying "Modeh Ani" — acknowledgment and self-nullification from the essence of the soul — this self-nullification and acknowledgment are felt also in the service of Krias Shema (and prayer). That is, in the service of the inner faculties one feels that it is founded on the level of self-nullification and acceptance of the yoke of Heaven that come from the essence of the soul.
This is the reason that this service is incumbent only on (adult) men44: because their inner faculties are complete and suited for this service. However, since in their inner faculties too one feels the self-nullification and acceptance of the yoke of Heaven rooted in the essence of their souls, which "are all equal," therefore the text of Krias Shema (and prayer), which alludes to the foundation of this service, is also in a manner that is equal and makes them all equal.
With this we will understand why the Torah emphasized regarding this service (of Krias Shema (and prayer) — the terumah for the sockets): "The rich shall not give more and the poor shall not give less." For the subject is a service that comes from the inner faculties of mind and heart, and in these there is a difference between "rich" and "poor," and consequently one person's service is not like another's. Therefore, in the contribution and service of each one by himself, it is not apparent that this is a service that comes from the essence of the soul; on the contrary, what is seen is "ten gerah," which alludes to the ten inner faculties45.
But in the (equalizing and) joining of all of them together — that is, the foundation of their service, which unites them all together — they are all equal in their contribution. That is, as mentioned above, the service with the inner faculties must be in a way that the self-nullification from the essence of the soul is felt in it, and then "the rich shall not give more and the poor shall not give less"46.
5. However, since, in any case, the service of Krias Shema (and prayer) itself — the terumah for the sockets — is what a person accomplishes within himself through his inner faculties, it is understood that it is a limited service, and consequently the G‑dly light drawn down through his service also comes with limitation.
This is why the order of Krias Shema (and prayer) is defined in a fixed text, with an exact number of passages (and blessings), words and letters (and the details of the laws in their precision etc.)47 — which indicates the order of the inner service: "שמע ישראל" ("Hear, O Israel") (which is a term of understanding and comprehension), meaning to contemplate the greatness of Havaye and thereby come to "ואהבת את הוי' אלקיך" ("You shall love Havaye your G‑d") — that the love and fear of Him, may He be blessed, be aroused in his heart48. Through this service in his mind and heart he binds his wisdom with His wisdom, may He be blessed, and his love with the G‑dly light that shines in the Sefirah of Chesed49 (that is, as G‑dliness has enclothed and contracted itself in these attributes). That is, from the person's side, this is a service connected with particular attributes, and therefore what is drawn down through it is also only the light that shines in particular Sefiros — not His Essence, may He be blessed.
6. After the service of Krias Shema (and prayer) comes the service of Torah study and the fulfillment of its mitzvos, and afterwards the service of the whole day — "Know Him in all your ways" — whose purpose is to make a dwelling place for Him, may He be blessed, in the lower realms50. That is, through this one draws His Essence, may He be blessed, down below into the lower realms, as they are in their actual existence.
And in this service of a person throughout the whole day (the main time for making the dwelling place), there are no limitations as to the manner (which business or craft etc.) in which to make a dwelling place for Him, may He be blessed, in the lower realms51. For its purpose is that "the lower realms"52, as they are in their actual existence, should become a dwelling place for Him, may He be blessed, through one's engaging in them for the sake of Heaven, and even more so53 — in the manner of "Know Him in all your ways." Consequently, it is understood that it is not limited to men etc., but pertains to every single Jew54, since it is a service in deed and in action. However, this also requires "generosity of heart," that is, that one do all this with vitality and with feeling of the heart55.
7. Now, the Mishkan as a whole was made from the thirteen56 (fifteen57) physical materials that came from the general terumah for the Mishkan. That is, as mentioned above, through the service of each and every one in his physical matters according to Torah, he draws His Essence, may He be blessed, down below into the lower realms.
Nevertheless, this service is possible only after the service of the "terumah for the sockets" by those "from twenty years old and up." For specifically their service with their inner faculties, as it is founded on the self-nullification and acceptance of the yoke of Heaven from the essence of the soul, is what gives each and every one the strength and ability to draw His Essence, may He be blessed, down below through the service of the "terumah for the Mishkan"58.
It is just as in the service of each and every day: specifically after the service of Krias Shema (and prayer) of the adults of Israel, every single Jew has the power to make a dwelling place for Him, may He be blessed, throughout the whole day, as mentioned above.
8. Now, just as in the order of the day's service of making a Mishkan for Him, may He be blessed, the foundation and introduction is saying "Modeh Ani," which is the self-nullification and acceptance of the yoke of Heaven from the essence of the soul, so too was it in the service of the Mishkan:
We find that when Moshe conveyed to Israel the command of the Holy One, blessed be He, concerning the making of the Mishkan, it first says: "ויקהל משה את כל עדת בני ישראל" ("Moshe assembled the entire congregation of the Children of Israel"). Seemingly, he should first have assembled all those from twenty years old and up and commanded them regarding the "terumah for the sockets," which comes first, and afterwards assembled the entire congregation of the Children of Israel, including the women59, and commanded them regarding the "terumah for the Mishkan"?
The answer is that this assembly60 was in order to arouse the level of the essence of the soul, which exists equally in every Jew61. Therefore Moshe assembled the entire congregation of the Children of Israel, women and children too, in order to arouse the essence of the soul in each and every Jew, for through this it was afterwards possible to command them regarding the building of the Mishkan62: that in the service of the inner faculties the level of acceptance of the yoke of Heaven and self-nullification from the essence of the soul should be felt — the terumah for the sockets — and afterwards the service of the general donation for the Mishkan.
So too it is in every generation: the arousal of the essence of the soul comes through the level of "Moshe," "אתפשטותא דמשה בכל דרא ודרא" ("the extension of Moshe in each and every generation")63 — the Nesi'im (leaders) of Israel, who are the level of the head and mind of the Jewish people of the generation64. By this power each and every one is able, through his service with his inner faculties in Krias Shema (and prayer), and afterwards through the service of Torah study and the fulfillment of the mitzvos, and of "Know Him in all your ways" throughout the whole day, to make a dwelling place for Him, may He be blessed, in the lower realms.
(From the sicha of Shabbos Parshas Vayakhel-Pekudei 5723)
Notes
1) Shekalim 1:1. Rashi on our Parsha 25:2. Explained according to Chassidus in Or HaTorah on that verse.
2) "They shall take for Me a terumah… you shall take My terumah… and this is the terumah."
3) Rambam, beginning of Hilchos Shekalim.
4) Chinuch, mitzvah 105. Shulchan Aruch Orach Chaim, siman 685.
5) Shekalim there, mishnah 1. Rambam there, halacha 9.
6) Shulchan Aruch there, siman 694.
7) Rambam, Hilchos Beis HaBechirah 1:12. And in Yalkut Shimoni here: "'And this is the terumah' etc. — this teaches that the Holy One, blessed be He, showed Moshe three terumos… Mishkan… the First Mikdash… the Second, as it says 'gold, silver and copper.'" But in Midrash HaGadol here: "Why is it said 'terumah,' 'the terumah,' 'My terumah' in this matter? … only one for the Mishkan, one for the First Mikdash and one for the Second Mikdash." [The ends of some lines of this note are cut off in the scan.] Seemingly, the Rambam's wording implies that each and every person (was) obligated to assist in the building of the Beis HaMikdash (and likewise it was in the Mishkan — in which there was also the terumah for the sockets (and not specifically the generous of heart)), and seemingly this is a great novelty. For the time being I have not found this (explicitly, at least) anywhere else. It should also be noted that building the Beis HaMikdash is among "the mitzvos that are an obligation on the community, not on each individual" (Rambam's Sefer HaMitzvos — at the end of the positive commandments; and so too in Sefer HaChinuch there, mitzvah 95, at its end). This is not the place to elaborate.
8) Tanya, ch. 17.
9) Our Parsha 25:8.
10) Reishis Chochmah (Shaar HaAhavah, ch. 6, near its beginning). Shelah (Shaar HaOsiyos, letter Lamed; Maseches Taanis, section beginning "MiInyan HaAvodah"; Parshas Terumah, Torah Ohr section — 325b, 326b). Likkutei Torah, beginning of Parshas Naso, and in many places.
11) As stated explicitly in Parshas Pekudei 38:26–27. Rashi, Ki Sisa 30:15. The dispute in the Yerushalmi, Shekalim there, is only about which of them "the rich shall not give more etc." refers to (to the terumah for the sockets or the terumah of the shekels; see the commentary Pnei Moshe there); but according to all opinions each one gave an equal sum — a half-shekel.
12) 35:21 ff.
13) See the maamar beginning "HaYosheves BaGanim" 5708, ch. 1.
14) See Likkutei Torah, Berachah 98b. And see the maamar beginning "U'Mikneh Rav" 5666 (and the maamarim that follow it) on the service of a simple servant.
15) See Tanya, beginning of ch. 41.
16) Tanya, ch. 32.
17) See Tikkunei Zohar, Tikkun 19.
18) See on this Likkutei Sichos vol. 1, pp. 165, 181.
19) Pekudei there.
20) See Tosafos Yom Tov, Shekalim 1:4.
21) Vayakhel 35:22.
22) See Ramban there.
23) Ch. 1. See also Or HaChaim at the beginning of our Parsha, verse 2. Tzafnas Paneach, second edition (by the Rogatchover Gaon), 3c.
24) Ki Sisa 30:15.
25) The Tanna Kamma in the Yerushalmi, Shekalim there.
26) Nedarim 41a.
27) Shulchan Aruch of the Alter Rebbe, first edition 1:5; second edition there, 1:6. Siddur of the Alter Rebbe, at its beginning.
28) Although simply, the reason it may be said before washing the hands is that no Divine Name is mentioned in Modeh Ani (see the sources cited in the previous note) — that is, it is lower than the level of the Names — in the inner dimension of the matter, the fact that it contains no Name (and may be said before washing the hands) is because this acknowledgment, which comes from the level of the essence of the soul, is to His Essence, may He be blessed, which is not grasped in any Name. An illustration of this: that a Name is not found in Megillas Esther. (See at length the kuntres "Inyanah Shel Toras HaChassidus," section 11.)
29) See Hayom Yom, p. 19.
30) See Shulchan Aruch of the Alter Rebbe, Orach Chaim, beginning of siman 51. The maamar beginning "HaKol Kol" (introduction to the Siddur). Torah Ohr 1d, 7d (regarding Pesukei d'Zimra), 30b. Likkutei Torah, Haazinu 76d (regarding the blessings of Krias Shema). And in many places.
31) End of Berachos.
32) There, 35b. And see Shulchan Aruch of the Alter Rebbe, Orach Chaim, simanim 155–156.
33) That is, the fixed text recited three times every day. For according to the view that prayer is a Torah obligation (Rambam, beginning of Hilchos Tefillah), it suffices that women say some request immediately in the morning, close to washing, and by Torah law they fulfill their obligation with this; and possibly the Sages too did not obligate them further (Magen Avraham, Orach Chaim 106:2; Shulchan Aruch of the Alter Rebbe there, 2). And according to those who hold that prayer is Rabbinic (Ramban on Sefer HaMitzvos, mitzvah 5, and so is the view of most poskim — Magen Avraham there), women's obligation in prayer is because it is a plea for mercy (Berachos 20b; Shulchan Aruch of the Alter Rebbe there). The matter of the service mentioned in the text is not the place to elaborate.
34) Mishnah, Berachos 20a. Rambam, Hilchos Krias Shema 4:1. Tur and Shulchan Aruch, Orach Chaim, beginning of siman 70. And although the reason according to Nigleh is that it is a time-bound positive commandment, from this itself it is understood that just as it is limited in time etc., so too it is measured and limited in a person's faculties, as in the text.
35) Mishlei 3:6. Tur and Shulchan Aruch, Orach Chaim, siman 231.
36) Rambam, ch. 1 of Hilchos Talmud Torah. Shulchan Aruch of the Alter Rebbe, Orach Chaim, siman 155.
37) Hilchos Talmud Torah of the Alter Rebbe, 1:14.
38) There.
39) Shulchan Aruch of the Alter Rebbe, Orach Chaim, end of siman 46. And see at length Likkutei Sichos vol. 14, sicha 2 on Parshas Eikev.
40) Hilchos Talmud Torah of the Alter Rebbe, at its beginning. Whereas the father's obligation to train him in mitzvos is only Rabbinic (there). And although (regarding Torah study) it is a positive commandment upon the father and the minor is not obligated (there), the mitzvah is that the son "should accustom himself to read in the Torah" (there; and see above p. 44, the first gloss to note 19).
41) See Hilchos Talmud Torah there, 3:5. Orach Chaim 156:1.
42) See Hilchos Talmud Torah there, halacha 4. And it may be said that even in fulfilling "לא ימוש ספר התורה הזה מפיך" ("This book of the Torah shall not depart from your mouth") (Menachos 99b), this is only that he has "fulfilled" "shall not depart" (see Rashi there, s.v. "Mitzvah LeOmro"; and see the Alter Rebbe's wording there, "to fulfill his obligation"), and it is understood that this is not like one who fulfills "והגית בו יומם ולילה" ("You shall meditate on it day and night") literally.
43) Kiddushin 29a.
44) And in the terumah for the sockets — from twenty, the completeness of adulthood, when one can go out to the army etc. See Bava Basra 155a; Likkutei Torah, Bamidbar 2a.
45) See Derech Mitzvosecha (69a, beginning of the first column). And in many places.
46) Accordingly one may explain (in the inner dimension of the matter) what is stated in the Yerushalmi (Shabbos ch. 7, end of halacha 2) regarding building on Shabbos: at first they wanted to derive that building upon vessels counts as building from the fact that in the Mishkan they placed the beams upon the sockets, and it answers, "אדנים כקרקע הן" ("the sockets are like the ground"). The explanation: vessels signify the inner faculties, and since the terumah for the sockets is a person's service with his inner faculties (as in the text), it is understood that the sockets themselves are also of this category — especially since they were made from the silver of the half-shekel itself (unlike the terumah for the offerings etc. and for the upkeep of the Temple, with which money they bought offerings etc.). Therefore they first brought a proof that building upon vessels counts as building, from the fact that they placed the beams upon the sockets. To this it answers: the sockets are like the ground — that this is not only a service of the inner faculties, but they are permeated with the acceptance of the yoke of Heaven from the essence of the soul, the level of self-nullification of "ונפשי כעפר לכל תהיה" ("and let my soul be as dust to all").
47) See Shulchan Aruch Orach Chaim, siman 61, and the Shulchan Aruch of the Alter Rebbe there.
48) See Torah Ohr, at its beginning, and in many places. And see Kuntres HaAvodah, ch. 4 ff.
49) See Torah Ohr 7d. And see Derech Mitzvosecha, Shoresh Mitzvas HaTefillah, ch. 2 ff.
50) Tanchuma, Naso 16. Similarly Bamidbar Rabbah 13:6.
51) As can be seen in the difference between the terumah for the sockets and the terumah for the Mishkan: the terumah for the sockets was one specific, particular thing in the world — silver — and from it they made the sockets (see above, note 46); whereas the terumah for the Mishkan, from which they made the Mishkan, consisted of thirteen materials that include all the matters in creation — inanimate, vegetative, animal (and, with the addition of generosity of heart — human), for its purpose is to make all the matters of the world a dwelling place for Him, may He be blessed, and not only one specific thing — the inner faculties of a person.
52) For the drawing down of His Essence, may He be blessed, is specifically in the lowest level, below which there is nothing lower (see Tanya, ch. 36). And it is understood that just as this is so regarding the worlds in general, so too it is within this physical world itself (see Torah Ohr, beginning of Parshas Vayigash; Likkutei Sichos vol. 6, p. 17 ff.).
53) For the difference between them, see Likkutei Sichos vol. 3, pp. 907, 932. And see Likkutei Sichos vol. 10, p. 104.
54) For to the power of His Essence, may He be blessed, each and every one is connected, as the saying goes, "the Name of Heaven is fluent in everyone's mouth," even in the mouths of women, children and the unlearned — see the maamar beginning "Chachmos BaChutz Tarona" 5694 (Sefer HaMaamarim — Kuntreisim — p. 296). And in many places.
55) See Or HaTorah, Terumah (p. 1351), that the third terumah (mentioned in our Parsha), which came for making the Mishkan, is the matter of "with all your might," and it is what draws down the "might" Above — the true infinite.
56) Shir HaShirim Rabbah 7:13. Zohar II, 148a. Tanchuma, Terumah 5. Rashi at the beginning of our Parsha.
57) Rabbeinu Bachya and Kli Yakar, Shemos 25:3. And see Zohar II, 135a.
58) See similarly Likkutei Sichos vol. 3, p. 933.
59) Ramban, beginning of Parshas Vayakhel. But in Zohar II (195a): "Rabbi Abba opened: 'Assemble the people, the men, the women and the children' — just as there etc., so too here etc. — six hundred thousand." And there (196b): "'And he assembled' etc. — men, in order to show them." And see Or HaChaim, beginning of Parshas Vayakhel.
60) And it relates especially to the calendar of this year (5733), when the 7th of Adar (which applies in a leap year to Adar II — see Magen Avraham, Orach Chaim 580:8) falls in the week of Parshas Terumah (see Shelah, Torah Shebichsav section, beginning of Parshas Vayeshev), according to what is stated in the Tikkunim about Moshe Rabbeinu, peace be upon him, that after his passing his radiance extends in each and every generation to the six hundred thousand souls (Iggeres HaKodesh, end of epistle 27). And it may be said that through this all of them become united (— the arousal of the essence of the soul in each one), and it is understood that every year, on the day of the passing, this is with added strength and power.
61) See Likkutei Sichos vol. 6, sicha 1 on Parshas Vayakhel (p. 217 ff.).
62) For through the Jewish people being "כולנו כאחד" ("all of us as one"), specifically through this there can be a revelation of the One Havaye (see Tanya, ch. 32) — the revelation of "I will dwell within them" in the Mishkan.
63) Tikkunei Zohar, Tikkun 69.
64) Tanya, ch. 2.
Key Lesson
Every Jew's service rests on a foundation that is equal in all — the self-nullification of the soul's essence, expressed each morning in "Modeh Ani" and felt even within the structured service of Krias Shema and prayer. Built on that foundation, each person then makes a dwelling place for G‑d in all his daily affairs, according to his own path and with generosity of heart, empowered by the Moshe of the generation who awakens the essence of every soul.