If, as Rashi explains later in Ki Sisa, 31:18, Hashem pardoned Yisrael for the Golden Calf on Yom Kipur, and on the following day they began donating towards the Mishkan), why does the command to donate towards the Mishkan precede the episode of the Golden Calf?
Rashi (in Ki Sisa, Ibid.): Because, based on the principle 'Ein Mukdam u'Me'uchar ba'Torah' ('The Torah does not [necessarily] follow the chronological order'), 1 the order that the Torah presents them is of no significance.
Ramban: Now that Yisrael had become Hashem's nation, 2 the unique relationship that had now formed between Him and them and the covenant into which they had entered transformed them into a holy nation, 3 and it was befitting that they build a Mikdash for Hashem to dwell among them. 4 Consequently, the initial instructions to construct it were issued the first time that Moshe ascended the Mountain.
Da'as Zekenim and Hadar Zekenim: During the forty days that Moshe was waiting for the Luchos, Hashem issued the command to build the Mishkan, with a Kodesh ha'Kodashim and an Aron to house the Luchos. 5
Oznayim la'Torah: The Torah mentions it here, even though Moshe would only inform Yisrael after Yom Kipur, 6 to teach us Hahsem's Midah of 'presenting the cure before dealing the stroke'.
See the last Seforno in Mishpatim, who also explains that Hashem did not teach Moshe this Parshah until the third time that Moshe ascended Har Sinai (after the sin of the Golden Calf). Refer also to 20:21:1:3*.
See Ramban.
See Ki Sisa, Sh'mos 19:5-6 (Ramban).
Unconnected to the episode of the Golden Calf.
Da'as Zekenim and Hadar Zekenim: As the Pasuk writes in Tehilim, 82:6 "Elohim Atem ..." - 'The Shechinah will dwell among you, like among the angels!'
What are the implications of "me'eis Kol Ish asher Yidvenu Libo"?
Seforno and Targum Yonasan: It implies that the people should donate willingly, and not by force. 1
Seforno: In the way that Beis-Din take a security for Tzedakah by force.
Why does the Torah write "ve'Yikchu" - and not 've'Yitnu - Li Terumah"?
Seforno: Because it is referring to the Gaba'im, whom Yisrael were to appoint to collect donations from Yisrael. 1
Kol Eliyahu: The Pasuk writes in ha'Yamim 1, 29:14) "Ki Mimcha ha'Kol umi'Yadcha Nasanu Lach." When a man has wealth, it is not known whether it is for good or bad. If he uses it for good, then he knows that it was his, and not "ve'la'Chotei Nasan Inyan Le'esof Velichnos Laseis la'Tov Lifnei ha'Elokim." When we give to You what You gave to us, then [we know that] we received good from You. Similarly, Veyikchu Li Terumah - when they give for the Mishkan, we know that they took (initially received their wealth) for Me. Sh'mos Rabah (33:1) brings similarly, "Ki Lekach Tov Nasati Lachem" - if it is a sale, it is not a gift! Rather, the Torah existed in potential, until Yisrael accepted it. Through giving it, this made it a good acquisition [for Hashem, retroactively].
Oznayim la'Torah: Because because in mind the D'rashah "Aser" 'Bishvil she'Tis'asher', 2 giving is indeed taking. - When one gives 'Terumah', one receives B'rachah! 3
Because it is the Tzedakah and the money that one gives for the sanctification of Hashem's Name that one ultimately takes to the grave after one's death.
As is hinted in Vayakhel, Sh'mos 35:5 (Seforno). See also Seforno there.
Refer to Devarim, 14:22:1:1.
Oznayim la'Torah: See also Mal'achi, 3:10, where this idea is clearly illustrated.
What is the significance of the word "Veyikchu Li Terumah"?
Rashi: To instruct the people to specifically designate their donations for the sake of Hashem. 1
Oznayim la'Torah: The Torah uses the same Lashon in Pasuk 8, in connection with building the Mishkan. And the current Pasuk teaches us that one should perform even the preparations of a Mitzvah for the sake of Hashem. 2
Why does the Torah insert the word "Terumah" three times in the two opening Pesukim?
Rashi: This hints at the three donations that Yisrael were obligated to give; 1. A half-Shekel per person (which was used to manufacture the silver sockets 1 (The current Pasuk) 2 ; 2. The half-Shekel that they were obligated to donate annually for the purchase of the Korbanos Tzibur ("Tikchu es Terumasi"), and 3. The voluntary donation of the raw materials with which they built the Mishkan ("ve'Zos ha'Terumah asher Tikchu me'Itam").
Why did Hashem allow them to donate voluntarily towards the Mishkan itself, but fix how much they had to give for the Korbanos and for the sockets?
Oznayim la'Torah: Taking one's cue from today's world of Yeshivos, we find that philanthropists, who are willing to give large donations towards the buildings themselves - to have their names perpetuated - perhaps with a plaque on the wall - will not so easily donate towards the upkeep of the Yeshivos or the material needs of the Talmidim 1 - which go as fast as they come, 2 which explains why the upkeep of a Yeshivah is so difficult. Nor are they as willing to pay towards the laying of the Yeshivah's foundations - when there is no guarantee that the building will in fact, be built. 3
Oznayim la'Torah: In spite of the fact that the buildings themselves are secondary in importance to the Talmidim and their needs.
Oznayim la'Torah: By the same token, Hashem know that people would be willing to donate towards the Mishkan itself which was eternal (See Oznayim la'Torah, DH 'me'Eis Kol Ish' #2), and less willing to donate towards the daily Korbanos.
See Oznayim la'Torah, who elaborates.
Which of the three donations is the Torah currently discussing?
Rashi: It is discussing the third donation - the raw materials with which they built the Mishkan.
What was the purpose of the donations? What were they used for?
Rashi: All thirteen items were used, either in the construction of the Mishkan or in the production of the Bigdei Kehunah.
What basic purpose did the Mishkan serve?
Ramban: It was to house the Shechinah that had appeared on Har Sinai at Matan Torah. 1 Moreover, whenever Moshe came to the Mishkan, Hashem spoke to him, just as it did at Har Sinai. 2
Seforno: Refer to 25:9:2:4.
See Va'eschanan, Devarim 5:21 and Pikudei, Sh'mos 40:34, where the Torah uses the same wording (Ramban).
See Va'eschanan Devarim 4:36 and Naso Bamidbar 7:89, where the Torah uses the same wording (Ramban). See Ramban, end of DH 've'Sod ha'Mishkan' and DH 've'ha'Mistakel'.
What are the multiple implications in the Pasuk coming to preclude?
Yerushalmi Terumos, 1:1: 1. Daber el B'nei Yisrael Veyikchu Li Terumah" precludes - a Nochri; 2. "Me'eis Kol Ish" - a Katan; 3. "Asher Yidvenu Libo" - a Shoteh and a Katan; 4. "ve'Zos ha'Terumah asher Tikchu me'Itam" comes to preclude someone who donates something that is not his. 1
See Torah Temimah, note 1, who elaborates.
Rashi (in 30:15) writes that they gave the half-Shekalim to purchase the Korbanos Tzibur in Iyar, after the Mishkan was built. With what did they purchas Korbanos Tzibur before this? Moreover, the Mishnah in Shekalim, 1:1 states that once the Mishkan was set up, they took Terumah (from the half-Shekalim that had been collected?
Moshav Zekenim: People donated money and gave it over to the Tzibur. 1
Moshav Zekenim (in 30:14): The Half-Shekalim that they collected from the counting was used for the sockets, 2 which the people gave together with for the Korb'nos Tzibur.
The Ramban can hold that they gave the half-Shekalim before the Mishkan was built. Refer to 30:15:1:2.
Why does the Pasuk begin in the third person ("Veyikchu Li Terumah"), and end in the second person ("Tikchu es Terumasi")?
Divrei Eliyahu: "Veyikchu Li Terumah" refers to the donors, "Tikchu es Terumasi", to the Gaba'im of Hekdesh.
Moshav Zekenim (in 30:13): Everyone who gave silver items received a coin in return, which he then gave to Hekdesh. Refer to 30:13:152:1.
QUESTIONS ON RASHI
Rashi writes that there were thirteen donations. But the Torah lists fifteen items?
Moshav Zekenim (in Pasuk 1): The oil and spices are counted as one, as are the Avnei Shoham and Avnei Milu'im.
Bartenura: The oil and spices are not counted, since they were not donated. They were bought from the T'rumas ha'Lishkah. Also, they were not for the Mishkan, and are only listed together with the donations in order to separate the donations from the Avnei Shoham and Avnei Milu'im, which only the Nesi'im donated.
R. Chaim Paltiel and Mizrachi: The three colors of dyed wool are counted as one.
Gur Aryeh and Chizkuni: The Avnei Shoham and Avnei Milu'im are not counted, since only the Nesi'im brought them.
Divrei David: The Tachash hides and cedar wood are not counted, because the people did not donate them. Hashem created the Techashim specifically for the Mishkan, and Ya'akov brought cedars to Egypt (which they took them when they left) for the Mishkan.
Rashi writes that there were thirteen donations. What is the significance of the number thirteen?
Yalkut Shimoni (363): They correspond to the thirteen things that Hashem did for Yisrael in Egypt, as listed in Yechezkel, 16:10-12. 1
Da'as Zekenim (in Pasuk 3) and Hadar Zekenim: This corresponds to the thirteen garments that Hashem will dress Yisrael in time to come - to repay us. 2
Shem mi'Shmuel (DH 'be'Rashi'): They correspond to the thirteen Midos of Rachamim that Hashem revealed to Moshe after the Chet ha'Egel. And even according to the Zohar, that Hashem commanded this before the Chet ha'Egel, He knew that they would donate after these Midos were opened for them.
Thirteen is the Gematriya of 'Echad" (the Mishkan was being built to house the One G-d and to unify Yisrael), and of 'Ahavah' (as the Mishkan demonstrated Hashem and Yisrael's love for one another).
Ba'al ha'Turim: When Yisrael sinned by the Chet ha'Egel, they lost them, as the Torah writes there in Ki Sisa, 33:6 "Vayisnatzlu B'nei Yisrael es Edyam ... ". And on the merit of these thirteen donations, they were returned to them.
Da'as Zekenim (in Pasuk 3) and Hadar Zekenim: See Yechezkel, 16:10-12. Tanchuma 5: And even though we donated the thirteen tings from the booty ofYam Suf, which Hashem gave us, He considers it as if we gave Him from our own property, and He will repay us.
