Terumah – The Tree of Life

motzei Shabbos: Terumah 5783

motzei Shabbos: parasha Terumah 5783 – Everlasting Values

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach

When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets.

Yet, first, Moshe pleaded on behalf of B’nei Yisrael for H’Shem to forgive their descent into idolatry. Moreover, it can be understood that even before the actual transgression, the remedy for the sin had already been given to Moshe on the mountain, when he received the instructions regarding all of the details for the building of the Mishkan (Tabernacle). For, “the Tabernacle was a form of atonement for the sin of the golden calf” (Or HaChayim, JT Shekalim 1:5, sefaria.org).

The collection itself of the materials for the construction of the mishkan served as a form of repentance; inasmuch that the collection was designated as a free will offering; this reflects the nature of teshuvah (repentance). Or HaChayim explains that this is the reason why the collection was not made mandatory; instead, everyone contributed of their own free will, inclination, and what their heart compelled them to give; otherwise, “they would not enjoy the atonement for their participation in the sin of the golden calf” (Or HaChayim, sefaria.org).

The essential nature of the Mishkan reveals a hint as to why this type of repentance led towards reconciliation with H”Shem. The Mishkan is where H’Shem’s presence dwelt, in a visible way when the clouds of glory would hover over the Tabernacle. There is an inherent transition enacted amongst the people, from idolatry to the worship of H’Shem, indicated by the difference between them freely contributing gold for the golden calf; versus giving freely from their heart for the tabernacle that will enable the worship of H’Shem. We may also make that transition in our lives, from the idolatry of the modern world, towards the everlasting values given to us at Sinai.

The Presence of G-d

parasha Terumah 5783 – Winds of Change

“And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.” – Exodus 25:22, JPS 1917 Tanach

In a world gone awry, renewed after the Mabul (Great Flood); yet, its people scattered when they attempted to challenge G-d for supremacy, by the time of Abraham, it had descended into idolatry. Yet, G-d called out to Abraham, who heeded the call as the first monotheist, tasked with drawing others to the One True G-d, and inheriting the earth through his descendants.

That plan becomes challenged by Pharaoh, who enslaved the Children of Israel, until G-d broke the shackles of their bondage, and brought them out of Egypt to become a people unto Him. At Sinai, when the Ten Commandments were given, this paralleled the Ten Utterances at the dawn of Creation (See Genesis 1), symbolizing the renewal of the earth through G-d’s words to be carried out by His people.

And, the meeting place between G-d and man was also established: “And there I will meet with thee, and I will speak with thee from above the ark-cover, from between the two cherubim which are upon the ark of the testimony” (see above). This became the focal point for the encampment of two million people in the desert, and subsequently, re-established in Jerusalem, within the inner recesses of the Beis HaMikdash (House of the Sanctuary; i.e., the Temple).

From here, the sanctity of the Holy One emanated through His Presence, and the worship that continued there, even when the Ark of the Covenant was no longer within the Temple. Today, the Jewish people fervently pray at the Western Wall, in hope and expectation of the restoration of all things, when G-d’s presence will once again manifest on earth.

Sanctification of the Soul

weekly Torah reading: parasha Terumah 5783

The sanctification of our lives is dependent upon recognizing the difference between sacred and mundane. Additionally, it is possible to delineate the sacred and most sacred. In light of a godly perspective, we may characterize these aspects of our lives based upon the Tabernacle: the Mishkan contains two spaces within, 1). the Kadosh Kadoshim (Holy of Holies), where the ark of the covenant was kept; and, 2). the Kadosh (Holy), where the incense mizbeach, menorah, and showbread table were contained.

The three components within the Kadosh, may be said to represent prayer, wisdom, and kitvei kodesh (holy scripture). Inasmuch that it is written, “man shall not live by bread alone, but by every word that proceeds from the mouth of G-d,” we may view bread as symbolic of the word of G-d. The light of the seven-branched menorah was maintained by seven oil lamps on the top of each branch. In kitvei kodesh, both light and olive oil represent wisdom. And, finally, the smoke of the incense mizbeach (altar) is indicative of our prayers rising up toward Heaven.

These components were essential to the avodah (service) of the Mishkan, performed by the Levites. Their corresponding attributes are key for our own personal avodah (service) to G-d. If we “feast” upon the word of G-d, then we are providing ourselves with a rich banquet of truth, and the values derived thereof, in order to nourish our soul. Through abiding in the word, we will acquire wisdom; and, our prayers may be based on scripture as well, even those that we form within our heart.

Additionally, the significance of the Kadosh Kadoshim (Holy of Holies), where the ark resides, as the repository for the commandments of G-d. The commandments are the backbone our uprightness in the eyes of G-d. Also, consider that G-d’s presence rested upon the kapores (cover) of the ark; this may remind of G-d’s presence within us, when we make ourselves tabernacles, sacred vessels for His presence – the Shechinah. The inner sanctum of our souls, where only we may reside, along with G-d’s presence, is a place where G-d may communicate to us as individuals through our intuition, insight, and dreams.

Inner Sanctum

weekly Torah reading: parasha Terumah 5783

“The veil shall divide unto you between the holy place and the most holy.” – Exodus 26:33, JPS

The Ark of the Covenant with the tablets rested within the Kadosh Kadoshim, the Holy of Holies (Most Holy). The cover was designed with two golden cherubim with their wings spanning the breadth of the Ark. The Holy of Holies was separated by the paroches – a veil – a finely embroidered curtain that was placed between the holiest place where the Ark containing the Ten Commandments was kept, and the Kadosh (Holy Place), where the menorah, showbread table and copper incense mizbeach (altar) were located.

By preparing ourselves to receive H’Shem’s Presence, through the kedushah (holiness) that we acquire by sanctifying our lives, we remove ourselves from the realm of unholiness. Then, within our inner sanctum, the “holy of holies” of our soul, where only each one of us alone may enter, we may find H’Shem in the solace of a quiet refuge.

Take for Me

parashas Terumah 5782

“Speak unto the children of Israel, that they take for Me an offering; of every man whose heart maketh him willing ye shall take My offering.” – Exodus 25:2, JPS 1917 Tanach

While H’Shem conversed with Moshe on Mount Sinai, He gave him the instructions for the building of the Mishkan. In order for the Mishkan [portable tabernacle in the desert] to be built, first, a collection was necessary. The collection was a freewill offering of the people for H’Shem, for the sake of building a sanctuary, where H’Shem would dwell. Everyone gave according to what their heart inspired them to give.

The Hebrew word, “lakach” is translated as “take;” although, “bring for Me an offering” would seem more linguistically correct. According to many commentators, the Torah is teaching us that when we bring an offering, we are actually taking for ourselves. I.e., the benefits of giving to a G-dly cause, outweigh the cost. We receive much for our efforts, for we have a reciprocal relationship with H’Shem. When we give, we are blessed with abundance, as is written elsewhere.

For example, regarding the tithes, brought during the first Temple period, it is written, “Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the L-RD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency” (Malachi 3:10, JPS).

The Central Focus

parashas Terumah 5782

“Make its seven lamps—the lamps shall be so mounted as to give the light on its front side.” – Exodus 25:37, sefaria.org

“Their light should be directed in the direction of the front of the central branch which forms the candlestick proper.” – Rashi, sefaria.org

“Inasmuch as the lights symbolized spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye.’” – Sforno, sefaria.org

According to Rashi, the seven-candled menorah, that rested in the mishkan (sanctuary), was lit in a way whereof the wicks set in oil on the top of each of the seven branches faced the central branch. They illumined the light that shone in the middle of the menorah with their own light. In a manner of speaking, they reflected back the glory of the center light, with their own.

We can learn from this to let our efforts during the week, three days preceding Shabbos, and three days following the Shabbos, enliven the quality of our Shabbat. The weekdays must be “directed” towards the sanctity acquired on Shabbos from Above. Yet, the relationship is reciprocal, in like manner that our own efforts will influence the quality of sanctity that we experience on Shabbos, so does Shabbos influence the mundane days of the week.

Here, the central light represents Shabbos, while the six other lights represent the end of the “work week,” and the beginning of the new week after Shabbos. It is a profound teaching, because it is implied that the spiritual quality of Shabbos somehow nourishes the three preceding days, as well as the three days that follow the Shabbos.

The mundane days of the week require our efforts at dedicating the hours of each day towards higher purposes, despite their mundanity. As mentioned previously, this will also benefit the quality of our individual experience of Shabbos. Yet, the light from Shabbos, in and of itself, increases our sense of kedushah, in a tangible way. One can “feel” the holiness of the seventh day, especially when immersed in its observance.

Inner Sanctum

parashas Terumah 5782

“The veil shall divide unto you between the holy place and the most holy.” – Exodus 26:33, JPS

“Who shall ascend to the mountain of the L-RD? And who shall stand in His holy place? He that hath clean hands, and a pure heart.” – Psalm 24:3-4, JPS

Yet, Torah also points us in the direction of making ourselves a sanctuary for H’Shem’s Presence, according to the pasuk (verse), “Make Me a sanctuary, so that I may dwell within them” (Exodus 25:8). Therefore, let us consider, that we need to clear away a space inside of ourselves, in order to invite H’Shem to dwell within us. By preparing ourselves to receive H’Shem’s Presence, through the kedushah (holiness) that we acquire by sanctifying our lives, we remove ourselves from the realm of unholiness. Then, within our inner sanctum, the “holy of holies” of our soul, where only each one of us alone may enter, we may find H’Shem in the solace of a quiet refuge.

“Rest in the L-rd, and wait patiently for him.” – Psalm 37:7

His Presence

parashas Terumah 5782

“That I may dwell among (within) them:”

“It does not say ‘within it,’ which means that the place that G-d will sanctify to dwell there is within the children of Israel that encircle the Tabernacle with four banners.”

– commentary, Or HaChayim; sefaria.org

The key element of this rendering is based upon the translation of the Hebrew shoresh (root word) תוך, as “within,” instead of the usual translation of the word as “among.” This shift in the use of prepositions changes the intent of the pasuk (verse) to a more personalist expression, having to do with making ourselves dwelling-places for the Shechinah (G-d’s Presence). According to Or Ha-Me’ir, a Chassidic sage who sat the Maggid’s table, this is precisely what encompasses our avodah, namely that we should focus on preparing ourselves to be fit vessels for G-d’s Presence (Speaking Torah Vol. 1).

Elsewhere, the understanding is conveyed that if it were not for the sin of the golden calf, B’nei Yisrael would have continued to have a direct connection to G-d, so that the building of the mishkan would not have been necessary. How may this be understood within the framework of making ourselves dwelling places? It is as if to say that, initially, that task would have been already accomplished through the spiritual cleansing of B’nei Yisrael. After passing through the Sea of Reeds, the forty-nine day tikkun (rectification) that had already begun, from the time that they left Egypt, continued up until the day of the Revelation at Mount Sinai. Yet, with the sin of the golden calf, our forebears fell from their lofty status.

The actual Mishkan (portable tabernacle in the desert) was built, so that G-d’s presence could indeed dwell amongst the people, within the encampment of the twelve tribes of Jacob around the Mishkan. G-d’s presence in the mikdash (sanctuary) was hidden from the eyes of the people; although, the Cloud of Glory that hovered over the Mishkan was visible to the people; this was an external manifestation of the Shechinah. Yet, the ultimate intent of the commandment, to foster our own sanctity, so that we ourselves become a sanctuary for His Presence, remains intact, as the more challenging task gradually over time as a tikkun, because this requires our own efforts at self-improvement to the degree that we become fit dwelling-places for the Shechinah.

motzei Shabbos: Terumah 5781

B”H

Motzei Shabbos: parashas Terumah 5781

“Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.” – Exodus 25:2, JPS 1985 Tanach

The sin of the golden calf preceded the building of the mishkan (tabernacle). The gold used to build the calf, was contributed by the men, who gathered the earrings for the cause of making an idolatrous calf. “Take off the gold rings that are on the ears of your wives, your sons, and your daughters, and bring them to me” (Exodus 32:2, JPS 1985 Tanach). When Moses returned from on top of Sinai, he shattered the tablets upon discerning the idolatrous revelry focused on the golden calf; thus, in effect, the covenant was symbolically broken upon its intended reception (Jeremiah 31:32). Incidentally, the covenant was not renewed, until Moshe spent another forty days on the mountain; and, brought down the second set of tablets.

Sanctuary

B”H

“Speak to the children of Israel, that they take [lakach] for Me an offering [terumah]; of every man whose heart maketh him willing ye shall take My offering [terumah].”

– Exodus 25:2, JPS 1917 Tanach

“And let them make Me a sanctuary, that I may dwell among them. According to all that I show thee, the pattern of the tabernacle.”

– Exodus 25:8-9, JPS 1917 Tanach

The Hebrew word, mishkan [tabernacle], literally means “dwelling place.” The Mishkan, or tabernacle was a structure that served as a Mikdash (sanctuary). Within the Mikdash, or sanctuary, the Ark of the Covenant rested within the inner part of the sanctuary, the Kadosh Kadoshim (Holy of Holies). It was here that H’Shem’s Presence, the Shechinah rested, between the two golden cherubim [angels] on the cover [kapporet] of the Ark.

From this holy place, surrounded by a Cloud of Glory, H’Shem spoke to Moses. After the Revelation at Mount Sinai, H’Shem’s Presence dwelt within the Sanctuary. Yet, According to Sforno, the Shechinah would have rested upon each and every individual, who was at Sinai, because of the high degree of spiritual elevation present. Only because of the sin of the Golden Calf did the Tabernacle become necessary, wherein the Shechinah dwelt in the Sanctuary.