PARSHAS TERUMAH | 6 ADAR 5770 | 20 FEBRUARY 2010

Concerning the Ark, the verse (Exodus 25:13-14) says, “You shall make staves of acacia wood and cover them with gold; and insert the staves in the rings on the sides of the Ark, with which to carry the Ark.” Regarding the Table, however, the verse (Ibid verse 28) says, “You shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them.” Why does the Torah write that the staves of the Ark are “with which to carry it,” implying that the Ark would not necessarily be carried, whereas regarding the Table the Torah states “and the Table shall be carried through them,” indicating that the Table would be carried?

Rabbi Yaacov Kranz (1740-1804), the famed itinerant lecturer known as the Maggid of Dubna, derives a valuable lesson from this unique feature of the Ark. He presented the following parable during one of his inspirational talks at a community synagogue. A man was once walking along a dirt road, practically dragging his feet while carrying a heavy load on his shoulder. To his great fortune, a wealthy Jew passed by in a

wagon and was kind enough to offer him a ride. The exhausted hiker graciously accepted, climbed aboard, and quickly sat down, bringing much needed rest to his weary feet. Surprisingly, he kept the heavy sack he was carrying perched upon his shoulders. “Sir,” said the wagon owner, “why do you not put down your load?”

“I would not want to be even more trouble to you,” the man responded. “You were kind enough to have taken me aboard! I wouldn’t want to burden your horses with the additional weight of my sack.”

The wealthy man was bewildered by the man’s response. “Even if you carry the load, my horses are still carrying you and your packages! You are not accomplishing anything by carrying the load on your shoulders. Throw them down and let my horses do the work!”

The audience, which was laughing at the traveler, quickly quieted down as the Dubner Maggid looked at them sternly, and asked, “Are we really so different than this traveler? King David says

‘Throw your load onto Hashem, and He will take care of you’ (Psalms 55:23). We need to realize that G-d carries us – and doesn’t need our help. We need to be more aware of how much He does to provide for us.”

Regarding the Ark, the verse says, “with which to carry it.” There are instances in the Torah when the Hebrew letter lamed at the beginning of a word is interpreted to mean that the action was attempted but was not accomplished. [See, for example, Exodus 7:24: “All of the Egyptians dug roundabout the River for water to drink (lishtos)…” Rabbi Nechemia, as explained by Malbim, maintains that the Egyptians only attempted to drink, but they were not able to because the well-waters beneath the surface were also plagued.]

We can similarly explain that the staves were placed on the side of the Ark to carry it, but they did not actually function in that capacity. Rather, the Ark carried and sustained the people. Those who acknowledge G-d as their sole provider reflect the Talmudic dictum that the Ark carried those who carried it. The Table, however, represents people who feel the need to constantly carry their loads with them. Thus, regarding the Table, the verse says “and the Table shall be carried through them,” implying that the people actually carried the Table.

In our lives, we are faced with the challenge of striking the right balance between working to earn a livelihood and recognizing that it is G-d Who is really carrying our burden. At times, we mistakenly believe that we are the ones who must carry the burden. The message of the Ark carrying itself reminds us that, while we have the responsibility of carrying the burden, it is ultimately G-d Who provides.

Rabbi Adler can be reached at: rabbiadler@partnersintorah.org

ועשית את הבדים עצי שטים וצפית אתם זהב ונשא בם את השלחן

“You shall make the staves of acacia wood and cover them with gold, and the Table shall be carried through them.” (Exodus 25:28)

I n this week’s parsha, we learn about the building of the Mishkan, the Tabernacle. The focus of the Tabernacle was the Ark which contained the two tablets that Moses brought down with him from Sinai. The Sages

teach us that the Ark had a miraculous characteristic in that it carried those who carried it. This idea is derived from a subtle discrepancy between the Torah’s description of the staves that were placed in the Ark and the staves that were placed in the Table.

Parsha Perspectives RABBI BINYOMIN ADLER

Mazel tov to Rabbi Elazar and Mrs. Chavie Meisels on the birth of their son, Yosef Yitzchak. May they have much nachas from him.

T E R U M A H Talking Points RABBI ELAZAR MEISELS

1. SECLUDE OR INCLUDE? “Speak to the Children of Israel, and they shall take for Me a separation/tithe; from every man whose heart impels him to give, they shall take My separation/tithe.” 25:2

Take for Me - The people shall contribute for the Tabernacle purely for the sake of G-d’s name, not due to social pressure or to gain honor. - Rashi

Approximately 200 years ago, there lived two pious and righteous Chassidic leaders, each of whom had many followers who revered him: Rabbi Menachem Mendel of Kotzk and Rabbi Yitzchak of Vorkeh. Great as they were, the two could not have been more different in their approach to personal growth. Whereas the Kotzker Rebbe believed in total seclusion as a means of attaining piety and even did so for the last 25 years of his life, the Rebbe of Vorkeh frequently mingled among his followers, prayed alongside them, and greeted them with warmth and compassion. It happened that they once met each other during the week whose Torah portion was Terumah. The Rebbe of Vorkeh took the opportunity to inquire of Rabbi Menachem Mendel why he chose seclusion as his means of spiritual ascension, and Rabbi Mendel explained that a source for his behavior could be found in the first verse of that week’s parsha. “And they shall take” – A Jew who wishes to ascend; “for Me” – spiritually; “a separation” – He must separate himself from the masses. Not only from those who would lead him astray, but even “from every man whose heart impels him to give” – even those who are on a spiritual journey too; “they shall take My separation” – he shall separate himself from them as well. Only in this manner will he succeed in attaining the spiritual greatness to which he aspires.

The Rebbe of Vorkeh nodded his head and exclaimed, “I too, derive my approach from this verse. This, however, is how I understand the meaning of the verse: ‘And they shall take’ – A Jew who wishes to ascend, ‘for Me’ – spiritually, ‘a tithe’ – He must take a tithe from each and every person, i.e. He must be willing to mingle with the populace and learn from each person how to perfect his service of the Almighty. However, this is not a blanket permission to mingle with any and all. Rather, he must still maintain his distance from the evildoers and only maintain contact with ‘every man whose heart impels him to give.’ In this manner, he will

succeed in ascending the spiritual heights of which he is capable.”

2. COMING ATTRACTIONS “And goat-skins that are dyed red, and Tachash skins and acacia wood.” 25:5

And acacia wood – From where would they have obtained acacia wood in the desert? Rabbi Tanchuma explains that the Patriarch Jacob envisioned through Divine Spirit that the Jewish people would one day have to construct a Tabernacle in the desert. Therefore, he brought acacias down to Egypt when he relocated and instructed his children to take them along when they left Egypt. – Rashi quoting Midrash Tanchumah

Ibn Ezra is troubled by this explanation, because our excuse for leaving was to worship our G-d for three days in the desert. How could we have justified taking enormous acacia planks out with us for this purpose? Therefore, Ibn Ezra suggests that perhaps there was a forest of acacia trees in the desert which they cut down to build huts for themselves, and later used that wood to construct the Tabernacle. [See also Rabbi Yosef Bechor Shor, who cites additional support for Ibn Ezra and Gur Arye, resolving his questions on Rashi.]

Perhaps both opinions can be reconciled in the following manner: Jacob planted acacias in Egypt and left instructions for his children to take acacias along when they left. Indeed, they did take along a small number of them, because more than that would have proved suspicious in the eyes of the Egyptians. For larger quantities, however, they relied upon the forest of acacia trees that they found in the desert.

The question remains, however, if they could not remove sufficient quantities from Egypt, why bother altogether? Why not simply rely upon the acacia they would find later? Perhaps Jacob intended to impart to his children a very important message. He knew that they’d soon be enslaved and come perilously close to losing their Jewish identity altogether. Therefore he desired to leave them with a symbol of a brighter future, to which they would always be able to look forward. To this end, he planted acacia trees and instructed them to tend to them until they would leave and build a Tabernacle for the Almighty. The knowledge that this was in their future served to bolster their faith throughout the darkest moments of the Egyptian exile, for they always knew that one day they’d be free to serve G-d in a most exalted state.

Similarly, as we travel through the long exile, we are comforted by the knowledge that one day we too, will merit to serve the Almighty in the rebuilt Holy Temple in Jerusalem in total freedom from all our persecutors.

3. MOLDING ONE’S CHARACTER “You shall make a table out of acacia wood…You shall cover it with pure gold and you shall make for it a gold crown all around. You shall make for it a molding of one handbreadth all around and you shall make a gold crown on the molding all around.” 25:23-25

A molding…a gold crown – Some maintain that the molding was above the tabletop, while others maintain that it was below the tabletop. All agree that the crown mentioned in this verse was above the molding. – Rashi

Kli Yakar explains that the molding represented a barrier between the person and the bread, as if to set down a boundary beyond which one may not cross when partaking of the material world. On top of the molding was a crown, symbolizing that one who respects the barrier between his physical desires and himself, is truly a king and ruler, as opposed to one who crosses the barrier and acts in gluttonous fashion. Such a person is impoverished, unworthy of respect, and unfit to don a crown of royalty.

Rabbi Meisels can be reached at: rabbimeisels@partnersintorah.org

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Dear Jason,

Thank you for your excellent question, one that many of our readers have surely wondered about as well. In order to appreciate the significance of the Shema, we must focus not only on its literal meaning, but also on its history. Although the words of the Shema were first written down by Moses in Devarim 6:4, that was the not the first time they were uttered. Midrash Rabbah [Devarim 2:34] relates the fascinating story of the first recorded recital of the Shema.

As Jacob felt himself nearing death, he called his children together and asked them, “When I perish from this world, will you turn to idolatry?” His sons responded in unison, “Hear [our father] Israel, Hashem is our G-d, Hashem is one!” Jacob responded in a whisper, “Blessed is the name of His glorious kingdom for all eternity.” Rabbi Levi said, “When we recite the Shema nowadays, we are stating, ‘Hear our father Israel, that matter [monotheism] in which you have instructed us, we are still faithful to maintain. Hashem is our G-d, Hashem is one.’”

It is noteworthy that of all the things with

which Jacob should concern himself prior to his passing, the thought that his children might depart from the path of monotheism was uppermost in his mind. Imparting this foundation to them was his life’s mission, and he greatly feared for their future should they abandon this tenet.

The Talmud [Masechtah Pesachim 56a] adds that Jacob had originally intended to share with his children information about the Messianic Era to which only he was privy. Just prior to doing so, however, the information eluded him, and he found himself incapable of sharing it. Shocked at this turn of events, he feared that it was a sign that the Messianic Era may never arrive because the Jews will have abandoned the teachings of the Patriarchs. Seeking reassurance on this matter, he questioned his sons regarding their loyalty. When they enthusiastically responded with a firm declaration of Hashem’s oneness and unity, he was greatly reassured that they would remain eternally loyal.

Each time we recite the Shema as part of our prayers, we declare our undying loyalty to this fundamental precept, and in this merit, we anticipate the eventual

arrival of the Messianic Era.

Since this was the overriding concern of Jacob just prior to his death, it has become customary for Jews to endeavor to recite these hallowed words as they return their souls to their Maker. In this manner, one declares that the soul’s entire time spent on earth was one continuous affirmation of the sentiments of the Shema.

A Jew who is called upon to sacrifice his life for the Name of Hashem, as the victims of the Holocaust were, can make no greater declaration of loyalty to Him than the recital of Shema. Indeed, rather than question Hashem’s ways and rail against the injustice of their situation, these Jews [and countless others throughout the centuries] accepted their fate and remained unconditionally faithful to Him. Each time a Jew faces death with these words on his lips, our status as Hashem’s devoted nation is solidified, and in this merit we will eventually greet Mashiach, speedily in our days.

Rabbi Meisels can be reached at: rabbimeisels@partnersintorah.org

SHEMA—WORDS FOR ETERNITY RABBI ELAZAR MEISELS

Dear Rabbi,

I’m reading a book about the Holocaust, and I came across a number of stories about Jews who went to their death with the words of the “Shema” on their lips. I am curious as to why this is the prayer with which they chose to end their lives. Is there something more significant in this prayer than in the others?

Sincerely, Jason B.

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“G-d spoke to Moses, saying: ‘Speak to the Children of Israel and let them take for Me a portion, from every man whose heart motivates him you shall take My portion. This is the portion that you shall take from them… They shall make for Me a Sanctuary – so that I

may dwell among them…’” (Shemos 25:1-3, 8)

Here Moses is commanded to collect the materials that would be needed to construct the Tabernacle, which would be a continual “meeting place” for G-d to interact with the Jewish People.

If the gifts are meant to express (אgenerosity (“from every man whose heart motivates him”) and not a

mandatory tax, why does the verse say, “This is the portion that you shall take from them”? If it is not mandatory, why would Moses have to “take” it from them?

G-d obviously does not need a (בdwelling place. What then could it mean to “make for Me a Sanctuary”?

,The Torah is a timeless guide for living (גnot a “historical” document. What relevance then is there to us today to

learn all the details about the structure of a Tabernacle that is no longer with us?

Rabbi Lam can be reached at: rabbilam@partnersintorah.org

TABLE TALK FOR DISCUSSION AROUND THE SHABBAT TABLE

RABBI LABEL LAM

Parsha At-A-Glance Hashem told Moses how to build the Mishkan (sanctuary) and furnish it. The people donated the materials: precious metals, wool, linen, furs from special animals, woods, olive oil, spices and gemstones. Hashem gave the Jewish people the commandment to build a Mishkan (and later, the Temple) in which He would “dwell.”

The Ark was to be made of wood covered and inlaid with pure gold. Four gold rings were attached, and two long gold poles were inserted through them, in order that the Ark could be transported. The poles could not be removed from the rings. The Ark contained the t ab le t s on wh i ch t he Ten Commandments were engraved.

Over the Ark was placed a covering of gold, on which were fashioned two golden k’ruvim (angels) facing each other. Hashem’s Presence would manifest itself to Moses from between the two k’ruvim, and from here Hashem would instruct Moses concerning the Jewish people.

The shulchan (table) in the Mishkan was made of wood covered with gold, surrounded by a decorative border of gold. It too was furnished with rings and poles. All utensils for displaying the showbreads on this shulchan were made of gold.

The menorah was made of a block of solid gold. It had seven branches: a main branch with three to the right and three to the left. It was decorated with a specific arrangement of

knobs and flowers. There was a gold platform on which the Kohen would stand in order to take care of and light the menorah.

The Mishkan itself was constructed in such a way that it could be taken apart and carried by the Leviim. Tapestries were fastened to one another by an arrangement of loops and buttons. While the term mishkan is used to refer to the entire structure, it is actually the name for the first of three layers of material. This bottom layer was decorated with weaving and images. The next layer, called the ohel, served as protection. The uppermost layer was made of the skin of an animal called tachash, which lived only during the time of the Mishkan and was provided exclusively for this purpose by Hashem. Thereafter, it was withdrawn from the world (Rashi, Gemara Shabbos 28).

The beams forming the walls of the Mishkan were set into silver sockets, connecting the two adjacent beams to each other. Outer sockets and bars maintained the walls. A tapestry partition, called the parochet, separated the “Holy of Holies,” containing only the Ark, from the main hall of the Mishkan. Another curtain, called the masach, was hung at the entrance of the Mishkan.

The Altar stood in the courtyard area (in front of the Mishkan). It was plated with copper, and its utensils were made with copper. The courtyard linen curtains were decorated with silver and were hung on columns bearing silver hooks.