The holiest part of the Mishkan (Tabernacle) was the Aron (Ark), which contained the two sets of stone tablets. On top of the ark was the Kapores, the cover upon which two golden k’ruvim (cherubs) stood with their wings stretched upwards. G-d’s voice spoke to Moshe from between these two k’ruvim, as the verse says, “When Moshe came to the Ohel Mo’ed (Tabernacle) to speak to Him [G-d], he heard the voice speaking to him from above the Kapores that was on the Aron, from between the k’ruvim” (Bamidbar 7; 89).
Idolatry is abhorred by Judaism, and making any image is forbidden, yet in the holiest place we find G-d instructing Moshe to place a graven image of two k’ruvim.
After the sin of Adam and Eve, when they have been banished from the Garden of Eden, we also find k’ruvim: “And He [G-d] banished mankind and He placed to the East of Eden the k’ruvim, and the spinning, flaming sword to guard the way of the tree of life” (Bereishis 3; 24). If these angels are intended to keep people away from the Garden of Eden, why are these same angels the conduit for G-d to speak to the Children of Israel?
The two k’ruvim above the ark had the faces of a boy and a girl. The Talmud (Yoma 54b) relates: “When the non-Jews [Babylonians] entered the Holy of Holies, they saw that the k’ruvim were intertwined in an embrace. They carried them out to the market and declared: Israel, who’s blessing is a blessing and who’s curse is a curse, are involved in these sorts of things? Immediately they despised them [the Jews].” In the most holy of places why do we have such physical intimacy depicted?
The word Kapores means atonement, and that was the function of the cover of the ark. The command to build the Mishkan was a response to the sin of the Golden Calf. Had the Jews not been involved with that sin, each individual would have been worthy of having the Shechina (Divine Presence) rest within them. After the sin however, it was only as a nation that G-d dwelt among the Jews. The Kapores, the resting place of the Shechina, symbolised that atonement and forgiveness. The k’ruvim and the Kapores were formed from a single piece of gold. Therefore the k’ruvim stretching upwards out of the Kapores were the bridge between the people and G-d. This was the point where G-d showed His forgiveness and closeness with the Jewish nation.
Rambam explains (Laws of Idolatry, Ch. 1) that idolatry began when people prayed to intermediaries rather than to G-d directly. They reasoned that if G-d is so holy and separate from the earth, people should not approach Him directly; therefore they prayed to the stars and constellations as messengers of heaven. Gradually they forgot that the objects of their worship were only intermediaries, and began to worship them as gods. This is the reason that G-d forbade any graven image. However the k’ruvim represent the opposite of idol worship. After the sin of the Golden Calf, G-d no longer spoke directly to the nation, but the k’ruvim were the focus of speech from heaven to earth.
This explains the seemingly contradictory roles of the k’ruvim. On the one hand they guard the entrance to the Garden of Eden, to show that mankind are no longer able to speak to G-d directly. However they remain the link to the Garden, through which G-d communicates with Moshe and the Jews. Perhaps this is the meaning of the spinning sword, symbolising the dual function of preventing humans from entering, but allowing G-d’s message to be heard from without.
G-d’s message is the Torah, described in the Garden of Eden as the tree of life. The verse refers to the Torah as “A tree of life to them that grasp it” (Mishlei 3; 18). In the Mishkan, the k’ruvim were placed above the ark containing the Torah, with their wings stretched upwards. This showed that G-d’s communication for all time is the Torah, and that it is a taste of the Garden of Eden. The gateway between heaven and earth, between the Garden of Eden and the earthly Torah, is the most intimate place, the place of knowledge. Knowledge implies physical intimacy, as the Torah says (Bereishis 4; 1) “And Adam knew Eve his wife, and she conceived...”.
The only physical analogy that we can have of the loving relationship between G-d and the Jews is the love of a man and a woman. The k’ruvim symbolised this relationship. They depicted two youths, the time when love is most passionate. The moment when the Jews encountered G-d at Mount Sinai is described as a bride entering the wedding canopy. This love was eternalised in the k’ruvim. The other nations saw pornography, but the Jews understood the spiritual metaphor, which led them to yearn to cleave closer to G-d. The Talmud says (Yoma 54a) “When the Jews came for the pilgrimage festivals they would open the curtain and show them the k’ruvim who were embracing one another. They would say, See the love between G-d and the Jews, like the love of a man and a woman. ”
Rabbi Akiva said (Yadayim 3; 5) “All of scripture is holy, but the Song of Songs is the holy of holies”, yet it was almost banned (Avos d’Rebbe Nasan I) because it depicts the relationship between G-d and the Jews as the love of a man and a woman. There was a concern that it would be misunderstood as inappropriate Biblical literature. This is exactly the mistake that the nations made when they saw the k’ruvim .Rather than despising the Jews, they should have understood the metaphor, and been awed at the strength of their relationship with G-d.
Showing posts with label terumah. Show all posts
Showing posts with label terumah. Show all posts
Monday, February 04, 2008
Sunday, February 03, 2008
Parshat Terumah 1
For my translation of selections from Tosefet Bracha click the link.
D'var Torah on Pershat Terumah by Rabbi David Sedley
Last week’s Torah reading ended with Moshe ascending Mount Sinai to receive the entirety of the Torah from G-d. Chronologically, the next thing that should occur in the Torah is the building of the Golden Calf. This takes place forty days later, and forces Moshe to make a hasty descent with the two tablets of stone, and smash them. But the Torah makes us wait another two weeks, until Ki Tissa, before continuing with the plot. In between we have what seems like a digression, detailing the plans for the Mishkan, the Tabernacle, and all of its ornaments and utensils. Obviously the Torah was not compiled in a haphazard, random fashion, so why did G-d feel that it was most appropriate to place these two portions here?
Three of the pieces of furniture in the Mishkan - the Ark containing the stone tablets, the altar, and the table - share a common feature. They each have rings at their sides, into which the poles used for carrying them are placed. But the poles of the Ark are unique, in that there is an explicit prohibition in ever removing them from their rings. Even after the Temple was built in Jerusalem, these poles remained in place. Why should our holiest object require portability as part of its design? Clearly it was not simply for the sake of portability. Furthermore, the total weight of the Ark must have been several tons, far more than four people could carry on their shoulders. In fact, the Levites who were carrying the Ark gave the appearance of bearing the weight of the poles on their shoulders, but were actually holding on as the Ark miraculously transported them. Although it appeared that the Ark was being carried, actually it was doing the carrying!
We have a principle that G-d always presents us, as a nation, with the cure, before afflicting us with the disease. One example of this is the story of Esther. The Megilla first relates how Esther came to be queen and how Mordechai saved the life of Ahasuerus, and only then begins with Haman’s plot to destroy the Jews. Thus the mechanism for our salvation was in place before its need actually arose.
So too in our parsha. Had the Jews not built the Golden Calf, they would have remained on the tremendously high spiritual level that they attained at Mount Sinai. There would have been no need for all of the trials and tribulations which we have had to face since then, the purpose of which is to bring us back to G-d. When Moshe goes back up Mount Sinai to plead with G-d not to destroy the nation, he is actually creating Jewish history. He beseeches G-d to be merciful and to spread out our punishment over time, instead of wiping us out on the spot. To this day we are still paying back part of that debt.
The need for a history of anti-Semitism, hatred and pogroms, was caused by the building of the Golden Calf. Our exile from the Holy Land was decreed then. But in order to be able to survive this harsh decree, we could not be tied to a Temple, or to a city. G-d, and the Torah, must be accessible anywhere that we may find ourselves; otherwise we could never continue to exist as a nation in exile.
Therefore G-d decreed that we should build ourselves a Mishkan, a portable Sanctuary, which will follow us wherever we go. And the Ark containing the two tablets, the embodiment of Torah, must be ready to go at any moment. The need for portability and mobility is not because G-d has no other means of transportation available to Him, but rather to teach us that at all times and places the Torah is available to us. If we are prepared to carry its burden, which may appear cumbersome and heavy, it will in fact carry and sustain us throughout our journeys.
There were two Temples in Jerusalem. The first was destroyed by the Babylonians, the second by the Romans. We cannot depend upon them for long lasting security. But the Mishkan was never destroyed. It was buried, and remains hidden to this day, somewhere on the Temple Mount. It is indestructible, and is a metaphor for our continued existence, and connection to G-d. The Ark is portable, and accompanies us through our long and difficult exile.
D'var Torah on Pershat Terumah by Rabbi David Sedley
Last week’s Torah reading ended with Moshe ascending Mount Sinai to receive the entirety of the Torah from G-d. Chronologically, the next thing that should occur in the Torah is the building of the Golden Calf. This takes place forty days later, and forces Moshe to make a hasty descent with the two tablets of stone, and smash them. But the Torah makes us wait another two weeks, until Ki Tissa, before continuing with the plot. In between we have what seems like a digression, detailing the plans for the Mishkan, the Tabernacle, and all of its ornaments and utensils. Obviously the Torah was not compiled in a haphazard, random fashion, so why did G-d feel that it was most appropriate to place these two portions here?
Three of the pieces of furniture in the Mishkan - the Ark containing the stone tablets, the altar, and the table - share a common feature. They each have rings at their sides, into which the poles used for carrying them are placed. But the poles of the Ark are unique, in that there is an explicit prohibition in ever removing them from their rings. Even after the Temple was built in Jerusalem, these poles remained in place. Why should our holiest object require portability as part of its design? Clearly it was not simply for the sake of portability. Furthermore, the total weight of the Ark must have been several tons, far more than four people could carry on their shoulders. In fact, the Levites who were carrying the Ark gave the appearance of bearing the weight of the poles on their shoulders, but were actually holding on as the Ark miraculously transported them. Although it appeared that the Ark was being carried, actually it was doing the carrying!
We have a principle that G-d always presents us, as a nation, with the cure, before afflicting us with the disease. One example of this is the story of Esther. The Megilla first relates how Esther came to be queen and how Mordechai saved the life of Ahasuerus, and only then begins with Haman’s plot to destroy the Jews. Thus the mechanism for our salvation was in place before its need actually arose.
So too in our parsha. Had the Jews not built the Golden Calf, they would have remained on the tremendously high spiritual level that they attained at Mount Sinai. There would have been no need for all of the trials and tribulations which we have had to face since then, the purpose of which is to bring us back to G-d. When Moshe goes back up Mount Sinai to plead with G-d not to destroy the nation, he is actually creating Jewish history. He beseeches G-d to be merciful and to spread out our punishment over time, instead of wiping us out on the spot. To this day we are still paying back part of that debt.
The need for a history of anti-Semitism, hatred and pogroms, was caused by the building of the Golden Calf. Our exile from the Holy Land was decreed then. But in order to be able to survive this harsh decree, we could not be tied to a Temple, or to a city. G-d, and the Torah, must be accessible anywhere that we may find ourselves; otherwise we could never continue to exist as a nation in exile.
Therefore G-d decreed that we should build ourselves a Mishkan, a portable Sanctuary, which will follow us wherever we go. And the Ark containing the two tablets, the embodiment of Torah, must be ready to go at any moment. The need for portability and mobility is not because G-d has no other means of transportation available to Him, but rather to teach us that at all times and places the Torah is available to us. If we are prepared to carry its burden, which may appear cumbersome and heavy, it will in fact carry and sustain us throughout our journeys.
There were two Temples in Jerusalem. The first was destroyed by the Babylonians, the second by the Romans. We cannot depend upon them for long lasting security. But the Mishkan was never destroyed. It was buried, and remains hidden to this day, somewhere on the Temple Mount. It is indestructible, and is a metaphor for our continued existence, and connection to G-d. The Ark is portable, and accompanies us through our long and difficult exile.
Saturday, February 02, 2008
Terumah Summary
G-d instructs Moshe to collect the materials that are needed to build the Sanctuary. He gives exact details on how the Tabernacle and other furnishings are to be made.
Moshe is instructed how to build the Ark of Testimony. It is to be made of wood, and covered within and without with gold. It has rings attached, and poles which are inserted in them with which to carry it. There is a golden cover for the Ark, on which two golden cherubs are standing with their wings outstretched. The tablets will be placed in the Ark, and the cover placed on top.
The table is also made of wood covered with gold; it too has rings and poles for carrying. On it are placed the showbreads, which are baked in special moulds that give them two "faces". The menorah is to be made of pure gold. It has six branches extending out from a central stem, each of which faces back towards a central flame.
These three items are to be placed in the Tabernacle itself. The Tabernacle is a tent, constructed of tapestries covered with a layer of goat's wool. These are draped over a frame of wooden beams. The Tabernacle is to be 30 cubits (about 45') in length, and 12 cubits (18') in width. Within this Tabernacle is to be a partition to separate the "Holy of Holies", which contains the Ark, and the "Holy" containing the table and menorah and incense altar. The partition is to be of sky-blue tapestry, with cherubs woven into it.
Moshe is instructed to build an altar for animal sacrifices. This is to be made of wood, and is to be 5 cubits x 5 cubits x 3 cubits (7.5' x 7.5' x 4.5'). It also has rings and poles for carrying. The altar is to be placed outside the Tabernacle, and both the Tabernacle and altar are to be surrounded by an enclosure. The enclosure is to be 5 cubits high (7.5') made of woven tapestry, and will measure 100 cubits x 50 cubits (150' x 75').
Moshe is instructed how to build the Ark of Testimony. It is to be made of wood, and covered within and without with gold. It has rings attached, and poles which are inserted in them with which to carry it. There is a golden cover for the Ark, on which two golden cherubs are standing with their wings outstretched. The tablets will be placed in the Ark, and the cover placed on top.
The table is also made of wood covered with gold; it too has rings and poles for carrying. On it are placed the showbreads, which are baked in special moulds that give them two "faces". The menorah is to be made of pure gold. It has six branches extending out from a central stem, each of which faces back towards a central flame.
These three items are to be placed in the Tabernacle itself. The Tabernacle is a tent, constructed of tapestries covered with a layer of goat's wool. These are draped over a frame of wooden beams. The Tabernacle is to be 30 cubits (about 45') in length, and 12 cubits (18') in width. Within this Tabernacle is to be a partition to separate the "Holy of Holies", which contains the Ark, and the "Holy" containing the table and menorah and incense altar. The partition is to be of sky-blue tapestry, with cherubs woven into it.
Moshe is instructed to build an altar for animal sacrifices. This is to be made of wood, and is to be 5 cubits x 5 cubits x 3 cubits (7.5' x 7.5' x 4.5'). It also has rings and poles for carrying. The altar is to be placed outside the Tabernacle, and both the Tabernacle and altar are to be surrounded by an enclosure. The enclosure is to be 5 cubits high (7.5') made of woven tapestry, and will measure 100 cubits x 50 cubits (150' x 75').
Friday, February 23, 2007
Parshat Terumah
Fire of Sinai
Having completed the narrative of Mount Sinai and receiving the Torah we now begin the description of the mishkan (Tabernacle) and its construction. Four of the next five parshiot deal primarily with the mishkan, so let us investigate its purpose and reason.
There is a famous conflict of opinion between Rashi and Ramban. Rashi holds that the mishkan was built only as a result of the sin of the Golden Calf. The Israelites had demonstrated that they were not satisfied with a direct relationship with G-d but wanted some kind of intermediary. Therefore G-d gave them what they were looking for, and instructed them to build a physical representation of their relationship with G-d. This approach is similar to the Rambam’s description of the reason for Mitzvot – in the third section of Moreh Nevuchim he explains almost all of the Mitzvot, including the sacrifices and temple rituals, as an antidote to the idolatry which the Israelites were gradually being weaned from.
The Ramban understands that the Mishkan was not the result of sin, but rather the goal of the exodus. He writes in his introduction to Shemot that the whole book is describing how the nation returned to the level of the patriarchs. Just as the tent of the first fathers and mothers had the Divine Presence resting within it, and had daily miracles which were a clear expression of G-d, so too the mishkan was the resting place of the Shechina and the same daily miracles were recreated within.
In our parsha he is more explicit and explains that the mishkan is designed to recreate the Sinaitic experience. He writes (Shemot 25; 1):
The secret of the mishkan is that the Glory of G-d which rested on Mount Sinai now rests hidden within the mishkan. Just as it says (24; 16) “The Glory of G-d rested upon Mount Sinai”. It also states “Behold The L-rd your G-d has shown you His Glory and His Greatness”. Similarly it says in regard to the mishkan “The Glory of G-d filled the mishkan”. The Torah states twice that “The Glory of G-d filled the mishkan” corresponding to “His Glory” and “His Greatness”. The glory that appeared to them at Mount Sinai remained constantly with Israel in the mishkan. When Moshe entered into the Mishkan the speech came to him which was the same speech that spoke to him at Mount Sinai. The verse states (Devarim 4; 36) “From the Heavens I caused you to hear the Voice, to test you. And on the Earth He showed you his great fire”. Regarding the mishkan it states (Bamidbar 7; 89) “And he heard the Voice speaking to him from above the kaporet, between the two cherubs, and He spoke to him”.
The fire of Sinai which represented the covenant between G-d and his chosen people was encapsulated in the mishkan which not only had constant fire (on the altar) but had the two golden cherubs in the Holy of Holies from where G-d spoke to Moshe throughout their time in the desert. The kabbalists explain that gold represents the fire descending from Heaven.
The Ramban explains that the fire of Sinai was represented not only while the mishkan stood, but even after it was replaced with the Beit Hamikdash. The Shechina was ever present even in the second Temple, even when the Aron (Ark) with its cherubs were no longer in the Holy of Holies (having been buried by King Chizkiya).
However after the destruction of the second Temple the Shechina and the Divine Fire found a new locus for interaction with the world. The Talmud (Rosh Hashana 31a) tells us:
The Shechina made ten journeys, all of which are recorded in the Scriptures. From the kaporet to the cherub, from one cherub to the other cherub, from the cherub to the lintel, from the lintel to the courtyard, from the courtyard to the altar, from the altar to the roof, from the roof to the wall, from the wall to the city, from the city to the mountain, from the mountain to the desert. From the desert it ascended and returned to its place, as the verse states “I will go and return to my place” (Hosea 5)
The Divine Presence returned to its place. However it is still accessible through learning Torah. It is the Torah scholars who now bring the Shechina into the world along with the fire that represents the Sinaitic covenant. This is the simple meaning of the Mishna in Pirkei Avot (3; 7):
Rabbi Chalaphtha ben Dosa of the village of Chananiah said: "When ten sit and are occupied in words of Law the Shekhina is among them, as it is written (Tehillim 82; 1): 'G-d stands in the Congregation of God.' And from where is it proved of even five? It is written (Amos, 9. 6): 'And has founded his bundle on the earth' (and a bundle is at least of five). And from where do we see even three? It is written (Tehillim 82; 1): 'In the midst of judges does He judge' (and the number of judges is generally three). And from where even two? It is written (Malachi 3; 16): 'Then they that favored the L-rd spoke often one to another.' (The least number of persons who can speak to each other is two.) And where is the source for even one? It is written (Shemot 20; 21): 'In every place where I shall permit my name to be mentioned, I will come unto you (singular) and will bless you.'
It is now the judges and the scholars who become the foundation of the Holy Chariot and the place where G-d’s Shechina rests in the world. The Yerushalmi (Chagiga 2; 1) brings this idea out very clearly when it gives an account of the events that transpired at the Brit Milah of Elisha ben Avuyia (who later became one of the greatest Sages of the Mishnaic period before he became an Apikorus and henceforth was known as Acher).
Avuyia, the father of Elisha (Acher) was one of the great men of Yerushalayim. On the day of Elisha’s brit he invited all the dignitaries of Yerushalayim and seated them in one room, and seated Rabbi Eliezer and Rabbi Yehoshua in another room. The people ate and drank, sang and began to clap and dance. Rabbi Eliezer said to Rabbi Yehoshua, as long as they are doing their thing, let us learn Torah. They sat and began with Torah. From the Torah they moved on to the Prophets and from there to the Writings. A fire came down from Heaven and surrounded them. Avuhia said to them, “My Rabbis! Have you come to burn down my house?” They replied, “Heaven forfend! Rather, we were learning Torah which led to the Prophets which led to the Writings. The matters were so happy like the day that they were given on Sinai, and the fire came down to lick them like the fire of Sinai. The main giving of the Torah at Sinai was only through fire, as the verse states “The mountain was burning with fire to the heart of the Heaven”.” Avuyia said to them, “My Rabbis, if this is the power of Torah, and if G-d will allow my son to live, I will dedicate him to learning Torah.”
When learning Torah one has the potential ability to recreate the experience of Sinai when we heard the voice of G-d. This voice and the accompanying fire moved from Mount Sinai to the mishkan and later to the two Temples. Finally the Shechina became accessible only through learning Torah. May we all merit to see the rebuilding of the Temple speedily and once again have direct access to the fire of Sinai and experience the miracles of the Shechina first hand.
Shabbat Shalom
Having completed the narrative of Mount Sinai and receiving the Torah we now begin the description of the mishkan (Tabernacle) and its construction. Four of the next five parshiot deal primarily with the mishkan, so let us investigate its purpose and reason.
There is a famous conflict of opinion between Rashi and Ramban. Rashi holds that the mishkan was built only as a result of the sin of the Golden Calf. The Israelites had demonstrated that they were not satisfied with a direct relationship with G-d but wanted some kind of intermediary. Therefore G-d gave them what they were looking for, and instructed them to build a physical representation of their relationship with G-d. This approach is similar to the Rambam’s description of the reason for Mitzvot – in the third section of Moreh Nevuchim he explains almost all of the Mitzvot, including the sacrifices and temple rituals, as an antidote to the idolatry which the Israelites were gradually being weaned from.
The Ramban understands that the Mishkan was not the result of sin, but rather the goal of the exodus. He writes in his introduction to Shemot that the whole book is describing how the nation returned to the level of the patriarchs. Just as the tent of the first fathers and mothers had the Divine Presence resting within it, and had daily miracles which were a clear expression of G-d, so too the mishkan was the resting place of the Shechina and the same daily miracles were recreated within.
In our parsha he is more explicit and explains that the mishkan is designed to recreate the Sinaitic experience. He writes (Shemot 25; 1):
The secret of the mishkan is that the Glory of G-d which rested on Mount Sinai now rests hidden within the mishkan. Just as it says (24; 16) “The Glory of G-d rested upon Mount Sinai”. It also states “Behold The L-rd your G-d has shown you His Glory and His Greatness”. Similarly it says in regard to the mishkan “The Glory of G-d filled the mishkan”. The Torah states twice that “The Glory of G-d filled the mishkan” corresponding to “His Glory” and “His Greatness”. The glory that appeared to them at Mount Sinai remained constantly with Israel in the mishkan. When Moshe entered into the Mishkan the speech came to him which was the same speech that spoke to him at Mount Sinai. The verse states (Devarim 4; 36) “From the Heavens I caused you to hear the Voice, to test you. And on the Earth He showed you his great fire”. Regarding the mishkan it states (Bamidbar 7; 89) “And he heard the Voice speaking to him from above the kaporet, between the two cherubs, and He spoke to him”.
The fire of Sinai which represented the covenant between G-d and his chosen people was encapsulated in the mishkan which not only had constant fire (on the altar) but had the two golden cherubs in the Holy of Holies from where G-d spoke to Moshe throughout their time in the desert. The kabbalists explain that gold represents the fire descending from Heaven.
The Ramban explains that the fire of Sinai was represented not only while the mishkan stood, but even after it was replaced with the Beit Hamikdash. The Shechina was ever present even in the second Temple, even when the Aron (Ark) with its cherubs were no longer in the Holy of Holies (having been buried by King Chizkiya).
However after the destruction of the second Temple the Shechina and the Divine Fire found a new locus for interaction with the world. The Talmud (Rosh Hashana 31a) tells us:
The Shechina made ten journeys, all of which are recorded in the Scriptures. From the kaporet to the cherub, from one cherub to the other cherub, from the cherub to the lintel, from the lintel to the courtyard, from the courtyard to the altar, from the altar to the roof, from the roof to the wall, from the wall to the city, from the city to the mountain, from the mountain to the desert. From the desert it ascended and returned to its place, as the verse states “I will go and return to my place” (Hosea 5)
The Divine Presence returned to its place. However it is still accessible through learning Torah. It is the Torah scholars who now bring the Shechina into the world along with the fire that represents the Sinaitic covenant. This is the simple meaning of the Mishna in Pirkei Avot (3; 7):
Rabbi Chalaphtha ben Dosa of the village of Chananiah said: "When ten sit and are occupied in words of Law the Shekhina is among them, as it is written (Tehillim 82; 1): 'G-d stands in the Congregation of God.' And from where is it proved of even five? It is written (Amos, 9. 6): 'And has founded his bundle on the earth' (and a bundle is at least of five). And from where do we see even three? It is written (Tehillim 82; 1): 'In the midst of judges does He judge' (and the number of judges is generally three). And from where even two? It is written (Malachi 3; 16): 'Then they that favored the L-rd spoke often one to another.' (The least number of persons who can speak to each other is two.) And where is the source for even one? It is written (Shemot 20; 21): 'In every place where I shall permit my name to be mentioned, I will come unto you (singular) and will bless you.'
It is now the judges and the scholars who become the foundation of the Holy Chariot and the place where G-d’s Shechina rests in the world. The Yerushalmi (Chagiga 2; 1) brings this idea out very clearly when it gives an account of the events that transpired at the Brit Milah of Elisha ben Avuyia (who later became one of the greatest Sages of the Mishnaic period before he became an Apikorus and henceforth was known as Acher).
Avuyia, the father of Elisha (Acher) was one of the great men of Yerushalayim. On the day of Elisha’s brit he invited all the dignitaries of Yerushalayim and seated them in one room, and seated Rabbi Eliezer and Rabbi Yehoshua in another room. The people ate and drank, sang and began to clap and dance. Rabbi Eliezer said to Rabbi Yehoshua, as long as they are doing their thing, let us learn Torah. They sat and began with Torah. From the Torah they moved on to the Prophets and from there to the Writings. A fire came down from Heaven and surrounded them. Avuhia said to them, “My Rabbis! Have you come to burn down my house?” They replied, “Heaven forfend! Rather, we were learning Torah which led to the Prophets which led to the Writings. The matters were so happy like the day that they were given on Sinai, and the fire came down to lick them like the fire of Sinai. The main giving of the Torah at Sinai was only through fire, as the verse states “The mountain was burning with fire to the heart of the Heaven”.” Avuyia said to them, “My Rabbis, if this is the power of Torah, and if G-d will allow my son to live, I will dedicate him to learning Torah.”
When learning Torah one has the potential ability to recreate the experience of Sinai when we heard the voice of G-d. This voice and the accompanying fire moved from Mount Sinai to the mishkan and later to the two Temples. Finally the Shechina became accessible only through learning Torah. May we all merit to see the rebuilding of the Temple speedily and once again have direct access to the fire of Sinai and experience the miracles of the Shechina first hand.
Shabbat Shalom
Tosefet Bracha - Terumah 2
“They shall make an Aron of cedar wood, two and a half amot (amataim vachetzi) is its length” (25; 10)
The Talmud (Sanhedrin 29a) learns from here that anyone who adds really subtracts. Rashi explains that if you would remove the aleph from amataim (two amot) it would read mataim, meaning two hundred. By adding the aleph you really subtract from the total number and make it only two amot.
But Rashi’s explanation is difficult to understand. If the Torah would have only written mataim we wouldn’t know which measure it was using. It may have meant 200 amot, or 200 tefachim or 200 etzbaot (or any other measure). Whereas the word amataim speaks specifically about the length of two amot.
In the Torah Temima we gave a different explanation from one of the Rabbis of the Talmud there. When it says ‘anyone who adds, subtracts’ it refers not to the aleph, but to the vav of vachetz (and half). If it would have left out that letter the verse would have read ‘two amot is half its length’ which would imply a total length of four amot. By adding the vav the Torah teaches us that the length is only two amot, and therefore is subtracting. Even though in the Torah Temima we challenged this explanation, it nevertheless seems to be the most correct reading.
(editor’s note: in the Torah Temima he cites this in the name of the Rashash who attributes it anonymously. I also saw this explanation in the sefer Kol Eliyahu by the Vilna Gaon).
The Talmud (Sanhedrin 29a) learns from here that anyone who adds really subtracts. Rashi explains that if you would remove the aleph from amataim (two amot) it would read mataim, meaning two hundred. By adding the aleph you really subtract from the total number and make it only two amot.
But Rashi’s explanation is difficult to understand. If the Torah would have only written mataim we wouldn’t know which measure it was using. It may have meant 200 amot, or 200 tefachim or 200 etzbaot (or any other measure). Whereas the word amataim speaks specifically about the length of two amot.
In the Torah Temima we gave a different explanation from one of the Rabbis of the Talmud there. When it says ‘anyone who adds, subtracts’ it refers not to the aleph, but to the vav of vachetz (and half). If it would have left out that letter the verse would have read ‘two amot is half its length’ which would imply a total length of four amot. By adding the vav the Torah teaches us that the length is only two amot, and therefore is subtracting. Even though in the Torah Temima we challenged this explanation, it nevertheless seems to be the most correct reading.
(editor’s note: in the Torah Temima he cites this in the name of the Rashash who attributes it anonymously. I also saw this explanation in the sefer Kol Eliyahu by the Vilna Gaon).
Tosefet Bracha - Terumah
“they shall make the Aron (ark)” (25; 10)
Regarding all of the other items in the mishkan the verse says ‘you shall make’, directing the instruction to Moshe. Only with the Aron does it state ‘they shall make’, directed at all of Israel. The Aron represents Torah, as it contains within it the two stone tablets. The verse states “You shall place the Edut in the Aron” (verse 16) and edut refers to the tablets of testimony. Therefore we can say that the verse uses the third person plural to teach us that when it comes to supporting Torah everyone is equally obligated, rich or poor.
This is implicit in the Yerushalmi (Sotah 7; 4) where it expounds the verse (Devarim 26; 26) “Cursed is the one who does not uphold the words of the Torah”. This means that even one who has not learnt and not taught, but strengthens and supports those who learn Torah, is included in the blessing of “that upholds the Torah”. (The blessings in that parsha are the inverse language of the curses). This is clearly said to everybody, as it states, ‘even someone who has not learnt and not taught’. Even a person who has no direct connection to learning or teaching Torah is still obligated to uphold the Torah.
The reason for this is clear, based on the verse in Mishlei (3; 18) “It is a tree of life to those that uphold it”. Every person needs life, wise or foolish, rich or poor. Therefore the verse is teaching us that everyone must support Torah learning.
Regarding all of the other items in the mishkan the verse says ‘you shall make’, directing the instruction to Moshe. Only with the Aron does it state ‘they shall make’, directed at all of Israel. The Aron represents Torah, as it contains within it the two stone tablets. The verse states “You shall place the Edut in the Aron” (verse 16) and edut refers to the tablets of testimony. Therefore we can say that the verse uses the third person plural to teach us that when it comes to supporting Torah everyone is equally obligated, rich or poor.
This is implicit in the Yerushalmi (Sotah 7; 4) where it expounds the verse (Devarim 26; 26) “Cursed is the one who does not uphold the words of the Torah”. This means that even one who has not learnt and not taught, but strengthens and supports those who learn Torah, is included in the blessing of “that upholds the Torah”. (The blessings in that parsha are the inverse language of the curses). This is clearly said to everybody, as it states, ‘even someone who has not learnt and not taught’. Even a person who has no direct connection to learning or teaching Torah is still obligated to uphold the Torah.
The reason for this is clear, based on the verse in Mishlei (3; 18) “It is a tree of life to those that uphold it”. Every person needs life, wise or foolish, rich or poor. Therefore the verse is teaching us that everyone must support Torah learning.
Tuesday, February 20, 2007
Summary Terumah
G-d instructs Moshe to collect the materials that are needed to build the Sanctuary. He gives exact details on how the Tabernacle and other furnishings are to be made. Moshe is instructed how to build the Ark of Testimony. It is to be made of wood, and covered within and without with gold. It has rings attached, and poles which are inserted in them with which to carry it. There is a golden cover for the Ark, on which two golden cherubs are standing with their wings outstretched. The tablets will be placed in the Ark, and the cover placed on top.
The table is also made of wood covered with gold; it too has rings and poles for carrying. On it are placed the showbreads, which are baked in special moulds that give them two "faces". The menorah is to be made of pure gold. It has six branches extending out from a central stem, each of which faces back towards a central flame.
These three items are to be placed in the Tabernacle itself. The Tabernacle is a tent, constructed of tapestries covered with a layer of goat's wool. These are draped over a frame of wooden beams. The Tabernacle is to be 30 cubits (about 45') in length, and 12 cubits (18') in width. Within this Tabernacle is to be a partition to separate the "Holy of Holies", which contains the Ark, and the "Holy" containing the table and menorah and incense altar. The partition is to be of sky-blue tapestry, with cherubs woven into it.
Moshe is instructed to build an altar for animal sacrifices. This is to be made of wood, and is to be 5 cubits x 5 cubits x 3 cubits (7.5' x 7.5' x 4.5'). It also has rings and poles for carrying. The altar is to be placed outside the Tabernacle, and both the Tabernacle and altar are to be surrounded by an enclosure. The enclosure is to be 5 cubits high (7.5') made of woven tapestry, and will measure 100 cubits x 50 cubits (150' x 75').
The table is also made of wood covered with gold; it too has rings and poles for carrying. On it are placed the showbreads, which are baked in special moulds that give them two "faces". The menorah is to be made of pure gold. It has six branches extending out from a central stem, each of which faces back towards a central flame.
These three items are to be placed in the Tabernacle itself. The Tabernacle is a tent, constructed of tapestries covered with a layer of goat's wool. These are draped over a frame of wooden beams. The Tabernacle is to be 30 cubits (about 45') in length, and 12 cubits (18') in width. Within this Tabernacle is to be a partition to separate the "Holy of Holies", which contains the Ark, and the "Holy" containing the table and menorah and incense altar. The partition is to be of sky-blue tapestry, with cherubs woven into it.
Moshe is instructed to build an altar for animal sacrifices. This is to be made of wood, and is to be 5 cubits x 5 cubits x 3 cubits (7.5' x 7.5' x 4.5'). It also has rings and poles for carrying. The altar is to be placed outside the Tabernacle, and both the Tabernacle and altar are to be surrounded by an enclosure. The enclosure is to be 5 cubits high (7.5') made of woven tapestry, and will measure 100 cubits x 50 cubits (150' x 75').
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