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Parshat Terumah

God commands Moshe to build a Mishkan (sanctuary). This will serve as a physical manifestation of His presence among the people. The Israelites were commanded to contribute precious metals, wool, fabrics, skins, oil, spices, incense, and stones. The sanctuary was to consist of an Outer Court which would house the altar for burnt offering by the priests (kohanim) as well as the laver. The Tabernacle would also be divided in two by a curtain. The outer chamber was called the Kodesh (Holy Place) which only priests were allowed. It contained the Shulchan (Table of Showbread), the Menorah (Candelabra),and the Mizbeiach HaKatoret (Altar of Incense). The inner chamber was called the Kodesh Kodashim (Holy of Holies) which was entered by the Kohen Gadol (High Priest) on Yom Kippur. It housed the Ark of the Covenant. The detailed instructions were transmitted by God to Moshe for the building of the Mishkan.

“Let them build Me a sanctuary; that I may dwell among them”. Why does the Torah use the phrase, “that I may dwell among them” when describing God’s command to build the Mishkan? The subject of the command is singular (“sanctuary”) but the intent is plural (“among them”).

The Torah is teaching us that everyone had to participate and contribute to the building of the Mishkan. This was a community event and everyone had a role to play. Additionally, it would seem that God’s intent was not to just dwell inside of a physical place, but to reside inside of every Jew. The sages write, “Where is God? Wherever His name is called”! There shouldn’t be a special place for God to reside. Inside of our hearts, minds, and souls; that’s where God resides. In our thoughts, speech, and deeds; that’s where God resides.

Rabbi Mark Greenspan once told me a story about a boy who would run into the woods everyday to pray to God. His father wondered why his son did this since God was the same everywhere. “True”, the son replied, “God is the same everywhere. But I am not!” Being in the synagogue, davening with a minyan makes us different, not God. The Midrash writes, “I, God, have not changed”.

The community aspect of the Mishkan provides a useful lesson for us. A synagogue exists only if it can serve people and be supported by people. The Torah states that the Israelites each had to contribute half a shekel and then whatever else their heart moved them to contribute. This is why prayer is often called the “service of the heart”. Each person speaks to God and fulfills the mitzvot in his/her own way. The metaphor of an orchestra is apt in this case. Each section has its distinctive role to play. Individually, the music does not sound a pleasant. Together, all parts build a symphony. It is the same way with a synagogue. Some people contribute money, others time. Some come to pray all of the time, while others come only some of the time. All are precious in the eyes of God. What links us together is the divine spark of Judaism in each of us and the love of the Torah.

King Solomon writes in Mishlei: “It is a tree of life to those who grasp it…” One might also translate this verse as, “It is a tree of life to those who uphold it…” The subject of this verse is the Torah. There is a difference between “grasping” and “upholding”. Grasping is instinctive and the support comes from what is being grasped (such as a tree branch). When one “upholds” something, there is a conscious effort to support the object (not the other way around). The double intent of the verse suggests that our relationship between Man and God is a two way street. In parsha Ki Tissa, the Torah uses the word “v’nat’nu” meaning “each shall pay” with regards to contributions. In Hebrew, “v’nat’nu” is a palindrome (a word spelled the same way backwards and forwards). This alludes to the back and forth nature of giving tzedakah. The sages say that when we give tzedakah, we not only help the recipient , but we help ourselves as well (for one day we may need the charity).

The verse does not say, “It is a tree of life to those who study it”. Even though the Talmud says that study is more important than practice because study leads to practice, the truth is that Judaism demands actions from us. In some cases, study is given credit where actions are prohibited. The Rambam writes that if one had the intention of fulfilling a mitzvah, but was prevented by life threatening or unforeseen circumstances, then one is given credit for the intent. The Shema must be said in an audible voice in order to fulfill that mitzvah. However, since we no longer offer sacrifices in the Temple, the sages state that studying the laws of the sacrifices will suffice.

The Mishnah in Pirke Avot states: “If one’s wisdom exceeds his deeds, his wisdom will not endure. If one deed’s exceed his wisdom, then his wisdom will endure.” We further learn that the world stands on three principles: Torah, Service to God (Avodah), and acts of righteousness (Gemilut Chassidim). Two of these three principles involve physical actions for their fulfillment. Even Torah study is not supposed to be contemplative but oral and spoken.

Why is the Torah referred to as a tree? A tree bears fruit and the Torah, when studied and acted upon, will bear fruit as well. Like a tree, the torah has strong roots and branches to support us. The festival of Tu b’Shevat celebrates the new year for the tithing of trees as discussed in Mishnah Rosh Hashannah. It is one of the four “new years” celebrated in the Jewish calendar. It is forbidden to eat the fruit from a newly planted tree for the first three years. The fourth year fruit is called “orlah” and must be tithed and eaten in Jerusalem. If not, it must be redeemed for money which is then brought to Jerusalem where new fruit can be purchased (the money now having gained the status of the tithe itself). A special blessing was recited to God thanking Him for the giving of the fruit. This also relates to our parsha. A person had to donate a portion of his produce and livestock to the kohen as an offering “terumah”. One must give from the best of the herd, the best of the flock, or the best from the grove to God and his agent on earth (the kohen).

The orlah reminds us that for a small patient wait, thanking God for sustaining us and providing us with food, we will have abundant and unrestricted use of the fruit. The word orlah also refers to the portion of a male’s foreskin which is circumcised after eight days. The word orlah has a gematria of 305 and corresponds to the eight days for a brit milah via the digit sum (3+0+5 = 8). Consecration and dedication can make many mundane acts holy. By reciting a blessing, we elevate the mundane into an act of kedushah. The sanctity of the Jewish home on Shabbat is a reminder of the Mishkan of our ancestors in the wilderness.

The last word in our verse from the parsha is “b’tochem”. It is usually translated as “among them”. It can also be interpreted to mean “with them” or “in them”. The simple meaning of the word (known as the p’shat) interprets the phrase to mean that God desires to dwell among the Jewish people. Why should this chapter come before the sin of the golden calf? The sages say that before God sends down an illness, he first sends the antidote. The sin of the golden calf, the sages say, came from a desire to have a tangible presence of God. After the Exodus from Egypt, and the mattan torah on Mt. Sinai, the people began to lose faith. The Mishkan, which would be portable, would travel with the people during their sojourn. They would set up cmaps with the mishkan in the center as the main focal point.

How can we build a sanctuary for God. We need to open our hearts, minds, and doors to make a makom kodesh; a holy space. God can be found everywhere if we just open our eyes, listen with our ears, and feel with our heart and mind. Through our thought, speech, and deeds, each of us can become a vessel for godliness. The Torah says, “Etz chaim hee, l’machzikim bo”.

The word “hee” is translated as “it”, but literally means “she”. In the Pesach haggadah we sing “v’hee she’umdah”, “it is this that has sustained us.” Who is the “she”? One can interpret this as a reference to the shechina, a feminine aspect of God as seen through the kabbalistic masters. May the blessings of the shechina be upon each of us, our families, and our friends.

	Oceanside Jewish Center Weekly Parsha By Jonathan Wolf
	Parshat Terumah God commands Moshe to build a Mishkan (sanctuary). This will serve as a physical manifestation of His presence among the people. The Israelites were commanded to contribute precious metals, wool, fabrics, skins, oil, spices, incense, and stones. The sanctuary was to consist of an Outer Court which would house the altar for burnt offering by the priests (kohanim) as well as the laver. The Tabernacle would also be divided in two by a curtain. The outer chamber was called the Kodesh (Holy Place) which only priests were allowed. It contained the Shulchan (Table of Showbread), the Menorah (Candelabra),and the Mizbeiach HaKatoret (Altar of Incense). The inner chamber was called the Kodesh Kodashim (Holy of Holies) which was entered by the Kohen Gadol (High Priest) on Yom Kippur. It housed the Ark of the Covenant. The detailed instructions were transmitted by God to Moshe for the building of the Mishkan. “Let them build Me a sanctuary; that I may dwell among them”. Why does the Torah use the phrase, “that I may dwell among them” when describing God’s command to build the Mishkan? The subject of the command is singular (“sanctuary”) but the intent is plural (“among them”). The Torah is teaching us that everyone had to participate and contribute to the building of the Mishkan. This was a community event and everyone had a role to play. Additionally, it would seem that God’s intent was not to just dwell inside of a physical place, but to reside inside of every Jew. The sages write, “Where is God? Wherever His name is called”! There shouldn’t be a special place for God to reside. Inside of our hearts, minds, and souls; that’s where God resides. In our thoughts, speech, and deeds; that’s where God resides. Rabbi Mark Greenspan once told me a story about a boy who would run into the woods everyday to pray to God. His father wondered why his son did this since God was the same everywhere. “True”, the son replied, “God is the same everywhere. But I am not!” Being in the synagogue, davening with a minyan makes us different, not God. The Midrash writes, “I, God, have not changed”. The community aspect of the Mishkan provides a useful lesson for us. A synagogue exists only if it can serve people and be supported by people. The Torah states that the Israelites each had to contribute half a shekel and then whatever else their heart moved them to contribute. This is why prayer is often called the “service of the heart”. Each person speaks to God and fulfills the mitzvot in his/her own way. The metaphor of an orchestra is apt in this case. Each section has its distinctive role to play. Individually, the music does not sound a pleasant. Together, all parts build a symphony. It is the same way with a synagogue. Some people contribute money, others time. Some come to pray all of the time, while others come only some of the time. All are precious in the eyes of God. What links us together is the divine spark of Judaism in each of us and the love of the Torah. King Solomon writes in Mishlei: “It is a tree of life to those who grasp it…” One might also translate this verse as, “It is a tree of life to those who uphold it…” The subject of this verse is the Torah. There is a difference between “grasping” and “upholding”. Grasping is instinctive and the support comes from what is being grasped (such as a tree branch). When one “upholds” something, there is a conscious effort to support the object (not the other way around). The double intent of the verse suggests that our relationship between Man and God is a two way street. In parsha Ki Tissa, the Torah uses the word “v’nat’nu” meaning “each shall pay” with regards to contributions. In Hebrew, “v’nat’nu” is a palindrome (a word spelled the same way backwards and forwards). This alludes to the back and forth nature of giving tzedakah. The sages say that when we give tzedakah, we not only help the recipient , but we help ourselves as well (for one day we may need the charity). The verse does not say, “It is a tree of life to those who study it”. Even though the Talmud says that study is more important than practice because study leads to practice, the truth is that Judaism demands actions from us. In some cases, study is given credit where actions are prohibited. The Rambam writes that if one had the intention of fulfilling a mitzvah, but was prevented by life threatening or unforeseen circumstances, then one is given credit for the intent. The Shema must be said in an audible voice in order to fulfill that mitzvah. However, since we no longer offer sacrifices in the Temple, the sages state that studying the laws of the sacrifices will suffice. The Mishnah in Pirke Avot states: “If one’s wisdom exceeds his deeds, his wisdom will not endure. If one deed’s exceed his wisdom, then his wisdom will endure.” We further learn that the world stands on three principles: Torah, Service to God (Avodah), and acts of righteousness (Gemilut Chassidim). Two of these three principles involve physical actions for their fulfillment. Even Torah study is not supposed to be contemplative but oral and spoken. Why is the Torah referred to as a tree? A tree bears fruit and the Torah, when studied and acted upon, will bear fruit as well. Like a tree, the torah has strong roots and branches to support us. The festival of Tu b’Shevat celebrates the new year for the tithing of trees as discussed in Mishnah Rosh Hashannah. It is one of the four “new years” celebrated in the Jewish calendar. It is forbidden to eat the fruit from a newly planted tree for the first three years. The fourth year fruit is called “orlah” and must be tithed and eaten in Jerusalem. If not, it must be redeemed for money which is then brought to Jerusalem where new fruit can be purchased (the money now having gained the status of the tithe itself). A special blessing was recited to God thanking Him for the giving of the fruit. This also relates to our parsha. A person had to donate a portion of his produce and livestock to the kohen as an offering “terumah”. One must give from the best of the herd, the best of the flock, or the best from the grove to God and his agent on earth (the kohen). The orlah reminds us that for a small patient wait, thanking God for sustaining us and providing us with food, we will have abundant and unrestricted use of the fruit. The word orlah also refers to the portion of a male’s foreskin which is circumcised after eight days. The word orlah has a gematria of 305 and corresponds to the eight days for a brit milah via the digit sum (3+0+5 = 8). Consecration and dedication can make many mundane acts holy. By reciting a blessing, we elevate the mundane into an act of kedushah. The sanctity of the Jewish home on Shabbat is a reminder of the Mishkan of our ancestors in the wilderness. The last word in our verse from the parsha is “b’tochem”. It is usually translated as “among them”. It can also be interpreted to mean “with them” or “in them”. The simple meaning of the word (known as the p’shat) interprets the phrase to mean that God desires to dwell among the Jewish people. Why should this chapter come before the sin of the golden calf? The sages say that before God sends down an illness, he first sends the antidote. The sin of the golden calf, the sages say, came from a desire to have a tangible presence of God. After the Exodus from Egypt, and the mattan torah on Mt. Sinai, the people began to lose faith. The Mishkan, which would be portable, would travel with the people during their sojourn. They would set up cmaps with the mishkan in the center as the main focal point. How can we build a sanctuary for God. We need to open our hearts, minds, and doors to make a makom kodesh; a holy space. God can be found everywhere if we just open our eyes, listen with our ears, and feel with our heart and mind. Through our thought, speech, and deeds, each of us can become a vessel for godliness. The Torah says, “Etz chaim hee, l’machzikim bo”. The word “hee” is translated as “it”, but literally means “she”. In the Pesach haggadah we sing “v’hee she’umdah”, “it is this that has sustained us.” Who is the “she”? One can interpret this as a reference to the shechina, a feminine aspect of God as seen through the kabbalistic masters. May the blessings of the shechina be upon each of us, our families, and our friends.