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PARASHAT TERUMA
By Rav David Silverberg
In the opening verses of Parashat Teruma, God lists to Moshe all the materials that must be donated for the construction of the Mishkan, including "oil for the lighting, and spices for the anointing oil and the fragrant incense" (25:6). The Da'at Zekeinim Mi-Ba'alei Ha-Tosefot observes that these three items – the oil for kindling the menora, and the spices for the ketoret (incense) and anointing oil – do not, at first glance, appear to belong in this list. God here lists the materials needed for constructing the Mishkan, not for its ongoing operation. If He lists here the materials needed for rituals such as the ketoret and lighting of the menora, why does He not include as well the animals for the sacrifices and the flour for the lechem ha-panim ("show bread")?
The Da'at Zekeinim answers by suggesting that the three materials
mentioned in this verse are, indeed, required as part of the actual construction
of the Mishkan.
The anointing oil clearly served as part of the preparation of the
Mishkan, as it was used to formally consecrate the
Mishkan and its furnishings for the avoda (service). As for the lighting of the menora and incense offering, the Da'at Zekeinim claims that kings customarily illuminate
their palaces and ensure a fragrant aroma.
The ketoret and menora thus served as part of the Mishkan's construction; they were required not
merely as part of the rituals performed in the Mishkan, but rather as part of the actual building
and preparation of the Mishkan.
However, as noted by Rav Moshe Leib Shachor, in his Avnei Shoham, from a verse later in Sefer Shemot it
appears that the lechem
ha-panim should similarly be
viewed as part of the Mishkan's furnishings, and not merely as a required
ritual. When Moshe presents to
Benei Yisrael the instructions concerning the
construction of the Mishkan, as recorded in Parashat Vayakhel, he
indeed mentions the preparation of lechem ha-panim along with the construction of the
shulchan upon which the bread is placed (35:13). In this context, Moshe commands the
people only with regard to the building of the Mishkan, not its ongoing operation, and yet he
makes reference to baking the lechem ha-panim.
The question thus arises as to why the flour for the lechem ha-panim is not included in God's list of the
materials needed for the construction of the Mishkan.
The answer, perhaps, lies in the dual nature of the lechem ha-panim. Indeed, as implied by the verses in Parashat Vayakhel, the lechem ha-panim constitutes part of the "décor" of the Mishkan, and thus preparing the bread is required not only as a daily ritual, but as part of the Mishkan's very construction. In addition, however, the lechem ha-panim has the status of a korban; it is a weekly offering brought by the kohanim, similar to the daily tamid offerings, the weekly Shabbat offerings, and so on. Now the animals – or, in this case, the flour – for the korbenot tzibur, the offerings brought on behalf of the entire nation, were purchased with the funds collected from the machatzit ha-shekel tax donated by every member of Am Yisrael. Hence, when the nation was asked to donate materials towards the construction of the Mishkan, they were not asked to donate flour for the preparation of the lechem ha-panim. For even though the lechem ha-panim was also required as part of the Mishkan's construction, its korban status required that it be purchased with the machatzit ha-shekel revenue.
This easily explains why flour is not listed among the materials solicited for the construction of the Mishkan. The flour for the lechem ha-panim could not be voluntarily donated, because, like all other korbenot tzibur, it had to be purchased from the machatzit ha-shekel funds. Thus, although the lechem ha-panim comprised part of the Mishkan's furnishings, so-to-speak, flour is not mentioned along with the other materials that Benei Yisrael were to donate towards the construction of the Mishkan.
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After outlining the procedure for the fashioning of the parokhet, the curtain that separated the two chambers of the Mishkan, the Torah writes, "You shall place the parokhet underneath the hooks, and you shall bring there – within the parokhet – the Ark of the Testament; the parokhet shall thus separate for you between the kodesh and the kodesh ha-kodashim" (26:33). The implication of this verse is that the parokhet is to be hung before the aron is brought and set in its place in the kodesh ha-kodashim chamber in the Mishkan.
Later in
Sefer Shemot, however, it appears that the aron is brought to its place
before the parokhet is hung.
When God instructs Moshe to assemble the Mishkan after it and its
furnishings were completed, He says, "You shall place there [in the
Mishkan] the
Rav Shimon Diskin, in his work Mas'at Ha-melekh, answers by noting that here in Parashat Teruma, the Torah deals only with the construction of the various components of the Mishkan, and not with its assembly. God here instructs how the Mishkan is to be built, but not how its components are to be arranged and positioned. Hence, the aforementioned verse, in which God instructs hanging the parokhet and then bringing the ark into the kodesh ha-kodashim, in any event requires explanation, as it appears out of context. Necessarily, Rav Diskin explains, God here seeks to define the role of the parokhet, rather than issuing a specific command concerning the procedure for hanging it in the Mishkan. He informs Moshe that the precise function of the parokhet is to conceal the ark, to ensure that the ark remains hidden and unseen by those inside the Mishkan. This verse presents not an instruction, but rather a definition of the parokhet's formal, halakhic role.
Rav Diskin
adds that this understanding of the essential role of the parokhet helps
explain why, as mentioned earlier, God instructs Moshe to hang the
parokhet only after the ark is brought into the Mishkan. A cursory reading of chapter 40 reveals
that Moshe was to erect the Mishkan and thereafter bring in the
keilim, its various appurtenances.
At first glance, it would therefore be appropriate to first hang the
parokhet, as part of the assembly of the Mishkan, and only
thereafter bring in the aron together with the other keilim. As we have seen, however, the entire
purpose of the parokhet is to conceal the aron from public view; it is not required as
part of the Mishkan's construction per se, but rather to set
the aron apart from the rest of the Mishkan.
Hence, it is hung only after the ark is brought into the Mishkan.
This analysis of the precise role of the
parokhet sheds light as well on a verse in Sefer
Bamidbar (4:5), which tells that before Benei Yisrael would embark, the kohanim would wrap the aron in the parokhet to prepare it for transport. Rav Diskin cites Rav Moshe Feinstein as
explaining this as another expression of the parokhet's function, to cover the aron.
Even when the Mishkan was transported, the parokhet was used to cover and conceal the ark, thus
fulfilling the same role it played when the Mishkan stood in place.
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The first article in the Mishkan regarding which God commands Moshe in
Parashat Teruma is the aron: "They shall make an ark of acacia wood..."
(25:10). The Midrash (Shemot Rabba 34:3) famously observes that God here
speaks in the third person plural form – "They shall make" – thus directing this
command to all Benei
Yisrael. This is in contrast to all the other
commands concerning the construction of the Mishkan, which God directs specifically to Moshe
("ve-asita").
The Midrash explains, "The Almighty said to him: Let them all come and
involve themselves in the aron, so that they may all merit the
Torah."
In what way were all Benei
Yisrael to participate in the
construction of the aron?
The Ramban makes reference to this Midrashic passage and suggests three possibilities to explain what kind of nationwide participation the Midrash had in mind. First, he suggests that perhaps each member of the nation was to donate at least one gold item specifically for the construction of the Mishkan. Generally speaking, donations of materials for the Mishkan were given generically; nobody requested that the material they donated be used for any particular purpose. For the aron, however, God requested that each member of the nation bring at least one item earmarked for the ark, so that everyone among Benei Yisrael would have a personal share in the most sacred article in the Mishkan.
Secondly, the Ramban suggests, the Midrash should perhaps be understood literally, as referring to hands-on participation. It is possible that each member of the nation was encouraged to come forth and take part in the work of constructing the ark.
The Ramban's third suggestion is ambiguous: "she-yekhavenu la-davar" – which literally means, "that they should have intention for this matter." What kind of "intention" did the Ramban have in mind?
Rav Chayim Chavel, in his annotation to the Ramban's commentary, cites
Rav Dan Platsky as explaining – in his famous work Keli Chemda, Parashat Pekudei – that the Ramban speaks
here of the genuine desire to take part in the fashioning of the ark. This task obviously did not entail
enough work to distribute among two million people, and it was therefore
impossible for each member of the nation to actively take part in this
project. However, everyone who
sincerely desired to participate was considered as having assisted, regardless
of whether or not he had the opportunity to play an actual
role.
Rav Yaakov Kopel Schwartz, in his work Yekev Efrayim, suggests three other explanations for the Ramban's comment. First, this comment should perhaps be read in light of the Ramban's remarks later, in Parashat Vayakhel (36:8). The Ramban there notes that whereas the construction of the Mishkan was generally performed by a team of craftsmen, the aron was built personally by Betzalel, the chief artisan (see 37:1). The reason, the Ramban explains, is that the construction of the ark required special intentions (the Ramban likely refers here to focusing on certain mystical concepts), which only Betzalel was endowed with the ability to contemplate while performing the work. Accordingly, one might suggest that when the Ramban speaks of all Benei Yisrael participating by "having intention for this matter," he perhaps refers to their having in mind these special intentions required for the construction of the aron. Even if they did not actually take part in the physical construction of the ark, they could participate in the process of endowing it with its unique stature of sanctity by joining Betzalel in contemplating the spiritual concepts he was to have in mind during this project.
Secondly, Rav Schwartz suggests, the Ramban perhaps refers here to the notion of shelichut, the concept that one person's actions can be ascribed to somebody else if both parties intend it as such. Betzalel was to perform his work with a sense that he is but a shali'ach, an agent or messenger of the entire nation, and Benei Yisrael would likewise have in mind that Betzalel's efforts are performed on their behalf. In this way, even though they played no active role in the ark's construction, Betzalel's work could be attributed to the entire nation, such that they all in effect participated in building the aron.
Finally, the Ramban perhaps meant that the people should bring their donations to the Mishkan for the purpose of building a sanctuary to contain the aron. As the Ramban discusses in his famous introduction to Parashat Teruma, the primary function of the Mishkan was to serve as a "residence" for the Shekhina, which "resided" specifically over the ark (see 25:22). Hence, when the people brought materials for the construction of the Mishkan, they were to have in mind that they take part in the process of building a proper "home" for the ark, where the Shekhina "resided." In this way, they all participated, on one level or another, in the construction of the ark.
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Among the materials that Benei Yisrael were asked to donate for the construction of the Mishkan were the skins of techashim (25:5). Rashi, based on the Gemara (Shabbat 28b), identifies the techashim as a species of animal that God created specifically for the purpose of building the Mishkan. These creatures came into existence only now, for their skins to be used as a covering for the Mishkan (see 26:14).
The word tachash appears once later in Tanakh, in Sefer Yechezkel (16:10), amidst a famous prophecy where Benei Yisrael are compared to a foundling infant whom God discovers and cares for. In describing the kindnesses God performed for them, Yechezkel declares, "I clothed you in embroidered garments, I covered your feet with tachash, I bandaged you with linen, and I covered you with silk." At first glance, it appears that the tachash did not exist only at the time of the Mishkan; it was apparently a known creature whose leather was used for making shoes.
Rav Eliyahu Mizrachi, in his work on Rashi's commentary, and the Maharsha
(in Masekhet Shabbat), explain that God brought the tachash into
existence not only during the time when Benei Yisrael constructed the
Mishkan, but throughout the forty years of travel in the wilderness. When the Gemara speaks of the tachash being created le-fi sha'a, for that moment, it refers not only to the
period of the Mishkan's construction, but to the entire period of
Benei Yisrael's sojourn in the wilderness. Yechezkel describes here God's care for
Benei Yisrael in the inhospitable conditions of the
wilderness, and thus speaks of the tachash that He miraculously provided during this
period. In a slightly different
vein, the Maharal of Prague, in his Gur Aryeh, explains that although the tachash came into existence only at the time when
materials were gathered for the Mishkan, during that period Benei Yisrael hunted them and accumulated large
quantities of leather. This supply
of leather sufficed for the production of footgear throughout the forty years of
desert travel, and thus the prophet accurately describes God as "covering your
feet with tachash" throughout the period of Benei Yisrael's sojourn in the
wilderness.
Symbolically, the use of tachash skins as part of the Mishkan's construction perhaps serves as a reminder
that no project can be successful without divine assistance. While overt, miraculous intervention of
this nature was (for the most part) reserved for the period of Benei Yisrael's travel through the wilderness, when
virtually every facet of their existence was supernatural, even thereafter God
intervenes – albeit more subtly – to assist us in reaching our goals. Just as Benei Yisrael were unable to build the Mishkan without the miraculous provision of
techashim, so do we depend on His support,
involvement and assistance in any endeavor that we
undertake.
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Parashat Teruma begins with God's command that Benei Yisrael donate materials for the construction of the Mishkan and the list of materials that were required, which included silver (25:3). Rav Sa'adya Gaon, as cited by Ibn Ezra (Peirush Ha-arokh), noted the apparent difficulty in the inclusion of silver in this list. Later, towards the beginning of Parashat Pekudei (38:25-28), the Torah records the amount of silver that was collected through the compulsory machatzit ha-shekel tax, which required each male member of Benei Yisrael to contribute a half-talent of silver. The verses there in Parashat Pekudei specify precisely for which parts of the Mishkan this silver was used: the sockets into which the poles and pillars were inserted in the ground, the hooks for the curtains and tapestries, and the decorative overlays and bands for the pillars. As Rav Sa'adya Gaon observed, these are the only parts of the Mishkan made from silver. It emerges, then, that all the silver furnishings in the Mishkan were made from the mandatory half-shekel tax, and there was therefore no need for voluntary donations of silver. The question thus arises, why does God include silver in the list of materials that Benei Yisrael must donate towards the construction of the Mishkan? The donations of which God speaks here are clearly voluntary, as He explicitly instructs, "…mei'eit kol ish asher yidevenu libo tikchu et terumati" ("you shall take My donation from every man whose heart stirs him" – 25:2). Seemingly, since all the silver required for the Mishkan was obtained through the mandatory half-shekel tax, there was no reason to solicit donations of silver.
Rav Sa'adya answers by speculating that silver donations were needed for constructing tables inside the Mishkan. It is inconceivable, he claimed, that the kohanim could perform all their duties in the Mishkan without "counter space," without tables on which to lay out or store materials and equipment, or for cutting meat, and so on. The silver received through voluntary donations went towards the construction of special tables for this purpose.
Ibn Ezra disagrees, claiming that the inclusion of silver in this list is perfectly legitimate despite the fact that silver was not donated voluntarily. Even though God here issues the instruction concerning the solicitation of voluntary donations, He chose to mention as well all materials that were needed for the Mishkan's construction, including the supply of silver that was to be obtained through a mandatory tax.
Rav Meir of
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Arguably the most famous (and perhaps overused) homily that has been said
with regard to Parashat Teruma relates to God's command to Benei Yisrael, "They shall make for Me a Mikdash, and I shall dwell in their midst"
("Ve-asu li Mikdash ve-shakhanti
be-tokham" – 25:8). God promises to reside not be-tokho – inside the Mishkan – but rather be-tokham – within Benei Yisrael, within the heart of every Jew. The nation's involvement and effort in
the construction of the Mishkan was to bring them to the level where God
"resided" within each and every individual, who would enjoy a close, personal
relationship and connection with the Almighty. (This concept has been beautifully
captured in the famous poem, "Bi-levavi Mishkan evneh…")
Rav Menachem Bentzion Zaks, in his work Menachem Tziyon, added that this notion likely formed the
basis of Korach's challenge against Moshe and Aharon. Korach and his followers argued, "For
the entire nation – they are all holy, and the Lord is in their midst"
("u-ve-tokham Hashem" – Bamidbar 16:3). They claimed that God resides within
each member of the nation; the Shekhina is present not only within the confines of
the Mishkan, but in every home and within every heart
among Benei Yisrael.
"Why," the rebels thus asked, "do you raise yourselves above the
community of the Lord?" Why should
a special priestly tribe be designated to bring special sacrifices and perform
special rituals for God's honor, if, in truth, God is present throughout the
Israelite camp, within each and every individual?
The answer to their question, the Menachem Tziyon explains, can be found in the next verse
here in Parashat Teruma: "In accordance with all that I show you – the structure
of the Mishkan and the structure of all its
appurtenances…" God resides within
Benei Yisrael "in accordance with all that I show you,"
in the manner represented by the structure of the Mishkan.
The Mishkan, of course, was divided into the two
sections of the kodesh and the kodesh ha-kodashim, and the Shekhina resides among Benei Yisrael in a similar fashion. As Korach and his followers correctly
asserted, "kol ha-eida kulam
kedoshim" – all members of the
nation are kadosh, sacred. However, as mentioned in Divrei Hayamim
I (23:13), Aharon and his descendants were set apart and designated as
"kodesh kodashim."
Just as the Shekhina's residence in the Mishkan is divided into the two compartments of
kodesh and kodesh ha-kodashim, so did God bestow different levels of
sanctity upon the kohanim and the rest of the
people.
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The shulchan, the table in the Mishkan which contained the lechem ha-panim ("show bread"), is often seen as a symbol
of a person's material pursuits, man's efforts in securing a livelihood. The menora, which stood opposite the shulchan, has been understood as representative of
Torah study and scholarship, in accordance with the famous analogy drawn between
light and Torah knowledge (Mishlei 6:23).
The inclusion of both in the Mishkan reflects the importance afforded by the
Torah to maintaining a healthy balance between material and spiritual
engagement.
Rav Dovid Feinstein (cited at http://torah.org/learning/ravfrand/5766/terumah.html) added that the positioning of the
shulchan and menora in the Mishkan may likewise be understood in light of
their symbolic representations. The
menora was situated along the southern wall of the
Mishkan, and the shulchan was placed by the northern wall. Now the entrance to the Mishkan was from the east, and thus one who entered
the Mishkan encountered the shulchan to his right and the menora to his left. Conversely, a person who would walk into
this chamber of the Mishkan from the kodesh ha-kodashim, the western edge of the Mishkan, would find the menora to his right and the shulchan to his left.
Rav Feinstein explained that these two directions represent the two
different outlooks with respect to the relationship between one's material and
spiritual pursuits. Unfortunately,
people tend to perceive the shulchan, their professions, on the "right" side;
they afford their careers and financial concerns priority over the menora, their involvement in Torah and mitzvot.
When one enters the Mishkan from the outside, from the perspective and
outlook that pervades most societies, he sees the shulchan to his right, on the more important side,
and relegates the menora to the less important "left"
side.
The Torah, however, demands that we approach life from the perspective of the kodesh ha-kodashim, the chamber that was the site of God's representative presence in the Mishkan. One who entered the main chamber of the Mishkan from the kodesh ha-kodashim found the menora to his right and the shulchan to his left, symbolic of the priority scale to which we are all to strive, one which recognizes Torah and mitzvot as our primary pursuit and occupation, and which takes precedence and priority over all other pursuits and interests.