And you shall make a lamp stand of pure gold,

hammered work it shall be made,

its base and its shaft, its cups, its calyxes and its blossoms,

shall be from that work.

(Shemot 25:31)

Hammered work it shall be made

– It shall not be made of links nor shall he make its shaft and its cups piece

by piece and afterwards soldered together as the goldsmiths do… but all

should come from a single piece and he shall beat with the hammer and cut with

the appropriate tools and separate one from the other.

(Rashi, ibid.,

ibid.)

The rationale for the lamp stand

(menorah) and it's it burning lamps is self-explanatory – it is the

light which it spreads. And the rationale for the light, we would think, is

also self-explanatory – it is the symbol of knowledge. Say, then, that the

menorah represents the spirit and knowledge, and this [conclusion is

reached] especially because of the menorah's location in front of the Ark of

the Covenant of God's Torah, facing the table. These two, the menorah and the

table – the latter representing physical well-being, are ostensibly the

entirety of the life of the Israelite nation, a life founded in God's Torah and

whose main principle is devotion to the existence of God's Torah… It seems to

us that one is to understand the light in the Temple as symbolic of the

spirit¸ in both its aspects; the theoretical and the practical, the aspects

of awareness and of volition, of knowledge and of the force which motivates

action… the light which emanates from the menorah, then, symbolizes

the spirit of the knowledge and the actions which the Shekhina

induces. What, then, is the significance of the menorah in relation to

the light which emanates from it? We recall the external form of the menorah

and we immediately note that its shape – its base and its shaft, its cups,

its calyxes and its blossoms, its branches with their cups like almond blossoms

– is like the shape of a tree, which grows up from its roots, ascending

to become the carrier of this light… the tree which symbolizes the awareness

and the act of the truthful and the good, this is the golden tree… and

it stands in its complete fullness, from root to flower – a single mass which

does not come apart and is not made of links, but is, from beginning to end, a

perfect unity.

(Rabbi Shimshon Rafael Hirsch, ibid., ibid., translated from a Hebrew translation)

Generosity and the shekhina

Ariel Rathaus

In memory of my

father and mentor

Menachem

Mendel ben Mosheh z"l

Died on 27 Shevat

5755

And the Lord

spoke to Moshe, saying: Speak to the Israelites, that they take Me a donation from every man, as his heart may urge him you

shall take My donation. (Shemot

25:1-2)

And they shall

make Me a Tabernacle,that I

may abide in their midst. (ibid. ibid. 8)

The above passages which open Parashat Terumah are not

adjacent, but the midrash

scans them with a single exegetic view and combines them. In Shemot Rabba we read:

Said the Holy

One Blessed Be He to Israel:

I sold you My Torah; I, as it were, was sold together with it, as is written: "That

they take Me a donation". This may be compared to

a king who had an only daughter. Came one of the kings and took her. He wished

to go to his land and take along his wife. He said to him: "My daughter whom I gave to you, is an only child; I cannot

separate from her, but to tell you "Do not take her" I cannot,

because she is your wife. But do me this favor, wherever you go, have a little

chamber ready for me that I may dwell with you, for I cannot leave my daughter".

So said the Holy one to Israel: I gave you the Torah, I cannot leave it, to

tell "Do not take it" I cannot; but wherever you go, make for me a chamber

that I may dwell within, as is written: "And they shall make me a

Tabernacle". (Teruma,

Chap 33:1)

This midrash opens with "That

they take me a donation", and concludes with "And they shall make me

a Tabernacle", and the two passages merge into a single fascinating midrash. The darshan

(explicator) is unafraid to humanize; he presents deep theological ideas

with illustrative creativity, sans trepidation and inhibition. Not only

does he employ the usual characters of the 'drama' of legend (king, king's

daughter, king's son-in-law), but he also creates an extreme metaphoric image

bordering on profanation of the holy: the Lord, as it were, is "sold"

to Yisrael along with the Torah, and now the Children

of Israel must provide the father of the bride with a small room in which to

dwell wherever they sojourn. It is superfluous to note that the first passage

is interpreted with daring creativity; according to the darshan,

"and they shall take Me a donation" means that they will take Me as a

donation" (not that the Children of Israel are asked to give a donation to

the Lord, but rather that He be given as a donation to the Children of

Israel!). As for "and they shall make me a Tabernacle" the darshan seems to interpret the passage as referring

not only to the sanctuary in which sacrifices were offered, but also to the

post-destruction houses of study and houses of prayer, to the "mikdash me'at"

(' diminished sanctity") that every Jewish community established in its

place of exile.

The midrash reveals with

impressive literary form the ideal connection between "and they shall take

Me a donation" and "they shall make Me a sanctuary", thereby

opening gates for additional commentary based on this tie, even beyond the

specific ideas which the text wishes to impart. Therefore, I shall attempt to

follow in the darshan's steps and, at the same

time, suggest an alternate reading which places the connection between the two

passages in a different light.

In order to

explain the nature of this connection we must stress the uniqueness of that

donation [terumah] that serves as the title of

our parasha. We recall that the donation was

to be taken "from every man as his heart may urge him". Perhaps it is

in these words, in particular, "as his heart may urge him" from the

first passage, that lie the key to our understanding of the second passage, that

speaks of the dwelling of the Shekhina in Israel ("and

I shall abide in their midst"). The identifying aspect of that donation,

which was to facilitate the erection of the tabernacle, was the totally

voluntary participation of all Israel,

without any pressure or coercion. Rabbi Yitzchak Abarbanel

emphasizes this clearly in his commentary on the Torah:

This passage

includes the following messages: First – they should not think that the leaders

and heads of the congregation alone, with their own means, should perform the

work of the tabernacle, but every man according to the urges of his heart,

small and great included, if his heart so urges, shall they take from him a

donation. Secondly – No man shall be forced to donate in this appeal, but 'according

to the urges of his heart' – they shall take that which he willingly gives, not

by force. Third – no man shall be asked to make a donation, but they, without

being so requested, shall of their own volition bring their donation. (Abarbanel Shemot, Teruma, 25:1-2)

The giving of

the donation was to be conducted on a totally egalitarian basis, its validity

contingent upon its being general, not of any particular sector or class; great

and small alike were asked to contribute, not only the leaders (and one might

add: men and women, as indicated by the passage in Parashat

VaYakhel " And the men came with the women, all

whose heart urged them, they brought brooches and earrings and rings, etc"

(Shemot 35:23).

This and more: Abarbanel emphasizes that the offering

of the donation was an expression of freedom, of individual choice, of true generosity

bursting forth from the depths of the soul, for actually the command was not to

approach people and solicit contributions, but rather to depend upon their

willingness to give "without question." It is to this amazing freedom

of the act of giving, resulting from true inner motivation,

that the "Sefat Emmet" refers in his

exposition of the first Mishna of Tractate Shekalim:

On the first

of Adar, announcement is made regarding the shekalim

and on the kilayim (mixed species)" (the

donation of shekalim which was customary

during the days of the Second Temple was used for the purchase of public

offerings, and was a kind of continuation of the shekalim

donated towards the erection of the Mishkan). The

acceptance of the teruma commandment, the true

willingness to give the shekalim to the Tabernacle – says

the 'Sefat Emmet" – make one a free man; through

it "Man expands from the place of distress [Alternate translation – "from

the straits" – Trans.] The Sefat Emmet

homiletically interprets 'kilayim' [mixed species] as

deriving from "kele" – imprisonment;

one is liberated from his personal prison by his generosity, by his willingness

to give (On parashat

"Shekalim", 5636 and elsewhere).

Without doubt,

this liberation through giving also bestows upon man an increasing sense of

religious maturity. One who contributes of his free will towards the erection

of the sanctuary and towards the sacrificial needs, has taken personal

responsibility for his spiritual life, chosen to participate in its conduct,

has left the prison of his egoism and his isolation in order to join others,

with the goal of constructing the foundations upon which their shared society

will rest. The teruma may be intended for holy

use, but its significance was also human-social. The Children of Israel joined

together to achieve a goal which no individual could have achieved alone.

From all the

above we conclude that generosity [In Hebrew original, "nidvat libow' – giving of

the heart] is the basis, the requisite condition for the induction of the Shekhina ("I shall dwell amidst them"). For the Shekhina to dwell in Israel, the Children of Israel must open their hearts to each

other, and desire to build their sanctuary together– and, of course, they must

open their hearts to their Father in Heaven. Torah may have been received under

duress, as per the midrash about God

forcefully imposing Torah "upon them like an [inverted] cask", but Shekhina – which is experienced by man as the sense of God's

proximity on earth – can dwell only if man opens himself to God of his free

volition, only if "his heart so urges" him to prepare himself for

such an encounter. How beautiful the words of Gaon of

Vilna's short homiletic exposition in this respect:

And they shall

make me a mikdash [sanctuary] and I shall

dwell within them" – meaning, within Israel,

as is written: "Talpiyot ['Turrets' –  an epithet for the Temple] – a 'tel' [elevation] which all piyot

need a single place where all the hearts can gather together. Therefore did he

choose a choice location in the Land, there He

intended that the Shekhina rest in Israel. (Humash HaGra,

Terumah, Shemot 25:2)

Dr. Ariel Rathaus,

literary researcher and translator, teaches in the Hebrew

University, Jerusalem.

Giving – equally and humbly

Here is another explanation why

the first two contributions (terumot) are

ordered specifically in God's name, whereas the third is not. Wherever we find

humility and submission among mortals, there we find the secret might of Holy

One, who dwells among the oppressed and the meek; but wherever there is the

slightest hint of pride, the Holy One refuses to bestow his name. Therefore,

the first two contributions, which were given equally by all, for "The

rich are not to pay more, and the poor are not to pay less", and no

one can boast "My contribution is greater than yours", these God

attributed to himself:

1. The first is preceded by

"And they may take Me – to

my Name. We have already explained, at the beginning of Parashat Miketz, and on the verse

"Every place where I call my name to be recalled I will come to you and

bless you," (Shemot

20:21) –  every letter of His great name

points to humility.

2. The second contribution is

termed "my contribution".

Similarly, the use to which the

contributions were put offers the same message. Just as all contributions were

equal, forestalling any boasting, so were the boards – all of equal length.

They were at the bottom of the entire edifice, a trodden threshold, foundations

of the entire building . "Those who

fashion them shall become like them" – just as the givers were equal

in their contributions, none having excuse for pride over his fellow, so were

these boards acquired by the contributions, symbolic of humility, for humility

is the foundation of the building upon which the entire House of Israel is

established. They are called adanim

– which hint at mastery and rule [Trans. note: adan means board; adon means

master], because whoever makes of himself a trodden threshold below, is

appointed master above, for whoever lowers himself, the Holy One raises him us

and makes him the foundation and support for the entire building, just like

these boards which were foundation and support for all the edifice. And so

the nasi – (highest

official) is so called such because he carries the others,

for they all depend on him [Trans. note: The Hebrew for "high

official" and "carry" share a common root].

(Kli Yakar, Shemot, 25:1)

Cherubim – They had the

form of a child's face.

(Rashi, Shemot

25:18)

"And you shall make two

cherubim… with their face one to another…" – like two companions

who discuss words of Torah.

(Baal HaTurim, ibid.)

Life, death, and holiness are

in the power of the tongue

The sin of language is one of

speech, not of thought. It [the priest's robe] had pomegranates and bells [on

the hem] –  which made sounds –  to atone for the

tongue which is in the mouth, similar to the clapper inside

the bell, and the atonement for speech is that one no longer break his pledge

and should speak only of holy matters, as is written: "And his voice will

die" , because "lashon

ha-ra" –  slanderous speech –  kills three (Arachin 15),From this we derive that

one who is careful not to speak slanderously will be spared death, as in the

story of the vendor who used to announce "Who wants to buy the elixir of

life, etc." (Kli Yakar, Shemot 28:31)

The connection of wisdom to

peace

"And the Lord gave wisdom

to Shelomo as He had promised him, and there was peace

between Shelomo and Hiram".

(From the Haphtara for Parashat

Teruma, I Kings, 5:26)

Teaching us that Shelomo's great wisdom was the reason for the peace between

Hiram and Shelomo, for Hiram loved him because of his

wisdom.

(Ralbag, ibid.)

Charity is greater than all of

the sacrifices

There is a positive commandment

to give charity in accordance with one's ability. One should be extremely

careful about it –  more so than with any other positive

commandment –  because it can lead to

blood shed if one does not give it immediately and the poor man dies, as in the

incident involving Ben Zoma. We have been

commanded several times regarding it as a positive commandment, and it also

involves the prohibition not to ignore it, as it is said: You shall not

harden your heart, and you shall not close your hand from your needy brother.

Anyone who ignores it is considered worthless and similar to an idolater, and

anyone who is careful about it demonstrates that he is of the seed blessed by

the Lord, for it is written, For I have known him because he commands his

perform righteousness [tzedaka –  which also means "charity"]

and justice. The throne of Israel

is founded and the true religion stands only through charity, for it is said:

You shall be established in tzedaka (Isaiah 54). Only through charity will Israel will be redeemed, for it says: Zion shall be

redeemed through justice and her penitent through tzedaka,

and it says, Keep justice and practice tzedaka,

benevolence to be revealed. And charity is greater than all of the

sacrifices, since Rabbi Eliezer said:

charity is greater than all of the sacrifices, for it is written, Performing tzedaka and

justice is preferred by God to a sacrifice. Rabbi Eliezer said:

Anyone who performs tzedaka and

justice, it is as if he filled the world with loving-kindness, for it is said:

Lover of tzedaka and justice, the

Lord's loving-kindness fills the earth.

(Tur Yoreh De'ah 247)

Study as a sublimated and

updated substitute for concrete action

Do not let it enter your heads

for one moment, that these descriptions of the Tabernacle and its

appurtenances, the priestly garment and sacrifices, the laws of purity and

those dependent on the soil and all the rest of the ordinances practiced in

antiquity have no relevance for us today in exile. What use, you may well ask,

does it serve us to study them today?

My answer is this: Everything

recorded in the Torah is designed to provide us with a permanent source of

inspiration and Divine wisdom, to perfect our souls therewith. This is the

message of the text (Devarim 29:8): You

discerning in all that you do. Our Sages explained (Sifrei, Re'eh, Rashi on Devarim 4:6): You shall preserve –  this refers to

the Mishnah (Oral

Tradition): You shall do –  in its primary sense of actual doing. The

doing consists in the study of the text and deriving of the spiritual lessons

to be learnt there from by student and scholar, whether during the time they

were actually performed or afterwards (when they were no longer in vogue).

Thus our study and explication of

the symbolism of the Tabernacle and its furniture today is as relevant now as

it was then when they were in full use. In the same way the sacrificial rites

are not obsolete even though their actual physical performance is not feasible.

For their spiritual lessons remain fresh. Through them man can learn humility

before God, in accordance with the text (Psalms

51:19): The sacrifices of God are a contrite spirit.

(From Abarbanel's Commentary,

towards the end of parashat Trumah, as quoted by Prof. Nehama Leibowitz in her Studies in Shemot pp. 504-5, Aryeh Newman,

translator)

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