parashat terumah

8/7/2019 Parashat Terumah

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Parashat Terumah,

The Torah begins this sidrah with the revelation of the Mishkan (Tabernacle) which was to be a resting place for G-ds Shekinah (Presence).

The sages have noted that due to the revelation at Sinai in the giving of the Torah the Children of Israel should never had; had an actual need for the

Mishkan because every Jew was worthy of the Shekinah. But in regards to the later event of the Golden Calf (Shmot 32:8) HaShem commanded this

special revelation in a second stage where His Presence would dwell with His people. One must keep in mind as according to the sages in the Talmud

Pesachim 6b, the Torah is not always written in the chronological order in which the events occurred. One who stays only on the pshat level may

have a hard time grasping this principle as many people who fall into the pshat level think in a hyper literalist type of fashion which tends to read the

Hebrew Scriptures in a literal state of mind and not a more allegorical, metaphorical, & poetic form of a Semitic mind state.

The Baal Shem Tov notes that the command to build the Mishkan was to internalize a hunger of Divine fellowship with HaShem. He also points out

that in the previous Parashat, Mishpatim, that it was not enough for Israel to proclaim to HaShem We will do & we will hear, and then return to

their normal lives of life as it nothing had transpired. The Baal Shem Tov states:

It is imperative to stimulate the potential of our statements into action. If it remains dormant, eventually it will lose its spirit and vibrancy.

The effort one expends in immortalizing his moments of spiritual elevation will be reflected in his personal growth and development.

We begin to see that in this second stage of HaShems revelation to Israel the relation of G-ds Presence in the Mishkan with His people were to

make an impact so profound that a Jews spiritual elevation and development in relation with HaShem through the Mishkan would reflect upon the

entire world. But one might ask how does one truly obtain such a revelation of spiritual growth? The Torah states:

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Sh'moth 25:8

veasu li mikdash veshakhanti betokham:

And let them make Me a M ikdash; that I may dwell among them.

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The Hebrew says: veshakhanti betokham

The word Shakan is a verb and means to dwell and comes from the root word Shakab which means to lie down but in the context ofcopulation.

The word Tokham is a noun and can mean among but if its used after the motion of a verb such as Shakan then it can mean into.

So a more detailed translation can say:

And let them make Me a Mikdash; that I may dwell in them

This makes more sense to the context of the scripture as HaShem is saying His Shekinah Divine Presence will dwell in relations with Israelthrough the typology of the Mishkan. Shekinah is feminine in Hebrew, and so when a Jew enters into the Shekinah from the physical world into thespiritual it is as when a husband and wife enter into sexual union together. Israel is the bride of HaShem, and as the Bridegroom in the previousParashat, HaShem gave his Ketubah (marriage contact) which is the Torah at Sinai to His bride (Israel). We now see the next step after the Divine

wedding is to prepare a Holy place for the Bride & Bridegroom to dwell together in union and to copulate spiritually. The Torah states in (Shmot19:6) & (1 Kepha 2:9) Israel was to be a nation of mamlechet kohanim .

This means the Torah is hinting that the Mishkan for G-ds Presence it not to be just limited to a building structure, but to ones body where thecohabitation of G-ds Presence can have spiritual copulation with ones Neshama, thus stimulating ones growth and spiritual elevation as the BaalShem Tov stated. Even more; did not Shlomo Hamelech state G-ds presence cannot be contained to a building?

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1 Melachim 8:27

ki haumnam yeshev elohim al-haaretz hine hashamayim ushme hashamayim lo yekhalkelukha af ki-habayit haze asher baniti:

But will Elohim indeed dwell on ha'aretz? Hinei, the Shomayim and the Sh emei HaShomayim cannot contain Thee; how muchless this Bayit that I have built?

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Shmot 25:19

vaase keruv ehhad mikatza mize ukhruv-ehhad mikatza mize min-hakaporet taasu et-hakeruvim al-shene ketzotav:

And the keruvim shall stretch forth their wings upward, covering the kapporet w ith their wings, and their faces shall look oneto another; toward the kappor et shall the faces of the keruvim be.

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The Talmud in Bava Batra 99a notes an allege contradiction with this passage of the Torah and Divrei Hayyamim (Chronicles):

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2 Divrei Hayyamim 3:13

kanfe hakeruvim haele porsim amot esrim vehem omdim al-raglehem ufnehem labayit:

The wings of these keruvim spr ead themselves forth twenty cubits; and they stood on their feet, and their faces turned inw ard.

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The passage in the Torah notes that the keruvim should have their faces looking face to face where the TaNaKah notes that the keruvim have theirfaces turned inward. The Talmud explains why:

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(Bava Batra 99a The former (Shmot 25:19) was at a time w hen Israel obeyed the w ill of the Omnipresent; the latter (2 DivreiHayyamim 3:13) was at a time w hen Israel did not obey the w ill of the Omnipresent.)

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For the Torah to record this detail in regards to the keruvim is nothing to ignore but a great value of insight to comprehending the Divine Mind ofHaShem through His Torah. Just as this Parashat describes the union of G-ds Presence dwelling within His people, so this image of the keruvim(which was made up of the faces of a boy a girl) represents the union between the Bride & Bridegroom, and so the relationship between a husbandand wife is the core foundation to understanding this divine picture. Rabbi Shalom Arush writes in BGan Shalom:

So too, w hen a h usband and w ife fulfill HaShems will, HaShem brings them lovingly together; and if they transgress His will,then He turns them away from one another.

So we see the mirror image of our relationship with HaShem and His Presence can be found on the micro level of our relationship with our spouses.When there is love and peace then one merits the enjoyment of a Face to Face marriage, but if there is no peace and love then one merits the pain ofhaving their faces turn from each other.

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Shmoth 25:30

venatata al-hashulhhan lehhem panim lefanai tamid:

And you shall set upon the Shulchan the Lechem Panim before Me always.

_____________________________________________________________________________________________________

InVayikra 24:5-9 the Torah notes that every Shabbat the Lechem Hapanim was prepared to replace the bread eaten by the Kohenim. In theTalmud, Menachot 96b it is recorded that miraculously the Lechem Hapanim remained fresh all week. Also in the Talmud, Yoma 39a the sagesnoted that when the Kohenim partook of the bread that they were full satisfied on their inwards. This indicates that the nourishment the LechemHapanim gave the Kohenim was not just physical but was spiritual. The Torah & Rebbe Yshua states:


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12/13

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13/13

_____________________________________________________________________________________________

Tehillim 133:1

shir hamaalot ledavid hine ma-tov uma-naim shevet ahhim gam-yahhad:

Hinei, mah tov umah na'im shevet achim gahm yachad (how good an d how pleasant it is for brethren to dwell together in unity)

_____________________________________________________________________________________________________

Baruch Shem Kivod Malchuto LeOlam Va'ed

Shalom uvrachah

Yehezqel

parashat terumah

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