Parashat Terumah
February 20, 2010
6 Adar 5770
Vol. 19 No. 20

This week's Halacha file: The Mesirah Dilemma- Part 2

At Home in the Mishkan
by Rabbi Josh Kahn

After an exciting trip or a special event we often like to buy a souvenir, like a T-shirt from Florida or a Mezuzah from Israel, to help remind us of the special experience. Yet, after the grandeur that surrounded Matan Torah, what "souvenir" is left for Bnei Yisrael with which to commemorate this event?
Ramban establishes a strong link between Har Sinai and the Mishkan, the Tabernacle, claiming that the purpose of the construction of the Mishkan was to constantly reenact Matan Torah. By building the Mishkan, Bnei Yisrael were provided with a permanent physical commemoration of the incredible experience of Matan Torah, the "souvenir" of Maamad Har Sinai. What led Ramban to draw this conclusion? In what ways is the Mishkan similar to Matan Torah?
After the Torah tells Bnei Yisrael to collect all of the necessary goods in order to build the Mishkan, the first component of the Mishkan described is the Aron HaKodesh, the Holy Ark, the most important article of the Mishkan. The Aron's Kedushah emanated from the Luchot which were placed inside it, as well as from the Shechinah which spoke to Moshe from between the Keruvim molded at the top of the Aron. Similarly, Matan Torah centered on the Torah along with an incredible revelation of the Divine Presence. The great concentration of the Shechinah both at Har Sinai and in the Mishkan necessitated very strict guidelines as to who could enter the holy area as well as where and when they could enter. Furthermore, there were different tiers of holiness at Har Sinai and in the Mishkan, past which only certain people were allowed to enter. Such striking similarities inherent in the Mishkan allowed Bnei Yisrael to hold onto the experience of Har Sinai.
Based on this approach of Ramban, it is understandable that the Mishkan and subsequently the Beit HaMikdash were great reminders of Matan Torah. But what is the present day souvenir so that we, too, can remember Matan Torah and the Mishkan?
The Gemara (Berachot 55a) quotes the following statement of Rabi Yochanan and Rabi Elazar, "When the Temple was standing the altar would atone for the sins of the Jewish people. Now, a person's table atones for his sins." Our homes, and more specifically our tables, serve as miniature altars, enabling us to achieve forgiveness for our sins. In what way do our tables atone for our sins?
Eating around our tables provides a great opportunity for our interpersonal relations to shine. This is where we host and show respect to our guests, demonstrate our care and concern for the other members of our family, and sing Shabbat Zemirot together. It is the perfect chance to showcase our Middot Bein Adam LeChaveiro, thereby bringing the Shechinah to our tables.
Hopefully, our tables also include another component of Matan Torah and the Mishkan, the Torah itself. If the Torah was the centerpiece of Maamad Har Sinai and the Mishkan, it must be prominently featured at our mini-Mishkan, our tables. The Gemara (Kiddushin 30a) quotes a statement of Rabi Yehoshua ben Levi, "When anyone teaches his grandson Torah, it is as if he himself received it from Har Sinai." The transmission of Torah from generation to generation is a reenactment of the original transmission of the Torah from Hashem to Moshe, and therefore must be an important component of our lives.
By creating a table filled with warm hospitality and Torah learning, we are also fulfilling the imperative for each person to build a personal Mishkan to help us serve Hashem on an even deeper level.

Details, Details
by Yakir Forman

Parashat Terumah describes Hashem’s commands to Moshe regarding the construction of several Kelei HaMikdash. One of these Keilim, vessels, is the Menorah. In describing the command to construct the Menorah, Hashem first commands, “VeAsita Menorat Zahav Tahor,” “You shall make a Menorah of pure gold” (Shemot 25:31). Later, He commands, “UReih VaAseih,” “See and construct [the Menorah]” (25:40). Rashi (25:40 s.v. UReih VaAseih), commenting on both the repetition of this instruction and the use of the verb “see,” explains that Moshe is at first perplexed by the construction of the Menorah, so Hashem shows him a Menorah of fire and tells him to see it. Another command to construct the Menorah, “Tei’aseh HaMenorah,” “The Menorah shall be made” (25:31), seems redundant and is enigmatically written in a passive voice while the other two commands are written in an active voice. Therefore, Rashi (25:31 s.v. Tei’aseh HaMenorah) comments that Moshe is still baffled, so Hashem commands him to throw gold into a fire, and the Menorah will emerge without Moshe actively making it.
This latter Midrash quoted by Rashi is reminiscent of another Midrash. After Moshe confronts him about his role in Cheit HaEigel, Aharon tells Moshe, “VaAshlicheihu VaEish VaYeitzei HaEigel HaZeh,” “I cast [the gold] into the fire, and this calf emerged” (32:24). Aharon does not say he made the calf; he says it emerged on its own. This reading of the Pasuk is confirmed by Rashi (32:4 s.v. Eigel Maseichah), who explains that Aharon casts the gold into the fire, and the calf is made either by sorcerers or by Michah, who uses an inscription of Hashem’s name and a plate that Moshe had used to retrieve Yosef’s body.
Clearly, Chazal are trying to connect the Menorah to the Eigel HaZahav, but why?
One evidently integral aspect of the Menorah is detail; it is one of the most elaborately decorated Keilim in the Beit HaMikdash. The Torah describes the makeup of the Menorah as consisting of twenty-two Geviim (golden goblets), eleven Kaftorim (golden knobs), and nine Perachim (golden flowers). The Torah requires that it be made from one solid block of gold, so that not even the slightest imperfection can be found where two pieces of gold connect. These details are so overwhelming that even after seeing Hashem’s diagram, Moshe remains perplexed, and Hashem has to make the Menorah Himself.
Conversely, Cheit HaEigel seems to stem from a lack of attention to detail. Rashi (32:1 s.v. Ki Vosheish Moshe) writes that Moshe, before going to Har Sinai, tells Bnei Yisrael that he will be there for forty days. Bnei Yisrael think that day counts as the first day, while Moshe says it does not. Therefore, Bnei Yisrael’s count is off by one day. When Moshe does not return after their count of forty days, Bnei Yisrael seek a new leader, and eventually choose the Eigel HaZahav. Rashi words his comment in a very interesting way. He writes, “Amar LaHem ‘LeSof Arba’im Yom Ani Va BeToch Sheish Shaot’ Kisvurim Heim SheOto Yom SheAlah Min HaMinyan Hu VeHu Amar Lahem ‘Sheleimim,’” “He said to them, ‘At the end of forty days, I will come within the first six hours of the day.’ They thought that the day he ascended was part of the count, but he had told them ‘[forty] full [days].’” Rashi directly quotes Moshe omitting the word “Sheleimim,” “full,” from his announcement to Bnei Yisrael, but then later directly quotes Moshe including that word. In doing so, Rashi stresses that Bnei Yisrael’s sin was due to a lack of attention to detail. They heard Moshe make his announcement. They heard the words he said. However, they did not hear one detail. They could almost directly quote Moshe’s announcement, but they could not quote it with the word “Sheleimim.” The lack of attention to this one seemingly innocuous detail leads to one of Bnei Yisrael’s most grievous sins.
Details are the true test of a person’s commitment to anything. On the one hand, when we are forced to do something not agreeable to us, we will often try to complete it in the quickest way possible and overlook as many details as possible. On the other hand, if we possess a true love for something, we will display it by noting its details. An artist makes sure every detail of his artwork is perfect. Similarly, an art aficionado will note every detail of a work of art and attempt to find meaning behind each one.
It is clear that details are key to Avodat Hashem as well. At the time of Cheit HaEigel, Bnei Yisrael have some flaw in their love for Hashem and the Torah. This flaw first manifests itself in their lack of attention to detail in Moshe’s announcement. Eventually, the same flaw develops into an urge to violate one of Hashem’s major commandments and worship another god. In contrast, Moshe has a great love for Hashem’s commandment to build the Menorah. He spends time poring over Hashem’s initial instructions as well as Hashem’s diagram of fire. After realizing that he does not understand all of the Menorah’s details, he could have constructed it anyway. He could have simply ignored the minor details, as someone without a deep love for Hashem would have done. But Moshe does not do this;nstead, he asks for further guidance from Hashem. Since Moshe is unable to make the detailed Menorah himself, Hashem makes it for him, but only after Moshe tries to the best of his ability to understand all the details.
We should follow Moshe’s example in our own Avodat Hashem. Instead of simply performing Mitzvot in the quickest way possible, we should pay attention to the minute details of these Mitzvot. We should note the things that we generally regard as insignificant. Though they may seem unimportant individually, these details are imperative as a whole—they can shape our entire attitude toward Avodat Hashem. By paying attention to details, may we develop a love for those details and for Hashem’s Mitzvot, and merit the rebuilding of the Beit HaMikdash and the lighting of its Menorah BiMheirah VeYameinu.

You Can’t Handle the Truth!
by Yonah Rossman

Next week Klal Yisrael will have the opportunity to hear Megillat Esther. The word “Megillah” is very similar in spelling to the word “Galui,” meaning open, or very evident to the open eye. Conversely, the word “Esther” is similar to “Seter,” hidden. The name of the Megillah might actually have more significance than it would at first seem, as we can derive from the contrasting words “Galui” and “Seter.” The title is capable of representing the uncovering of the covered, or perhaps a great truth that has been hitherto hidden.
In this week’s Parashah we learn about the gold-coated Aron HaKodesh. However, with this beauty comes limitations. Only one individual, namely the Kohen Gadol, is able to behold its splendor. Even more so, he is allowed to enter only on Yom Kippur, the holiest day of the Jewish calendar. In accordance with the extreme measure of sanctity, if one were to see Hashem’s face (Kivyachol) he would die, as it is beyond mere human ability. It appears from the two aforementioned facts are that the grandest things are nearly impossible to contain.
The Gemara (Chagigah 14b) similarly tells of four great Chachamim who all went to heaven in a dream, and only one returned alive and sane: Rabbi Akiva. This helps us see that most human beings can grasp only so much, and only immensely holy people such as Rabbi Akiva can even begin to comprehend these exulted places and sights. Perhaps Hashem will not show his full glory in the Olam HaSheker for the sake of us all, because it would be too grand to handle.
This idea also has relevance to Megillat Esther. Megillat Esther encourages belief in HaKadosh Baruch Hu in both good and seemingly bad times. The Jews during the generation of Purim are very similar to modern-day Jews. Both face existential threats from Persia, which is modern-day Iran. The Jews of Persia united, fasted, and prayed until Hashem saved them, as He always does. We can connect this to one of the short phrases found in a passage which we say early in the morning every day: “LeOlam Yehei Adam Yerei Shamayim BeSeter UVaGalui.” This literally means, “forever one should be God fearing in private or in public.” Yet I believe that this phrase can be understood in another way, similar to the lesson that we learn from Megillat Esther: Even when times are that of “Seter,” uncertainty, and our sight of the future is cloudy, we should be as God-fearing as we are during times of “Galui,” when Hashem’s presence is obvious.

Multiple Metallic Mishkans
by Josh Lehman
In this week’s Parashah, Hashem tells Bnei Yisrael to build Him the Mishkan. The Torah continues to specify in great detail how the Mishkan was to be made; however, during these instructions an apparent question arises. Initially, Hashem tells Bnei Yisrael to create a Mishkan of gold, with gold plating, gold rings, and golden crowning. However, towards the end of the specifications, there is seemingly a shift in Hashem’s taste, as He orders copper vessels, copper plating, and copper pillars be constructed.
To explain this change, Chazal provide us an unusual and insightful answer, while providing a vital lesson. Two Mishkans are actually constructed, one of gold and one of copper. The gold Mishkan is contained in the innermost part of the Mishkan’s campground. This golden Mishkan, sitting deep within the camp, is never seen by Bnei Yisrael. On the other hand, the copper Mishkan is in the outer part of the holy Mishkan site, and as such, Bnei Yisrael have access to it. Here Bnei Yisrael bring their animal sacrifices, while the expensive golden Mishkan offers only incense. This golden Mishkan is representative of the spiritually intangible, which is hidden away, offering only incense but never food. Contrarily, the copper Mishkan represents the physicality inherent in life. We see from the material choice that gold is chosen to represent spirituality, representing the greater importance spirituality should have in our lives than physicality.
These two Mishkans serve as a small hint from Hashem as to our need to prioritize. Despite the business of everyday life, we must never forget the importance of spirituality in our lives. Hopefully, we may all internalize this message and utilize it for greater spiritual growth.