The Information Channel Felist.Com -*-------------------------------------------------------------------------- Do not Reply this message! Please send messages to kehilasmy@yahoo.com Cortesy of [ http://www.partnersintorah.org ] Partners-in-Torah Parsha Partner^(TM) parshas Terumah Parsha At-a-Glance By Ozer Alport This parsha contains the instructions Hashem gave to Moshe Rabbeinu how to build the Mishkan (Sanctuary) and furnish it. The people donated the materials: precious metals, wool, linen, furs from special animals, woods, olive oil, spices and gemstones. The aron (ark) was to be made of wood covered and inlaid with pure gold. Four rings were attached through, which were inserted two long poles, also covered with gold, so the aron could be transported. The poles were never removed from the rings. The aron contained the luchos on which the Ten Commandments were engraved. Over the aron was placed a covering of gold on which were fashioned two golden keruvim (angels) facing each other. Hashems Presence would manifest itself to Moshe Rabbeinu from between the two keruvim, and from here Hashem would instruct Moshe concerning Bnai Yisroel. The shulchan (table) in the Mishkan was of wood covered with gold, surrounded by a decorative border of gold. It, too, was furnished with rings and poles. All utensils for displaying the showbreads on this shulchan were made of gold. The menorah, made of one solid block of gold, was seven branched, with one main stem and three branches to the right and three to the left. It was decorated with a specific arrangement of knobs and flowers, as shown to Moshe on Har Sinai. Its appurtenances were of gold. The Sanctuary itself was constructed in such a way that it could be taken apart and carried by the Leviim. Tapestries were fastened to one another by an arrangement of loops and buttons. The Mishkan was covered with several different layers of material. The uppermost of these layers was made of the skin of an animal called Tachash. This animal lived during the time of the Mishkan and provided exclusively for this purpose by Hashem. There-after, it was withdrawn from the world. (Rashi, Gemara Shabbnos 28). The beams forming the walls of the Mishkan were set into silver sockets which connected each two adjacent beams to each other. Outer sockets and bars maintained the walls. A tapestry partition separated the "Holy" containing the table, menorah and gold alter from the "Holy of Holies" containing only the aron. In the courtyard area, in front of the Mishkan, was the large copper-covered altar, five cubits long by five cubits wide, and three cubits high. Its utensils were also of copper. It had a decorative ledge around it, was equipped with rings and poles for carrying, and had a ramp for easy access. The courtyard area of the Mishkan, including the courtyard, was 100 50 cubits, one cubit being sixty centimeters. ------------------------------------------------ Parsha Perspectives By Ozer Alport (???? ???? ??? ???? (25:10 "And they shall make an Ark of acacia wood. Parshas Terumah introduces us to the Mishkan (Tabernacle) which Hashem commanded the Jewish people to build as a resting place for the Shechinah (Divine Presence). Hashem instructed Moshe regarding all of the vessels of the Mishkan, detailing their appearance, dimensions, and the material from which they should be made. For each of the vessels, Hashem gave the command to Moshe in the first-person singular: "You shall make a Menorah.""You shall make an Altar.""You shall make a Table."The commentaries point out one curious exception. The commandment regarding the construction of the Aron (Holy Ark), which housed a Torah scroll and the Tablets which Moshe received at Mount Sinai, was given in the third-person plural: "And they shall make an Ark."Why was the Holy Ark different? Why did Hashem emphasize that all of the Jewish people should be involved in its construction? Perhaps an insight into understanding this difficulty can be gleaned from a powerful story told by Rabbi Yissochar Frand about a Jewish boxer at the most recent Siyum HaShas (celebration of the completion of the study of the entire Talmud). The boxer had a son, who grew up ignorant of Judaism. As the boxers son grew up, he became interested in learning more about his roots and began studying with great diligence in a local yeshiva. When he came home each night he engrossed himself in the review of that days Talmudic studies. His father couldnt fathom what could be so stimulating and enjoyable about the study of the Talmud. Eventually, the father begged his son to teach him, but the son dismissed him, explaining that he didnt even know Hebrew and certainly couldnt understand a page of difficult Aramaic text. The father pressed his son to at least give him a taste by teaching him just one daf (page) of Talmud. The son relented, but it was a long, arduous project. Line by line they continued, plodding forward until after one year they realized their goal and completed one full daf. The father wanted to make a siyum to celebrate, but the son explained that one must complete an entire tractate to make a siyum. The father persisted with his request, and the son agreed to ask Rav Moshe Feinstein (1895-1986), the leading legal authority of the generation. Rabbi Feinstein ruled that under the circumstances it was permissible to make a siyum, and even insisted on attending. The night after the siyum, the boxer died in his sleep. Eulogizing the man, Rabbi Feinstein commented that just as the Talmud states that some people acquire their portion in the World to Come through one deed, this man acquired it through one daf. In light of this story, we can appreciate an answer to our question given by many commentators. The Aron, with the Torah scroll and Tablets inside, represents the study of Torah. Just as every Jew has his portion in Torah study, every Jew contributed to the building of the holy ark. Every one of us has his own unique share in the Torah. It may be completing the entire Talmud, it may be finishing one daf, and it may be studying on the phone for one hour a week. The key is to remember Rabbi Frands message: "whatever we do, its never too little, its never too late, and its never enough." ------------------------------------------------ talking points Rabbi Elazar Meisels 1. Here, There, and Everywhere The poles must remain in the Ark's rings; they must not be removed from it. 25:15 * The perpetual presence of the poles symbolized that the Torah must be portable and not tied to any one place. Whenever, and wherever the people would go, the Ark would accompany them, as it is always ready to be transported. Rav Samson R. Hirsch As a people who were destined to wander the globe, it was imperative that the Jewish people recognize that the Torah must always accompany them on their journeys. Their remarkable success at maintaining their allegiance to the foundations of Judaism, in spite of the difficult exiles endured, is directly attributable to the centrality accorded to Torah in Jewish communities across the globe. The continuation of this success can only be assured if the Torah remains the mainstay of the Jewish nation. 2. The Root of it All You shall make seven lamps [for the menorah]; and its lamps shall be lit so that they shine toward it [the center lamp]. 25:37 * The three flames on the right side symbolize intellectual thoughts and ideas, whereas those on the left symbolize material pursuits. All of them must always draw their inspiration and be guided by the Torah, symbolized by the central light. Sforno Judaism rejects any notion of a distinct separation between the boardroom and the synagogue, because there isnt a single facet of life that isnt unequivocally directed by the Torahs teachings. What transpires in the boardroom must conform to the dictates of the Torah, and no amount of praying or studying can mitigate that obligation. When employed as a holistic guide to life, the Torah enables a person to lead a rich and satisfying life, seamlessly synchronized with the will of Hashem. 3. Torah: The Birthright of Every Jew And they shall fashion an Ark of cedar wood, two and a half cubits its length, one and a half cubits it width and one and a half cubits its height. 25:10 * The construction of the Ark preceded that of all the other utensils of the Tabernacle because the Torah is preeminent among all the services a Jew must perform for G-d. This is similar to the creation of light prior to all other creations during the Six Days of Creation, as the Torah is compared to light. - Medrash Rabbah 34:2 * Regarding all of the utensils of the Tabenacle it is written, Vassisah [and you shall fashion in the singular form] and regarding the Ark it is written, Vassu [and you shall fashion in the plural] This teaches us that G-d intended that every single individual partake in the construction of the Ark so that they may all have a share of the Torah that it represents. Medrash Rabbah 34:2 This could be accomplished through a small donation toward its construction, thus assisting Betzalel Ramban The ancient Tabernacle was the forerunner to the modern day synagogue. Numerous sacrificial services were performed there daily, in addition to the lighting of the Menorah and assorted other rituals. Yet, from its inception, it was never intended to replace the primacy of Torah study, and that point was made repeatedly throughout its construction. Prayer, the modern day replacement for sacrificial offerings, and synagogue attendance, the modern-day equivalent of visiting the tabernacle, are eminently worthy services of G-d, but fall short as a replacement for the study of Torah by every individual. ------------------------------------------------ Partnets talk Why Do Jews Perform The Wave? Dear Rabbi: My study partner asked me why is it that people wave their hands in a circular motion when they light the candles on Friday night. I told her Id look into it but so far Ive come up empty-handed. Can you shed some light on this please? Chaya G. Dear Chaya: Thank you for your question. This custom is actually a long-standing tradition that is based upon important halachic considerations. Id like to share them with you. As you know, there is a rabbinic obligation to light candles for Shabbos and recite a blessing over the this mitzvah, just as we recite a blessing over the performance of all Mitzvos. This particular blessing, however, presents a difficulty not found in most cases of reciting blessings over mitzvos. There is a general rule that blessings are recited before performing mitzvos. In Shulchan Aruch [Orach Chaim 263] the Rema explains that ideally, the blessing over the candles, too, should be made prior to the act of lighting. The problem with doing so, however, is that the blessing refers to the candles as, candles of Shabbos. Its recital contains an implicit acceptance of the sanctity of Shabbos. That means that although the sun has not yet set, by reciting the blessing, the woman has already accepted the sanctity of Shabbos upon herself. This obviously precludes the possibility of lighting the candles any longer, since she is now bound by the prohibition against kindling a fire on Shabbos. Various Halachic authorities posed a solution to this dilemma: the candles should be lit before reciting the blessing, but the person lighting them should not benefit from their light until after reciting the blessing. This way, although the candles are technically lit, since the person lighting them has deliberately refrained from benefiting from their radiance, the blessing recited over them may still be considered as if it were recited prior to their lighting. This effectively solves the problem of lighting prior to the onset of Shabbos, yet still reciting the blessing prior to the lighting. There are two possible means by which a woman could refrain from benefiting from the light of the candles. She could shield the light by blocking the candles with her hands, or she could cover her eyes with her hands, thereby preventing the light from reaching her. Some authorities recommend the former, while others prefer the latter suggestion. In deference to these two opinions, it became customary to accommodate them both by first using the hands to shield the candles and then the eyes. It did not take long for this to develop into the wavy motion that we are so familiar with, in which the hands are positioned to block the candles, then the eyes, and back again. Of course, this is merely a means of complying with the two halachic opinions, and the primary objective is that the light remains unused until the blessing can be recited. It has been observed that some women have a custom to perform this wavy motion three times, but I am not aware of any particular significance to that number and I have not come across this custom in halachic literature. Rabbi Elazar Meisels ------------------------------------------------ Hey, I never knew that! Amazing Insights About the Weekly Parsha By Ozer Alport 1) Q: As gold is more precious and valuable than wood, the Daas Zkeinim and the Chizkuni question why the actual Holy Ark was made of wood instead of gold (25:10-11), which would seem to give more honor to the Torah housed therein. A: Rav Dovid Feinstein notes that the Holy Ark, containing a Torah scroll and the Tablets, signifies the study of Torah. From its construction the Gemora in Yoma (72b) derives ethical lessons for Torah scholars. Although gold is considered superior with respect to its monetary and societal value, wood also has an advantage in that it is alive and organic. We refer to the Torah as a Toras Chaim a living Torah as it provides us with the tools to respond to lifes constant challenges and struggles. Even at the apparent expense of the Holy Arks glory, Hashem requires that the Torah rest in a wooden housing to teach us that even the most learned Rabbi in the world may never remain static, as that would symbolize the death of the Torah, but must constantly be growing, changing, and learning. 2) Q: Although the Torah specifies that the various utensils used in the Mishkan are to be made from gold, the Mechilta rules that this isnt an absolute requirement. If for any reason they have already been made from a different metal, they dont become disqualified and it is permissible to use them, with one exception. With respect to the Cherubim which rest on top of the Holy Ark (25:18), the obligation to make them from gold is absolute, and should they be formed from any other material they are invalid for use in the Mishkan. Why should this law regarding the Cherubim be different than that regarding all of the other holy vessels? A: Rav Meir Shapiro explains that the Cherubim symbolize Jewish children, (Rashi writes here that they had the faces of young children), and their placement on top of the Holy Ark represents their Torah learning and upbringing. Should there be a time in the future when money is scarce and gold cannot be attained due to financial constraints, Hashem is willing to overlook His own honor and glory. However, when it comes to educating our children, second-best is completely unacceptable. There can be no possible excuse for sacrificing the quality of their education! Parsha Talk: For discussion around the Shabbos Table 1) After the giving of the Torah at Mount Sinai, the Talmud teaches that the Jewish people were on such a high spiritual level that they returned to the level of Adam before he sinned by eating from the forbidden fruit. Although they unfortunately lost this level when they sinned by making the golden calf, what was the purpose at this time before that sin in commanding them to make a Mishkan in which the Divine Presence could dwell, when they were already on such a high level that the Divine Presence dwelled throughout the entire Jewish camp? 2) Our Rabbis teach that everything which is written in the Torah is relevant to every person in every generation. What is the significance of the intricate laws of the vessels which were made thousands of years ago for the Mishkan in todays day and age? 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