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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 boxer’s 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 day’s Talmudic studies. His father couldn’t 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 didn’t even know Hebrew and certainly couldn’t 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 real ized 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 Frand’s message: “whatever we do, it’s never too little, it’s never too late, and it’s never enough.”

talking points - parshas terumah
Rabbi Elazar Meisels

1. Give and Get

“Speak to the Children of Israel and they shall take for Me a tithe; from every man whose heart impels him to give, they shall take My tithe.” 25:2

Of all the challenges facing the Jewish people, donating to charity ranks near the bottom of the list. We’re a nation of givers, and hardly need encouragement in this realm. The greater challenge is learning to give in order to grow closer to Hashem and not just to purchase “exemptions” from living a more meaningful lifestyle. This incident, the first recorded national charity drive, was a prime example of the ideal approach to charity. Using the monies collected, we constructed a Mishkan [tabernacle], and used it to deepen our connection and intensify our commitment to Hashem and His Torah. Our willingness to give with an open hand was not just to satisfy a religious obligation, but also an expression of our inner desire to deepen our Jewish commitment.

2. High “Ten”sion

Wouldn’t it have been sufficient merely to have the holy vessels in the Tabernacle? What was added by symbolizing the Ten Commandments as well? This teaches us that in order for a temple or synagogue to be a repository for the Divine Presence, the presence of holy vessels like an Ark and Torah Scroll alone, is insufficient. The over-arching philosophy of the sanctuary must also be an embodiment of each and every one of the Ten Commandments. A house of worship that inadequately fulfills this mandate is not a place that G-d feels welcome in.

3. “Altar”ations Required

“And they shall construct an Altar of acacia wood, five cubits its length, and five cubits its width, the Altar shall be square, and three cubits its height.” 27:1

Although the Ark received the lion’s share of the Torah’s attention, the effects of the Altar cannot be understated. When Abraham wondered how we would maintain our special status as the Chosen People, in light of our inevitable sins, Hashem reassured him that the Altar, and it’s offerings, would offset our sins and enable us to survive. As the Midrash points out, everything about the Altar was positive, and a significant portion of the daily prayer service is devoted toward asking for its return, along with the Third Temple. If modern sensibilities portray its use as barbaric or senseless, that is only because the long years of exile have succeeded in dulling our collective memory of the benefits it offered, and the sanctity it imbued within the people.

What To Expect…At A Jewish Wedding

Dear Rabbi,
I just received an invitation to the wedding of my long-time study partner and I’m so thrilled for her, but I’m also nervous for me. I’ve never attended an Orthodox wedding before, and I’m afraid that I won’t know what to do and end up looking foolish or offending someone. I don’t know if it’s appropriate to ask her questions about it, but I really need some answers. I’m reform, and I assume that the ceremony is basically the same as what I’m used to [my brother got married last year] but what about the rest of the wedding? Do you think it’s okay if I speak to her about this, or will she be offended? I really just want to do the right thing and make her happy.
Thanks a Bunch,
Julie E.

Julie,
Mazal Tov! May you never lack for joyous occasions to celebrate! I’m glad that you wrote to me and I can appreciate your angst, but let me be the first to reassure you that your worry is in vain. There is absolutely nothing offensive about asking your study partner to explain what an Orthodox wedding is like, and I’m certain that she’ll be happy to oblige. She wants you to be comfortable at her wedding and she’ll certainly do all she can to describe the particulars. For the benefit of our readers, however, I’ll provide a brief overview of what to expect when attending an Orthodox wedding by focusing on those areas which may differ from what some are accustomed to.

Separate But Equal - Although it is not universal, many orthodox weddings feature separate seating at the Chuppah and wedding reception. Men sit with men, and women with women. This is true as well for the dancing, which is conducted separately for purposes of modesty. The dance floor is split in half using a [temporary] dividing wall which runs down the middle and is known as a “Mechitzah.” The men will dance with the groom, and the women with the bride. You will also notice that while the bride and groom are happy to receive blessings and good wishes from one and all, the groom will only accept hugs and handshakes from the men, while the bride will do likewise with the women. Again, this is in observance of the law that limits direct contact with members of the opposite gender only with one’s immediate family (i.e. spouse, parent, child, and sibling).

Step Lively - In keeping with the mitzvah to “rejoice with the Chatan and Kallah”, you can expect the dancing to be very spirited and upbeat, not slow paced and leisurely. Don’t hesitate to jump right in and try your hand at it. Even if you don’t know the steps, you’ll be welcomed enthusiastically. In general, people will try all kinds of things to get a laugh out of the bride and groom, and inhibitions are few and far between.

Dress Code - The women will be dressed modestly in clothing that covers their knees, elbows, and neckline. You’ll feel most comfortable if you try to do likewise, and the Kallah will surely appreciate it.

Eat, Drink, and Be Merry - It is a great mitzvah to rejoice with the bride and groom at their wedding and just by showing up, you’ve already added to their joy. Some additional ways in which you can contribute to their happiness include dancing and singing, giving a gift, praising the bride to the groom, and vice versa. Even just telling the bride how wonderful the wedding is, and how beautiful she looks is a fulfillment of this special mitzvah.

I’m certain that you hold a very special place in her heart and that she’ll be thrilled to hear that you’re planning to attend. If you wish to read up on the details of a traditional Jewish wedding, check in your local Jewish bookstore for a wonderfully informative book, “Made in Heaven” by Rabbi Aryeh Kaplan, which explains many of the customs and rituals of the Jewish wedding.

And one more thing – watch out for the photographer! He’s usually friendly as long as you don’t obstruct his view, but you don’t want to be in the wrong place at the right time.

One of the most basic lessons regarding the importance of good deeds is found in the Mishnah in Pirkei Avos (Ethics of our Fathers 4:17). It states:

רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁלֹשָׁה כְתָרִים הֵם: כֶּתֶר תּוֹרָה וְכֶתֶר כְּהֻנָּה וְכֶתֶר מַלְכוּת וְכֶתֶר שֵׁם טוֹב עוֹלֶה עַל גַּבֵּיהֶן,

Rabbi Shimon said: There are three crowns — the crown of Torah, the crown of priesthood, and the crown of kingship; but the crown of a good name surpasses them all.

Rav (Abba bar Ayvoh) explains that there are three types of people who hold elevated positions in Jewish life that carry certain privileges, and for whom we must have extra respect: a Torah scholar, a Kohen (Jewish Priest), and a king. In answer to the implied question, "Why is there no crown for one who is reknowned for his good deeds?," The Mishnah answers that the crown of a good name sits above each of the other crowns; meaning, it is an integral and necessary component of the three crowns. For if the scholar, Kohen, or king should behave in an unbecoming or uncouth manner, he forfeits his right to special honor.

Tiferes Yisrael (a commentator on the Mishna) adds that the symbolism of the three crowns extends to the special status of people who possess attributes similar to those of a scholar, a Kohen, or a king. Thus, the Mishnah is speaking also about a judge (scholar), one of distinguished lineage (Kohen), or a man of wealth (king). In this sense, says Tiferes Yisrael, the Mishnah is teaching that any such person, who is capable of using his position or special endowments for the welfare of his fellows, must do so. If he does, he is deemed to be among the crowned of Israel. If not, he is considered among the lowliest of the low, and the crown on his head is no different than the nose ring in the nose of an animal.

The Talmud in Yoma (72b) says that the three crowns mentioned in our Mishnah are symbolized by the three golden filigree "crowns" that adorned three of the vessels of the Mishkan (Tabernacle) : the Aron (Ark), the Shulchan (Table) , and the Inner Altar. The crown of the Inner Altar, which represents the Kehunah (Priesthood), was taken by Aharon. The crown of the Shulchan (Table), which represents royalty, was taken by David. And the crown of the Aron (Ark), which represents Torah, is available to all, and anyone who wishes to take it may do so. Somewhat problematic, however, is that the Talmud does not mention the crown of a good name. Maharsha (Rabbi Shmuel Eliezer Halevi Eidels) explains that this idea is conveyed in the very ne xt passage in the Talmud, in which R' Yochanan asks why the word זֵר is read as זֵיר, crown, even though it is spelled without a yud. Seemingly, the word should be vowelized as זַר, which means strange! He answers that if one is deserving, his good name becomes a crown for him, but if one is not deserving, it becomes estranged from him.

Maharsha explains that the crown of a good name refers to one's fear of Heaven, which must imbue all of his behavior. Without the fear of Heaven present, the crown will depart, as one's good name will not endure.

The Vilna Gaon (Rabbi Elijah ben Solomon Zalman, also known as the “Gra”), however, in his notes to Pirkei Avos, states cryptically that "corresponding to a good name is the Menorah," without any further elucidation. The explanation to the Gra's commentary suggests a possible explanation, based on a Midrash in Parashas Naso (Bamidbar Rabbah 14:10). The Midrash states (referring to the offerings of the Nesiim, princes) that the bull, ram, and sheep that each Nasi (prince) brought symbolize the three crowns that Hashem gave the Jews. The Midrash then says that the goat brought by each Nasi as a chatas (sacrifice) represents שֵׁם טוֹב, a good name, for the essence of a good name is good deeds, as the Mishnah (Avos 1:17) says: לֹא הַמִּדְרָשׁ ה 93;ּא הָעִקָּר אֶלָּא הַמַּעֲשֶׂה, It is not the learning that is of primary importance, but the deed. And that crown is symbolized by the Menorah, as it says: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר, For a commandment is a lamp, and Torah is light (Mishlei 6:23). Why is the Torah called light? For it teaches one how to fulfill the will of Hashem.

Thus, the Menorah may be thought of as signifying the practical fulfillment of the Torah, and so it is part and parcel of the crown of Torah. This thought is further corroborated by Haamek Davar (Shemos 27:2), who says that the Aron symbolizes the Written Law, while the Menorah represents the Oral Law, upon which halachah (Jewish law) is based and which governs all of life's activities. Accordingly, the crown of a good name can be symbolized by the Menorah, as the Vilna Gaon states.

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha

Q: Rashi writes (25:2) that with regards to the construction of the Mishkan (Tabernacle), no donations were mandatory, as Hashem relied on the generosity of the Jews to supply the necessary materials. However, with respect to the communal sacrifices, He obligated every single Jew to contribute. Why in the latter case wasn’t Hashem willing to trust that voluntary contributions would suffice? Wouldn’t the reverse have been more logical, as everybody recognizes that the sacrifices brought in the Mishkan were more precious to Hashem than its physical structure?

A:Rabbi Zalman Sorotzkin answered that Hashem recognized that when it comes to collecting funds for the building of impressive edifices, people are quick to donate, but when additional funds are needed to maintain the buildings and help them accomplish their objectives, the money supply suddenly dries up.

Indeed, when it came to building the Mishkan, so much gold and silver were voluntarily donated within a few short days that it was more than was necessary, and Moses was actually forced to proclaim that they should stop bringing more (36:5-6). Nevertheless without the requirement that every Jew donate money for the purchase of communal sacrifices, Hashem sadly recognized that the donations wouldn’t be sufficient to maintain the daily functioning of the Mishkan.

Q: The Torah specifies (25:23) that the table in the Mishkan was to be made specifically from עצי שטים – acacia wood. Why was this type of wood specifically chosen for this purpose?

A:Rabbeinu Bechaye notes that the letters spelling the word שטים are short for the words שלום, טובה, ישועה, מחילה – peace, goodness, salvation, and forgiveness. This type of wood was also used in the Holy Ark and the altar, hinting to us that the Divine Service performed through these vessels was the source of bringing down all of these blessings to the world. In our day, however, when we unfortunately lack all of these items, what do we have in their stead through which we may merit the rewards and bounty that they brought? The Talmud (Chagigah 27a) derives from a verse in Ezekiel that in the absence of the Holy Temple, the generous opening up of a person’s table to serve the poor and other guests serves in lieu of the altar. The Talmud (Berachos 54b) adds that doing so is a merit for long life. Rabbeinu Bechaye mentions the fascinating custom of the pious men of France who had their burial caskets built from the wood of their tables. This symbolizes their recognition that upon dying, none of their earthly possessions would be accompanying them and the only item they could take with them was the merit of the charity and hosting of guests that they performed in their lifetimes. In fact, the Radomsker Rebbe, author of the Minchas Cohen, suggests that the letters in the word שלחן (table) are abbreviations for שומר לקבורה חסד נדיבותיך – preserving for burial the kindness of your giving!

Table Talk: For discussion around the Shabbos Table

א) The book of Shemos is known as the Book of the Exodus, and revolves around the theme of the redemption of the Jewish people from Egypt. Why then does it discuss the building of the Tabernacle and the garments of the Kohanim at such great length instead of ending after the splitting of the Red Sea or the giving of the Torah at Mount Sinai, leaving these subjects to be included in Sefer Vayikra (Leviticus) together with the other laws of sacrifices and Kohanim? (Introduction of the Ramban to the book of Exodus)

ב)Rashi writes (25:40) that because Moses had difficulty understanding the appearance of the menorah, Hashem showed him a fiery illustration of how it should look. However, Rashi writes (25:31) that even so, Moses had difficulty making the menorah. Ultimately, Hashem told him to throw a block of gold into fire, and the menorah miraculously “made itself” and emerged complete. If Hashem knew that in the end Moses would be unable to make it, why did He initially need to show him the fiery image and teach him all of the intricate laws regarding its appearance? (Ohr Gedalyahu by Rabbi Gedalyah Schorr, Mishmeres Ariel by Rabbi Shmaryahu Arieli)

PARSHAS TERUMAH | 3 ADAR 1 5768 | 9 FEBRUARY 2008

Parsha Perspectives by Ozer Alport

talking points - parshas terumah
Rabbi Elazar Meisels

1. Give and Get

2. High “Ten”sion

3. “Altar”ations Required

What To Expect…At A Jewish Wedding

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha

PARSHAS TERUMAH | 3 ADAR 1 5768 | 9 FEBRUARY 2008

Parsha Perspectives by Ozer Alport

talking points - parshas terumah Rabbi Elazar Meisels

1. Give and Get

2. High “Ten”sion

3. “Altar”ations Required

What To Expect…At A Jewish Wedding

Hey, I never knew that! By Ozer Alport

Amazing Insights About the Weekly Parsha

talking points - parshas terumah
Rabbi Elazar Meisels