Welcome to Scribd, the world's digital library. Read, publish, and share books and documents. See more
Standard view
Full view
of .
Save to My Library
Look up keyword
Like this
0 of .
Results for:
No results containing your search query
P. 1


Ratings: (0)|Views: 0 |Likes:
Published by outdash2

More info:

Published by: outdash2 on Jan 28, 2014
Copyright:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less





Teruma 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
eruma 5774
s he Israelies sand rooed a Sinai, ye anoher major oundaion o heir eernal heriage is divinely laid. God urns o Moshe and commands, “And hey shall make or Me a holy place, and I will dwell among hem.Te consrucion o he Mishkan, he porable sancuary ha will accompany he Israelies during heir deser ravels, is hus launched. Tis sancuary serves as he precursor o he Bei Hamikdash, he Holy emple, evenually ereced in Jerusalem.One can scarcely imagine Judaism wihou he concep o he Bei Hamikdash. No single symbol has been more undamenal o he Jewish people han he emple, represening heir eernal connecion o God. Jus as he Mishkan serves as he ocal poin o he Israelie encampmen during is deser wanderings, so oo, he firs and second Baei Mikdash each become he cenral eaure o he corresponding Jewish commonwealh in he Land o Israel. wice desroyed, he emple lives on in he hears and minds o Jews hroughou he world who pray daily or is rebuilding.
 Why does God command ha he Mishkan be buil in he firs place? Judaism inroduces o he world he concep o a unified, omnipresen God Who can be relaed o and worshiped a any ime and in any place. I God is omnipresen, why hen does He require a cenral address”?
 Approaches A.
 One posiion is ha he creaion o he Mishkan is a divinely ordained response o he sin o he egel hazahav (he golden cal). Tis asounding possibiliy is firs suggesed in he Midrash and laer adoped by numerous auhoriies, including Rashi.Trough he eyes o he Midrashic scholars, he Mishkan is no an inegral par o God’s original plan or His newly ormed naion, bu raher a response o heir  weakness and ailing. God has no need or he sancuary and, in ac, does no iniially include i as a componen in His relaionship wih he Israelies. Once he people demonsrae heir inabiliy o relae o Him direcly, however, God decrees he creaion o he Mishkan as an ac o remediaion.Some wihin he Midrash view he creaion o he Sancuary as a healing gesure on he par o God owards he naion. Te people find hemselves, as a resul o he che ha’egel (sin o he [golden] cal), hopelessly disanced rom heir Creaor. God, hereore, reaches across he chasm o show hem a way back.Oher Midrashic sources consider he Sancuary public esimony o he world o he enduring connecion  beween God and His people, a connecion ha survives he ragedy o he golden cal.Mos oundaional, however, is he approach which inerpres he creaion o he Mishkan as a divinely designed response, calculaed o counerac he roo causes o he che ha’egel. A he core o his seminal sin lies he naions inabiliy o worship God direcly  wihou he benefi o inervening angible symbols. Tis inabiliy drives he Israelies, upon Moshe’s perceived disappearance, o creae he golden cal as a proposed inermediary beween hemselves and God. Recognizing he people’s need or physical symbols, God, hereore, decrees he creaion o he Mishkan and all o is associaed riuals and uensils. Te undamenal concep o he Bei Hamikdash hus originally emerges as a concession o he Israelies’ limiaions.
 Why Build It At All?
Rabbi Shmuel Goldin
Teruma 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
Te achash and rue Simcha
Rabbi Meir Goldwich 
In a deeper sense, however, he Sancuary is no a replacemen or he golden cal a all bu a rue anidoe or is roo causes. Trough he creaion o he golden cal, he Israelies atemp o esablish disance beween hemselves and heir Creaor. Frighened by he perceived loss o Moshe and firmly convinced o heir inabiliy o relae o he divine direcly wihou a go-beween, he naion erecs he golden cal o ac as an inermediary  beween hemselves and God. In conras, he Mishkan represens man’s abiliy o draw close o God. Properly undersood, each and every deail o he Sancuary and is associaed riuals and uensils carries he message o God’s accessibiliy o man. In a brillian sroke, God no only responds o he che ha’egel bu prominenly weaves he correcive o ha ailing ino he very abric o Jewish radiion.
 In spie o he atraciveness o he Midrashic approach as a raionale or he creaion o he Sancuary, numerous oher scholars, such as he Ramban, demur.Unwilling o accep he noion ha he cenral concep o he Bei Hamikdash could possibly have emerged afer he ac, as a concession o he weakness o he Israelies, hese auhoriies mainain ha God inended all along o creae a cenral locaion or his worship.In he words o Nehama Leibowiz, hese scholars “rejec he idea ha he Sancuary was in any way an aferhough, a cure or heir [he Israelies’] sickness, aonemen or sin, or compromise beween he idea o spiriualiy and he realiy o man’s maerial concepions, demanding a orm o worship limied o a definie space-ime dimension. On he conrary, he insiuion o he Sancuary was here rom he beginning, a deliberae ac o divine grace and houghulness designed o srenghen he immanence o His presence [my ialics].”Te Ramban and his colleagues mainain ha he Mishkan and, hereore, he enire concep o a Bei Hamikdash are much oo significan no o have been par o God’s iniial plan or His people. Far rom being he source o he Mishkan, he sin o he golden cal acually hreaens is creaion. Only God’s orgiveness or ha sin reinsaes His ull relaionship wih he Israelies and enables he Sancuary o be buil.
 Tose scholars who view he Mishkan as par o God’s original blueprin or His chosen people also mainain ha he Sancuary is in no way mean o be perceived as an inermediary beween he Israelies and heir God. Mans abiliy o relae o his Creaor direcly is, afer all, a hallmark o Jewish aih. Te Mishkan, is symbols and is riuals are, insead, ools, careully devised o assis he Israelies in he enerprise o seeking he divine.
his Shabba we read Parasha erumah, which  begins he second hal o seer Shemo and is discussion o he Mishkan, is vessels, and he  bigdei kehunah. Our parasha begins by describing he maerials donaed by B’nei Yisrael or he Mishkan – gold, silver, ec. Among hese maerials is he skin o an animal called he “achash.” Tis skin was used, he orah ells us, or he ouermos covering o he Mishkan: “oro echashim milmalah.”Tese echashim exised only “l’fi sha’ah,” as he gemara ells us in Shabba 28b. Te gemara goes on o describe he achash halachically as a saek chayah saek b’heimah, and physically as having one horn proruding rom is orehead as well as having beauiul, muli-colored skin, o which i was very proud. Tis somewha lenghy descripion o he achash by Chazal leads us o our firs quesion: Why do Chazal se aside so much space o explain exacly wha kind o animal he achash was? Afer all, his is no longer relevan, since Hashem creaed i only emporarily. Why is i so imporan or us o know oday exacly how he achash looked?Te midrash (Bereishi Rabbah) eaches ha when Hashem eviced Adam and Chava rom Gan Eden, He ashioned clohing or hem. Te midrash explains ha hese clohes also came rom he skin o he achash. Our second quesion: Wha is he connecion beween he covering Hashem ashioned or Adam and Chava and he covering we are commanded o ashion or he Mishkan? A hird, final quesion: we find ourselves a he  beginning o Adar. Chazal each us ha when Adar comes in, we increase our joy. Cerainly hey don’ inend ha we pump up he volume or ha we dance longer. Cerainly
Teruma 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
hey mean a simcha o subsance. How do we do his?o answer hese quesions, we mus sar by explaining he essence o simcha. Te orah menions simcha by he shalosh regalim󲀔“v’samacha b’chagecha.” rue simcha occurs when a person eels conneced o ha which is above him󲀔HaKadosh Baruch Hu. Every regel󲀔Pesach, Shavuo, Sukko󲀔a litle bi o he ligh ha once was comes back o us, and we eel our connecion wih HaKadosh Baruch Hu. For his reason as well, when we don’ eel his connecion wih HaKadosh Baruch Hu, and  we don’ have his simcha, all he curses o he ochechah  beall us, as he orah says, “acha asher lo avad’a e Hashem Elokecha b’simcha uvuv levav.” We find rue simcha or he firs ime by Adam and Chava in Gan Eden, as we say in sheva beracho, “same’ach ’samach re’im ahuvim k’samechacha yezircha b’Gan Eden mikedem” – Hashem should bring joy o he young couple as He brough o Adam and Chava. Tis simcha  was closeness o Hashem. However, as a resul o heir sin,  Adam and Chava oreied heir direc connecion wih Him and necessarily heir simcha as well, as well as being hrown ou o Gan Eden, he locaion o heir connecion. Along wih he punishmen o evicion rom Gan Eden, Hashem gave Adam and Chavah he key o reurning o heir original saure. He did his by dressing hem in he muli-colored achash-skin, sending he ollowing message:  As you begin your lives in an unamiliar world, a world o many colors in which you will play many roles and wear many oufis, your ask is o make sure you conrol your siuaion and no vice versa. I you allow your pnimiu o guide you hrough every siuaion, you will be able o reurn o your ormer home.Klal Yisrael received an opporuniy o reurn o he sae o Adam HaRishon beore he sin a he ime o Matan orah. Bu wih he sin o he Golden Cal we oreied his opporuniy. Neverheless, HaKadosh Baruch Hu advised us how o reurn o his sae in exacly he same way: He insruced Moshe o use he skin o he achash or he ouermos covering o he Mishkan. Every morning as we lef our ens we would see he achash-skin spread over he mishkan, which would remind us ha our pnimiu mus shine hrough as we ake on a world o diverse colors and siuaions.Tis is why he same covering was used or Adam and Chavah and or he Mishkan, and his is he deph o he words o R’ Meir, who says ha Hashem ashioned or hem cloaks o “ligh” (ohr wih an ale) raher han cloaks o “hide” (ohr wih an ayin). Despie he change in siuaion, he change in colors, wha mus sand ou is one’s pnimiu.Tis is he simcha o chodesh Adar, a chodesh in which  we have he unique abiliy o reveal our rue selves even as we change our clohing and dress up in cosumes, in order o express he noion ha he pnimiu mus guide he chizoniu and no he oher way around. Tis is  why clohes play such a significan role – or example, Mordechai ears his clohing, he people don sackcloh, Mordechai leaves he palace in royal clohing – in he Megillah. Even hough he clohes change, he characers’ pnimiu does no. Raher, in every uniorm, he characer carries ou his mission.Tereore, i in everyhing we do, we ensure ha i is our penimiu ha guides us, we will meri o go orh rom  beore he King o Kings in royal clohing.
zedakah: Helping Others – and Yourself 
Rabbi Dovid Gotlieb
his week’s orah porion begins wih he commandmen o conribue he consrucion and upkeep o he Mishkan. In a well known ormulaion, Hashem insrucs Moshe o ell he naion, “ve’yikchu li erumah,” o ake – or Me – a porion rom any man who whose hear will moivae him. In analyzing his obligaion many commenaors are sruck by he curious synax o he verse. Why, hey wonder, does i say o “ake” (ve’yikchu) he money when wha is really mean is ha he people mus give a donaion? Wouldn’ i have  been more accurae o command “ve’yinu li erumah,” o give a donaion?One answer is offered by he Ohr Ha-Chayim who suggess ha he language was chosen deliberaely o connoe he obligaory naure o his mizvah. Chazal (also quoed by Rashi) noe ha, in ac, hree differen donaions are reerred o: one or he sockes which conneced he beams and pillars, one or he Mizbe’ach,

You're Reading a Free Preview

/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->