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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
Teruma 5774
Download thousands of audio shiurim and articles at www.yutorah.org 
The Marcos and Adina Katz
YUTORAH
IN
 PRINT
eruma 5774
 A 
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.
Questions
 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
 
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YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
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.
B.
 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.
C.
 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
 
3
YUTORAH IN PRINT • A PROJECT OF YESHIVA UNIVERSITY’S CENTER FOR THE JEWISH FUTURE
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,

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