Vol.

20 Issue #15

Parshas Terumah

5 Adar I 5776

would be to house the Eidus, the testimony, which

Hashem would give Moshe (Ibid). The Rahsbam (Ibid.
Rabbi Michael Taubes
HaEidus) and Ibn Ezra (Ibid. VNasata) understand
(MTA 76, RIETS 82)
that this refers to the Luchos only, but others, includRosh Yeshiva - MTA
Rabbi - Kehilas Zichron Mordechai
ing Rashi (Ibid. HaEidus), believe that this refers also
This parsha discusses the commandment to to the entire Torah, and a copy of the Torah was thus
construct the Mishkan and the various vessels which also to be stored in the Aron. The Gemara in Bava
would be used in the Mishkan; the first such vessel de- Basra (14a-b) actually discusses precisely what was in
scribed is the Aron (Shemos 25: 10-16). Although the the Aron. One authority holds that both the Luchos
Rambam, in his Sefer HaMitzvos (Mitzvas Aseh 20), and a Sefer Torah were kept in the Aron, while the
and the Sefer HaChinuch (Mitzvah 95) seem to hold other believes that only the Luchos were there. Both
that the mitzvah to build the Aron is simply a part of opinions agree that he Shivrei Luchos, the tablets brothe general Mitzvah to build a Mishkan-and subse- ken by Moshe, were also kept in the Aron, at least
quently, a Beis Hamikdash-for Hashem to dwell in, the eventually, as indicated by Tosafos in Eiruvin (63b). It
Ramban (Hasagos HaRamban to Sefer Hamitzvos, is worth noting that even the authority that holds that a
Mitzvas Aseh 33) and Rabbeinu Saadyah Gaon (Sefer Sefer Torah was not kept in the Aron proper agrees
Hamitzvos LRabeinu Saadiah Gaon, Parshah 52) dis- that one was kept on the side of the Aron, in a most
agree, and count building an Aron as an independent dignified and respected location.
Mitzvah. The Rambam (Ibid) explains that unlike the
The Mishna in Megillah (28a) implies a comother vessels of the Mishkan, like the Shulchan, the
parison between the Beis HaMikdash and our Shuls toMenorah, and the Mizbeiach, the Aron was not deday, and the Gemara (Ibid. & 28b) documents the high
signed to be used as part of any specific Avodah, but
level of honor and dignity which must be maintained in
rather to house the Luchos, which represented the
a Shul. Further on, the Gemara (Ibid. 29a), based on a
presence of Hashem at all times. In his introductory
pasuk in Yechezkel (11:16), refers to our Shuls today
comment to this Parsha, the Ramban writes that the
as miniature versions of the Beis HaMikdash. Some
entire purpose of the Mishkan was to contain a place
authorities, like the Maharik (Shaailos UTeshuvos
for Hashems Shechinah to rest; this place was the
Maharik - Shoresh 161), among others, learn that the
Aron.
sanctity of a Shul is derived from the Torah. The Ran
After outlining the particulars as to how the in Megillah (Ran 8a, UMaan) quotes from the Ramban
Aron was to be built, the Torah states that its purpose that the Shuls Kedusha is MideRabbanan. In any case,
Respect for the Aron Hakodesh

Page 2

most agree that a Shul has some level of Kedushah,

with an accompanying requirement of honor, because
of its connection to the Beis HaMikdash; the Shulchan
Aruch (Orech Chaim 151) documents the type of respect and honor which must be exhibited in a Shul in
general.

Vo l. 20 I s su e # 15

an Aron, as implied by the Gemara in Berachos (47b).

The Rambam (Hilchos Tefillah 11:2) rules that

the Aron HaKodesh should be placed by the wall of
the Shul that the people face when davening, so that
during davening, they will also be facing towards the
Aron; the Shulchan Aruch (Orech Chaim 150:5) acIt thus stands to reason that just as the Aron, cepts this ruling. In our part of the world where we
where the Torah rested, was the centerpiece of the face east in order to be able to face Yerushalayim, the
Mishkan and the Beis Ha Mikdash, as mentioned above, Aron should thus be on the eastern wall of the Shul. In
so too should the place where the Torah rests in our the Biur Halacha (Ibid. SheHu), the Mishnah
Shuls be a place which has special status. The Rambam Berurah questions what direction people should face
(Hilchos Sefer Torah 10:10) indeed implies that a when davening in a Shul where it was impossible to
Sefer Torah must be placed in a special location be- put the Aron along the eastern wall, whether towards
cause the Luchos were, and the words which were on Yerushalayim or towards the Aron, and he leaves it in
the Luchos are contained in a Sefer Torah. The Shul- doubt. Earlier, however, the Mishnah Berurah writes
chan Aruch (Yoreh Deah 282:1) rules accordingly (Orech Chaim 94:9) that if the Aron had to be placed
(See Beiur HaGra ibid. 1). An earlier Mishnah in Me- somewhere other than on the eastern wall, one should
gillah (25b) indicates that the Teivah, the box, where still turn ones face to the ast when davening, but
the Sifrei Torah are kept has a higher status of never turn his back on the Aron. The Aruch HashulKedushah than the Shul itself. The Ramo, though
chan (Ibid. Seif 13) writes that if the Tzibbur is
davening in one direction because thats where the
Orech Chaim - 154:1), writes that this may
Aron is, one should turn just a little bit towards the
depend on how this Teivah is built whether as a sepaeast so as not to be davening in a direction completely
rate structure or as part of the wall.
different than everybody else.
This Teivah, of course, is what we call the
Many people have the practice to stand when
Aron, as the Ran in Megillah explains (Ran 7a Beit
the Aron is open and the Sifrei Torah are visible. The
HaKnesset). Actually, it is worth noting that the GeTaz, however, (Yoreh Deah 242:13) rules that strictly
mara in Shabbos (32a) suggests that one must be very
speaking, this is not necessary, because the Aron is
careful to refer to the Aron as the Aron HaKodesh, belarge enough to be considered and independent area,
cause the word Aron lone means simply a box, and it
and is thus comparable to the Shulchan, and when the
may be disrespectful to use this common word to deSefer Torah is on the Shulchan, there is no need to
scribe the place where the Sifrei Torah are kept. Tosastand. Nevertheless, the Taz (Ibid.) writes that people
fos (Ibid. Al) makes it clear that the reference in this
stand anyway when the Aron is open as a sign of reGemara is indeed to the Aron HaKodesh which is in
spect. For the same reason, the Tax rules elsewhere
our Shuls. The Maharsha, though (Chidushei Halachos
(Ibid. 282:1) that one may stand to give a Derashah
Ibid), writes that if it is clear that one is referring to the
with ones back to the Aron Ha Kodesh, because it is
Aron HaKodesh, it is not undiginified to call it simply

Vo l. 20 I s su e # 15

considered an independent domain. But he also writes

(Orech Chaim 150:2) that one should not position
ones seat permanently with his back directly towards
the Aron; the Mishnah Berurah (Ibid. Seif Katan 14)
concurs, distinguishing in the Shaar Ha Tziyun (Ibid.
Seif Katan 13) between a regular and a temporary positioning of oneself with his back towards the Aron.

Page 3

dwell on Earth (the complex idea of tzimtzum). However, He still does it, for our sake, so we can feel the
same connection with Him that we felt on Har Sinai. It
is built in order for us to feel a greater connection to
Him.
Even when Man is in a physical house, he is not
100% secure. The rain, snow, cold and heat can all
possibly affect him negatively. The only house that can
protect from all unpleasant elements, physical and
Tzedakah and the Purpose of the
Mishkan
spiritual, is the House of Hashem, where he can go to
David Tanner
daven and ask for all of his needs. Hashem pretends He
needs a home, so we can build it and really use it for
Parashas Terumah opens with the famous passuk,
our purposes, for our desires, for our tefillos.

This answers our original question. Had

Hashem needed the Mishkan, the giving of its materiSpeak to the Benei Yisrael and let them take
als might have been obligatory, like regular tzedakah,
for Me a portion, from every man whose heart motiwhich is a chovah. However, since it is solely for our
vates him shall take My portion (Shemos 25:2). Sebenefit not Hashems the concept of a dedicated
forno comments that this is different than other types
place to eternalize our special connection with Hashem
of tzedakah, which may be taken by force; this terumah
can only work if we build it from money given willis only to be given willingly. Ordinarily, tzedakah is an
ingly and with that intention.
obligation, but here, only those inspired to do so
Sometimes, we may not feel like doing some of
brought materials for the Mishkans building.
the mitzvos. We must remember that they are given as a
Rav Yosef Dov Soloveitchik (in an address from
gift, as a chance to help us grow and self-improve by
1979 published in The Rav Thinking Aloud on the Parsha:
following the will of G-d. May we always understand
Sefer Shemos) asks: Why was this different than regular
that performing the mitzvos is a privilege, and may we
tzedakah, and not obligatory? It is comparable to other
be zocheh to always perform them to their highest deforms of obligatory tzedakah, such as giving to a shul or
gree, lesheim Shomayim, with pure hearts brimming
yeshivah. Then why isnt the Mishkans tzedakah obligawith love.
tory? Just the opposite - we would think it an even
greater and more important mitzvah!
Hashem Loves You!
The Ravs answer is based on another intriguing
Dov Tuchman
question: What is the purpose of the Mishkan at all?
The entire Bnai Yisrael had just been taken out of
Hashem certainly needs no physical abode in which to
Egypt after ten incredible plagues. The sea had been split
dwell! He is purely spiritual!
The answer to this question is that Hashem so they could escape the Egyptians and be free. Then they
doesnt need the Mishkan. The Midrash even mention came to Har Sinai and received the Torah through thunthat the Mishkan is limiting Hashem, keveyachol, to der, lightning, fire, smoke, and a shofar blowing. Now

Page 4

they were being given the gift of a lifetime: Hashem was

going to reside amongst them, in a building called the
Mishkan. Not only that, but they had the capability to
give their own money and be a part of this incredible
house for Hashem. One can understand why they would
rush to give to the Mishkan, and why so much was given
that Moshe had to tell them to stop giving!
The Ba'al Haturim says something very perplexing. He says that when Hashem commanded Moshe to ask
Bnai Yisrael for donations to the Mishkan, He commanded him to should speak softly, for he was asking the
people to part with their money. This seemingly makes

very little sense. Why would he have to speak softly?

Surely Bnai Yisrael would rush to give!
Rabbi Ben Tzion Shafier adds that this statement of the Ba'al Haturim is even more perplexing because Bnai Yisrael were extremely wealthy. This was
because they took all of the riches of Egypt with them
when they left. In this case, it makes even less sense
that they wouldn't want to part with their money. Why
was Moshe told to ask them gently?
The Ba'al Haturims statement sounds much
more understandable when we look at it from the perspective of Hashems kindness. The Chovos Halevavos
says: If you were ever to take the most loving, generous, and kind person you had ever met and then multiply his mercy, generousness, and kindness by ten thousand, and then by another ten thousand, you still
wouldn't be able to come anywhere near how merciful,
generous, and kind Hashem is.
All Jews must remember that Hashem loves us
even more than we love ourselves. This love manifests
itself in many different ways. One of these ways is that
Hashem is very concerned about our money. Hashem
feels bad, so to speak, that we should have to spend
our money, regardless of the facts that it is for a good
cause and that it is one of the greatest investments that
anyone could ever make.

Vo l. 20 I s su e # 15

This seems to be the answer to our question on

the Ba'al Haturim. The chance to give to the Mishkan
was a great honor. AnyRabbi Michael
one who donated to the
Taubes
Mishkan then had an
Rosh Yeshiva
honor that they would be
able to carry for genera- Rabbi Baruch Pesach
tions. Nevertheless, Mendelson
Rabbinic Advisor
Hashem felt bad that
Bnai Yisrael would have to Ezra Epstein
part with their wealth.
Avi Rothwachs
This is an incrediEditors in Chief
ble way to see the extent
to which Hashem loves us Yehuda Goldberg
and is sensitive to our feel- Ben Tzion Zuckier
ings. When we focus on
Executive Editors
the abundance of kindness
Ari Hagler
that Hashem showers on
Distribution Coordinator
us daily, we should feel an
overwhelming sense of
appreciation and love for
our Creator.