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“And the Keruvim shall be spreading out their wings on high… with their faces one towards another.” (25:20)

Every Jew must strive to attain both attributes which are implied by the Keruvim. He should “spread his wings upward,” making every attempt to consecrate his whole being to Heaven. At the same time, however, it is necessary to maintain “their faces one towards another”, concerning himeself with his fellow Jews’ welfare and seeking ways to be of service to his friends during their times of need. These two behavioral patterns must be intergrated into the personality of a Jew. Rather than being contradictory, they complement each other.   The Talmud (Bava Basra 99a) questions the disparity between two pesukim….

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“And you shall make two Keruvim of gold.” (25:18)

Rashi explains that the Keruvim’s face had the form of a child’s face. We must endeavor to understand the rationale for selecting the face of a child from among the myriads of Hashem’s creations as the basis of the Keruvim. Rabbi Meir Rubman Z”l suggests that a child symbolizes an individual who strives to learn, one who does not yet feel accomplished, one who is always willing to listen, reflect, and accept guidance. He cites the Baal Haturim who states that the pasuk (Hoshea 11:1) “For Yisrael is a youth and I love him,” alludes to the Keruvim. Hashem knows…

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“And they shall make an ark of shittim wood.” (25:10)

We may note from the pesukim that the commandments regarding making the various vessels of the Mishkan differ in style and form. Regarding the Aron Hakodesh it says, and they shall make, which is the plural form. Regarding the Menorah and the Shulchan, on the other hand, it says, and you shall make, in the singular form. The Midrash reflects upon this distinction and states, “Let them all come and involve themselves in the study of the Torah.” Access to Torah is not limited. The opportunity to attain greatness in the area of Torah endeavor is open to everybody, and…

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“And they shall make for Me a Sanctuary and I will dwell among them.”(25:8)

The Mishkan serves as the place where a Jew can have the opportunity to encounter Hashem’s Presence in a controlled and structured manner. The Ramban notes that the parsha concerning the building of the Mishkan (with its holy vessels) follows the parshios dealing with the giving of the Torah and instituting the system of laws and social justice. Only after Am Yisrael has established itself as a holy nation to be fulfilled through Torah and mitzvos do the Jewish people merit the Mishkan as a place to centralize the pre-existent holiness within the community. The Mishkan is not the source…

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