Noticeably, the tribes of Yissachar and Zevulun – representing the one who studies Torah, and his supporter – precede Reuven, the firstborn. Horav Yaakov Hillel, Shlita, wonders about the placement of the klei, vessels, of the Mishkan. The Aron HaKodesh was placed in the innermost area, the Kodesh HaKodoshim, of the Mishkan. On the other side (external) of the Paroches, Curtain, which separated the Kodesh from the Kodesh HaKodoshim, stood the Menorah on the southern corner. Opposite it, on the northern side, was placed the Shulchan, Table. The Menorah clearly symbolizes the light of Torah (ki ner mitzvah v’Torah ohr), “A ner, candle, is a mitzvah (represents a candle), and Torah is (gives forth) light. If so, what is the unique symbolism of the Aron/Torah which is kept concealed in the inner sanctum of the Mishkan. If the purpose of Torah is its dissemination, why is it hidden? Furthermore, why do we require two symbolisms, the Menorah and the Aron, to allude to Torah?
He explains that the Shulchan and the Menorah, which are placed outside of the Paroches, represent the baal ha’bayis, Torah layman, who spends his day in pursuit of a livelihood and is kove’a ittim, establishes set periods for learning Torah. These people “stand” between the Menorah and the Shulchan, which represent Torah study and material pursuits. (The Shulchan, upon which the showbread, lechem ha’panim, was placed, alludes to parnassah, earning a livelihood.) (The twelve breads represent the twelve months of the year during which one is engaged in parnassah.) The Menorah with its seven lamps, alluding to the seven weekdays in which one is to learn Torah, stands opposite the Shulchan. Thus, one who seeks to learn Torah turns southward towards the Menorah, while his counterpart, who is engaged in material pursuit, faces the Menorah in the north. Where does the Aron HaKodesh come into play?
The Aron represents the full-time learner, whose entire day/life, every waking moment, is spent engaged in deep Torah study. The Aron is l’maalah min ha’makom, above the constraints of space. [The Aron occupied no physical dimensions in the conventional sense.] When measuring the space of the Kodesh HaKodoshim, the Aron was not included. The room was twenty amos, cubits, wide; yet, when measuring from each side of the Aron to the walls, ten amos still remained on each side. This demonstrated that the Aron existed in a dimension beyond physical constraints – a paradoxical fusion of the natural and the supernatural.] So, too, are the bnei Torah who devote their lives wholly to the study of our Torah. Concerning such scholars, the Rambam (Hilchos Shemittah v’Yovel 13:13) writes that they are sanctified like the Aron in the Kodesh HaKodoshim. They live on a different plane – both spiritual and physical.
The Aron had badim, carrying poles, that were inserted in rings on its side. These were never to be removed from the rings. The poles represent the tomchei, supporters, of Torah, who must never turn their backs on the lomdei Torah, who study Torah. In Teshuvos Igros Moshe (Yoreh Deah 4:37; 16), Horav Moshe Feinstein, zl, writes that the reward of the supporter of Torah is equal to that of the one who actually studies.
A Torah supporter asked Horav Elazar M. Shach, zl, concerning his portion in the learning of those whom he supports. The Rosh Yeshivah replied, “The tomeich Torah can come before the Heavenly Tribunal and claim his just reward. He added that his reward will be in proportion to his support. A well-known Torah supporter mentioned to Rav Shach that he was considering selling off his material assets and returning to full-time learning in kollel. Rav Shach told him, “If your goal in doing this is to experience the unparalleled pleasure of learning Torah – then do so. If, however, your goal is to gain the knowledge that you are missing due to your involvement in business, do not worry. Every blatt Gemorah, every commentary and halachah, that someone studies as a result of your support will be transferred to your knowledge bank. Everything that they learn will not only be viewed as if you too learned, but you will actually amass the knowledge.”
People make the mistake of thinking that tzedakah is all about money – the more one gives, the greater his reward. This is not the case. One of the most important aspects of tzedakah is having the z’chus, merit, to give wisely. Simply having money is not the determining factor in the impact of one’s giving. It is the merit of the giver and the cause that defines the ultimate spiritual and practical success of the donation. Having wealth is a tool, but the true success of tzedakah lies in using that tool with wisdom and sincerity, as demonstrated by the following vignette:
The Ponovezher Rav, zl, traveled the world fundraising, so that he could rebuild the yeshivos destroyed during the Holocaust. On one of his many trips to America, he was informed that a certain well-known philanthropist was looking to immortalize his name and leave a major legacy and impact in the Holy land. The Rav thought to himself, “I have succeeded in rebuilding Ponovezh, but so many other institutions of higher learning, such as Grodno, Baranovitz, Rameilles and Kubrin, have no remembrance. I would ask him to endow a yeshivah which would also carry his name. What greater tribute exists than supporting Torah?”
The problem was – the man was hardly ever available. The Rav phoned for an appointment; the man was tied up. Once it was a meeting; next, he was not well, or he was out of town. It was always something. Finally, the date for his return to Eretz Yisrael arrived, and he had to return. He arrived at the airport, boarded the plane, and with whom does he have the good fortune to share a row? The man whom he had been trying to reach for a week. They began to speak, and the Rav made his pitch. “It is a shame that I did not speak with you earlier,” the man said. “I just donated a hefty sum of money to build a sports stadium in Haifa – with my name on it.”
The Rav said, “The man did not have the requisite merit to build a yeshivah in which hundreds of students would learn Torah. All their achievement would have been recorded for him. Instead, he has a stadium which, not only will not be a source of mitzvah, but will probably be a place where public chillul Shabbos will occur. He simply was not zoche to build a makom Torah.
