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You shall make the Mizbayach of Shittim wood…the Mizbayach shall be square. (27:1)

The Mizbayach, Altar, was to be perfectly square shaped.  What special significance is there in the fact that the architectural design of the Mizbayach–and for that matter, the Mishkan, the Aron Hakodesh and the Shulchan–consisted of rectangular lines?  Horav S. R. Hirsch, z”l, observes that all of nature’s products are symbolized by circularity.  Only the human being, whose mind can impose limitations and parameters upon himself, is able to create objects with straight lines and angles.  The circle represents the absence of limitation to freedom and autonomy.  This lack of restraint reflects tumah, spiritual impurity.  The rectangle, on the other…

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You shall make the planks of the Mishkan of Shittim wood, standing erect. (26:15)

The walls of the Mishkan were formed of huge planks of Shittim, acacia wood.  The Midrash relates that Yaakov Avinu foresaw that one day Bnei Yisrael would build a Mishkan in the wilderness, in a place that evidently did not have such trees growing.  He took trees with him when he left for Egypt.  He planted these trees in Egypt, instructing his children to take the trees with them when they leave Egypt.  It is interesting to note that Yaakov was not concerned about obtaining the various other materials necessary for the Mishkan.  Targum Yonasan explains that these materials were…

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See and make, according to their form that you are shown on the mountain. (25:40)

Rashi explains that Moshe was unable to construct the Menorah.  Hashem showed him a Heavenly vision of a Menorah of fire.  Moshe was still unable to build the Menorah.  Hashem then told him to cast the mass of gold into the fire and give it one blow with the hammer.  A finished Menorah would emerge.  Moshe did as he was told, and the Menorah miraculously emerged from the fire.  We must endeavor to understand why Moshe was shown the Menorah if he would not be able to recreate the design.  He was still unable to grasp its fabrication.  The Sefas…

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“And tachash skins and shittim wood.” (25:5)

Rashi says that the Mishkan, its vessels, and the priestly garments were made from thirteen types of raw materials. When we count the materials, however, we find that there were actually fifteen. The commentators offer a number of explanations to reconcile this disparity. Interestingly, Rashi questions the desert origin of two of these materials. Rashi specifically wonders how Bnei Yisrael were able to obtain the shittim wood and the tachash skins in the desert. He explains that Yaakov Avinu brought the shittim wood to Egypt for the sole purpose of using it in the future Mishkan. The tachash was a…

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“And shittim wood.” (25:5)

Rashi cites the Midrash that explains how Bnei Yisrael were able to secure shittim wood in the desert. These trees did not grow all over the wilderness. Yaakov Avinu had brought these cedars to Egypt. He “saw” that one day his descendants would leave Egypt and build a Mishkan which would require this type of wood for its construction. Let us take a moment to think about Yaakov’s foresight. He prepared for his children’s spiritual future. What about their material/physical existence? What did he provide for them? Nothing! Indeed, Bnei Yisrael are lauded for following Hashem into the desert, trusting…

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

The Midrash tells us that when Moshe was commanded to build a Sanctuary for Hashem, he trembled and asked, “How can a man make a house for G-d if even the heavens cannot contain You?” Hashem responded, “I do not ask them to make anything commensurate with My capacity. I ask of them only that they build in accordance with their own capacity.” The words of the Midrash, are ojf hpk, “according to their own unique abilities.” They must attain their own potential – theirs and not another’s! When Hashem asked Moshe to sacrifice upon the Mizbayach, Moshe asked, “If…

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“And they shall make an ark of shittim wood… and you shall plate it with pure gold, from inside and out shall you plate.” (25:10,11)

In the Talmud Yuma 72b Chazal emphasize that one must cultivate an inner purity. They derive this from the Aron Ha’Kodesh, the symbol of Torah. It was to be plated with pure gold, inside and out. Chazal infer from this pasuk that “any talmid chacham, Torah scholar, whose inner essence is not in consonance with his outward purity/appearance can not justifiably be considered a talmid chacham. One must be “tocho k’baro,” maintain a symmetry between his essence and the image he projects. All too often, we focus upon our external image and the impression we make upon others, while we…

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“This is the portion that you shall take from them: gold, silver and copper … Shoham stones and stones for the settings, for the Eiphod and the Choshen.” (25:3,7)

Various means may be employed to establish the value of a given item.  Obviously, not all items have the same value to everyone.  Supply and demand increase or decrease the market value  of most items. The Torah has its own unique measuring stick for determining the value of an object. Let us explain: The Ohr Ha’Chaim Ha’kadosh questions the sequence for enumerating the various gifts to the Mishkan. The Torah’s arrangement seems to imply that the most valuable item is cited first, followed by the other gifts in order of their decreasing value. After all, the Torah first enumerates the…

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“Within the rings of the Aron shall remain the poles, they may never be removed from it.” (25:15)

Rashi adds one word, okugk, forever, which according to Horav Yitzchak Goldwasser, Shlita, implies a profound thought.  The badim, carrying poles of the Aron Ha’Kodesh, were never to be removed from the Aron. Thus, the badim were an integral part of the Aron. The Leviim who carried the Aron by “the badim” were carrying the actual Aron. There is no distinction between the Aron and its badim; they are one and the same. We may add to this thought. Badim serve as a metaphor for the supporters of the Torah.  They can never separate themselves from the Torah which they…

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“And I shall speak with you from atop the cover… that is on the ark of the testimonial tablets… and you shall make a table of shittim (acacia) wood.” (25:22,23)

In a novel exposition, a number of commentators explain the juxtaposition of the Shulchan to the Aron in the following manner. The Shulchan attests to an individual’s integrity and worthiness for Olam Haba. The Shulchan is the symbol of prosperity. It represents the demand upon every Jew to share his material abundance with those less fortunate than he. The Shulchan testifies that its owner has fulfilled his obligation to others. Rabbeinu Bachya cites a custom that was performed by a number of pious individuals in France.  They would have their table taken apart in order to build their aron, coffin….

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