Terumah Artscroll p. 444 Hertz p. 325 Soncino p. 500

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1 4 March Adar 5777 Shabbat ends London 6.33pm Jerusalem 6.25pm Volume 29 No. 23 Terumah Artscroll p. 444 Hertz p. 325 Soncino p. 500 In memory of David Yochanan ben Moshe They shall make an ark of acacia wood... You shall cover it with pure gold... from the cover you shall make the Cherubs at its two ends" (Shemot 25:10,11,19). 1

2 Sidrah Summary: Terumah 1st Aliya (Kohen) Shemot 25:1-16 God tells Moshe to ask the Jews for a voluntary offering towards the construction and functioning of the Mishkan (Tabernacle). The materials needed were gold, silver and copper; turquoise, purple and scarlet wool; linen, goat hair, dyed ram skins, skins of the tachash animal, acacia wood, oil, specific spices and particular precious stones (for placing in the Kohen Gadol s garments). God then instructs Moshe about how to make different features of the Mishkan: The aron (ark) was made from acacia wood, plated with gold on both the inside and outside, and with a gold crown (zer) around the top. It had four gold rings attached to it, two on each side, with a gold-plated wooden stave left permanently between each pair of rings, in order to carry the aron. The Tablets of the Ten Commandments were placed in the aron. Point to Consider: The word terumah is mentioned three times in the first three verses what does this allude to? (25:1-3 ) see Rashi. 2nd Aliya (Levi) 25:17-30 The kaporet (cover) of the aron was made of pure gold, with two cherubs moulded on top, facing one another and with their wings touching (see p.4 article). The shulchan (table) was made from gold-plated acacia wood, with a gold crown (zer) on its lid (misgeret). It had rings and staves to carry it, like the aron. The show bread (lechem hapanim) was placed on it. 3rd Aliya (Shlishi) 25:31-26:14 The menorah was hammered from one piece of pure gold, with seven lamps. The Mishkan had ten yiriyot (curtains), made of linen and patterned wool, with golden hooks joining them together. The ohel (tent), draped over the Mishkan, was made of 11 curtains of goat hair, with a further double michse (cover) on top, one made from dyed ram skins, the other from tachash skins. Question: What design did the yiriyot have on them? (26:1). Answer on bottom of page 6. 4th Aliya (Revi i) 26:15-30 The kerashim (planks) and their enjoining bars were made from gold plated acacia wood. 5th Aliya (Chamishi) 26:31-37 The parochet (partition), was made of wool and linen and was placed on the southern side of the Mishkan to cordon off the Holy of Holies area, which housed the aron. 6th Aliya (Shishi) 27:1-8 The mizbeach (altar) was made of copper-plated wood, with four corner pieces and with staves attached to rings to carry it. 7th Aliya (Shevi i) 27:9-19 The chatzer (courtyard) surrounded the Mishkan; its outer fence was made of linen yiriyot (curtains), attached to wooden pillars. Haftarah The reading, from the Book of Kings, records King Shlomo s (Solomon) construction of the Beit Hamikdash (Temple) in Jerusalem, completed 480 years after the Exodus from Egypt. The construction involved mobilising close to 200,000 workers. United Synagogue Daf Hashavua Produced by US Living & Learning together with the Rabbinical Council of the United Synagogue Editor: Rabbi Chaim Gross Editor-in-Chief: Rabbi Baruch Davis Editorial Team: Ilana Epstein, Michael Laitner, Sharon Radley Available also via US website United Synagogue To sponsor Daf Hashavua please contact Loraine Young on , or lyoung@theus.org.uk If you have any comments or questions regarding Daf Hashavua please rabbigross@theus.org.uk 2

3 Solutions in the Sidrah: Wick, Candle & Flame by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community The late Yehuda Avner (d.2015) served as diplomatic advisor to four Israeli Prime Ministers, Levi Eshkol, Golda Meir, Menachem Begin and Yitzchak Rabin. In his excellent memoirs, The Prime Ministers (London, Toby Press, pp ), Avner shared the details of an inspirational idea he heard from the late Lubavitcher Rebbe (Rabbi Menachem Mendel Schneerson, d. 1994) during a visit to the USA. Following an incisive discussion surrounding the latest developments in Begin s ongoing negotiations with President Carter in the run-up to the Camp David Accords in the late 1970s, the Rebbe set out his perspective on his own life s work: Reb Yehuda, let me tell you what I try to do. Imagine you re looking at a candle. What you are really seeing is a mere lump of wax with a thread down its middle. So, when do the thread and the wax become a candle? Or, in other words, when do they fulfil the purpose for which they were created? When you put a flame to the thread, then the wax and the thread become a candle. The Rebbe s voice now shifted into the chanting cadence in which the Talmud is studied: The wax is the body and the wick is the soul. Bring the flame of Torah to the soul, then the body will fulfil the purpose for which it was created. And that, Reb Yehuda, is what I try to do to ignite the soul of every Jew.with the fire of Torah, with the passion of our tradition, and with the sanctity of our heritage, so that each individual will fulfil the real purpose for which he or she was created. Of all the implements constructed for use in the Mishkan (Tabernacle), the Midrash notes that Moshe particularly struggled with the construction of the Menorah. Eventually, God Himself had to show Moshe a vision of a Menorah of fire to demonstrate how it was to be constructed (see Rashi to Shemot 25:31). Rabbi J.B Soloveitchik (d. 1993) explains that it was not the technical details of the Menorah that perplexed Moshe. He had able workers who could ensure that all the beautiful decorations on it were correctly crafted. Moshe s real challenge was how to convey the spiritual essence of this structure to the people. Effectively, he asked God for guidance as to how he could ensure that the fire of the Menorah would burn in Jewish hearts for all eternity. That is why God Himself showed Moshe a Menorah of fire, imbuing it Himself with the qualities to encourage those who saw it to take the personal responsibility to carry its lessons well beyond the initial moments of inspiration. In retelling the lesson taught to him by Rabbi Schneerson that evening, Yehuda Avner recalled that as the Rebbe escorted him to the door he posed his final question of the evening: Has the Rebbe lit my candle? No, the Rebbe said, clasping Avner s hand and sending him out with one final thought, I have given you the match. Only you can light your own candle. In memory of Yehudah Lev ben Shevach 3

4 Where is God Found? by Rabbi Alan Garber, Shenley United Jewish Community When I was working in The Great Synagogue in Sydney, I ran a Shabbat morning children s service. The first service was this week s sidrah, Terumah. I wanted to explain what the Aron HaKodesh (the Holy Ark) looked like. There were two particularly lively children in the service and I thought that the best way to engage them (and keep them under control!) would be to choose them as the volunteers to assist in the explanation of what the Aron HaKodesh looked like. So I told these two children, a boy and a girl, that they were going to be the angels and would act out what the cherubs (keruvim) looked like above the Ark. I had them facing each other with their arms raised above their heads like wings. Whilst they were in this position, happy to be the centre of attention, and with the other children and some parents watching, I went on to explain the following idea: The verse states that: I [God] will make myself known there and I will speak with you from upon the cover, between the two cherubs that are on the Ark (Shemot 25:22). The Torah is telling us that God s Divine Presence emanates specifically from the space between the two cherubs. One might have thought that God s Voice and Presence would have come from within the box itself, as that is where the two holy tablets (luchot) and the original Torah scroll, written by Moshe, were kept. Yet the Torah is teaching us that in fact God manifests Himself in the world when and where people learn how to face each other, whether it is husband and wife, parent and child, friends, siblings, or two lively children in a childrens service! How is this achieved? The cherubs face each other when they are standing on top of the Torah. In other words, their interaction is based on the teachings of the Torah. Loving, getting on with and dealing with other people can be challenging. The Torah, our instruction manual for life, guides us to be able to overcome difficulties. As it says in Proverbs: Her [the Torah s] ways are ways of pleasantness and all her paths are of peace (Mishlei 3:17). When we successfully face the other guided by the Torah, we bring the Divine into the world. We are now in the month of Adar, the 12th and last month of the Jewish calendar (counting from Nisan). The name Adar (4rda) can be split into two parts; a is the numerical value of One (i.e. God); rd means to dwell. May we merit to have God dwell within our midst, to internalise the teachings of the Torah, so that we can interact with the world around us and help God s Oneness and Divine Presence dwell in this world. In memory of Yocheved bat Berl Dov 4

5 Parallel Thinking Part 16: The Fabric of Reality 2 by Rabbi Dr. Moshe Freedman, New West End United Synagogue One of the most fundamental questions in Jewish thought relates to how an infinite God could create a finite world. One cannot add something finite to something infinite. Perhaps an understanding of the fundamental building blocks of reality can shed light on this conundrum. In the last article we noted that everything is made of atoms, which in turn are made of subatomic particles, such as electrons and quarks. However, if we try to investigate the subatomic particles even further, we hit a snag. We can consider these subatomic particles as occupying a location in space, at a particular time. This point in Space-Time is a set of coordinates; three of these coordinates describe the point in three-dimensional space (x,y,z) and one coordinate determines the point in time (t). These coordinates are numbers which are objective and absolute; for example, the number 3 represents the same concept regardless of who you are, where you are or what it is that you are counting. This objectivity, coupled with the fact that mathematics has an almost supernatural ability to describe and predict the physical world, leads some philosophers and scientists to believe that mathematics is the most fundamental entity in the universe. This paradox has led some to believe that consciousness itself arises from some deeper, fundamental source. One school of philosophy, known as Solipsism, believes that consciousness is in fact the only thing that is certain to exist at all. If consciousness is the most fundamental element of the universe, how do we answer our initial question and bridge the gap between the mind and the physical world? Man was created by God blowing into his nostrils, such that man became a nefesh chaya a living soul (Bereishit 2:7). The Aramaic translator, Onkelos (d. 120) translates this as a speaking spirit. Speech is not merely communication, which is not unique to humans. It is a higher expression of deep thought and contemplation. Rabbi Chaim Volozhin (d. 1821) explains that speech is fundamental to creation precisely because it bridges that gap between the spiritual and the physical worlds. This explains why the Mishnah teaches that God created the Universe with 10 utterances (Pirkei Avot 5:1). For example, God said, Let there be light (ibid. 1:3). We too can create though speech ; for example prayer and oaths have the power to create a new spiritual reality. By forming mankind in the image of God, the Almighty has given mankind speech, the most powerful creative tool which transforms thoughts into actions and helps to perfect the world in which we live. But are numbers actually real? Intuitively we view mathematics as merely a human concept we use to describe and model reality. Therefore mathematics itself originates in the human consciousness; therein lies the snag. Human consciousness is also part of the reality which mathematics is supposed to describe. How can the most fundamental element of reality arise in something that is part of that reality? In memory of Reuven ben Yehuda Leivish 5

6 Countdown to Purim Part 2: A Mistaken Perception by Rabbi Pinchas Hackenbroch, Senior Rabbi, Woodside Park United Synagogue The Purim story recounts the epic battle between the Jewish people and Haman, who attempted to annihilate them. This battle is in fact one chapter in an epic, eternal conflict between the Jewish people and the nation of Amalek, Haman s antecedents. If we understand the underlying theme of the original battle between these nations, we can gain a deeper appreciation of Purim and its relevance to our own lives. Amalek initially attacked the Israelites after they left Egypt, as recorded in parashat Beshalach (Shemot 17:8-16). Amalek s ability to do so was borne out of the nation s spiritual vulnerability, at a time they were expected to be showing spiritual strength. They had previously questioned: is God really with us or not? (see 17:7 and Rashi to 17:8). Due to this attitude, God allowed Amalek to attack. When describing the background to this state of uncertainty in their relationship to God, the Talmud (Bechorot 5a) states that their hands became weak in their connection to the Torah. The hands symbolise our connection to the world, our ability to function within it. Their hands, their ability to function, became less connected to the Torah, and as a result from God. Once their recognition of Divine providence was weakened, Amalek, the great deniers of Divine providence, were able to attack. For this reason, when Amalek attacked, Moshe lifted up his hands, pointing heavenwards (17:11). This played a decisive role in their victory in the battle when Moshe s hands were aloft, the Israelites were able to overcome Amalek. The Mishnah explains that it was not literally Moshe s raised hands that saved them. Rather the hands of Moshe were a test. Would the people attribute their success to the physical role of Moshe s hands or would they look beyond the hands, to see the Divine providence orchestrating history? The people passed the test; they directed their eyes heavenward and subjugated their hearts to God, allowing them to overpower Amalek (Rosh Hashanah 3:8). Rabbi Yitzchak Hutner (d.1980) writes that at the time of the Purim story, a mistaken perception re-surfaced, illustrated by the people s refusal to recognise the Divine providence, instead choosing to pin their hopes for salvation on placating King Achashverosh. For this reason, they went against Mordechai s directives not to attend the royal banquet, for they felt this would ensure their position was secure. By reading the Megillah, we recognise that history itself testifies to God s guidance of world events. Behind the mask of the endless causes and effects in the world, one can discern the Divine hand directing events toward His goals. The Megilah parchment must be scored with lines before the letters are written, similar to a Sefer Torah. Rabbi Zev Leff (of Moshav Matityahu, Israel) suggests that the letters and words of the Torah represent the unfolding of events over the course of history. The almost invisible lines on the parchment upon which these letters are written represent the Divine plan, the path that is already in place before those events actually occur. Reading the Megillah on Purim is a reminder of the timeless lesson that the Almighty shapes the contours of history and also guides and protects our every step. Answer: They had a woven image of the cherubs. In memory of Chaim ben Moshe Bentzion 6

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