4 March 2017 6 Adar 5777 Shabbat ends London 6.33pm 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 1 you shall make the Cherubs at its two ends" (Shemot 25:10,11,19). Sidrah Summary: Terumah

1st Aliya (Kohen) – Shemot 25:1-16 The ohel (tent), draped over the Mishkan, was God tells Moshe to ask the Jews for a voluntary made of 11 curtains of goat hair, with a further offering towards the construction and functioning double michse (cover) on top, one made from of the Mishkan (Tabernacle). The materials dyed ram skins, the other from tachash skins. needed were gold, silver and copper; turquoise, Question: What design did the yiriyot have on purple and scarlet wool; linen, goat hair, dyed them? (26:1). Answer on bottom of page 6. ram skins, skins of the tachash animal, acacia wood, oil, specific spices and particular precious 4th Aliya (Revi’i) – 26:15-30 stones (for placing in the Kohen Gadol’s The kerashim (planks) and their enjoining bars garments). God then instructs Moshe about how were made from gold plated acacia wood. to make different features of the Mishkan: The aron (ark) was made from acacia wood, plated 5th Aliya (Chamishi) – 26:31-37 with gold on both the inside and outside, and The parochet (partition), was made of wool and with a gold crown (zer) around the top. It had four linen and was placed on the southern side of the gold rings attached to it, two on each side, with Mishkan to cordon off the Holy of Holies area, a gold-plated wooden stave left permanently which housed the aron. between each pair of rings, in order to carry the aron. The Tablets of the Ten Commandments 6th Aliya (Shishi) – 27:1-8 were placed in the aron. The mizbeach (altar) was made of copper-plated Point to Consider: The word ‘terumah’ is wood, with four corner pieces and with staves mentioned three times in the first three verses – attached to rings to carry it. what does this allude to? (25:1-3 ) see Rashi. 7th Aliya (Shevi’i) – 27:9-19 2nd Aliya (Levi) – 25:17-30 The chatzer (courtyard) surrounded the The kaporet (cover) of the aron was made of pure Mishkan; its outer ‘fence’ was made of linen gold, with two cherubs moulded on top, facing yiriyot (curtains), attached to wooden pillars. one another and with their wings touching (see p.4 article). The shulchan (table) was made from Haftarah gold-plated acacia wood, with a gold crown (zer) The reading, from the Book of Kings, records on its lid (misgeret). It had rings and staves to King Shlomo’s (Solomon) construction of the carry it, like the aron. The show bread (lechem Beit Hamikdash (Temple) in Jerusalem, hapanim) was placed on it. completed 480 years after the Exodus from Egypt. The construction involved mobilising 3rd Aliya (Shlishi) – 25:31-26:14 close to 200,000 workers. 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.

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2 Solutions in the Sidrah: Wick, Candle & Flame by Rabbi Yoni Birnbaum, Hadley Wood Jewish Community

The late Yehuda Avner Of all the implements constructed for use in the (d.2015) served as Mishkan (Tabernacle), the Midrash notes that diplomatic advisor to four Moshe particularly struggled with the Israeli Prime Ministers, Levi construction of the Menorah. Eventually, God Eshkol, , Himself had to show Moshe a vision of a and ‘Menorah of fire’ to demonstrate how it was to be Yitzchak Rabin. In his constructed (see Rashi to Shemot 25:31). excellent memoirs, ‘’ (London, Toby Press, pp443- Rabbi J.B Soloveitchik (d. 1993) explains that it 446), Avner shared the details of an inspirational was not the technical details of the Menorah that idea he heard from the late Lubavitcher Rebbe perplexed Moshe. He had able workers who (Rabbi Menachem Mendel Schneerson, d. 1994) could ensure that all the beautiful decorations on during a visit to the USA. Following an incisive it were correctly crafted. Moshe’s real challenge discussion surrounding the latest developments was how to convey the spiritual essence of this in Begin’s ongoing negotiations with President structure to the people. Effectively, he asked God Carter in the run-up to the for guidance as to how he could ensure that the in the late 1970s, the Rebbe set out his ‘fire’ of the Menorah would burn in Jewish hearts perspective on his own life’s work: for all eternity. That is why God Himself showed Moshe a ‘Menorah of fire’, imbuing it Himself “Reb Yehuda, let me tell you what I try to do. with the qualities to encourage those who saw Imagine you’re looking at a candle. What you it to take the personal responsibility to carry its are really seeing is a mere lump of wax with lessons well beyond the initial moments of a thread down its middle. So, when do the inspiration. thread and the wax become a candle? Or, in other words, when do they fulfil the purpose In retelling the lesson taught to him by Rabbi for which they were created? When you put a Schneerson that evening, Yehuda Avner recalled flame to the thread, then the wax and the that as the Rebbe escorted him to the door he thread become a candle”. posed his final question of the evening: “Has the Rebbe lit my candle?” The Rebbe’s voice now shifted into the chanting cadence in which the Talmud is studied: “No,” the Rebbe said, clasping Avner’s hand and sending him out with one final thought, “The wax is the body and the wick is the soul. “I have given you the match. Only you can light Bring the flame of Torah to the soul, then the your own candle”. 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….”

In memory of Yehudah Lev ben Shevach 3 Where is God Found? by Rabbi Alan Garber, Shenley United Jewish Community

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

In memory of Yocheved bat Berl Dov 4 Parallel Thinking Part 16: The Fabric of Reality 2 by Rabbi Dr. Moshe Freedman, New West End United Synagogue

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

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

their success to the physical role of Moshe’s hands or would they look beyond the hands, to cherubs. the of image woven a had They Answer:

In memory of Chaim ben Moshe Bentzion 6