February 16, 2021

תרומה In the text of our , seems to take God's instructions without a second thought. But in a striking , Moses questions the very premise of the project, pointing out just how theologically strange the very idea of the is for a religion that views God as transcending all time and space, and having no size, shape, or form: When the Holy One of Blessing said to Moses, 'Make for Me a Tabernacle,' Moses reacted with astonishment, and said, 'The glory of the Holy One of Blessing fills the upper and lower realms — and yet God says, "make for Me a Tabernacle?!" ' Moreover, Moses looked and saw prophetically that would arise and build a Holy Temple, which would be larger than the Tabernacle, and that Solomon would say before the Holy One of Blessing, 'Would God truly dwell on earth? [Behold, the heavens and the highest heavens cannot contain You, and surely not this Temple I have built!]' (I Kings 8:27). In response to this vision, Moses said, 'If Solomon says this regarding the Temple, which is so much larger than the Tabernacle, then how much more so could it be said about the Tabernacle!'. . . . The Holy One of Blessing said to Moses: 'Not as you think do I think. Rather, a structure formed by twenty planks on the north side and twenty planks on the south side and eight planks on the west side suffices for Me! And not only that, but I shall descend and contract My Presence within the tiny space of one square amah.' (Midrash Sh'mot Rabbah 34:1) The image of God self-constricting to fit in such a small space is reminiscent of the idea of tzimtzum described in Lurianic Kabbalah, a school of thought based on the teachings of Isaac Luria (1534-1572). It posits that God, who is infinite, filled all space at the beginning of Creation. But the Creation of the world necessitated empty space, so to make room for the world, God self-constricted, taking up less than infinite space for the first time. So while we typically think of creation as a process of making more of something, we see in God's act oftzimtzum, "drawing in," that sometimes making less is the first step to enabling creation. In the midrash, and perhaps also in the Lurianic myth, God self-constricts because of the Divine desire to be close to human beings. While Moses imagines that God is too exalted to be constrained within such a small physical space, God is undeterred, concerned only with dwelling among the .

ַויְ ַד ֵ֥בּר יְהָ֖וה ֶאל־מ ֹ ֶ֥שׁה ֵלּא ֽמ ֹר׃ 1. The LORD spoke to Moses, saying: ַדּ ֵבּ ֙ר ֶאל־ ְבּ ֵ֣ני יִ ְשׂ ָר ֵ֔אל ְויִ ְקחוּ־ ִ֖לי ְתּרוּ ָ֑מה ֵמ ֵ֤את ָכּל־ ִאי ֙שׁ ֲא ֶ֣שׁר יִ ְדּ ֶ֣בנּוּ ִל ֔בּוֹ ִתּ ְק ֖חוּ ֶא ְת־תּרוּ ָמ ִתֽי׃ Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. Commentary (1) And Adonai spoke unto Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him. (3) And these are the gifts that you shall accept from them: , and , and ; (4) blue, and purple, and crimson yarns; fine , and ’hair; (5) tanned ram skins, dolphin skins, and acacia-wood; (6) oil for lighting, spices for the anointing oil, and for the aromatic incense; (7) , and other stones for setting, for the ephod, and for the breastplate. (8) And let them make Me a sanctuary that I may dwell among them. (, 1085-1158) on Exodus 25:2 "Gifts" -- The Hebrew word implies something that is set aside from their own property. • That they shall bring me gifts: The parashah of comes before Terumah teaches us that even though a person is generous and gives Tzedakah to God is only true if this money was acquired justly. Otherwise the money has no value. Rav Y’ Pachanowski • That they make me an offering: This speaks about the difficulty of raising money. Often it is easy to find someone to give, the impossible is finding someone to do the work . Many of our synagogues have died not because they did not have the funds, rather they did not have workers. Oznayim La-Torah (ears of the Torah) (1881-1966) Torah Commentary written by Zalman Surotskin in 1920 • There are three types of giving tzedakah. One: it is fulfilling a commandment. Two: One who gives Tzedakah because he cannot stand to see the suffering of others. Three: One who is forced by guilt to give Tzedakah….. Nahalat HaShamayim- Group: Fighters for the Sake of Heaven

ְוז ֹ ֙את ַה ְתּרוּ ֔ ָמה ֲא ֶ֥שׁר ִתּ ְק ֖חוּ ֵמ ִא ָ֑תּם זָ ָ֥הב ָו ֶ֖כ ֶסף וּנְחֹֽשֶׁת׃ And these are the gifts that you shall accept from them: gold, silver, and copper; Commentary • The Dubbiner Maggid states, “Know that the fact that God chooses gold, silver, etc is not because God loves gold, silver, etc. It is because it is precious to humans. When a person donates what he/she loves, it as if they are giving their heart.”

ְוּת ֵ֧כ ֶלת ְואַ ְר ָגּ ָ֛מן ְותוֹ ַ֥ל ַעת ָשׁ ִ֖ני ְו ֵ֥שׁשׁ ְו ִע ִזּ ֽים׃ blue, purple, and crimson yarns, fine linen, goats’ hair; ְוע ֹ֨ר ֹת ֵאי ִ֧לם ְמ ָא ָדּ ִ֛מים ְועֹ֥ר ֹת ְתּ ָח ִ֖שׁים ַו ֲע ֵ֥צי ִשׁ ִטּֽים׃ tanned ram skins, dolphin skins, and acacia wood; The word for dolphin skin only appears in relation to the tabernacle. It’s exact meaning is not known but it could refer to unicorns. In Akkadian and Sumeria, the word referred to a particular sacred gem of orange or yellow color. Ibn Ezra (, 1089-1167) on Exodus 25:5 These skins must be a kind of thick leather. For in 16:10 God tells Israel, about her time in the wilderness, "I clothed you with embroidered garments, and gave you sandals of tachash leather to wear," and shoes can only be made from a thick leather like that of an ox. Ezekiel's use of the word indicates that this animal was still known in his day. In my opinion, this word tachash does refer to a kind of ox. (France, 1040-1105) on Exodus 25:5 "Dolphin" -- The Hebrew word actually refers to a kind of multicolored animal ( calls it a "joy-color" because it was so proud of its many colors) that was created specially for this purpose and no longer exists.

ֶ֖שׁ ֶמן ַל ָמּ ֑א ֹר ְבּ ָשׂ ִמי ֙ם ְל ֶ֣שׁ ֶמן ַה ִמּ ְשׁ ֔ ָחה ְו ִל ְק ֖ט ֶֹרת הַסַּמִּ ֽים׃ oil for lighting, spices for the anointing oil and for the aromatic incense; אַבְנֵי־שֹׁ֕ הַם ְואַ ְב ֵ֖ני ִמ ֻלּ ִ֑אים ָל ֵא ֖פ ֹד ְו ַל ֽח ֹ ֶשׁן׃ lapis lazuli and other stones for setting, for the ephod and for the breastpiece.

Rabbi Irwin A. Zeplowitz, "The Color Purple . . . And Blue . . . And Red" This week's parashah seems, at first glance, to be a rather pedantic listing of the items needed for the construction of the Mishkan . At one level of understanding, it may simply be what it appears to be—specifically, a"shopping list" of items sought from donors. But could there be a purpose in specifying the particular kind of wood, varieties of precious metals, and colors of yarn? The first items sought are"gold, silver, and copper" (Exodus 25:3). Rashi says that gold and copper were voluntary donations but that silver was an obligatory gift. Other classic commentators, however, indicate that the reason for the order is to allow those at every level of financial means to give an appropriate level of support. The word"offering" is made in the singular ( V'zot hat'rumah ,“And this is the offering") to teach that whether one gives much or little, as long one's heart is directed to heaven, it is considered the same (see Rabbi Baruch Abba Rakovsky on Exodus 25:3, in Itturei Torah, vol. 2, compiled by Aharon Yaakov Greenberg [Tel Aviv: Yavneh Publishing House, 1995], p. 207). This idea of the intention of giving being critical and of each person donating according to his or her means is a theme that dominates Jewish thought. This concept is even reflected in synagogue architecture. In the Rama synagogue in Kazmierz (Krakow), , there is a slot for tzedakah at the door that opens into the sanctuary. Above the slot are the words"gold, silver, and copper," a not too subtle reminder that a donation of any size is appreciated.

ְו ָ֥עשׂוּ ִ֖לי ִמ ְק ָ֑דּשׁ ְו ָשׁ ַכנְ ִ֖תּי ְבּתוֹ ָכֽם׃ And let them make Me a sanctuary that I may dwell among them. ( ְכּ ֗כ ֹל ֲא ֶ֤שׁר ֲאנִ ֙י ַמ ְר ֶ֣אה א ְוֹת ֔ך ֚ ֵאת ַתּ ְב ִ֣נית ַה ִמּ ְשׁ ֔ ָכּן ְו ֵ֖את ַתּ ְב ִ֣נית ָכּל־ ֵכּ ָ֑ליו ְו ֵ֖כן ַתּ ֲע ֽשׂוּ׃ (ס Exactly as I show you—the pattern of the Tabernacle and the pattern of all its furnishings—so shall you make it. ְו ָע ֥שׂוּ ֲא֖רוֹן ֲע ֵ֣צי ִשׁ ִ֑טּים אַ מָּ תַ֨ יִם וָחֵ֜צִי אָ ְר ֗כּוֹ ְו ַא ָ֤מּה ָו ֵ֙ח ִצ ֙י ָר ְח ֔בּוֹ ְו ַא ָ֥מּה ָו ֵ֖ח ִצי קֹמָתֽוֹ׃ They shall make an ark of acacia wood, two and a half long, a and a half wide, and a cubit and a half high. ְו ִצ ִפּ ָ֤ית א ֹת ֙וֹ זָ ָ֣הב ָט ֔הוֹר ִמ ַ֥בּיִת וּ ִמ ֖חוּץ ְתּ ַצ ֶ֑פּנּוּ ְו ָע ִ֧שׂ ָית ָע ָ֛ליו ֵז֥ר זָ ָ֖הב ָס ִבֽיב׃ Overlay it with pure gold—overlay it inside and out—and make upon it a gold molding round about. ְויָ ַ֣צ ְק ָתּ ֗לּוֹ אַ ְר ַבּ ֙ע ַט ְבּ ֣ע ֹת זָ ֔ ָהב ְו ָ֣נ ַת ֔ ָתּה ַ֖על אַ ְר ַ֣בּע ַפּ ֲעמ ֹ ָ֑תיו וּ ְשׁ ֵ֣תּי ַט ָבּ ֗ע ֹת ַע ַל־צ ְלע ֙וֹ ָהֽ ֶא ֔ ָחת וּ ְשׁ ֵתּ ֙י ַט ָבּ ֔ע ֹת ַע ַל־צ ְל ֖עוֹ ַהשּּׁ ִנֽית׃ Cast four gold rings for it, to be attached to its four feet, two rings on one of its side walls and two on the other. ְו ָע ִ֥שׂ ָית ַב ֵ֖דּי ֲע ֵ֣צי ִשׁ ִ֑טּים ְו ִצ ִפּ ָ֥ית א ֹ ָ֖תם זָ ָהֽב׃ Make poles of acacia wood and overlay them with gold; ְו ֵהֽ ֵב ָ֤את ֶאת־ ַה ַבּ ִדּי ֙ם ַבּ ַטּ ָבּ ֔ע ֹת ַ֖על ַצ ְל ֣ע ֹת ָהאָ֑ר ֹן ָל ֵ֥שׂאת ֶאת־ ָהאָ֖ר ֹן ָבּ ֶהֽם׃ then insert the poles into the rings on the side walls of the ark, for carrying the ark. ְבּ ַט ְבּע ֹ ֙ת ָהאָ ֔ר ֹן יִ ְה ֖יוּ ַה ַבּ ִ֑דּים ֥לא יָ ֻ֖סרוּ ִמ ֶמּֽנּוּ׃ The poles shall remain in the rings of the ark: they shall not be removed from it. ְונָ ַת ָ֖תּ ֶאל־ ָהאָ֑ר ֹן ֚ ֵאת ָה ֵע ֻ֔דת ֲא ֶ֥שׁר ֶא ֵ֖תּן ֵא ֶלֽיך׃ And deposit in the Ark [the tablets of] the Pact which I will give you. ְו ָע ִ֥שׂ ָית ַכ ֖פּ ֶֹרת זָ ָ֣הב ָט ֑הוֹר ַא ָמּ ַ֤תיִם ָו ֵ֙ח ִצ ֙י אָ ְר ֔ ָכּהּ ְו ַא ָ֥מּה ָו ֵ֖ח ִצי רָ חְבָּ ֽהּ׃ You shall make a cover of pure gold, two and a half cubits long and a cubit and a half wide. ְו ָע ִ֛שׂ ָית ְשׁ ַנ֥יִם ְכּ ֻר ִ֖בים זָ ָ֑הב ִמ ְק ָשׁ ֙ה ַתּ ֲע ֶ֣שׂה א ֹ֔ ָתם ִמשּּׁ ֵ֖ני ְק ֥צוֹת הַכַּפֹּֽרֶ ת׃ Make two cherubim of gold—make them of hammered work—at the two ends of the cover. וַ֠ עֲשֵׂה כְּר֨ וּב ֶא ָ֤חד ִמ ָקּ ָצ ֙ה ִמ ֔זֶּה וּ ְכרוּב־ ֶא ָ֥חד ִמ ָקּ ָ֖צה ִמ ֶ֑זּה ִמן־ ַה ַכּ ֛פּ ֶֹרת ַתּ ֲע ֥שׂוּ ֶאת־ ַה ְכּ ֻר ִ֖בים ַעל־ ְשׁ ֵנ֥י ְקצ ָוֹתֽיו׃ Make one at one end and the other cherub at the other end; of one piece with the cover shall you make the cherubim at its two ends. ְו ָה ֣יוּ ַה ְכּ ֻר ִבי ֩ם פּ ְֹר ֨ ֵשׂי ְכנָ ֜ ַפיִם לְמַ֗ עְלָה ס ֹ ְכ ִ֤כים ְבּ ַכנְ ֵפי ֶה ֙ם ַעל־ ַה ַכּ ֔פּ ֶֹרת וּ ְפנֵי ֶ֖הם ִ֣אישׁ ֶאל־אָ ִ֑חיו אֶל־הַכַּפֹּ֔רֶ ת יִ ְה ֖יוּ ְפּ ֵנ֥י ַה ְכּ ֻר ִבֽים׃ The cherubim shall have their wings spread out above, shielding the cover with their (kərūvîm כְּרוּבִים .kərūv, pl כְּרוּב :wings. T A cherub (/ˈtʃɛrəb/;[1] plural cherubim; Hebrew is one of the unearthly beings who directly attend to God, according to Abrahamic religions. The numerous depictions of cherubim assign to them many different roles, such as protecting the entrance of the Garden of Eden.[2] In Jewish angelic hierarchy, cherubim have the ninth (second-lowest) rank in ' Mishneh Torah (12th century), and the third rank in Kabbalistic works such as Berit Menuchah (14th century). De Coelesti Hierarchia places them in the highest rank alongside Seraphim and Thrones.[3] In the and (at least some) Christian icons, the cherub is depicted as having two pairs of wings, and four faces: that of a lion (representative of all wild animals), an ox (domestic animals), a human (humanity), and an eagle (birds).[4] Their legs were straight, the soles of their feet like the hooves of a bull, gleaming like polished brass. Later tradition ascribes to them a variety of physical appearances. [4] Some early midrashic literature conceives of them as non-corporeal. In Western Christian tradition, cherubim have become associated with the putto (derived from classical Cupid/Eros), resulting in depictions of cherubim as small, plump, winged boys.[5] hey shall confront each other, the faces of the cherubim being turned toward the cover . ְונָ ַת ָ֧תּ ֶאת־ ַה ַכּ ֛פּ ֶֹרת ַעל־ ָהאָ֖ר ֹן ִמ ְל ָ֑מ ְע ָלה ְו ֶאל־ ָ֣האָ ֔ר ֹן ִתּ ֵתּ ֙ן ֶאת־ ָ֣ה ֵע ֻ֔דת ֲא ֶ֥שׁר ֶא ֵ֖תּן ֵא ֶלֽיך׃ Place the cover on top of the Ark, after depositing inside the Ark the Pact that I will give you. ְונוֹ ַע ְד ִ֣תּי ְל ֮ך ָשׁ ֒ם ְו ִד ַבּ ְר ֨ ִתּי ִא ְתּ ֜ך ֵמ ַ֣על ַה ַכּ ֗פּ ֶֹרת ִמ ֵבּי ֙ן ְשׁ ֵ֣ני ַה ְכּ ֻר ֔ ִבים ֲא ֶ֖שׁר ַעל־ ֲא֣ר ֹן ָה ֵע ֻ֑דת ֵ֣את ָכּל־ ֲא ֶ֧שׁר ֲא ַצ ֶ֛וּה א ְוֹת ֖ך ֶאל־ ְבּ ֵנ֥י (יִשְׂרָאֵ ֽל׃ (פ There I will meet with you, and I will impart to you—from above the cover, from between the two cherubim that are on top of the Ark of the Pact—all that I will command you concerning the Israelite people. ְו ָע ִ֥שׂ ָית ֻשׁ ְל ָ֖חן ֲע ֵ֣צי ִשׁ ִ֑טּים ַא ָמּ ַ֤תיִם אָ ְרכּ ֙וֹ ְו ַא ָ֣מּה ָר ְח ֔בּוֹ ְו ַא ָ֥מּה ָו ֵ֖ח ִצי קֹמָתֽוֹ׃ You shall make a table of acacia wood, two cubits long, one cubit wide, and a cubit and a half high. ְו ִצ ִפּ ָ֥ית א ֹ֖תוֹ זָ ָ֣הב ָט ֑הוֹר ְו ָע ִ֥שׂ ָית ֛לּוֹ ֵז֥ר זָ ָ֖הב ָס ִבֽיב׃ Overlay it with pure gold, and make a gold molding around it. ְו ָע ֨ ִשׂ ָית ֥לּוֹ ִמ ְס ֶ֛גּ ֶרת ֖ט ֹ ַפח ָס ִ֑ביב ְו ָע ִ֧שׂ ָית זֵר־זָ ָ֛הב ְל ִמ ְס ַגּ ְר ֖תּוֹ ָס ִבֽיב׃ Make a rim of a hand’s breadth around it, and make a gold molding for its rim round about. ְו ָע ִ֣שׂ ָית ֔לּוֹ אַ ְר ַ֖בּע ַט ְבּ ֣ע ֹת זָ ָ֑הב ְונָ ַת ָ֙תּ ֶאת־ ַה ַטּ ָבּ ֔ע ֹת ֚ ַעל אַ ְר ַ֣בּע ַה ֵפּ ֔א ֹת ֲא ֶ֖שׁר ְלאַ ְר ַ֥בּע ַרגְ ָלֽיו׃ Make four gold rings for it, and attach the rings to the four corners at its four legs. ְל ֻע ַמּ ֙ת ַה ִמּ ְס ֔ ֶגּ ֶרת ִתּ ְה ֶי֖יןָ ַה ַטּ ָבּ ֑ע ֹת ְל ָב ִ֣תּים לְבַדִּ֔ ים ָל ֵ֖שׂאת אֶת־הַשּּׁלְחָ ֽן׃ The rings shall be next to the rim, as holders for poles to carry the table. ְו ָע ִ֤שׂ ָית ֶאת־ ַה ַבּ ִדּי ֙ם ֲע ֵ֣צי ִשׁ ֔ ִטּים ְו ִצ ִפּ ָ֥ית א ֹ ָ֖תם זָ ָ֑הב ְונִשּּׂא־ ָ֖בם ֶאת־ ַהשּּׁ ְל ָחֽן׃ Make the poles of acacia wood, and overlay them with gold; by these the table shall be carried. וְעָשִׂ֨ יתָ קְּעָרֹתָ֜ יו וְכַפֹּתָ֗ יו וּקְשׂוֹתָיו֙ וּמְנַקִּיֹּתָ֔ יו ֲא ֶ֥שׁר יֻ ַ֖סּך ָבּ ֵ֑הן זָ ָ֥הב ָט ֖הוֹר ַתּ ֲע ֶ֥שׂה א ֹ ָתֽם׃ Make its bowls, ladles, jars and jugs with which to offer libations; make them of pure gold. ( ְונָ ַת ָ֧תּ ַעֽל־ ַהשּּׁ ְל ָ֛חן ֶ֥ל ֶחם ָפּ ִ֖נים ְל ָפ ַנ֥י ָתּ ִמֽיד׃ (פ And on the table you shall set the bread of display, to be before Me always. ְו ָע ִ֥שׂ ָית ְמנַֹ֖רת זָ ָ֣הב ָט ֑הוֹר ִמ ְק ֞ ָשׁה ֵתּ ָע ֶ֤שׂה ַה ְמּנוֹ ָר ֙ה יְ ֵר ָ֣כהּ ְו ָק ֔נָהּ ְגּ ִבי ֶ֛עי ָה ַכּ ְפתֶֹּ֥רי ָה וּ ְפ ָר ֶ֖חי ָה ִמ ֶ֥מּנָּה יִ ְהיֽוּ׃ You shall make a lampstand of pure gold; the lampstand shall be made of hammered work; its base and its shaft, its cups, calyxes, and petals shall be of one piece. וְשִׁשָּּׁה קָנִ֔ ים י ֹ ְצ ִ֖אים ִמ ִצּ ֶ֑דּי ָה ְשׁל ָ֣שׁה ׀ ְק ֵ֣ני ְמנ ָֹ֗רה ִמ ִצּ ָדּ ֙הּ ָה ֶא ֔ ָחד וּ ְשׁל ָשׁ ֙ה ְק ֵ֣ני ְמנ ָֹ֔רה ִמ ִצּ ָ֖דּהּ ַהשּּׁ ִנֽי׃ Six branches shall issue from its sides; three branches from one side of the lampstand and three branches from the other side of the lampstand. ְשׁל ָ֣שׁה ֠גְ ִב ִעים ְמֽ ֻשׁ ָקּ ֞ ִדים ַבּ ָקּ ֶ֣נה ָה ֶא ָח ֮ד ַכּ ְפ ֣תּ ֹר ָו ֶפ ַר ֒ח וּ ְשׁל ָ֣שׁה גְ ִב ֗ ִעים ְמ ֻשׁ ָקּ ִ֛דים ַבּ ָקּ ֶנ֥ה ָה ֶא ָ֖חד ַכּ ְפ ֣תּ ֹר ָו ָ֑פ ַרח ֚ ֵכּן ְל ֵ֣שׁ ֶשׁת ַה ָקּ ֔נִים ַהיּ ֹ ְצ ִ֖אים מִן־הַמְּנֹרָ ֽ ה׃ On one branch there shall be three cups shaped like almond-blossoms, each with calyx and petals, and on the next branch there shall be three cups shaped like almond-blossoms, each with calyx and petals; so for all six branches issuing from the lampstand. וּ ַב ְמּנָֹ֖רה אַ ְר ָבּ ָ֣עה גְ ִב ִ֑עים ְמ ֻשׁ ָקּ ִ֔דים ַכּ ְפתֶֹּ֖רי ָה וּ ְפ ָר ֶחֽי ָה׃ And on the lampstand itself there shall be four cups shaped like almond-blossoms, each with calyx and petals: וְכַפְתֹּ֡ ר תַּחַת֩ שְׁנֵ֨ י הַקָּנִ֜ ים ִמ ֗ ֶמּנָּה ְו ַכ ְפתּ ֹ ֙ר ַ֣תּ ַחת ְשׁ ֵ֤ני ַה ָקּנִי ֙ם ִמ ֔ ֶמּנָּה ְו ַכ ְפ ֕תּ ֹר ַתּ ַחת־ ְשׁ ֵנ֥י ַה ָקּ ִ֖נים ִמ ֶ֑מּנָּה ְל ֵ֙שׁ ֶשׁ ֙ת ַה ָקּ ֔נִים ַהיּ ֹ ְצ ִ֖אים מִן־הַמְּנֹרָ ֽ ה׃ a calyx, of one piece with it, under a pair of branches; and a calyx, of one piece with it, under the second pair of branches, and a calyx, of one piece with it, under the last pair of branches; so for all six branches issuing from the lampstand. ַכּ ְפתּ ֵֹרי ֶ֥הם וּ ְקנ ֹ ָ֖תם ִמ ֶ֣מּנָּה יִ ְה ֑יוּ ֻכּ ָ֛לּהּ ִמ ְק ָ֥שׁה אַ ַ֖חת זָ ָ֥הב ָט ֽהוֹר׃ Their calyxes and their stems shall be of one piece with it, the whole of it a single hammered piece of pure gold. ְו ָע ִ֥שׂ ָית ֶאת־נֵר ֹ ֶ֖תי ָה ִשׁ ְב ָ֑עה ְו ֶהֽ ֱע ָל ֙ה ֶאת־ ֵ֣נר ֹ֔ ֶתי ָה ְו ֵה ִ֖איר ַעל־ ֵ֥ע ֶבר ָפּ ֶנֽי ָה׃ Make its seven lamps—the lamps shall be so mounted as to give the light on its front side— וּ ַמ ְל ָק ֶ֥חי ָה וּ ַמ ְחתּ ֶֹ֖תי ָה זָ ָ֥הב ָט ֽהוֹר׃ and its tongs and fire pans of pure gold. ִכּ ָ֛כּר זָ ָ֥הב ָט ֖הוֹר יַ ֲע ֶ֣שׂה א ֹ ָ֑תהּ ֵ֥את ָכּל־ ַה ֵכּ ִ֖לים הָאֵ ֽלֶּה׃ It shall be made, with all these furnishings, out of a talent of pure gold. (וּ ְר ֵ֖אה ַו ֲע ֵ֑שׂה ְבּ ֨ ַת ְבנִ ֔ ָיתם ֲא ֶשׁר־ ַא ָ֥תּה ָמ ְר ֶ֖אה ָבּ ָהֽר׃ (ס Note well, and follow the patterns for them that are being shown you on the mountain. 26

א) ַויְ ַד ֵ֥בּר יְהָ֖וה ֶאל־מ ֹ ֶ֥שׁה ֵלּא ֽמ ֹר׃ (ב) ַדּ ֵבּ ֙ר ֶאל־ ְבּ ֵ֣ני יִ ְשׂ ָר ֵ֔אל ְויִ ְקחוּ־ ִ֖לי ְתּרוּ ָ֑מה ֵמ ֵ֤את ָכּל־ ִאי ֙שׁ ֲא ֶ֣שׁר יִ ְדּ ֶ֣בנּוּ ִל ֔בּוֹ ִתּ ְק ֖חוּ) Questions about Terumah

1) Why are the directions so specific while Noah’s ark barely has directions? 2) What does God want from us now? 3) Why is the tabernacle so sacred? What is sacred space to you now?