Parsha

This weekly portion is dedicated to the Refuah Sheleima of Esther bat Raizel

Refuah Sheimah: Chaim Moshe ben Esther, Yehuda Baruch ben Sarah, Stephen Waczkiewicz (Shimon ben Sarah), Yossefa (Josie) "bat Sharon", Rafael ben Gladis e Esther Bracha "bat Sarah".

Continue praying for: Teddy Welz, Miriam (Mariana) "bat Zulay", Adina (Heidi) "bat Sarah" e Yosefa (Josie) "bat Sharon"

Pray for the  "Refuah Shleima"  (rapid recovery) of "  our community" . May G-d deliver us from this crisis quickly and grant a full recovery to those who are sick, Amen!

Terumah

Exodus 25:1 - 27:19

A terumah (Hebrew: תְּרוּמָה), the priestly dues or heave offering, is a type of offering in Judaism. The word is generally used for offerings to G-d, but can also refer to offerings to the rabbis/temples.

This week's Torah reading is an architect's or interior designer's dream portion. It begins with the Almighty commanding Moses to tell the Jewish people to donate the materials necessary for the construction of the Mishkan, the portable sanctuary.

The Torah continues with the details for constructing the Ark, the Table, the Menorah, the Tabernacle (the central area of worship containing the Ark, the Menorah, the Incense Altar, and the Table), the Beams composing the walls of the Tabernacle, the Cloth partition (separating the Holy of Holies where the Ark rested from the remaining Sanctuary part of the Tabernacle), the Altar and the Enclosure for the Tabernacle (surrounding curtains forming a rectangle within which was approximately 15x larger than the Tabernacle).

The Power of Giving

It was the first Israelite house of worship, the first home Jews made for G-d. But the very idea is fraught with paradox, even contradiction. How can you build a house for G-d? He is bigger than anything we can imagine, let alone build.

King Solomon made this point when he inaugurated another house of G-d, the First Temple: 

“But will G-d really dwell on earth? The heavens, even the highest heaven, cannot contain You. How much less this house I have built!” I Kings 8:27

So did Isaiah in the name of God Himself: 

“Heaven is My throne, and the earth is My footstool. What house can you build for Me? Where will My resting place be?” Is. 66:1

Not only does it seem impossible to build a home for G-d. It should be unnecessary. The G-d of everywhere can be accessed anywhere, as readily in the deepest pit as on the highest mountain, in a city slum as in a palace lined with marble and gold.

The answer, and it is fundamental, is that G-d does not live in buildings. He lives in builders. He lives not in structures of stone but in the human heart. What the Jewish Sages and mystics pointed was that in our parsha G-d says, “Let them build Me a sanctuary that I may dwell in them” (Ex. 25:8), not “that I may dwell in it.”

Why then did G-d command the people to make a sanctuary at all? The answer given by most commentators, and hinted at by the Torah itself, is that G-d gave the command specifically after the sin of the Golden Calf.

The people made the Calf after Moses had been on the mountain for forty days to receive the Torah. So long as Moses was in their midst, the people knew that he communicated with G-d, and G-d with him, and therefore G-d was accessible, close. But when he was absent for nearly six weeks, they panicked. Who else could bridge the gap between the people and G-d? How could they hear G-d’s instructions? Through what intermediary could they make contact with the Divine Presence?

That is why G-d said to Moses, “Let them build Me a sanctuary that I may dwell among them.” The key word here is the verb sh-ch-n, to dwell. Never before had it been used in connection with G-d. It eventually became a keyword of Judaism itself. From it came the word Mishkan meaning a sanctuary, and Shechinah, the Divine Presence.

Central to its meaning is the idea of closeness. Shachen in Hebrew means a neighbour, the person who lives next door. What the Israelites needed and what G-d gave them was a way of feeling as close to G-d as to our next-door neighbour.

That is what the patriarchs and matriarchs had. G-d spoke to Abraham, Isaac, and Jacob, Sarah, Rebecca, Rachel, and Leah intimately, like a friend. He told Abraham and Sarah that they would have a child. He explained to Rebecca why she was suffering such acute pain in pregnancy. He appeared to Jacob at key moments in his life telling him not to be afraid.

That is not what the Israelites had experienced until now. They had seen G-d bringing plagues on the Egyptians. They had seen Him divide the sea. They had seen Him send manna from heaven and water from a rock. They had heard His commanding voice at Mount Sinai and found it almost unbearable. They said to Moses, “Speak to us yourself and we will listen. But do not have G-d speak to us or we will die.” G-d had appeared to them as an overwhelming presence, an irresistible force, a light so bright that to look at it makes you blind, a voice so strong it makes you go deaf.

So for G-d to be accessible, not just to the pioneers of faith – the patriarchs and matriarchs – but to every member of a large nation, was a challenge, as it were, for G-d Himself. He had to do what the Jewish mystics called tzimtzum, “contract” Himself, screen His light, soften His voice, hide His glory within a thick cloud, and allow the infinite to take on the dimensions of the finite.

But that, as it were, was the easy part. The difficult part had nothing to do with God and everything to do with us. How do we come to sense the presence of G-d? It isn’t difficult to do so standing at the foot of Mount Everest or seeing the Grand Canyon. You do not have to be very religious, or even religious at all, to feel awe in the presence of the sublime. The psychologist Abraham Maslow, whom we encountered in parshat Va’era, spoke about “peak experiences,” and saw them as the essence of the spiritual encounter.

But how do you feel the presence of G-d in the midst of everyday life? Not from the top of Mount Sinai but from the plain beneath? Not when it is surrounded by thunder and lightning as it was at the great revelation, but today, just a day among days?

That is the life-transforming secret of the name of the parsha, Terumah. It means “a contribution.” G-d said to Moses: “Tell the Israelites to take for Me a contribution. You are to receive the contribution for Me from everyone whose heart prompts them to give” (Ex. 25:2). The best way of encountering G-d is to give.

The very act of giving flows from, or leads to, the understanding that what we give is part of what we were given. It is a way of giving thanks, an act of gratitude. That is the difference in the human mind between the presence of G-d and the absence of G-d.

If G-d is present, it means that what we have is His. He created the universe. He made us. He gave us life. He breathed into us the very air we breathe. All around us is the majesty, the plenitude, of G-d's generosity: the light of the sun, the gold of the stone, the green of the leaves, the song of the birds. This is what we feel reading the great creation psalms we recite every day in the morning service. The world is G-d’s art gallery and His masterpieces are everywhere.

When life is a given, you acknowledge this by giving back.

But if life is not a given because there is no Giver, if the universe came into existence only because of a random fluctuation in the quantum field, if there is nothing in the universe that knows we exist, if there is nothing to the human body but a string of letters in the genetic code, and to the human mind but electrical impulses in the brain, if our moral convictions are self-serving means of self-preservation, and our spiritual aspirations mere delusions, then it is difficult to feel gratitude for the gift of life. There is no gift if there is no giver. There is only a series of meaningless accidents, and it is difficult to feel gratitude for an accident.

The Torah therefore tells us something simple and practical. Give, and you will come to see life as a gift. You don’t need to be able to prove G-d exists. All you need is to be thankful that you exist – and the rest will follow.

That is how G-d came to be close to the Israelites through the building of the sanctuary. It wasn’t the quality of the wood and metals and drapes. It wasn’t the glitter of jewels on the breastplate of the high priest. It wasn’t the beauty of the architecture or the smell of the sacrifices. It was the fact that it was built out of the gifts of “everyone whose heart prompts them to give” (Ex. 25:2). Where people give voluntarily to one another and to holy causes, that is where the Divine Presence rests.

Hence the special word that gives its name to this parsha: Terumah. I’ve translated it as “a contribution” but it actually has a subtly different meaning for which there is no simple English equivalent. It means “something you lift up” by dedicating it to a sacred cause. You lift it up, then it lifts you up. The best way of scaling the spiritual heights is simply to give in gratitude for the fact that you have been given.

G-d doesn’t live in a house of stone. He lives in the hearts of those who give.

As a Rabbi, I'm telling you to just believe. Your beliefs become your thoughts. Your thoughts become your words. Your words become your actions. Your actions become your habits. Your habits become your values. Your values become your destiny.

Don't give up. You are not alone. We are here for you!

Shabbat Shalom!

Rabbi Ovadiah Tank

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Rabbi Tank is a professor at the American Jewish College in New York, where he teaches classes on Talmud, Jewish History, and Contemporary Jewish Law. Rabbi Tank is dedicated to finding modern utility and meaning in ancient wisdom texts and is pleased to provide spiritual, cultural, social and educational programming to communities around the world. 

Rabbi Tank was educated at Yeshivas in New York and Miami. He studied Biblical Archeology at Bar Ilan University and Jewish Studies at Harvard University. Rabbi Tank has a Bachelor degree in Business Administration and he is also graduated in International Economic Development from the University of Oxford. 

Rabbi Tank is actively involved in peace negotiations and relief operations. Rabbi Tank is the director of international affairs at the World Jewish Confederation in the United States and He is member of the White House National Religious Leaders , an Executive Office of the President of the United States in Washington, D.C.