edl dnexz 1171 - Torah Tidbits that Mikdash is a means to an end and that we have succeeded in replacing it with various elements of contemporary Jewish Life. Certainly, the Mikdash

Means/EndsWould you rather goto the city or by bus?

My father z"l used toask this whimsicalquestion, mostly tosee how people -adults and children -would react to it.

The question canreally be answered indifferent ways basedon where you want togo and how youprefer getting there. p . 4

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T'RUMA4 4:47PM

%32 6:01PMRabbeinu Tam 4:47PM

Will the real Adar... please stand up!We've just started the first of the two Adars we have this year. In our fixedcalendar, we follow a pattern that results in 7 double-Adar years in every19-year cycle. Take 5776 and divide it by 19. The result is 304 with noremainder, but we'll tweak that a bit and call it 303 remainer 19. Samething, but more informative. What it tells us, is that there have been 30319-year cycles since Creation and that this year is the 19th (and last) year of the 304th cycle. The pattern of Shana M'uberet is 3, 6, 8, 11, 14, 17, 19. That tells us that this year is a 2-Adar year. More on this on page 56

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Rabbeinu Tam (J'lem) - 6:35pm • next week - 6:41pm

OU Israel Center TT 1171 page 4 Parshat T'ruma 5776

continued from the Front PageHave fun with that question. Here itis just my whimsical way of leadinginto this Lead Tidbit.

As you will see (if you start readingTT with this) or have seen (if you readother features first), several of ourregular features have focused on themitzva of V'ASU LI MIKDASH, build-ing the Beit HaMikdash. It almostpushed me away from that topic forthis Lead, but with Parshat T'ruma, itis almost unavoidable. (I could havewritten about Two Adars - but I'mdoing that in the expanded Word ofthe Month box - see there.)

A serious question about (almost) allmitzvot, is, "Are they means to strivetowards a goal, or are they ends inand of themselves. Somehow, thetopic of Beit HaMikdash seems todraw that question out more thanmost other mitzvot.

Many (most?) people think ofMikdash as a concept that helps usget closer to G-d. They see Mikdashprimarily as a means to help achievehigher levels of Kedusha, spirituality.And they see it as a TIKUN for the sinof the golden calf. The simple factthat the sedras of Vayak-hel andP'kudei whose theme is the buildingof the Mishkan and everything in it,follow Ki Tisa, which contains theepisode of the golden calf, createsthat perception in people's minds.

The golden calf indicated that

people needed a physical focus oftheir spiritual energies - goes theargument. The golden calf waswrong. It was sinful. Okay, he's akosher physical entity that willchannel that very human need of aphysical focus.

Since the desctruction of the Beit Ha-Mikdash, we have developed allkinds of replacement ideas for theMikdash, to continue its role inJewish Life. The shul as MikdashM'at, the Jewish Home withelements modeled upon - or viewedas - Mikdash-like features, the ideathat davening is a replacement forKorbanot (which is an unfortunateand inaccurate oversimplification ofdavening), the heart (as in BILVAVIMISHKAN EVNEH) - all these haveskewed our perception to thethinking that Mikdash is a means toan end and that we have succeededin replacing it with various elementsof contemporary Jewish Life.

Certainly, the Mikdash (and allmitzvot) are there to help us strivefor higher goals. But we must alsosee them as ends, in and of them-selves. The command to build theMikdash preceeds Cheit HaEigel inthe Torah. Yes, it has insired all kindsof good things, but we are not donewith it. It is not just a concept, it is anactual, real entity which we arecommanded to build and serve G-dtherein. `"aa ycwnd zia dpaiy


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T'ruma19th of 54 sedras; 7th of 11 in Sh'mot

Written on 154.8 lines in a Torah (43rd)

9 Parshiyot; 4 open, 5 closed

96 p'sukim - ranks 38th (9th in Sh’mot)

1145 words - ranks 45th (10th in Sh’mot)

4692 letters - ranks 41st (9th in Sh’mot)

T'ruma is a short sedra with very shortp'sukim (especially in words per pasuk)

3 mitzvot; 2 positive, 1 prohibition

The one positive mitzva is a super-mitzva, in that it includes the manycommands to make all the furnishingsof the Mikdash. Further, the fulfillmentof this mitzva facilitates many others.

[P> X:Y (Z)] and [S> X:Y (Z)] indicatestart of a parsha p'tucha or s'tuma. X:Yis Perek:Pasuk of the beginning of theparsha; (Z) is the number of p'sukim inthe parsha.

Numbers in [square brackets] are theMitzva-count of Sefer HaChinuch ANDRambam’s Sefer HaMitzvot. A=ASEI;L=LAV (prohibition). X:Y is the perek &pasuk from which the mitzva comes.

Kohen - First Aliya 16 p'sukim - 25:1-16[P> 25:1 (9)] G-d tells Moshe to tellthe People to donate materials inamounts that "each person sees fit".The donations were to be of gold,silver, copper; dyed wools (blue,purple, red), fine linen; goat-hairfabric, red-dyed sheep-skins,Tachash skins; acacia wood; oil forlight, spices for the anointing oiland the incense offerings; gem-stones for the Eifod and theChoshen.

In the list of materialsdonated by the people, the gems forthe Eifod and Choshen are men-tioned last. They were the mostvaluable of the gifts - why mentionthem last? Rav Moshe Sternbachquotes two reasons from differentsources. One, that they werebrought to us by the HeavenlyClouds, without any effort on ourpart. Human effort is a major factorin the value of a contribution to thecommunity. Two, that the Nesi'imwaited until last to give what waslacking. As valuable as was their giftand as noble were their motives -they should not have followed; theyshould have led.


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It seems from our sources that silverwas not as "as each person sees fit"as the other materials. Almost all ofthe silver (used for the ADANIM,foundation blocks of the Mishkan)came from the mandatory andspecific collection of the silver half-shekel). Some additional silver thatwas donated was used for Mishkan"decorative trim" and holy vessels. Itis significant that it was specificallythe foundation of the Mishkan thatcame from the silver half-shekels,that donation that all who partici-pated share in it equally.

"And they shall make for Me aSanctuary, and I will dwell in theirmidst" [95,A20 25:8]. This well-known pasuk constitutes themitzva to build the Mishkan in thatgeneration, and to build the BeitHaMikdash in later times (includ-ing our own). Each time theMishkan was taken apart, trans-ported, and reassembled, themitzva was fulfilled. It was fulfilledby Shlomo HaMelech and hisgeneration, and by Ezra HaSoferand his generation. It will befulfilled IY"H when the third BeitHaMikdash will be built, IY"H inour own time.

Some interpret the wordB'TOCHAM as "within each Jew",not just in the midst of the People,thereby personalizing the relation-ship between G-d and each Jew.

V’YIKCHU rather than V’YITNU.“Take” rather than “give”. Famousquestion. The Malbim answers itthis way. Really, everything belongsto G-d. So how can we give to Him.Our first step is to take from Him byusing worldly goods for sacredpurposes. Just as making a brachaenables us to take possession offood which is essentially G-d’s, sotoo did the donations of materialsfor the Mishkan make thosematerials ours to give (and thebalance to keep).

Rambam gives 14 rules for thecounting of the 613 mitzvot. Rule#12 is that it is not "appropriate" tocount as separate mitzvot thosecommands that are part of a moreall-encompassing mitzva. Therefore,Rambam does NOT count amongthe 613 the mitzvot to make theAron, Menora, Shulchan, Altars, etc.since they are included in Building

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the Mikdash. In other words, ALL ofthe details of the building of theMikdash are included in this onesingle Mitzvat Asei.

Other mitzva-counters disagree (inpart). E.g. Ramban counts themaking of the Aron as a separatemitzva (but not the other sacredvessels).

And, as you will see, there arespecific details that are counted asseparate mitzvot by Rambam too.

G-d will show the various formsthat the work should take asmodels for the people to follow inM'lechet HaMishkan, the sacredtask of building the Mikdash.[S> 25:10 (13)] The first specificcommand is that of making theAron (Ark). It is to be made ofwood, gold-plated inside and out.Four gold rings are to be fixed toits sides to receive the CarryingPoles (also made of gold-platedwood). The Carrying Poles, onceinserted into the rings, may neverbe removed [96,L86 25:15].

Note that although all the positivecommands related to the details ofeach of the vessels are includedwithin the "master-mitzva" of build-ing the Mikdash (and everything init), this prohibition is countedseparately. In other words, thecommands to make the Aron, toplate it with gold, to attach rings, to


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make poles, to cover them with gold,to put a decorative border aroundthe top of the Aron, to make the lid,to fashion the K'ruvim from theKaporet (lid), etc. etc. are all part ofthe mitzva to make the Sanctuary.The prohibition of removing thecarrying poles is its own mitzva. Toput the carrying rods into the ringsis not its own mitzva, but theprohibition of ever removing them is.

The "Testimony" (the LUCHOT,Tablets) shall be placed in theAron.

Clarification: Some commen-taries describe the ARON as threenested, open-top boxes - an outerbox of gold, a middle box of wood,and an inner box of gold which hada rim to cover over the thickness ofthe wooden box, so that only goldwould be visible both from theoutside and inside of the ARON.There are different opinions as tohow thick the gold plating was.

Levi - Second Aliya 24 p'sukim - 25:17-40A thick, solid gold lid (called theKAPORET) is to be made for theAron. From the lid are to be formedtwo Cherubs (K'ruvim) facing each

other with their wings spread outabove the lid. Communicationfrom G-d to Moshe will be from"between the two K'ruvim".Think about this... It seems abit strange, does it not, that wewould be commanded to make theK'ruvim in light of the strongprohibitions against graven images.And more so, if we note thechronology of the events in themonths following the Exodus -specifically, that the command tobuild the Mikdash was carried out inthe wake of the Golden Calf fiasco.The "answer" is that G-d is the Boss.He says no graven images - then wedare not. And so, the Golden Calf isthe ultimate affront to G-d. Hecommands us to make the K'ruvim,then we do. There are manyexamples of this same idea. Light-ing fire is forbidden on Shabbat. Inthe Mikdash it is required. Piku'achNefesh situations also require it.This is not contradictory. This isrecognizing G-d's mastery of theworld and our commitment to followHis commands.

[P> 25:23 (8)] A special table ofgold-plated wood shall be made; aframe and decorative border to theframe are to be made of gold. Fourgold rings are to be attached to the


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legs of the table as receptacles forthe carrying rods. Shelves andsupports for the shelves completethe Shulchan.The Lechem Panim (Showbread)are to be placed on the Shulchan atall times [97,A27 25:30].

This is not considered just a detailof the making of the Shulchan, butas its own mitzva. The mitzvainvolves baking 12 special loaves(they were halachic matza) on Fridayto replace the previous week'sloaves on Shabbat. Tradition recordsa weekly miracle that the one-week-old Lechem HaPanim wasfound to be fresh by the kohanim onduty who shared in eating it. Thismitzva makes the statement that weshould not view food as only thephysical necessity that the rest ofthe world sees it as, but rather weare challenged to add a spiritualdimension to even this most basicof our human activities. LechemHaPanim are the symbol; our lawsof kashrut, brachot, and more, helpus achieve the spiritual levels of thisconcept. In the Shabbat Zmira KIESHM'RA SHABBAT, we sing thatG-d gave a Torah-mitzva to theKohanim to put Lechem HaPanimon the Shulchan on Shabbat.THEREFORE, we are forbidden tofast on Shabbat (except for YomKippur). In other words, G-d did notinclude a food in the Temple servicejust to feed the Kohanim. G-d isshowing us the potential spirituality

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of food. Take this lesson, He says,from the Mikdash into your homes.Food is not incidental to Shabbat; itis a significant part of our obser-vance of Shabbat. We can see thisfrom the earlier (Parshat B’shalach)introduction of Shabbat to thepeople of Israel. We were first taughtShabbat in the context of themanna. “And Moshe said - Eat itTODAY, for TODAY is Shabbat toHaShem, TODAY you will not find itin the field.” As significant to JewishLife as is fasting, so too is eating. Itis part of our Judaism, not just aphysical need we have to satisfy.

Some Chumashim put Shlishi here

[P> 25:31 (10)] The Menora is tobe made of solid gold, onecontinuous piece, a central branchwith six side branches (3 on eachside), decorative orbs, flowers, andcups adorned the ends of eachbranch, with additional ones onthe central branch. The Menora'sutensils were also made of gold.Additionally, there was a 3-stepplatform that was used by theKohen when he tended and lit theMenora. (The oil cups wereseparate and either attached orplaced at the top of the branches.)

All parts of the Menorah wereintegral to the whole; none was"merely" attached. Torat Mosheapplies this to the People of Israeland, with a play on words, says thateven Jews who have strayed fromTorah and mitzvot are part of thewhole.

Shlishi - Third Aliya 14 p'sukim - 26:1-14[S> 26:1 (14)] The MISHKAN was aroofless structure covered withthree layers of coverings. The firstwas called the MISHKAN (the termis used for the whole structure aswell as the first fabric covering)and was made of 10 panels ofwoven fabric made from threedifferent colors of dyed wool, pluswhite linen. Five panels wereattached to form one section;similarly for the other five panels.The two sections thus formed werelinked with buttons of goldthrough loops of blue wool, thebuttons being attached to the edgeof one section and the loops wovenonto the edge of the other section.The weave of the Mishkan in-cluded images known as K'ruvim.Above the Mishkan was an 11-panel covering (sections of six andfive panels joined with copper


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buttons) made of goat hair. TheMishkan was decorative; thiscovering, known as the OHEL, wasutilitarian, affording protectionfrom the elements. The OHEL andMISHKAN covered the sides of thestructure as well as the top.The topmost covering (some say itwas just on the top, not the sides;others say it too draped down thewalls of the Mishkan) was made ofred-dyed sheepskin and Tachashskins. FOR YOUR INFORMATION...The Mishkan, as described in theTorah, functioned for the 40 years ofthe Wilderness (actually 39 years),and the first 14 years in Eretz Yisrael(in GILGAL), the years of conquestand settlement. After that, a stonestructure - with the same dimen-sions as presented in ParshatT'ruma for the Mishkan - was madein SHILO to replace the gold-covered wooden wall sections.(These K’rashim of the Mishkanwere not used; they were buried.)The three coverings were the same,as were the furnishings inside theMishkan. The Mishkan stood inSHILO for 369 years. After ELIHAKOHEN died, the Mishkan wasset up in NOV, where it stood for 13years, and then (after Shmuel'sdeath) in GIV'ON for 44 years. That'sa total of 480 years, from theExodus until the first Beit HaMik-dash was begun. It took 7 years tofinish the first Bayit. The dimensionsof the Beit HaMikdash we verydifferent from those of the Mishkan.


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R'vi'i - Fourth Aliya 16 p'sukim - 26:15-30[P> 26:15 (16)] The walls of theMishkan were gold-plated woodplanks. Each board had two pegs tobe inserted into silver foundationblocks. Boards were joined bysquare gold rings into slits at thetop of the boards; connecting rodsthrough rings mounted on thesides, above and below their mid-lines; and a central bolt throughthe thickness of the boards, intern-ally. There were to be 20 boardseach for the north and south walls,eight on the west. The east side hadno boards; it was covered by aspecial curtain.

Rashi brings a Midrash thatYaakov Avinu foresaw with DivineVision that wood would be neededby his descendants upon theirdeparture from Egypt. He broughtsaplings with him to Egypt which heplanted and told his children to takethe wood with them when they leftEgypt.

Chamishi 5th Aliya 7 p'sukim - 26:31-37[S> 26:31 (7)] A woven curtain(like the first covering of theMishkan) was to be hung fromfour gold-plated wooden pillars toseparate between the Holy ofHolies and the main hall of theSanctuary. This curtain is calledthe PAROCHET, and gives its name

to the curtain which we place onthe Aron Kodesh in shul. Rashiexplains that Parochet meansMechitza, partition, or in thelanguage of our Sages, Pargod, apartition between a king and hissubjects. As such, the Parochet inshul also separates the congrega-tion from the Torahs.MA'ASEI CHOSHEIV, Rashi explainsis highly skilled weaving (maybeinvolving embroidery?) which resultsin different designs on each side ofthe fabric.

The Aron is to be put into the Holyof Holies. The Shulchan on thenorth wall (2½ amot from thenorth wall) opposite the Menorahon the south wall (also 2½ amotfrom the south wall) are placedoutside the Parochet in the mainsection of the Mishkan. During Chanuka, the custom is toplace the Chanukiya on the southwall of the shul, to commemoratethe Menorah's position in the Mik-dash.

A curtain similar to the Parochetwas to be hung across the entrance


of the Mishkan. This MASACH is tobe hung on five wooden pillarsplated with gold, fitted with goldenhooks, and inserted into goldfoundation sockets. The Masachmeasured 10 amot by 10 amot, asdid the Parochet.Some commentaries say that eachcurtain hung from hooks on thesupporting pillars. Others say that arod was inserted at the top of each

curtain and the rod was suspendedfrom the hooks on the pillars. Thisallows the Parochet and Masach tohang evenly without sagging.

Shishi - Sixth Aliya 8 p'sukim - 27:1-8[S> 27:1 (8)] The Mizbei'ach (Altar)is to be made of wood, plated withcopper. It is a square with raised


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corners. All vessels and utensils forthis Altar were to be made ofcopper, as are the rings for thecarrying rods. This Altar wasoutside the Mishkan, in thecourtyard of the Mikdash and wasused for most of the sacrifices.(Unlike the internal, gold, incenseAltar - not yet mentioned in thesedra).The Torah says that this Altar was3 amot tall. R. Yehuda says:understand it as it is written.R' Yosi says just as the internalAltar is twice as tall as it is wideand long, so too is this one. Itmeasures 5 amot on each side ofthe square, therefore, it is 10 amottall. But the Torah says three? Thatis, measured from its SOVEV.The Aron, Shulchan, Menora are1,2,3 in Parshat T'ruma. Then thestructure of the Mishkan, then theExternal Altar. Internal Altar doesn'tcome until T'tzaveh - after thegarments of the Kohanim. TheWashing Basin and its Stand don'tshow up until the beginning of KiTisa. When the actual constructionis described in Vayak-hel andP'kudei, the order is different.

Sh'VII Seventh Aliya 11 p'sukim - 27:9-19[S> 27:9 (11)] Linen curtains wereto be made, as were woodencolumns, decorated (trimmed, nottotally covered) with silver. Thecourtyard curtains were to behung from silver hooks on thesecolumns. Each column was sup-ported by a copper foundationsocket. An entrance curtain was tobe woven in the style of theMishkan, the Parochet, and theMasach, to be hung across theeastern side of the courtyard.Copper spikes anchored the cur-tains that surrounded the Mishkan.

Haftara 20 p'sukim Melachim Alef 5:26-6:13

The Haftara describes the prepa-ration for the building of the firstBeit HaMikdash, much like theTorah presents the preparation forthe building of the Mishkan. Onenotices differences between thebuilding of the Mishkan and thebuilding of the Beit HaMikdash,especially on the point of partici-pation of the people. In the case ofthe Mishkan, there was a high levelof enthusiasm and volunteerismthat even had Moshe begging thepeople to stop bringing materials.In the case of the Beit HaMikdash,there were conscriptions of laborforces to do some of the work to


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supply material for the Beit Ha-Mikdash.In the sedra we find the commandto build the Mikdash and thepurpose thereof - namely, so thatG-d's Presence will dwell amongus. The haftara spells things out moreclearly. This House, says G-d toShlomo HaMelech, which you arebuilding - IF you follow my lawsanjd My statutes you shall do, andpreserve all of the mitzvot to 'walk'with them, THEN I will keep Mypromise that I made to your fatherDavid, And I will dwell amongBnei Yisrael and I will neverabandon My nation Israel.V'ASU LI MIKDASH is a command.V'SHACHANTI B'TOCHAM is apromise, conditional upon ourkeeping the Torah.

Probing the ProphetsThe selection of the fifth and sixthchapters of Sefer M'lachim as thehaftara for Shabbat Parshat T'rumarequires little explanation. The Torahreading calls for the construction ofthe Mishkan, with the words "V'asu liMikdash", "And they shall construct a

sanctuary for Me." This is preciselywhat the haftara is about - theconstruction of the Beit HaMikdashalmost 500 years later, in the days ofShlomo HaMelech. Additionally, as theG'mara in Eruvin reminds us, both theterms Mishkan (Tabernacle) and theMikdash (Temple) are interchangeable,further indicating that the building of


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the Mishkan as well as the Mikdashwere both fulfillments of the divinedecree.

Interestingly, the Rambam (as well asother halachists) declares that only theconstruction of the Solomonic Templecompletely fulfilled the Torah's chargewhile the Mishkan of the desert wasalways meant to be a temporary struc-ture. The Ramban comments that thecomplete fulfillment of this mitzvacould not have been accomplishedthrough the desert Mishkan as therewas not yet a complete redemption.The full ge'ula could come only oncethe nation reached its ancestral homein Eretz Yisra'el and, therefore, onlythe Mikdash built in our land isregarded as a complete fulfillment ofthe mitzva.

Likewise, R. Yehuda Shaviv outlines forus some other crucial differencesbetween the constructions of thesetwo sanctuaries. The building of theMishkan in the desert was a "national"undertaking involving all of theIsraelite nation as they traveledtogether through the desert. It wasthey who voluntarily donated many ofthe required materials, they who wereinvolved in its construction and theywho contributed even more than whatwas needed.

Shlomo HaMelech, however, ruled anation that, over the intervening 480years, had settled throughout theland, no longer dwelling together asthey did in the desert, and therefore hecalled for the construction by royaldecree and requiring an obligatory"tax" of workers from the citizenry inorder to complete the undertaking.

Similarly, the Mishkan, and symbol-ically, Hashem Himself, traveled WITHthe people throughout their deserttravels, while, once settled in the land,it was the people who traveled TO theMikdash and TO Hashem in Yeru-shalayim, fulfilling the mitzva of"l'shichno tidr'shu uvata shama", "youshall seek out His presence and comethere".

Ultimately, however, the challengethat faces every Jew is to build his ownsanctuary within him/herself. Todevelop a holy and unique relationshipwith the One above, always cognizantthat true holiness must be createdfrom within before it can be builtwithout. BIL'VAVI MISHKAN EVNEHLAHADAR K'VODO...

Probing the Prophets, weekly insights into theHaftara, is written by Rabbi Nachman (Neil) Winkler,author of Bringing the Prophets to Life (Gefen Publ.)

OU Israel Center TT 1171 page 17 Parshat T'ruma 5776Q

ixac mgpnDivrei Menachem

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How often have you heard the expressionremarked of individuals that, "They don'tknow their left from their right"? What,however, is this business of left and right?And what significance might it have for thedescription of the Mishkan in our Parsha?

We might find a useful clarification byinspecting the "directions" for the design ofthe courtyard of the Mishkan (Sh'mot27:9-13): Inter alia, there should be placedlace-hangings on its south side - NEGEVTEIMANA - and the width of the eastern side- KEIDMA MIZRACHA - should be 50 cubits.Now the question is why the doubleexpressions for "South" and "East"? Was itnot obvious to Bnei Yisrael that KEDEM iseast and that TEIMAN is south?

Archeologist Yitzchak Meitliss explains thatwhile the East was the predominantdirection in biblical Eretz Yisrael (and theOrient, from which the term "orientation"),that was not the case in Mitzrayim fromwhence the Israelites emerged into thedesert. For in Egypt the dominant directionalfocus was south, towards the source of theNile, the major means of sustenance. InEretz Yisrael, when you face towardsKedem where the sun rises, your right hand(YAD YEMIN) faces south; your left hand(YAD SEMOL), north - hence the Hebrewterms for "south", TEIMAN, and for "north",SEMOL (cf. Bereishit 14:15).

However, in Egypt, if you faced south, yourright and left hands, respectively, pointedwest and east. Indeed, in ancient Egyptian,the terms for "right hand" and "west"match. Therefore, if you had just left thatculture, you might truly not know your leftfrom your right or your south or your east!Hence, the double expressions in the Torah,to avoid misunderstanding. From a spiritualperspective, the right side represents all thatis good and the left side, otherwise. MayHashem grant us the wisdom to know whichis which.

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Timtum HaLev - Part IQuestion: Is there TIMTUM HALEV[approximately, spiritual pollution of theheart] when one ingests non-kosher food ina halachically valid manner, e.g., based onbitul (nullification)?

Answer: We will divide our view ofthe sources and analysis to deal withthis excellent question into three parts:

What causes TIMTUM HALEV?How severe is exposure to it?How should concern about it affectour decisions?

What causes TIMTUM HALEV?The classical source that introducesthe concept of TIMTUM HALEV isthe gemara (Yoma 39a). It derivesfrom the spelling of "v'nitmeitembam" (you will become defiled) in thecontext of eating sheratzim (crawlingcreatures) (Vayikra 11:43) that itcauses not just TUM'A but alsoTIMTUM of the heart. (We will nottry to describe it exactly - Rashi (adloc.) says "it seals off and blocks outall wisdom.") The gemara's statementis that sins causes TIMTUM HALEV.There are at least three ways tounderstand this gemara (theapproaches are not mutually exclusive

but can be complementary):

A. Acts of sin cause TIMTUMHALEV, irrespective of exposure to aproblematic object. The Maharal(Tiferet Yisrael 8) and Rav Kook(Mussar Avicha 1:4) have thisunderstanding, which is the simplereading of the gemara (see BeitHalevi, B'reishit 6:5).

B. The reason that certain foods areforbidden by the Torah is theirnegative impact on the spirit. While itmay be strongest regarding certainspecific forbidden foods (e.g.,sheratzim), this is generally true, tosome degree, of forbidden foods(Ramban, Shemot 22:30).

C. Forbidden foods are not necessarilynaturally damaging to the spirit, butafter the Torah forbade them, theybecome so.

There are practical differencesbetween these approaches. Thefollowing prohibitions seem to lack anaturally damaging element. There-fore, A applies and B does not (Cdepends on the case). 1. Forbiddenactions that do not include ingestingfoods; 2. Foods that are forbiddenbased on Rabbinic law - Hashemapparently created these foods to not

1.2.3.


be timtum-causing, but the Rabbisforbade them due to various halachicconcerns; 3. Foods that are forbiddenbecause they are too holy for the eater(e.g., teruma, certain korbanot); 4.Foods that are forbidden only atcertain times (e.g., food on YomKippur, chametz on Pesach); 5. Foodsthat are forbidden for a circumstantialmoral reason (e.g., mother and childshechted on the same day, ever minhachai - see Moreh Nevuchim III:48).

In the other direction, in the followingcases, a prohibited food has enteredthe body, without moral culpability,so that A does not apply and B and Cdo: 1. The person eating followedhalachic rules, which resulted iningesting the forbidden food (e.g.,animal had blemishes we are notrequired to check for, bitul made itpermitted); 2. The eater is notforbidden to eat the food (non-Jew,small child, severely mentallydisabled); 3) One needed to eat it tosave his life; 4) The substance enteredthe body in a way other than eating.

We begin a small sampling of themany sources that provide differentviews of some of these matters beforefocusing on the most central.Chashukei Chemed (Megilla 13a)cites a machloket whether eatingforbidden food based on an unavoid-able mistake creates negative spiritualeffects (Rav Pe'alim - no; RamahM'panu - yes; see Pitchei Teshuva,Yoreh Deah 29:1). Besides saying thatwithout fault there is no cause forTIMTUM, it is also possible that

Hashem intervenes to rectify the spiritof one who followed halacha (seeDerashot Haran 11, who sayssimilarly regarding a case in whichSanhedrin mistakenly permits some-thing that should be forbidden).

The Netziv (D'varim 6:11) says thatthe reason it is better to shecht ananimal on Shabbat for a dangerouslysick person than to give himnon-kosher meat is that the lattercauses TIMTUM. This assumes thatTIMTUM exists even without wrong-doing. However, the fact that all theRishonim give other explanations (seeBeit Yosef, Orach Chayim 328)demonstrates the opposite.

Further analysis next week.Rav Daniel Mann, Eretz Hemdah Institute

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Rabbi Weinreb's Weekly Column:

T'RUMA"My House and His House"There is a well-known joke that istold about the Jews which I findparticularly sad. The joke tells of agroup of explorers who find a Jewwho has been stranded on a desertisland for years. As he takes themaround the island and shows themhow he survived, they find that hebuilt two shuls for himself. Whenasked why he needs two since he isall alone, he says that one is theone he prays in, and the other is theone he would never walk into.

This joke, if you can call it that,makes a disparaging commentabout some of our people. Some ofus to seem to have a favorite housein which to worship and anotherhouse which we stubbornly shun.

It is true that every Jew needs atleast two houses of worship. But hemust enter both of them. One is hisshul, and the other is his home.

Jewish worship takes place in thehome to an even greater extentthan in the shul. It is in the homethat we recite Birkat HaMazon,prayers upon awakening and beforebedtime, special prayers beforeShabbat candle lighting, and count-less informal prayers and b'rachot.The shul, on the other hand, is theplace for formal prayer and forcommunal worship.In this week's Torah portion,T'ruma, we learn of the very firsthouse of worship: The Mishkan. Wealso learn about some of thefurnishings which were essential tothe construction of this house.I want to suggest that thesefurnishings are not merely ofhistorical import but are necessaryin both the public sshul and theprivate home.The first three componentsmentioned in this week's Torahportion are the Ark, in which thetablets with the Ten Command-ments, and according to some the


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entire Torah, are contained; theholy Table upon which twelvebreads were placed every Shabbat;and the exquisitely decorated,golden Menorah.These three vessels are alsoprominent features of both shul andhome and indeed should be so.Like the Mishkan (and Beit HaMik-dash), every shul today has an arkin which the Torah scrolls, oftenalong with scrolls of the Prophetsand of the Megilot, are contained.In our faith, traditional holy texts areat the core of our worship. Theoriginal holy texts were housed inthe Mishkan’s Ark, and later in theArk of the Beit HaMikdash inJerusalem. So too, in the contem-porary shul, the holy texts arecentral to our worship experience,and every occupant of the shulfaces those texts as he or sheprays.Where, you might ask, is the analogof the Ark in one's private home? Imaintain that the bookcase is theArk of one's personal dwelling.Ideally, that bookcase contains theentire Jewish Bible, along withessential commentaries and classicJewish texts.So the Ark, which was situatedprominently in the Mikdah, is afeature of both of our “houses of


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worship”; our shul and our home.So too, with the SHULCHAN. Awooden table covered over with alayer of gold occupied a place ofhonor in the Mikdash. The food keptthere, the “show bread” wasdistributed to the kohanim on dutyevery Shabbat. This table symbol-ized the divine blessings ofsustenance.Every shul has a bima (a.k.a.Shulchan) that is analogous inmany ways to the table in theMikdash. The shul's table is theplace from which the Torah is readand from which God's spiritualnourishment is shared.In traditional shuls, this table is notplaced up front, on stage as it were,for spectators to behold. Rather, itis placed in the middle of thesanctuary, among the people. Themessage is clear: The table symbol-izes God's spiritual providence andbounty and as such is something ofwhich every member of the congre-gation should partake.The table in the home, equallysacred, is the place for physicalnourishment. A beautiful Talmudicexpression has it that "the table islike an altar." Whereas the Jew ofold expressed his ultimate sense ofworship by offering a sacrifice uponthe altar, the contemporary Jew

worships God by sharing the foodon his table with other individuals.Again, like the Ark, the table whichglorified the Mikdash persists as acentral feature of both of ourmodern houses of worship, ourshuls and our homes.Finally, the golden Menorah whichbeautified the original Mishkan andthe later Beit HaMikdash. Justabout every shul I ever attendedfeatures a menorah in a veryconspicuous place. And Chanukamenorot occupy a place of honor inthe Judaic art collections of eventhe humblest Jewish home.There is a symbolism to theMenorah which is even more aptwhen applied to the two houses ofworship we have been discussing.The Menorah symbolizes light; thelight of wisdom, the light of theintellect. A central feature ofJudaism is that it is not a mysticalreligion based upon blind faith orirrational emotions. Quite thecontrary. Our faith is largely basedupon reason and is respectful of thepower of the intellect and the gift oftrue wisdom. Thus, many commen-tators see a connection betweenthe seven branches of the Menorahand the seven classical sciences, orcategories of knowledge. The Torah

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is pre-eminently sacred, but othersources of wisdom are importantand have their place.So too, in our two houses ofworship. Our shuls must allow forthe expression of knowledge fromall human sources. As Rambam putit, "We must accept the truth fromwherever it comes." For him, thatmeant even from the ancient Greekphilosophers.Our private homes must be open tothe truths of science, of literature,and of other cultures. The intellec-tual life should not be seen asthreatening to our religious belief. Alife of Torah is made more sublimewhen it is appropriately enriched bythe wisdom of the world.When some people read thisweek's portion, they are frequentlyput off by the details of an ancientreligious structure which seems tohave little relevance for their lives.But by looking a little more deeply,and with a dose of creativecontemplation, there is much to belearned from even the mosttechnical and seemingly outdatedpassages of our Torah.I hope that my suggestions in thisweek's column help the readerconnect the Ark, the Table, and theMenorah of the Mishkan in the


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wilderness to the ark, the table andthe menorah of our own shuls.

I hope, too, that the reader can takethe further step and see his or herown home as a house of worshipand discover, or construct, arks andthe tables and menorot in theplaces dearest to us.

70 PERSPECTIVESBUT ONLY ONE TORAH

by Dr. Meir TamariThe parashiyot from T'ruma tillAchrei Mot are devoted to ritualpurity and spiritual elevation. Theyinclude the laws of the Mishkan-Santuary, the kehuna, sacrifices, tum'aand tahara, kosher and non-kosherfood, permitted and forbidden sexualrelations, and confession andatonement. These 11 sedras areanchored between the social laws,ethics and morals of Mishpatim inSh'mot and those of K'doshim, Emorand B'har in Vayikra .Unless they areso anchored, all 11 sedras lose theirpurpose and the result will be nationaldestruction and tragedies as predictedin B'chukotai and Ki Tavo.

"V'YIKCHU LI T'RUMA whetherunderstood as, for Me, or as theKotsker read, literally, take Me astheir t'ruma, the purpose was to builda Mishkan-Mikdash. "Although the

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language 'let them take' is that of a taxwhich is to be collected from all Israelincluding even Moshe, nevertheless,the dedication and ecstasy of thepeople turned this tax into anoutpouring of free-willed giving inwhich the whole nation participated"(S'forno). Rabbi Hirsch stresses thatthe individuals did not give anythingdirectly to G-d but everything wasgiven to the community, so Mishkan-Mikdash was to be the nationalexpression of the Covenant; a fittingexpression of the nation-religion thatis Judaism.

"They shall make for Me a Mikdashand I will dwell-v'shachanti in theirmidst" (Sh'mot 25:8). How is at allpossible to even envisage building ahabitation for Hashem whose glory,might and presence cover theuniverse? "We learn in the Zohar thatG-d in His Mercy limited, tzimtzeim,Himself to make place for HisCreation. So too, Hashem's tzimtzum,apparent reduction, came to enableHis Presence to be in the Mishkan andso to dwell in the midst of His Nation.This was to teach Israel that He wouldbe with them eternally and protectthem, no matter what they did and nomatter what was happening to them"(Abarbanel).

Rashi, following the Midrash, writesthat the instructions concerning the

Mishkan were given after ChetHaEigel although the Torah mentionsthem before that. They rely on thedictum that the Torah is not alwayswritten according in chronologicalorder (Pesachim 6b). Accordingly, thewhole purpose of the Mishkan-Mikdash is to secure atonement forIsrael's sins. Ramban and the Zohar,however, following the order of thetext, teach that the instructions weregiven before Chet HaEigel while theactual construction was done after thesin. Accordingly, in addition to therole of atonement, the Mishkan-Mikdash serves as a symbol of thecentralism of revelation and covenantat Sinai in Jewish life and history."The physical end of enslavementbrought about by Yetziat Mitzrayimachieved its purpose temporarily withMatan Torah and this was madepermanent by the erection of theMishkan. Just as the tribes movedthrough the desert in formationsurrounding the Mishkan-Mikdash, sothe Mishkan-Mikdash was to be


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T'ruma, Ki Tisa, Tzav, Tazri'a M'tzora,K'doshim, Naso, B'haalot'cha, Pinchas

throughout history the spiritualrallying point of Am Yisrael"(Ramban).

Rambam shows the importance andcentrality of this national expressionby codifying 119 mitzvot connected tothe Mishkan-Mikdash and its Avoda,of which the korbanot are an integralpart. Since korban is derived fromlehitkarev, draw closer, all thesemitzvot contribute towards main-taining the Mishkan as the meetingplace of Israel and Hashem. If it is soimportant then why was no workallowed to be done for the Mishkanon Shabbat and so complete itquicker? "The whole purpose of theMishkan was to enable us to devoteourselves to Hashem's holiness andour close- ness to Him. Shabbat is

completely holy and integrated withHashem, so that work on the Mishkanon Shabbat was unnecessary. That isalso why t'fillin are not worn onShabbat. Their purpose is to create aconnection with Hashem and for thatthey are unnecessary on Shabbat sincethe whole day itself is automaticallypermeated with this connection"(Avnei Nezer).

"In the midbar Israel had the ability tosanctify only the animal and vegetablekingdoms, so the Mishkan here wasconstructed from those materialsalone. Their entry into Eretz Yisraelraised them spiritually, so they werenow able to partially sanctifyinanimate things as well, so theMishkan at Shilo had walls of stonebut retained the coverings of thedesert Mishkan. The appointment of aking further elevated them so that nowthey were able to sanctify everythinginanimate as well, so ShlomoHaMelech built the Beit HaMikdashcompletely of inanimate stone" (ShemMiShmuel).


One who is himself incapable ofattaining greatness is neverthelesscapable of stimulating the great tofurther greatness.

Habit keeps us chained even whenthe forces which have created ithave vanished.

Honesty is the best police.

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I Will Dwell in Their Midst(Adapted from Olat Re’iyah vol. I, pp. 167-168)

Why did God command theIsraelites to construct a Temple?The Torah indicates the ultimatepurpose for this holy structure:

“Make for Me a Sanctuary, and I willdwell in their midst” (Sh'mot 25:8).

The goal of the Mikdash was toenable God’s Presence to dwell inthe world, and ‘open up’ channels ofcommunication with God - prophecyand Ru'ach HaKodesh, Divineinspiration.

Three ChannelsRav Kook distinguished betweenthree distinct conduits of Divinecommunication. Each of thesechannels corresponds to a particularvessel in the Mikdash.

The first and highest conduit isconnected to the holiest object inthe Temple - the holy Ark in theHoly of Holies, which housed theluchot (tablets) from Sinai. From theArk emanated the highest level ofprophetic vision, the crystal clearnevu'a that only Moshe wasprivileged to receive. God informedMoshe:

“I will commune with you there,speaking to you from above theark-lid, from between the two


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cherubs that are on the Ark ofTestimony” (Sh'mot 25:22).

This unique level of prophecy is thevery source of the Torah’srevelation.

The second conduit corresponds tothe Menorah, a symbol of light andwisdom. The Menorah representsthe widening expanse and dissemi-nation of Torah and the wisdom ofIsrael. This conduit was notrestricted to the Ark inside the innersanctum, but expanded to encom-pass the Kodesh area of the Temple.

The last conduit relates to the Altarof incense. This is the channel ofRu'ach HaKodesh, Divine inspirationthat originates in the innerresources of the soul. Thephenomenon of Ru'ach HaKodeshparallels the service of incense, ahidden service performed inside theSanctuary. And the Hebrew word for

incense, ketoret, is related to theword kesher, meaning a ‘tie’ or‘connection’.

Opening up the ChannelsThe Temple service of Yom Kippuraspires to attain complete atone-ment. It seeks to ensure the properfunctioning of these conduits ofcommunication with God. For thisreason, the Kohen Gadol wouldsprinkle blood from the special YomKippur offerings on precisely thesethree locations in the Temple:

Between the poles of the Ark;

On the Parochet-curtain separatingthe Kodesh (including the Menorah)from the Holy of Holies;

On the Altar of incense.



T'ruma

Hexaplex trunculus for fourth placeFather of the angel in Aramaic

Sanctuaries and CentersIt is in this sidra that the creation of thesanctuary is instituted. “They shallmake Me a Sanctuary that I may dwellamong them”, is the crucial verse(Sh'mot 25:8). The commentators allseize on the word b’tocham, “amongthem”. It is not so much the building inwhich God dwells but amongst thepeople who create it. From this inter-pretation arises a question. Couldn’tGod have dwelt amidst the peoplewithout an edifice? If it is amongst thepeople that He dwelt, why shouldanyone bother to gather the buildingmaterials and have an edifice at all?

The beginning of an answer is suggestedby something Chief Rabbi Joseph Hertzsaid in 1917 at the time of the BalfourDeclaration: “A land focuses a people.”Like the Land of Israel, the Mishkanfocuses its people. It tells you what sort

of people they are and where theirpriorities lie. It gives them a physicalcenter. It brings them together in aunited effort of creation.

Which leads us to a second question:Why couldn’t God have sent down thesanctuary ready-made and complete,without needing the human contribu-tion towards the project? Again ananalogy: the rabbis say that when Hemade the world, the Almighty left tasksuncompleted for the human race tofinish off, making Man the partner ofthe Holy One, Blessed be He, in the workof creation (Talmud Shabbat 10a). Onlyif and when human beings have a role toplay do they fully value the achieve-ment.

Rabbi Apple served for 32 years as the chiefminister of the Great Synagogue, Sydney, andwas Australia's highest profile rabbi and leadingspokesman for Jews and Judaism on theAustralian continent. He is now retired and livesin Jerusalem. He blogs at www.oztorah.com




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From the S'forno Jacob Solomon

"You shall make seven lamps for theMenorah. You shall light up its lamps,and illuminate opposite its face"(25:37).

Rashi explains that the lights on bothsides of the Menorah turned inwards"illuminating opposite its face" indirecting their most intense radiationon its central stem.

S'forno develops this theme by focus-ing on the symbolism of the threebranches on each side of the Menorahthat illuminate that central shaft. Thoseon the right symbolize the theory,Torah learning. Those on the leftrepresent the "active part", worldlyactivities conducted in line with Torahprinciples. S'forno also suggests thatthe branches on the right representpeople learning Torah, and those onthe left signify those who make itpossible by materially supportingTorah. According to both explanations,when unified they continue to bring tolife the Matan Torah on Har Sinai,generation after generation. In support,he emphasizes the Menorah's havinghad to be hammered out of a singleblock of gold symbolizes the need forunity amongst those who study Torahand those who support and liveaccording to the Torah (S'forno to 25:37and to Bamidbar 8:2).

Hirsch develops the idea further, seeingthe form of the Menorah as symbolic ofthe relationship between the Torah andworldly wisdom. He compares thecentral shaft of the Menorah - the pointof origin of all six branches - with the


Torah base of life. The six branchesrepresent the idea that all science andactivities have their starting point in theCreator, and all have their goal andculmination in service to the Creator.All worldly activities are thus to berooted in Torah principles, and con-ducted according to Torah principles.

Additionally, it can be suggested thatthe central stem is unique, as it is thatshaft that sinks down to the base of theMenorah, and supports its weight. Theother six lamps branch out from thecentral stem; three on the left and threeon the right. And those six lamps"illuminate towards the face of theMenorah" - their light focuses on thecentral shaft of the Menorah, whichbears the weight of the whole structurethat gives light.

That symbolizes a style of leadershipexemplified by Moshe and Aharon, and

also relevant today. It is where theleader - the central stem - bears theweight of the people he or she leads,and at the same time inspires thatsociety. For example a Rav withsincerity, dynamism, and excellentchemistry with the kehilla gives it aunique strength. He is seen as someonewho can listen, counsel, support,inspire and can be turned to in times ofreal trouble. The true father figure, andthe bearer and guardian of our sacredtraditions who is also NOSEI OL - bearsthe burdens of the community thoughhis empathy, insight, and counsel. He isthe central shaft of the successfulkehilla, without which it would not bethe same. Like the Menorah shaft, it ishis involvement that creates theopportunities for others to cast light.And like the Menorah shaft, those whobenefit from him reflect back positivelyto him. p


Reprinted (with permission) from

Shabbat Shalomfrom

Rabbi Berel WeinAll biblical commentators havepuzzled for ages over the maintopic of this week's parsha - theMishkan and its construction. Whydoes God need a building, so tospeak, to dwell in? Why all of thedetails in the Torah regarding thisessentially temporary building andits artifacts? And why does theTorah, which in so many otherinstances is so concise and charyabout words, devote entire longchapters to the details of theMishkan?

Many different theories regardingthese difficulties have been pro-posed.

We all know that it is from thedescription of the "work" that wentinto the construction of theMishkan that the definitions of the39 main categories of "work" onShabat are derived and thereforethe Torah had to go into suchdetail. Yet the question begs itselfas to why the Torah did not statethese 39 types of "work" directlywhen it described the institution ofthe Shabat to us.

The masters of kabala read intothe descriptions of the Mishkangreat hidden secrets and explana-tions of out universe and its untold


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mysteries and wonders. Theyeven saw in this detaileddescription a revelation of the"real" world of Heaven and whatthat spiritual realm looks like. Butthe Torah, though containingseventy different faces - and withmysticism certainly one of thosefaces, it primarily possesses asimple, declarative aspect to it.And it is that face that is mostdifficult to understand and to dealwith regarding the Mishkan.

I have never found any easyanswers to the above questions.They are apparently part of themysteries of Torah itself, part ofthe holiness that is beyond ourrational understanding and appre-ciation. But, certainly, there arelessons - important life lessonsthat can be learned from theTorah's emphasis on the descrip-tion of the Mishkan.

One lesson in life is that "the devilis in the details". Everyone agreesthat to build a holy sanctuary is anoble and necessary task forhumans to undertake. But, thedetails of how to go about doing itand what it is supposed to look likewhen built are always fraught withdisagreement and sometimeseven disillusion. The Torah, there-fore, gave us a specific outline asto how it should be built and how itshould appear. The Torah, throughits mitzvot and values, does thesame for our daily physical andspiritual lives - our very existence.

A second lesson is that humansbuild the house of God, so tospeak, and not God Himself. Godmay not need the Mishkan buthumans do need such a place in atangible, real form. Our earthlynature demands such a physicalpresence. This is especially trueregarding Judaism, which allowsfor no physical representation ofGod in any way. Our constructionof the Mishkan is our way ofattempting, so to speak, to reachGod and connect with the ineffableand eternal. In dealing with theMishkan, we are really dealingwith our own immortality andinnate connection to the Creator.


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The Mitzva ofSettling in the Land

of Israel - part 2Rambam's View

Much ink has been spilled concerningthe view of Rambam. Arguably thegreatest of the Rishonim, manygrapple with why Rambam himselfdoes not includes a specific mitzva tosettle the Land in his Sefer ha-Mitzvot.

R. Chaim Benvenisti writes thataccording to Rambam, the Torahcommand to settle the Land appliedonly during the initial conquest of theLand of Israel in the days of Yehoshua.Today, he explains, the mitzva tosettle the Land is only Rabbinic(Knesset ha-Gedolah, YD 239:38).Rambam, per the Introduction to hisSefer ha-Mitzvot, enumerates onlyBiblical mitzvot. The fact thataccording to this view, Rambambelieves Yishuv Eretz Yisrael is onlyRabbinic would not impact ourperformance of this mitzva, asrabbinic mitzvot are also to beobserved with the the same cares asBiblical mitzvot.

Another famous explanation as to whythis mitzva is seemingly missing fromRambam's Sefer ha-Mitzvot, is that ofR. Isaac de Leon. He writes:

"It appears to me that the Rabbi[Rambam] did not count the mitzva oftaking possession of the Land andsettling it because it applied onlyduring the days of Moshe, Yehoshuaand David and at all times when they[the Jews] are not exiled from theirland. But after they have been exiledfrom their soil, this mitzva does notapply until the arrival of the Mashiach.On the contrary, we were commandedwith what is said at the end of Ketuvot(111a), not to rebel against the nationsand take the Land by force. Theyproved this from the verse, 'I haveadjured you, O maidens of Jerusalem…'and expounded that 'they not ascendlike a wall'" (Megilat Esther to

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Ramban's Addenda to Sefer ha-Mitzvot, positive commandment # 4).

This explanation is difficult to acceptsince Rambam includes in his workmany mitzvot which, 'do not applynowadays', like the sacrifices in theBeit HaMikdash, for example. It alsocontradicts the view of manyauthorities who rule in accord with asimple reading of the text, that themitzva of living in the Land of Israelapplies at all times. The opinion of R.Isaac de Leon is based on the 'ThreeOaths', a passage from TractateKetuvot, which will be discussed herein future weeks.

R. Avraham Borenstein of Sochatchovexplains that Rambam does indeedconsider living in the Land to be aBiblical mitzva that applies at alltimes. Like in other instances,however, he includes it within another,more general mitzva (Avnei Nezer YD454:5-6.) Here, he explains, Rambamincludes the mitzva of settling theLand under the commandment toconquer the Land and rid her of herinhabitants (D'varim 7:2, 20:17). Asimilar approach has been taken byothers, as well: R. Shaul Yisraeli writesthat Rambam includes the mitzva ofYishuv ha-Aretz in the mitzva of BirkatHaMazon. R. Hershel Schachter


suggests that Rambam includes Yishuvha-Aretz in the commandment toappoint a king.

In the cases we discussed at lengthlast week, Rambam rules that a spousecan be compelled to ascend to Israel(Hilchot Ishut 13:19-20), and one mayask a gentile to write a contract onShabbat in order to purchase Land inIsrael, "because of [the mitzva to]settle the Land of Israel, they [theSages] did not prohibit this" (HilchotShabbat 6:11). He also rules that aservant can compel his master toascend. This serves to prove thatRambam too believes the mitzva ofdwelling in the Land is a Biblicalcommandment, which applies at alltimes (See R. Shlomo Goren, Mishnatha-Medina, p. 21: R. Avraham YeshayahKarelitz, Kovetz Igrot ,Vol. 1, no. 175;Tzitz Eliezer, Vol. 7, no. 48, sec. 12).

For anyone who still questions hisposition on the Land of Israel,Rambam's own words provide clarity.Based on statements in the Talmud, hewrites:

"It is forbidden for one to leave theLand of Israel for the Diaspora at alltimes, except: to study Torah, tomarry, or to save [one's property] fromthe gentiles, and then he must returnto the Land. Similarly, [one may leave]to do business. However, it isprohibited to settle permanently in theDiaspora unless the famine there [inIsrael] is so severe that a dinar's worthof wheat is sold at two dinarim. Whendo these conditions apply? When onepossesses financial resources andproduce is expensive. However, ifproduce is inexpensive, but a person


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cannot find financial resources oremployment and has no moneyavailable, he may leave and go to anyplace where he can find relief.Although it is permitted to leave[under these circumstances], it is notpious behavior. Behold, Machlon andKilyon were two of the great men ofthe generation and they left only outof great distress. Nevertheless, Godfound them worthy of death.

Great Sages would kiss the borders ofthe Land of Israel, kiss her stones, androll around in her dust. Similarly, it issaid: 'For your servants have cherishedher stones, and favored her dust.'

The Sages said, 'Whoever dwells inEretz Yisrael will have his sins for-given,' as it is stated: 'The inhabitantshall not say I am sick, the people whodwell there shall be forgiven of sin.'Even one who walks four cubits therewill merit the World to Come.Similarly, one who is buried therereceives atonement as if the place inwhich he is buried is an altar ofatonement. As it is stated: 'His landwill atone for His people.' And as [anexpression of] punishment it is said,'You will die in an impure land.' Thereis no comparison between the merit ofa person who lives there and onewhose body is brought there after hisdeath. Nevertheless, great Sages wouldbring their dead there. Take forexample our patriarch, Yaakov andYosef HaTzadik.

A person should always dwell in theLand of Israel even in a city whosepopulation is primarily gentile, ratherthan dwell in the Diaspora, even in acity whose population is primarily

Jewish. For whoever leaves to theDiaspora is considered as if heworships idols…" (Hilchot Melachim5:9-12).

These statements by Rambam shouldnot be understood as mere hyperboleas they make up a section of his Codeof Law, the Mishneh Torah.

Some suggest that the reason themitzva of living in the Land of Israel isnot stated explicitly by Rambam is dueto how central or fundamental themitzva is. It is a mitzva, which includesmany other mitzvot. In his Seferha-Mitzvot, Rambam does not includemitzvot "which encompass the entireTorah or [include] many mitzvot." Thismitzva need not be stated explicitly, asall of the other mitzvot in the Torahare predicated upon it (See TzitzEliezer, Vol. 7, no. 48, sec. 12).


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CHIZUK ! IDUDDivrei Torah from the weekly sedra

with a focus on living in Eretz Yisrael -Chizuk for Olim & Idud for not-yet-Olim

The Torah deals extensively with allthe minute details of the building ofthe Mishkan, taking up a major part ofthe next several parshiyot. Thenation's concerted effort to geteverything right, is done in order tofulfill the divine command of: “Theyshall make Me a sanctuary and I shalldwell in their midst” (Sh'mot 25:8).

As the commentators have noted, theend-goal described in this the verse isnot that “I shall dwell within it”, but,rather, “I shall dwell in their midst”.This may be connected to thefundamental point made by Rav AdinSteinzaltz: The people’s presence isessential for the existence of theMikdash.

The very notion of erecting a physicalabode and sanctuary for the divine isfraught with theological difficulties,and many, including Rav J.B.Soloveitchik tz"l, have pointed to thequestion as posed by ShlomoHaMelech in Sefer Melachim: "Butwill G-d indeed dwell on earth?Behold the heaven and the heaven ofHeavens cannot contain Thee, howmuch less this house that I have built”(Melachim Alef 8:27).

Rav Soloveitchik formulated thisquestion as follows; “The almighty,Who by definition is immortal andinfinite, how can He dwell in a finite

structure made by mortal man?”While this conundrum has no simplesolution [unless one explains theAlmighty's dwelling on earthfiguratively, as a way of saying thatthe divine hashgacha will always be inour Land to hear our prayers (seeMalbim)], nonetheless, the versequoted earlier teaches us that, ineffect, "where you dwell, there will Idwell”. As the Tzeida LaDerechsuccinctly says, this verse comes toteach us that the Shechina rests on theMikdash not because of its physicalproperties, but rather because of theJewish People who are the trueHeichal Hashem, abode of Hashem.

But what if we are not there? Imagine,if you will, the following picture:Jews the world over remaining where


they are adhering to the Torah andpraying to G-d from the four cornersof the Diaspora, while the Land ofIsrael is empty of all and any Jews.(The Rambam writes in SeferHaMitzvot, Positive Commandment153, that this could never happen as itwould spell the end of the Torah!).Were such a scenario possible, wouldthe Shechina continue to dwell in anempty abode? The answer is thatobviously not, since it is the presenceof the Jewish people therein thatcauses the Shechina to rest, not on theMikdash itself, but on the Peoplegathered therein.

A recurrent theme in the Jerusalemlocal newspapers deals with thequestion of absentee landlords.Diaspora Jews who buy apartments inIsrael but choose to leave them emptyfor most of the year, coming to visiton occasion. Thinking of this situationI sometimes imagine the Shechinasaying: “I don’t dwell in your physicalpremises, I dwell in you. If youchoose to remain in galut, then I, too,will remain away!”

The deeper truth is that more than forus, the Almighty, Himself, desires usto be here. It is Tzorech Gavo'ah - Heneeds us here. This is the secretcontained in the verses from ParshatT'tzaveh (Sh'mot 29:45-46) where theTorah says: “I will dwell in the midstof Bnei Yisrael and I will be their G-d.They will know that I am Hashem,their G-d, who took them from theland of Egypt to dwell in their midst.”Ibn Ezra believed these verses should

be read as follows: "I took them fromthe land of Egypt for My own sakethat I may dwell in their midst.” Thuswe are to understand that the Exoduswas L'TZORECH GAVO'AH, forG-d’s sake more than for ours. TheRamban quotes this idea concludingwith a verse from Yeshayahu 49:3 tounderly this point: ”Yisrael, throughyou I am glorified.”

At the same time that Jews choose tostay away from Israel remainingabroad, our Arab cousins continuetrying to drive us out of this land. Toour Jewish brothers and sisterslooking on in sympathy and empathyfrom afar, we say: We would rather ifyou came to join us here.

Midrash Tanchuma (Naso 19) pro-vides a different perspective on thequestion of the divine connection tothe earthly Mishkan, stating that theAlmighty says to Moshe: “Tell theJewish People to build a Mikdash -not because I lack a place to dwell, foreven before the world was created Ihad my Mikdash built on high. It isonly because of My love for you, thatI am willing to leave My heavenlyMikdash , as it were , and to descendand live in your midst - make me asanctuary and I will dwell in yourmidst."

If G-d is prepared to leave Hisheavenly trappings - out of His lovefor us - and dwell amongst us in ourmodest abode - should we not beprepared to do the same?

Rabbi Yerachmiel Roness, Ramat Shiloh, Beit Shemesh


From the Mishkanto the Shul

This week's portion, with instruc-tions to build the Mishkan, elicitsvarious philosophical questions.We say in T'hilim 139:

"Where can I go from Your Spirit?Where can I flee from Yourpresence? If I go up to theheavens, You are there; If I makemy bed in the depths, You are

there." In this Psalm we acknowl-edge that God is everywhere andis not limited by any physicalspace.Don Yitchak Abarbanel, in hiscommentary on our portion, askedwhy G-d commanded us to build aphysical building for Him. Whywould He need a place on thisearth if "Heaven is My throne, andthe earth is My footstool. Where isthe house you will build for Me?Where will My resting place be?"(Yeshayahu 66:1). Even ShlomoHaMelechvoiced his incredulitywhen building the Temple - "Butwill God really dwell on earth? Theheavens, even the highestheaven, can not contain You. Howmuch less this temple I have built!"


Happy Birthday Barry

(Melachim Alef 8:27) . How can wemake a home in finite space for aninfinite being?

The answer to these questionsactually comes in the wording ofthe command to build the Mishkanitself. "They shall make for Me aSanctuary, and I will dwell in them(betocham)" (Sh'mot 25:8). Lin-guistically this verse is unusual. -They shall make me a Sanctuary(singular) and I will dwell in them(plural). It should say - They shallmake me a Sanctuary (singular)and I will dwell in it (singular). Theverse gives us the answer to thephilosophical questions raisedabove. The Mishkan was not aplace where more of the Presenceof God was contained - God'spresence is equally all over thewhole universe. What was specialabout the Mishkan was that theholiness there had the effect ofopening the hearts of those whocame there to worship. AlthoughGod exists everywhere, we don'talways feel His presence. TheMishkan was a place where wecould put aside all our mundanehuman pursuits and connect withGod. It was a place wherepeople's hearts opened up to letGod in.

The Mishkan was actually portable- accompanying the nation on theirmany travels in the desert. Eachtime they moved on, the Mishkanwas disassembled, placed oncarts and carried by the Leviyim,

and reassembled in the newlocation. The idea of a portableplace of worship, where God'spresence dwells B'TOCHAM, inthe human heart, helped thenation overcome the destruction ofthe Temple, which was supposedto be permanent. With thedestruction of the Temple, thecentral place of worship, ournation was in disarray, dissoluteand depressed. The nation couldhave lost all hope. But the nationremembered the Beit HaMikdash,and they joined together to learnTorah, and to pray. The prophetYechezkeil gave them encourage-ment stating: "This is what thesovereign Lord says: Although Isent them far away among thenations and scattered them amongthe countries, yet I have becometo them a small Sanctuary(mikdash me'at) in the countrieswhere they have gone (11:16).The central Beit HaMikdash hadbeen destroyed, but these wordsof Yechezkeil opened a possibilityfor something new, miniaturesscattered around the world wher-ever Jews would be. We are all too familiar with theconcept of a shul, but in its day,the concept could be calledrevolutionary. There is no com-mand in the Torah to build a shul.The Beit Knesset - the placewhere Jews gather to connect with


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God - was a concept that grewafter the destruction of theMikdash. It is interesting that the Mishkan, atemporary edifice, actually hadpermanent influence. It is basedon the idea that God, beingeverywhere, can be reachedanywhere we look for Him and jointogether to connect with Him. Maythe permanent Mikdash be rebuiltin our time.

SINCE THERE WERE layers ofcoverings on the top of theMishkan, here is a quick recipe formeaty lasagna that is made bylayering the meat sauce andnoodles. I got this recipe from myfriend Lisa Haller and since thenwe have served it many aShabbat. This recipe calls forreadymade tomato sauce but youcan just make your own if youprefer.

MEATY LASAGNA1 onion

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The Halachot of ColorsLast week we discussed the technicalreasons why someone cannot rely on aWhatsApp or text message to conveycolors. The digital picture distorts thecolors and does not present a trueimage of the actual colors. Therefore westated that a Rabbi cannot make ahalachic decision based on such apicture as the colors cannot be classedas true colors and a perfect replicationof the color.

At the recent Puah Rabbinic Conferenceheld in Jerusalem, Rabbi Dr. MordechaiHalperin, a respected gynecologist andan expert in medical halacha, addressedthe halachic question as to whether theRabbi has to physically see the questionin order to decide the color.

He quoted from the 16th century RabbiYoel Sirkis, otherwise known as theBach after his seminal work which is ascholarly commentary on the FourTurim called Bayit Chadash which isusually abbreviated to Bach. In YorehDeah (183) the Bach discusses why theMishna made a distinction betweendifferent shades of red, some beingpermitted while others are consideredhalachically problematic, but thehalacha was determined that anythingthat looks red is problematic and we donot make the same distinction betweenone shade of red and another. Why wasthere a shift from the Mishna to the

actual halacha? The Bach explains thatthe reason was a concern that aparticular Rabbi will make a mistake anddecide that this particular shade of redis not problematic, whereas in fact itwas one of the problematic reds. Inorder to make sure that such a mistakewas not made the Rabbis declared thatall reds are problematic.

This makes perfect sense since not allpeople see exactly the same shade ofred, and one cannot always comparecolors with someone else since whatthey see as red I may see as anothercolor and vice versa.

The Bach continues that this blanketprohibition of all reds does not includecolors that are clearly not red, such hasgreen or white. No expertise is requiredin order to differentiate between greenand red, or white and red. The questionis the ability to distinguish between twodifferent shades or red and this requiresexpertise and training.

So it would appear that clear cut caseswhich are definitely not red can bedecided using a digital reproduction ofthe color. And only cases which areborder-line would need to be seendirectly in order to arrive at a halachicdecision.

However this is not so simple, as we willsee next time.

Rabbi Gideon Weitzman


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And fifth place, too?!

TIYUL ALERT! Follow carefully.We goofed.The tiyul on theright-hand side ofp.36 is the correct,updated version ofthe same tiyulwhich is on theleft-hand side ofp.37 - whichshouldn't be there.The tiyul on p.54(next page) shouldhave been there.

Being a Squareby Rabbi Ephraim Sprecher

Dean of Students, Diaspora Yeshiva

The Torah states, "You should makethe ALTAR of Shitim wood… theALTAR shall be square" (Sh'mot 27:1). There was a slang expression in theU.S.A. in the 1960s for someone whowas quiet, reserved, and shy. Thatperson would be referred to as a square.The Mishkan Altar was to be perfectlysquare-shaped. What special significantis there in the fact that the architecturaldesign of the Altar and for that matter,the Mishkan, the Holy Ark, and theTable consisted of rectangular lines? Rav Hirsch observes that all of nature'sproducts are symbolized by circular


Mazal Tov to Herby & Debbie Danand family on the birth of a grandson

spheres, such as the earth and all theplanets. Only the human being, whosemind can impose limitations andperimeters on himself, is able to createobjects with straight lines and angles.The circle represents the absence oflimitation to freedom and autonomy.

This lack of restraint reflects TUM'A,spiritual impurity. The rectangle orsquare, on the other hand, symbolizesindependent will, dominating andcontrolling the material world. Itrepresents restraint and self-control.

Thus, the square, reflects the concept ofTAHARA, spiritual purity. TheMishkan, as well as the Holy Vessels,represents Kedusha and Tahara -Sanctity and Spiritual Purity.

The Mishkan stands in contrast tonature. It represents the sanctificationof human beings to the spiritual ideal.The Sanctuary characterizes a life ofmoral self-control, a life of sanctity.The concept of the Mishkan implies aperson's ability to resist his negativeimpulses which compel him to defer tohis natural selfish tendencies.

Rav Hirsch compares the ALTAR tothe T'filin, which are also square.While the Mishkan's ALTAR sanc-tifies the flesh and blood of the animaloffering (Korban), the T'filin repre-sent the submission of a human being'smind and body to the service of G-D.

Therefore, being called a square in the1960s, was actually quite a compli-ment. If only I would have known then,what I know now.



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dxetv zxt` za xzq` libia`zex dfil` za dilb dkxa

daix deg za zxt` dpix daia`lcii` deg za dig diav

dnela za dwaxdwax za 'fiex

lfiix dig xzq` za lhibhpri za xzq`

Menya Leba bat Yitta ChayaDahlia Margalit bat Rut

Malla bat TobaSora Rivka bat Esther Chana

Leah bat RachelShoshana bat Rachel

Aharon ben Muriel

Leibish ben GittelYitzchak ben BashaYaakov ben Libbydlib oa dyn mdxa`

dnela dhpi oa iav miigdgepn dpyey oa miig sqei wepiz

dlgn dkln oa sqeixrepil` oa oerny oprx

hki oa lkin lìgi awrid`l dhi` oa dyn

dxy oa ozi`dliia oa mgexi lèny

dwax oa cecdxy oa sqei

d`l oa lieelre xy`d`l oa xy` oinipa

ep`p oa lìpcd`l lgx oa xfril` jepg.l ¥ x §U¦i i ¥lFg x ¨ §W KFz §A

cont. from p.2

So which is the real Adar and which isthe additional one?

MACHLOKET! That question isdisputed by halachic authorities. Andthere are ramifications.

On the one hand... in the time ofSanhedrin, when the decision to add amonth was sometimes made duringAdar, it seems that the first one was thereal one and the second one is theadded month. Does that continue withour fixed calendar? Maybe.

On the other hand, maybe not. WithPurim and the Four Parshiyot in thesecond Adar, it certainly looks morereal than the first. Adar Bet has 29days, like regular Adar. Adar Alef has30 days. Not necessarily a determiningfactor, but...

On the first hand, Purim is MOVEDfrom it in order to make it close toPesach. But it is moved. And it leavesits mark as Purimg Katan. Maybe thattells you something.

Majority of poskim seem to say that thesecond Adar is the real one.

Ramifications? A boy born during aregular Adar who is about to mark hisBar Mitzva. In which Adar is heconsidered a GADOL? The generalp'sak is that he does not get an Aliya ordaven for the Amud or read the Torahuntil the second Adar. On the otherhand, he is required to wear T'filin fromhis birthdate in the firsat Adar.

And does that really tell us which is thereal Adar? Not necessarily.

What about a yahrzeit? MACHLOKET.And the dispute might not indicatewhich is the real Adar either. There areother factors mentioned by those whosay, Adar Alef, and different factors forthose who hold Adar Bet.

What about SIMCHA? MACHLOKET.But watch this. Some say both Adars.Some say only the Adar with Purimbecause of Purim and because of theupcoming Pesach. Here's a suggestion:Be machmir with SIMCHA. Hold it forAdar Alef and Bet... and Nissan too.

And speaking of simcha - what are itsparameters? There really isn't anythingspecific. Obviously, what you do mustbe halachically acceptable, but otherthan that, ENJOY your Adars, etc.


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Let's review two issues in thepronunciation of the pasuk which isthe focal point of Parshat T'ruma.

:m«kFz§A i¦Y§p©k «W§e W®C§w ¦n i¦l EU ¬r§eWith the first word, we have anaccent that really belongs on thelast syllable (MILRA), which recededto the next-to-the-last syllablebecause of the word that follows it.This is called NASOG ACHOR. v'a-SUbecomes V'A-su LI...And then there is v'sha-chan-TI inwhich the 'regular' accent of theword sha-CHAN-ti is MIL'EIL, butwhen the tense-flipping VAV is pre-fixed to it, the accent migrates tothe last syllable.For the first word, a wrongaccenting is not pretty, but itdoesn't change the meaning of theword. OTOH, v'sha-chan-TI is futuretense, different from sha-CHAN-ti.


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Editor's note to those who skip the TTriddles andthe TTriddles Report each week:

TTriddles aren't just cryptic riddles that a fewindividuals succeed at solving. Each week'sreport of the previous week's TTriddles are meantto be informative and are often impliedsuggestions that you try similar things with yourchildren, grandchildren, and/or Shabbat guests.

For example: Ask your Shabbat table folks inwhat context the word MIMOCHARAT occurs inthe Torah. This is a question that can work onany Shabbat - it doesn't have to be from thatShabbat's sedra (which it was from Yitro and willbe in Ki Tisa).

Different example: Ask a question with aone-word answer which has to be answered witha number that is the gimatriya of the answer, notwith the answer itself. If you ask what month isdoubled in a Shana M'uberet, the correct answeris 205 (not Adar, even though Adar is the correctanswer). Who was the father of Miriam, Aharon,and Moshe? Amram - right answer but wrongform. The correct answer is 350.

TTriddles are TTriddles, but they can also giveyou fun and educational ideas for your Shabbattable.

Previous (Mishpatim) TTriddles:

[1] LNMDX is like an EYE

Famous observation of the Vilna Gaonon AYIN TACHAT AYIN. Literally, AYINunder AYIN. If we take the letters thatfollow the letters of AYIN, we find a PEIunder the AYIN, KAF under the YUD,and SAMACH under the NUN.Rearranged, that second set of lettersspells KESEF, money, which is the realmeaning of AYIN TACHAT AYIN. So ifwe do the same to the letters LNMDXwe get - by taking the following letterof each - MONEY.

[2] Our title but Va'etchanan has it 10times

The word MISHPATIM occurs in ParshatVa'etchanan 10 times. That's the most


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[3] Florida, piano, and 40 inMishpatim

A give-away TTriddle. The word KI orV'CHI occurs 40 times in Mishpatim. KiTeitzei has more, but 40 is a lot for onesedra. Piano, by the way, has 88. Andthere are about 1700 small islands inthe Florida keys.

[4] Bottom line of Mishpatim -Chachamim

The bottom line of a sedra in manyprinted Chumashim, is a word or namewith the same gimatriya as the numberof p'sukim in the sedra. It is called theSIMAN of the sedra. The wordCHACHAMIM isn't the siman ofMishpatim, but it could have been.8+20+40+10+40 = 118.

[5] FPTL: Rasha's Q from here

d²n m®¤ki¥p §A m¤ki ¥l £ E ¬x §n Ÿ«iÎi¦M d¾id§e:m«¤kl z ŸG©d d ¬cŸa£r«d

Sh'mot 12:26, back in Parshat Bo: And itshall come to pass, when your childrenshall say to you, What do you mean bythis service?

This pasuk is the source of the RASHA'squestion in the Hagada portion of theARBAA BANIM, the Four Children. Thegimatriya of that whole pasuk is 1170.

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Upper-left: Gold US Double Eagle, Silver dollar, copper penny for the 3precious metals that were collected for use in the construction of theMishkan and its furnishings • To the right of the medals is a youngfellow named Shoham mentioned in the sedra • Two cabbages. In

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column or pillar, of which there were many in theMishkan • frame, MISGERET in Hebrew. The wordis used in the description of the SHULCHAN • Inthe frame is a graduation cap. It stands for thewisdom that G-d endowed the artisans of theMishkan • Matza with a face is LECHEM HAPANIM• Notebook is MACHBERET, a term used in thesedra • computer screen is called a MASACH inHebrew • Upper-right is MUREX TRUNCULUS, thesnail from which the T'CHELET (and ARGAMAN)dye come • VI is 6 is SHEISH, which also meanslinen • B'SAMIM box represents the B'SAMIM thatwas collected for the anointing oil and the Ketoret• optical illusion in the lower-right has a dot whicheither looks like it is inside or outside the box. TheARON was plated inside and out with gold belowthe cucumber is a close-up of the hook and loopfastener we call Velcro, the logo of which is underthat photo • Under that is another optical illusion ofPanim el Panim • and there are someUnexplaineds...


Rabbi Zev LeffRabbi Avi BermanAri & AriPhil Chernofsky and others

edl dnexz 1171 - Torah Tidbits that Mikdash is a means to an end and that we have succeeded in replacing it with various elements of contemporary Jewish Life. Certainly, the Mikdash

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