בָּרוּךְ אַתָּה יהוה
אֱלהֵינוּ מֶלֶך–הָעולָם
אֲשֶׁר קִדְּשָנוּ בְּמִצְותָיו
וְצִוָּנוּ לַעֲסק בְּדִבְרֵי-תורָה.
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei torah.
Blessed are You, Lord our God, Ruler of the Universe, who has sanctified us with commandments, and commanded us to study words of Torah.
This is a "text week." We'll reading through the Torah text, with a couple of digressions suggested by particular verses.
We'll be using the Koren Jerusalem Bible today. Koren is a publishing house. Koren's big contribution was the typesetting of the Hebrew text in a uniform way. Koren has issued many different English translations over the years. Sefaria doesn't make clear which translation they are using, but it is not one currently being published.
Give from your heart's prompt
I will accept your offering
A gift of gratitude
And the Lord spoke to Moshe, saying, Speak to the children of Yisra᾽el that they bring me an offering: of every man whose heart prompts him to give you shall take my offering.
The Hebrew is unambiguous, and the translation is literal. But if an almighty deity said, "Oh, whatever you feel like chipping in is fine," would you feel obligated?
And this is the offering which you shall take of them; gold, and silver, and brass, and blue, and purple, and scarlet, and fine linen, and goats’ hair, and rams’ skins dyed red, and taĥash skins, and shittim wood, oil for the light, spices for the anointing oil, and for the sweet incense, shoham stones, and stones to be set in the efod, and in the breastplate.
These verses gave rise to much discussion about the nature of charity.
Or HaChaim found three degrees of gifts.
Written by Rabbi Hayyim ben Moshe ibn Attar (1696-1743), Or HaChaim is a classical commentary on the Chumash. Rabbi Hayyim was a Moroccan Kabbalist and Talmudist which is reflected in his commentary. Composed: Sale, Morrocco; Livorno (c.1718 – c.1742 CE)
A careful reading of the text will reveal that we have three expressions indicating three degrees of gifts. The Torah did not need to write מאת כל איש, as it would have sufficed to write מאשר ידבנו, "from anyone willing to donate." Perhaps all these nuances describe the three levels of charitable gifts that are commonly given by Israelites. They are: 1) gifts by the orphans; 2) gifts by women, and 3) gifts by people who are extremely affluent (or extremely poor). We are told in Baba Batra 8 that one does not obligate orphans to give charity even if the money is intended to free Jewish captives. If, however, such contributions by orphans will enhance their standing in the community, it is permitted to collect from them. We are taught in Baba Kama 119 that women are assessed only a nominal amount when charity is collected. The Talmud defines "nominal amount" in accordance with the economic standing of the women in question. Ravina is reported to have accepted golden chains from women in his town as a contribution. His rationale was that the women in Mechuzza (his town) could well afford it, that such a contribution was really something minor as far as they were concerned. As far as the extremely affluent, the third category mentioned is concerned, the Talmud in Baba Batra 8 forbids that such people be assessed a contribution. We read in Taanit 24 that the charity collectors were careful to keep out of sight of destitute people so as not to embarass them into contributing something they could not afford to give away. In our פרשה the Torah alludes to these three categories of people when it uses excess verbiage in describing the donations for the building of the Tabernacle.
Levi Yitzchak of Berditchev had a more complicated interpretation. He found here an instruction about gifts of thought and gifts of deeds.
One of the chasidic classics, reputedly endowed with special sanctity due to the famous righteousness of the author.
Composed: Berdychiv, Ukraine (c.1772 – c.1798 CE)
Exodus 25,2. “and they shall take for Me a contribution, each person according to how his heart moves him. And these are the contributions you are to accept from them: gold, silver and copper.” As we explained earlier, every person serving the Lord, must do so also by something tangible in addition to the lofty thoughts that he entertains while doing so. The holy thoughts and intention of each man are considered as if man helps the Presence of the Lord to arise from the dust on earth [where it appears to have been buried. Ed.]., and the tangible acts are made to benefit to the man himself.
When keeping this in mind we can answer the enigma posed by the words כל איש אשר ידבנו לבו, “each person according to how his heart moves him.” These words form the link between the generous thought and the generous deed. By making a voluntary contribution, i.e. the size of the contribution is completely voluntary, it is not a tax as the half shekel in Exodus 30,13, the Presence of G’d on earth will become so much more manifest.
The words: וזאת התרומה, may be understood as if the Torah had written: וזאת ההתרוממות, “and this will constitute the “exaltation, elevation.” The examples of the materials that were to be denoted are symbolic of how lofty and generous thoughts are to be translated into “lofty” and generous deeds.
Why does God need a sanctuary to dwell in?
Why do they build for Me a house of prayer
When I am everywhere and nowhere bound?
Why do they think that I will favor there
The offerings that they lay upon the ground?
Am I not Lord of all the heaven and earth
And all that lies between the sky and sea?
What need have I of any mortal's worth
Or any work that they may do for Me?
The purpose of the sanctuary lies
Not in the outward form or shape or size
But in the inward spirit and intent
For they shall make for Me a place of grace
Not for My sake, but for their own, to trace
The path that leads them to their true content.
An early third-century midrashic collection from the land of Israel from the school of Rabbi Yishmael.
Similarly, (Exodus 25:8) "and they shall make for Me a sanctuary, etc." What is the intent of this? Is it not written (Jeremiah 23:24) "Do I not fill heaven and earth?" What, then, is the intent of "And they shall make for Me a sanctuary"? For the sake of receiving reward for making it.
Ark of the Covenant
According to all that I show thee, the pattern of the tabernacle, and the pattern of all its vessels, even so shall you make it. And they shall make an ark of shittim wood: two cubits and a half shall be its length, and a cubit and a half its breadth, and a cubit and a half its height. And thou shalt overlay it with pure gold, inside and outside shalt thou overlay it, and shalt make upon it a rim of gold round about. And thou shalt cast four rings of gold for it, and put them in its four corners, and two rings shall be on the one side of it, and two rings on the other side of it. And thou shalt make poles of shittim wood, and overlay them with gold. And thou shalt put the poles into the rings on the sides of the ark, that the ark may be carried therewith. The poles shall be in the rings of the ark: they shall not be taken from it. And thou shalt put into the ark the Testimony which I shall give thee. And thou shalt make a covering of pure gold: two cubits and a half shall be its length, and a cubit and a half its breadth. And thou shalt make two keruvim of gold, of beaten work shalt thou make them, at the two ends of the covering. And make one keruv on the one end, and the other keruv on the other end: of the covering shall you make the keruvim on the two ends of it. And the keruvim shall stretch out their wings on high, overspreading the covering with their wings, and their faces shall look one to another; toward the covering shall the faces of the keruvim be. And thou shalt put the covering above, upon the ark; and in the ark thou shalt put the Testimony that I shall give thee.
Why did God chose a particular locus? Isn't He everywhere?
Midrash Tanchuma is a midrash on the five books of the Torah, structured as sermons on the opening verses of each paragraph in the Torah. Named for the talmudic sage Rabbi Tanchuma, the dating and composition history of the Tanchuma are matters of scholarly debate. Composed: Talmudic Babylon/Italy/Israel (c.500 – c.800 CE)
R. Judah the son of Simon stated: Moses heard three things from the lips of the Mighty One that confused and startled him. When the Holy One, blessed be He, said to him: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), he replied: Master of the Universe, the heavens and the heavens of the heavens cannot contain Thee. He responded: Moses, it is not as you think. Erect twenty boards on the northern side and twenty boards on the southern side and eight on the eastern side and eight on the western side, and I will compress My Shekhinah and dwell within them; as it is written: And there I will meet with thee, and I will speak with thee (ibid., v. 22).
[The Shekhinah is the presence of God. It is a rabbinical term not found in the Torah.]
If God has compressed His Shekhinah so that it dwelt within the Sanctuary. how did it also dwell between the Cherubim? Here's a Rabbinical approach to such apparent contradictions:
Sifrei Bamidbar is a halakhic (legal) midrash on the Book of Numbers, starting from its 5th chapter. It incorporates much aggadic (narrative) material as well. Composed: Talmudic Israel/Babylon (200 CE)
(Bamidbar 7:89) "And when Moses came to the tent of meeting": (Why is this mentioned? We already know that the L-rd spoke to him from the tent of meeting.) From (Vayikra 1:1) "and the L-rd spoke to him from the tent of meeting," I understand directly from the tent of meeting. It is, therefore, written (Shemot 25:22) "And I will be appointed for you (to speak to you) there, and I will speak to you from above the kaporeth (the ark cover)." It is impossible to say from the tent of meeting, for it is already written "from above the kaporeth," and it is impossible to say "from above the kaporeth," for it is already written "from the tent of meeting." How, then, are these two verses to be reconciled? This is a rule in the Torah: Two verses which contradict each other are to "remain in their place" until a third verse comes and reconciles them, (the third verse, in this instance, being) "And when Moses came to the tent of meeting." Scripture hereby tells us that Moses would enter and stand in the tent of meeting, and the Voice would descend from the heaven of heavens to between the two cherubs (on the ark cover) and he would hear the Voice speaking to him from within.
Most of the portion from this point on consists of the blueprints and decorating instructions for the Tabernacle.
There are some bits scattered throughout that aren't as self-explanatory.
What is the bread of display (show-bread), and what is its purpose? I doubt any of us has lost sleep over this.
But much ink was spilled over this seemingly simple thing. Interpretations ranged from the straightforward to the abstract. The sages even argued about the shape of the loaves.
Commentary by Rabbi Moses ben Nahman (1194–1270), commonly known as the Ramban. The Ramban lived in Spain until his move to Jerusalem toward the end of his life. Composed: Middle-Age Spain (c.1246 – c.1286 CE)
LECHEM PANIM’ (SHOWBREAD). “It is called lechem panim [which literally means ‘bread of faces’] because it had ‘faces’ [surfaces] looking in both directions towards the sides of the House [Tabernacle or Sanctuary]. The loaf was set lengthwise across the breadth of the table with its sides standing up exactly in a line with the edge of the table.” This is the language of Rashi. This conforms with the language of the Mishnah: “Ben Zoma says: lechem panim — [it is so called] because it is to have surfaces” [looking in both directions]. But all this is in accordance with the opinion of the Sage who says: “How did they make the showbread? Like a case broken open.” But according to the Sage who says that it was shaped “like a rocking boat,” then it could not have been [called lechem panim because of the parallel surfaces looking in both directions, as it had none]! And Rabbi Abraham ibn Ezra wrote that it is called lechem panim because it is before Me always.
By way of the Truth, [the mystic lore of the Cabala], when you will understand the word l’phanai (before Me) you will understand its name [i.e., why it is called “the bread of panim”] and its secret, for because of that [the table] was placed on the north side [of the Tabernacle], seeing that the blessing of the Eternal maketh rich, similar to what is said, in every place where I cause My name to be mentioned I will come unto thee and bless thee. I have already alluded to this.
Written by Rabbi Isaiah HaLevi Horovitz, Shenei Luchot HaBerit (Shelah) is a 17th-century encyclopedic compilation of ethics, mysticism, and law. Composed: Ottoman Palestine (c.1611 – c.1631 CE)
When the Torah stipulates that the showbreads are to be on this Table on a constant basis (25,30), this is an allusion to the requirement to feed the needy at all times in a generous and friendly manner. Such hospitality must also bear in mind the dignity of the recipient. One should always remember that G–d provides food for all His creatures in a friendly spirit.
“Tanchuma Buber” refers to a version of Midrash Tanchuma published by Solomon Buber in 1885, based primarily on a manuscript that he discovered. Composed: Talmudic Israel/Babylon (c.150 – c.750 CE)
[(Lev. 17:2:) THIS IS THE THING.] The Holy One foresaw that the Temple was going to be destroyed; so the Holy One said: As long as the Temple exists, you shall sacrifice within it, < and > there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you. Thus it is stated (ibid.): THIS IS THE THING (literally:WORD). So also the prophet says (in Hos. 14:3 [2]): TAKE YOUR WORDS WITH YOU, < AND RETURN UNTO THE LORD…; LET US RENDER AS BULLOCKS THE OFFERING OF OUR LIPS >. The words of Torah resemble all the offerings. …
{And Torah resembles bread, as stated} [One offers bread upon the altar, as stated (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING; and so it says] (in Exod. 25:30): AND YOU SHALL SET THE [SHOW] BREAD UPON THE TABLE [BEFORE ME ALWAYS]; and Torah resembles bread, as stated (in Prov. 9:5, where Wisdom says): COME AND EAT OF MY BREAD.
To make things even more confusing, Leviticus says that the priests ate the bread.
And guess what—the rabbis argued about how, exactly, the bread was to be eaten. We'll leave that to another day.
The Lampstand
If you find it hard to visualize the menorah, you're in good company.
Bamidbar Rabbah is an eleventh-century midrash on the book of Numbers.
Rabbi Levi son of Rabbi says: A pure Menorah came down from heaven, as The Holy One Who is Blessed said to Moshe "You will make a Menorah of pure gold [alt: a pure Menorah of gold]" (Shmot 25:31) [Moshe] responded: how will we make it? [God] responded "It will be made of hammered work [mikshah]" (Shmot 25:31). Nevertheless, Moshe struggled [nitkasha] and went down and forgot its manner of work. He went up and said: My Master, how will we make it? [God] said "It will be made of hammered work." Nevertheless, Moshe struggled and went down and forgot. He went up and said: My Master, I forgot it. [God] showed Moshe and Moshe still struggled. [God] said to him: "See and do" (Shmot 25:40), and took a Menorah of fire and showed him how it was made. Nevertheless, it was a struggle for Moshe. The Holy One Who is Blessed said to him: Go to Betzalel, and he will make it. [Moshe] told Betzalel and he immediately made it. He was amazed and said: For me, how many times did the Holy One Who is Blessed show me and I struggled to make it, but for you, who never saw it, you make it from your thoughts! Betzalel, you were standing in the shadow of God [b'tzel el] when the Holy One Who is Blessed showed me how to make it.
The Design of the Tent
וְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֲצֵ֥י שִׁטִּ֖ים עֹמְדִֽים׃ עֶ֥שֶׂר אַמּ֖וֹת אֹ֣רֶךְ הַקָּ֑רֶשׁ וְאַמָּה֙ וַחֲצִ֣י הָֽאַמָּ֔ה רֹ֖חַב הַקֶּ֥רֶשׁ הָאֶחָֽד׃ שְׁתֵּ֣י יָד֗וֹת לַקֶּ֙רֶשׁ֙ הָאֶחָ֔ד מְשֻׁ֨לָּבֹ֔ת אִשָּׁ֖ה אֶל־אֲחֹתָ֑הּ כֵּ֣ן תַּעֲשֶׂ֔ה לְכֹ֖ל קַרְשֵׁ֥י הַמִּשְׁכָּֽן׃ וְעָשִׂ֥יתָ אֶת־הַקְּרָשִׁ֖ים לַמִּשְׁכָּ֑ן עֶשְׂרִ֣ים קֶ֔רֶשׁ לִפְאַ֖ת נֶ֥גְבָּה תֵימָֽנָה׃ וְאַרְבָּעִים֙ אַדְנֵי־כֶ֔סֶף תַּעֲשֶׂ֕ה תַּ֖חַת עֶשְׂרִ֣ים הַקָּ֑רֶשׁ שְׁנֵ֨י אֲדָנִ֜ים תַּֽחַת־הַקֶּ֤רֶשׁ הָאֶחָד֙ לִשְׁתֵּ֣י יְדֹתָ֔יו וּשְׁנֵ֧י אֲדָנִ֛ים תַּֽחַת־הַקֶּ֥רֶשׁ הָאֶחָ֖ד לִשְׁתֵּ֥י יְדֹתָֽיו׃ וּלְצֶ֧לַע הַמִּשְׁכָּ֛ן הַשֵּׁנִ֖ית לִפְאַ֣ת צָפ֑וֹן עֶשְׂרִ֖ים קָֽרֶשׁ׃ וְאַרְבָּעִ֥ים אַדְנֵיהֶ֖ם כָּ֑סֶף שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָֽאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָאֶחָֽד׃ וּֽלְיַרְכְּתֵ֥י הַמִּשְׁכָּ֖ן יָ֑מָּה תַּעֲשֶׂ֖ה שִׁשָּׁ֥ה קְרָשִֽׁים׃ וּשְׁנֵ֤י קְרָשִׁים֙ תַּעֲשֶׂ֔ה לִמְקֻצְעֹ֖ת הַמִּשְׁכָּ֑ן בַּיַּרְכָתָֽיִם׃ וְיִֽהְי֣וּ תֹֽאֲמִם֮ מִלְּמַ֒טָּה֒ וְיַחְדָּ֗ו יִהְי֤וּ תַמִּים֙ עַל־רֹאשׁ֔וֹ אֶל־הַטַּבַּ֖עַת הָאֶחָ֑ת כֵּ֚ן יִהְיֶ֣ה לִשְׁנֵיהֶ֔ם לִשְׁנֵ֥י הַמִּקְצֹעֹ֖ת יִהְיֽוּ׃ וְהָיוּ֙ שְׁמֹנָ֣ה קְרָשִׁ֔ים וְאַדְנֵיהֶ֣ם כֶּ֔סֶף שִׁשָּׁ֥ה עָשָׂ֖ר אֲדָנִ֑ים שְׁנֵ֣י אֲדָנִ֗ים תַּ֚חַת הַקֶּ֣רֶשׁ הָאֶחָ֔ד וּשְׁנֵ֣י אֲדָנִ֔ים תַּ֖חַת הַקֶּ֥רֶשׁ הָאֶחָֽד׃ וְעָשִׂ֥יתָ בְרִיחִ֖ם עֲצֵ֣י שִׁטִּ֑ים חֲמִשָּׁ֕ה לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הָאֶחָֽד׃ וַחֲמִשָּׁ֣ה בְרִיחִ֔ם לְקַרְשֵׁ֥י צֶֽלַע־הַמִּשְׁכָּ֖ן הַשֵּׁנִ֑ית וַחֲמִשָּׁ֣ה בְרִיחִ֗ם לְקַרְשֵׁי֙ צֶ֣לַע הַמִּשְׁכָּ֔ן לַיַּרְכָתַ֖יִם יָֽמָּה׃ וְהַבְּרִ֥יחַ הַתִּיכֹ֖ן בְּת֣וֹךְ הַקְּרָשִׁ֑ים מַבְרִ֕חַ מִן־הַקָּצֶ֖ה אֶל־הַקָּצֶֽה׃ וְֽאֶת־הַקְּרָשִׁ֞ים תְּצַפֶּ֣ה זָהָ֗ב וְאֶת־טַבְּעֹֽתֵיהֶם֙ תַּעֲשֶׂ֣ה זָהָ֔ב בָּתִּ֖ים לַבְּרִיחִ֑ם וְצִפִּיתָ֥ אֶת־הַבְּרִיחִ֖ם זָהָֽב׃ וַהֲקֵמֹתָ֖ אֶת־הַמִּשְׁכָּ֑ן כְּמִ֨שְׁפָּט֔וֹ אֲשֶׁ֥ר הׇרְאֵ֖יתָ בָּהָֽר׃ {ס} וְעָשִׂ֣יתָ פָרֹ֗כֶת תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מׇשְׁזָ֑ר מַעֲשֵׂ֥ה חֹשֵׁ֛ב יַעֲשֶׂ֥ה אֹתָ֖הּ כְּרֻבִֽים׃ וְנָתַתָּ֣ה אֹתָ֗הּ עַל־אַרְבָּעָה֙ עַמּוּדֵ֣י שִׁטִּ֔ים מְצֻפִּ֣ים זָהָ֔ב וָוֵיהֶ֖ם זָהָ֑ב עַל־אַרְבָּעָ֖ה אַדְנֵי־כָֽסֶף׃ וְנָתַתָּ֣ה אֶת־הַפָּרֹ֘כֶת֮ תַּ֣חַת הַקְּרָסִים֒ וְהֵבֵאתָ֥ שָׁ֙מָּה֙ מִבֵּ֣ית לַפָּרֹ֔כֶת אֵ֖ת אֲר֣וֹן הָעֵד֑וּת וְהִבְדִּילָ֤ה הַפָּרֹ֙כֶת֙ לָכֶ֔ם בֵּ֣ין הַקֹּ֔דֶשׁ וּבֵ֖ין קֹ֥דֶשׁ הַקֳּדָשִֽׁים׃ וְנָתַתָּ֙ אֶת־הַכַּפֹּ֔רֶת עַ֖ל אֲר֣וֹן הָעֵדֻ֑ת בְּקֹ֖דֶשׁ הַקֳּדָשִֽׁים׃ וְשַׂמְתָּ֤ אֶת־הַשֻּׁלְחָן֙ מִח֣וּץ לַפָּרֹ֔כֶת וְאֶת־הַמְּנֹרָה֙ נֹ֣כַח הַשֻּׁלְחָ֔ן עַ֛ל צֶ֥לַע הַמִּשְׁכָּ֖ן תֵּימָ֑נָה וְהַ֨שֻּׁלְחָ֔ן תִּתֵּ֖ן עַל־צֶ֥לַע צָפֽוֹן׃ וְעָשִׂ֤יתָ מָסָךְ֙ לְפֶ֣תַח הָאֹ֔הֶל תְּכֵ֧לֶת וְאַרְגָּמָ֛ן וְתוֹלַ֥עַת שָׁנִ֖י וְשֵׁ֣שׁ מׇשְׁזָ֑ר מַעֲשֵׂ֖ה רֹקֵֽם׃ וְעָשִׂ֣יתָ לַמָּסָ֗ךְ חֲמִשָּׁה֙ עַמּוּדֵ֣י שִׁטִּ֔ים וְצִפִּיתָ֤ אֹתָם֙ זָהָ֔ב וָוֵיהֶ֖ם זָהָ֑ב וְיָצַקְתָּ֣ לָהֶ֔ם חֲמִשָּׁ֖ה אַדְנֵ֥י נְחֹֽשֶׁת׃ {ס}
The Tabernacle: Floor Plan
The Tabernacle: Artist's Rendering
The Altar for Sacrifices
And finally, there is a fence around the whole compound.
Solomon's Temple
וַיִּ֧בֶן שְׁלֹמֹ֛ה אֶת־הַבַּ֖יִת וַיְכַלֵּֽהוּ׃
In Solomon’s temple, beams of cedar tall, The Lord’s abode, a sacred, wondrous hall.
The scent of frankincense, the craftsmen’s skill, A dwelling fit for God, with joyous thrill.
Gold overlaid, the walls adorned with care, A sanctuary where praises fill the air.
Rejoice, O Israel, for this holy place, Where God’s presence dwells, in boundless grace.
And fear not, for His promise stands true:
“I will dwell with Israel, never to forsake, Through trials and triumphs, My love won’t break.”