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Terumah Haftorah Study
(כו) וַֽיהֹוָ֗ה נָתַ֤ן חׇכְמָה֙ לִשְׁלֹמֹ֔ה כַּאֲשֶׁ֖ר דִּבֶּר־ל֑וֹ וַיְהִ֣י שָׁלֹ֗ם בֵּ֤ין חִירָם֙ וּבֵ֣ין שְׁלֹמֹ֔ה וַיִּכְרְת֥וּ בְרִ֖ית שְׁנֵיהֶֽם׃ (כז) וַיַּ֨עַל הַמֶּ֧לֶךְ שְׁלֹמֹ֛ה מַ֖ס מִכׇּל־יִשְׂרָאֵ֑ל וַיְהִ֣י הַמַּ֔ס שְׁלֹשִׁ֥ים אֶ֖לֶף אִֽישׁ׃ (כח) וַיִּשְׁלָחֵ֣ם לְבָנ֗וֹנָה עֲשֶׂ֨רֶת אֲלָפִ֤ים בַּחֹ֙דֶשׁ֙ חֲלִיפ֔וֹת חֹ֚דֶשׁ יִהְי֣וּ בַלְּבָנ֔וֹן שְׁנַ֥יִם חֳדָשִׁ֖ים בְּבֵית֑וֹ וַאֲדֹנִירָ֖ם עַל־הַמַּֽס׃ {ס} (כט) וַיְהִ֧י לִשְׁלֹמֹ֛ה שִׁבְעִ֥ים אֶ֖לֶף נֹשֵׂ֣א סַבָּ֑ל וּשְׁמֹנִ֥ים אֶ֖לֶף חֹצֵ֥ב בָּהָֽר׃ (ל) לְ֠בַ֠ד מִשָּׂרֵ֨י הַנִּצָּבִ֤ים לִשְׁלֹמֹה֙ אֲשֶׁ֣ר עַל־הַמְּלָאכָ֔ה שְׁלֹ֥שֶׁת אֲלָפִ֖ים וּשְׁלֹ֣שׁ מֵא֑וֹת הָרֹדִ֣ים בָּעָ֔ם הָעֹשִׂ֖ים בַּמְּלָאכָֽה׃ {ס} (לא) וַיְצַ֣ו הַמֶּ֡לֶךְ וַיַּסִּ֩עוּ֩ אֲבָנִ֨ים גְּדֹל֜וֹת אֲבָנִ֧ים יְקָר֛וֹת לְיַסֵּ֥ד הַבָּ֖יִת אַבְנֵ֥י גָזִֽית׃ (לב) וַֽיִּפְסְל֞וּ בֹּנֵ֧י שְׁלֹמֹ֛ה וּבֹנֵ֥י חִיר֖וֹם וְהַגִּבְלִ֑ים וַיָּכִ֛ינוּ הָעֵצִ֥ים וְהָאֲבָנִ֖ים לִבְנ֥וֹת הַבָּֽיִת׃ {פ}
(א) וַיְהִ֣י בִשְׁמוֹנִ֣ים שָׁנָ֣ה וְאַרְבַּ֣ע מֵא֣וֹת שָׁנָ֡ה לְצֵ֣את בְּנֵֽי־יִשְׂרָאֵ֣ל מֵאֶֽרֶץ־מִצְרַ֩יִם֩ בַּשָּׁנָ֨ה הָרְבִיעִ֜ית בְּחֹ֣דֶשׁ זִ֗ו ה֚וּא הַחֹ֣דֶשׁ הַשֵּׁנִ֔י לִמְלֹ֥ךְ שְׁלֹמֹ֖ה עַל־יִשְׂרָאֵ֑ל וַיִּ֥בֶן הַבַּ֖יִת לַיהֹוָֽה׃ (ב) וְהַבַּ֗יִת אֲשֶׁ֨ר בָּנָ֜ה הַמֶּ֤לֶךְ שְׁלֹמֹה֙ לַיהֹוָ֔ה שִׁשִּׁים־אַמָּ֥ה אׇרְכּ֖וֹ וְעֶשְׂרִ֣ים רׇחְבּ֑וֹ וּשְׁלֹשִׁ֥ים אַמָּ֖ה קוֹמָתֽוֹ׃ (ג) וְהָאוּלָ֗ם עַל־פְּנֵי֙ הֵיכַ֣ל הַבַּ֔יִת עֶשְׂרִ֤ים אַמָּה֙ אׇרְכּ֔וֹ עַל־פְּנֵ֖י רֹ֣חַב הַבָּ֑יִת עֶ֧שֶׂר בָּאַמָּ֛ה רׇחְבּ֖וֹ עַל־פְּנֵ֥י הַבָּֽיִת׃ (ד) וַיַּ֣עַשׂ לַבָּ֔יִת חַלּוֹנֵ֖י שְׁקֻפִ֥ים אֲטוּמִֽים׃ (ה) וַיִּ֩בֶן֩ עַל־קִ֨יר הַבַּ֤יִת (יצוע) [יָצִ֙יעַ֙] סָבִ֔יב אֶת־קִיר֤וֹת הַבַּ֙יִת֙ סָבִ֔יב לַהֵיכָ֖ל וְלַדְּבִ֑יר וַיַּ֥עַשׂ צְלָע֖וֹת סָבִֽיב׃ (ו) (היצוע) [הַיָּצִ֨יעַ] הַתַּחְתֹּנָ֜ה חָמֵ֧שׁ בָּאַמָּ֣ה רׇחְבָּ֗הּ וְהַתִּֽיכֹנָה֙ שֵׁ֤שׁ בָּאַמָּה֙ רׇחְבָּ֔הּ וְהַ֨שְּׁלִישִׁ֔ית שֶׁ֥בַע בָּאַמָּ֖ה רׇחְבָּ֑הּ כִּ֡י מִגְרָעוֹת֩ נָתַ֨ן לַבַּ֤יִת סָבִיב֙ ח֔וּצָה לְבִלְתִּ֖י אֲחֹ֥ז בְּקִירוֹת־הַבָּֽיִת׃ (ז) וְהַבַּ֙יִת֙ בְּהִבָּ֣נֹת֔וֹ אֶבֶן־שְׁלֵמָ֥ה מַסָּ֖ע נִבְנָ֑ה וּמַקָּב֤וֹת וְהַגַּרְזֶן֙ כׇּל־כְּלִ֣י בַרְזֶ֔ל לֹֽא־נִשְׁמַ֥ע בַּבַּ֖יִת בְּהִבָּנֹתֽוֹ׃ (ח) פֶּ֗תַח הַצֵּלָע֙ הַתִּ֣יכֹנָ֔ה אֶל־כֶּ֥תֶף הַבַּ֖יִת הַיְמָנִ֑ית וּבְלוּלִּ֗ים יַֽעֲלוּ֙ עַל־הַתִּ֣יכֹנָ֔ה וּמִן־הַתִּיכֹנָ֖ה אֶל־הַשְּׁלִשִֽׁים׃ (ט) וַיִּ֥בֶן אֶת־הַבַּ֖יִת וַיְכַלֵּ֑הוּ וַיִּסְפֹּ֤ן אֶת־הַבַּ֙יִת֙ גֵּבִ֔ים וּשְׂדֵרֹ֖ת בָּאֲרָזִֽים׃ (י) וַיִּ֤בֶן אֶת־[הַיָּצִ֙יעַ֙] (היצוע) עַל־כׇּל־הַבַּ֔יִת חָמֵ֥שׁ אַמּ֖וֹת קוֹמָת֑וֹ וַיֶּאֱחֹ֥ז אֶת־הַבַּ֖יִת בַּעֲצֵ֥י אֲרָזִֽים׃ {פ}
(יא) וַֽיְהִי֙ דְּבַר־יְהֹוָ֔ה אֶל־שְׁלֹמֹ֖ה לֵאמֹֽר׃ (יב) הַבַּ֨יִת הַזֶּ֜ה אֲשֶׁר־אַתָּ֣ה בֹנֶ֗ה אִם־תֵּלֵ֤ךְ בְּחֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֣י תַּֽעֲשֶׂ֔ה וְשָֽׁמַרְתָּ֥ אֶת־כׇּל־מִצְוֺתַ֖י לָלֶ֣כֶת בָּהֶ֑ם וַהֲקִמֹתִ֤י אֶת־דְּבָרִי֙ אִתָּ֔ךְ אֲשֶׁ֥ר דִּבַּ֖רְתִּי אֶל־דָּוִ֥ד אָבִֽיךָ׃ (יג) וְשָׁ֣כַנְתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֥א אֶעֱזֹ֖ב אֶת־עַמִּ֥י יִשְׂרָאֵֽל׃ {פ}

(26) GOD had given Solomon wisdom, just as promised. There was friendship between Hiram and Solomon, and the two of them made a treaty. (27) King Solomon imposed forced labor on all Israel; the levy came to 30,000 men. (28) He sent them to the Lebanon in shifts of 10,000 a month: they would spend one month in the Lebanon and two months at home. Adoniram was in charge of the forced labor. (29) Solomon also had 70,000 porters and 80,000 quarriers in the hills, (30) apart from Solomon’s 3,300 officials who were in charge of the work and supervised the gangs doing the work. (31) The king ordered huge blocks of choice stone to be quarried, so that the foundations of the house might be laid with hewn stones. (32) Solomon’s masons, Hiram’s masons, and those from Gebal shaped them. Thus the timber and the stones for building the house were made ready. (1) In the four hundred and eightieth year after the Israelites left the land of Egypt, in the month of Ziv—that is, the second month—in the fourth year of his reign over Israel, Solomon began to build the House of GOD. (2) The House that King Solomon built for GOD was 60 cubits long, 20 cubits wide, and 30 cubits high. (3) The portico in front of the Great Hall of the House was 20 cubits long—along the width of the House—and 10 cubits deep to the front of the House. (4) aMeaning of parts of vv. 4–6 is uncertain. He made windows for the House, recessed and latticed. (5) Against the outside wall of the House—the outside walls of the House enclosing the Great Hall and the Shrine—he built a storied structure; and he made side chambers all around. (6) The lowest story was 5 cubits wide, the middle one 6 cubits wide, and the third 7 cubits wide; for he had provided recesses around the outside of the House so as not to penetrate the walls of the House. (7) When the House was built, only finished stones cut at the quarry were used, so that no hammer or ax or any iron tool was heard in the House while it was being built. (8) The entrance to the middle [story of] the side chambers was on the right side of the House; and winding stairs led up to the middle chambers, and from the middle chambers to the third story. (9) When he finished building the House, he paneled the House with beams and planks of cedar (10) He built the storied structure against the entire House—each story 5 cubits high, so that it encased the House with timbers of cedar. (11) Then the word of GOD came to Solomon, (12) “With regard to this House you are building—if you follow My laws and observe My rules and faithfully keep My commandments, I will fulfill for you the promise that I gave to your father David: (13) I will abide among the children of Israel, and I will never forsake My people Israel.”

The Temple Within: How We Embody Our Holy Places- Cantor Lisa Levine
The time we are living in is unprecedented, and so was the age of King Solomon, who began his twenty-year-long building project of the First Temple 480 years after our people escaped slavery in Egypt.
In the desert, years before Solomon's time, God commands, "Let them make Me a sanctuary that I may dwell among them" (Exodus 25:8).
Today, neither of these sanctuaries stand; they belong to times when our people struggled for peoplehood and sovereignty. They also belong to an age of idol worship.
The unique concept of having the capacity to carry God within us, in our hearts and as our moral and spiritual compass, has been paramount to our survival. Our sanctuaries, as suggested in the Torah, are within us. This is where holiness abides.
At the time of an epidemic, we find ourselves separated from our communities.
Our Zoom rooms have become our sacred spaces. We have expanded our vision of the Mishkan to include our living rooms and our hearts. Our sense of presence and peoplehood exists right where we are.
May the light of Eternal healing and hope continue to burn brightly within.
From Four Gifts: Rabbi Rachel Barenblat
Think about the meaning of the English word sanctuary. As in, "give me sanctuary!" To me it evokes a safe place, a sacred space, a place where no one can hurt me. A place where I can flee from all of life's troubles. Where I'm safe, and can feel hopeful, and be at peace.
Wow, I yearn for that right now. I'll bet some of you do too. A place of safety and holiness and dignity, a place where nothing and no one will do us harm, a place where we can lay down our load and be at peace and maybe even feel joy. Like a vacation, but deeper and more real.
We need that, just as our ancient ancestors did. And the only way to build it is together. To build a mishkan (from the root שכנ, as in Shechinah, divine Presence) -- to build a place where God can dwell -- requires all of us... and that safe holy place is for everyone.
JDC Voices- Global Jewish Reflections:
Another Level of Holiness- Jamie Field
My favorite understanding comes from the Jastrow dictionary, that “kadosh” (the Hebrew word for “holy”) means both sacred and set apart. In other words, holiness is something that not only rises to another level but is also distinguished. While in Israel and with JDC, I have seen the empowering and resonant ways that holiness connects us with each other. In the Talmud, we read “kol yisrael arevim zeh b’zeh,” or “all Jews are responsible for one another.” This responsibility is put on the shoulders of all Jews, just as each and every Jew is commanded to be holy. And though this commandment unites us, there are as many ways to bring holiness into our lives as there are people in the world.
In quarantine, I accessed this holiness in a different way than usual. When I needed to, I did my best to transform my apartment (a basement in Washington, D.C.) into a holy space. I nudged aside my books and highlighters and put on a tallit (prayer shawl), turning my desk into a space for tefillah (prayer). And with the help of a tablecloth from Target and Shabbat candles I ordered online, our kitchen table — a storage place for empty mugs and salt and pepper shakers — became a beautiful Shabbat setting. This year has proven that holiness isn’t only a feeling for the synagogue, but something that can be created with a little thought and creativity...
I’m eager to experience more moments like this: times when I find shared holiness with rabbis, community members, and rabbinical students in Jerusalem. Together, we will eat, laugh, explore, and learn, following the commandment to be holy, both as individual Jews and as a community.
Until then, I’m reminded of the Jewish people’s strength and resilience — we who have, against all odds, continued to find holiness wherever we may be, physically or virtually.