From: http://www.hebcal.com/sedrot/terumah.html ; http://www.torah.org/learning/parsha/summary/terumah.html
Parashat Terumah / פרשת תרומה
Last updated on 21 October 2010
Torah Portion: Exodus 25:1 - 27:19
Full Kriyah
First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading, Last Reading
Terumah
25:1 First Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
25:2 Speak to the Israelites and have them bring Me an offering. Take My offering from everyone whose heart impels him to give.
Daber el-beney Yisra'el veyikchu-li trumah me'et kol-ish asher yidvenu libo tikchu et-trumati.
25:3 The offering that you take from them shall consist of the following: Gold, silver, copper,
Vezot hatrumah asher tikchu me'itam zahav vachesef unechoshet.
25:4 sky-blue [wool], dark red [wool], [wool dyed with] crimson worm, linen, goats' wool,
Utchelet ve'argaman vetola'at shani veshesh ve'izim.
Commentary:
God spoke to Moses...
Some say that this was said to Moses during the 40 days on the mountain (Tanna DeBei Eliahu Rabbah 17; Lekach Tov on Exodus 35:1; Ibn Ezra; Baaley Tosafoth; Zohar 2:194a, 224a). According to others, it was said after the Golden Calf, when Moses went up for the second set of tablets (Exodus 34:29; Seder Olam Rabbah 6 from Exodus 34:32; Tanchuma 8; Rashi on Exodus 31:18, 33:11). See notes on Exodus 25:16, 26:30.
offering
Terumah in Hebrew, literally, something that is uplifted or elevated (to a higher status).
copper
Or, 'bronze.' The Septuagint thus translates the word as xalkos which can denote copper or bronze, and the MeAm Lo'ez, also, translates it as alambre which is Spanish for copper or bronze. There is some indication that the Hebrew word nechosheth used here indicates pure unalloyed copper (Deuteronomy 8:9; Radak on 1 Kings 7:45). Others, however, state that the Temple vessels were made of brass, which has the same color as gold (Ezra 8:27, Ibn Ezra ad loc.; Radak, s.v. Tzahav; Rambam on Middoth 2:3), and the Talmud clearly states that the vessels made by Moses consisted of this material (Arkhin 10b). Josephus writes that the brass altar looked like gold (Antiquities 3:6:8, see Exodus 27:2). Perhaps it was an alloy of copper and silver or gold.
sky blue
(Saadia; Yad, Tzitzith 2:1; Josephus 3:6:4). Tekheleth in Hebrew. According to others, it was greenish blue or aquamarine (Rashi; Ibn Ezra; cf. Yerushalmi, Berakhoth 1:5), deep blue, the color of the evening sky (Menachem, quoted in Rashi on Numbers 15:38), azure or ultramarine (Radak, Sherashim), or hyacinth blue (Septuagint; cf. Arukh s.v. Teynun). The Talmud states that it resembled indigo (Menachoth 42b).
This blue dye was taken from an animal known as the chilazon (Tosefta, Menachoth 9:6). It is a boneless invertebrate (Yerushalmi, Shabbath 1:3), having a shell that grows with it (Devarim Rabbah 7:11). It is thus identified with a snail of the purpura family (Ravya on Berakhoth 3b; Mossef HeArukh, s.v. Purpura). The Septuagint also occasionally translates tekheleth as oloporphoros, which indicates that it was made from the pure dye of the purpura (see note, this verse, 'dark red.'
There were some who identified the chilazon with the common cuttlefish, Sephia officinalis (Eyn Tekheleth, p. 29), but most evidence contradicts this.
It is known that the ancient Tyrians were skilled in making this sky-blue dye (2 Chronicles 2:6; cf. Ezekiel 27:16), and that the snails from which it was made were found on the coast of northern Israel and Phoenecia (Targum Yonathan on Deuteronomy 33:19; Shabbath 26a; Strabo 16:757). This indicates that it was the famed Tyrian blue. Around the ancient Tyrian dyeworks, shells of Murex trunculus and Murex brandaris are found. These dyes were also made in Greece and Italy, (Ezekiel 27:7, Targum ad loc.; cf. Iliad 4:141; Aristotle, History of Animals 5:15), and remains of these ancient dyeworks have been found in Athens and Pompeii. The shells found there were the Purpura haemastoma and Murex brandaris (cf. Pliny 9:61).
Some have identified the chilazon with Janthina pallia or Janthina bicolor, deep water snails which produce a light violet-blue (hyacinth) dye (Rabbi Yitzchak Isaac HaLevi Herzog; The Dying of Purple in Ancient Israel, Unpublished, 1919). In ancient times, animals such as these were renowned for their dyes (Pliny 9:60,61).
The dye is removed from a cyst near the head of the snail, preferably while the animal is still alive (Shabbath 75a; Aristotle, History of Animals 5:15). It is boiled with alum as a clarifyer (Menachoth 42b, Rashi ad loc.; cf. Rashi, Avodah Zarah 33b) to produce the dye. The wool is then grounded with alkanat root or aloe wood in order for it to take the dye well (Yad, Tzitzith 2:2; Pliny 9:63).
Only a few drops of dye could be obtained from each snail (Pliny 9:61), and according to one modern researcher, over 8000 snails would be needed to make a single cubic centimeter of the dye. This explains its high cost and its restriction to royalty. See note on Numbers 15:38.
wool
(Yevamoth 4b; Rashi). Nothing other than wool or linen could be used for the priestly vestments (Kelayim 9:1). Some say that the verse here is speaking of dyed silk (Abarbanel; cf. Ibn Ezra), but this goes against Talmudic tradition (Bachya; Sedey Chemed, Chanukah 14, 8:52).
dark red
(Ibn Ezra; Ibn Janach; Pesikta Rabathai 20:3, 86a). Argaman in Hebrew. Others state that it is similar to lake, a purplish red dye extracted from lac (Radak, Sherashim; Rambam on Kelayim 9:1; cf.Yad, Kley HaMikdash 8:13). Although the Septuagint translates argaman as porphura or porphoreus, which means purple, in ancient times, 'purple' denoted a deep crimson, most notably the dye obtained from the purpura snail. Ancient sources indicate that it was close to the color of fresh blood (Iliad 4:141).
Talmudic sources state that argaman was obtained from a living creature (Yerushalmi, Kelayim 9:1), and other sources indicate that it was an aquatic creature (I Maccabees 4:23; Abarbanel on Exodus 25:10). Like tekheleth it was obtained from Tyre (2 Chronicles 2:6, cf. Ezekiel 27:16) as well as Greece or Italy (Ezekiel 27:7, Targum ad loc.).
This dye was therefore most probably derived from a species of the murex or purpura snail. The Septuagint translation, porphura, also denotes the purpura snail. Ancient sources indicate that snails caught in the north yielded a blue dye, while those from the south yielded a reddish dye (Aristotle, History of Animals 5:15). Argaman was most probably obtained from the 'red purpura,' Purpura haemastoma, known to the ancients as the buccinum (Pliny 9:61; see Reshith Limudim 1:6).
In ancient times, material dyed with this color was extremely valuable (cf. Shabbath 90a; Kelim 27:12), and it was weighed as carefully as gold (Kelim 29:4).
The Hebrew word argaman is obscure, but it is thought to be related to ragman, Sanskrit for red. Others say that it is related to the root arag, meaning 'to weave' (BeMidbar Rabbah 4:17, 12:4). Some therefore say that it consisted of two types of thread or three colors woven together (Raavad, Kley HaMikdash 8:13). Some say that it is an irridescent dye, having greenish overtones (Zohar 2:139a; Tikkuney Zohar 70, 127b, top, 124a, top; Maaseh Choshev 3:2).
crimson worm
(Saadia; Radak, Sherashim; Ramban on Parah 3:10; Septuagint). Tolaath shani in Hebrew. Some sources indicate that it was close to orange (Pesikta Rabathai 20:3, Radal ad loc. 36) or pink (Zohar 2:139a as quoted in Maaseh Choshev 3:2).
The dye is produced by a mountain worm (Tosefta, Menachoth 9:16) that looks like a red pea (Rashi on Isaiah 1:18; Yad, Parah Adumah 3:2). This is the Kermes biblicus, known as kermez in Arabic (cf. Saadia; Ralbag translates it as grana, Spanish for conchineal), the conchineal insect, or shield louse, that lives on oak trees in the Holy Land (cf. Pliny 21:22). There are two species, Kermes nahalali and Kermes greeni. In the early spring, when the females are filled with red eggs and become pea-shaped, the red dye can be squeezed out of them (MeAm Lo'ez). See Leviticus 14:4-6, Numbers 19:6.
linen
Shesh in Hebrew, literally, 'six,' indicating a six ply linen thread (Yoma 71b). For this purpose, Egyptian linen, which was particularly silk-like, was used (Saadia; Ibn Ezra).
goats' wool
Like angora (Saadia; Rashi; Abarbanel) or mohair (MeAm Lo'ez, tiptik in Turkish). Or, 'goats' hair' (Rashbam; Ibn Ezra).
25:14 Place the poles in the rings on the sides of the ark, so that the ark can be carried with them.
Veheveta et-habadim bataba'ot al tsal'ot ha'aron laset et-ha'aron bahem.
25:15 The poles must remain in the ark's rings and not be removed.
Betabe'ot ha'aron yihyu habadim lo yasuru mimenu.
25:16 It is in this ark that you will place the testimony that I will give you.
Venatata el-ha'aron et ha'edut asher eten eleycha.
25:17 Second Reading
Make a golden cover for the ark, 2 and a half cubits long and 1 and half cubits wide.
Ve'asita chaporet zahav tahor amatayim vachetsi orkah ve'amah vachetsi rochbah.
Commentary:
in the rings...
The poles were parallel to the shorter ends of the ark, so that there were 2 and a half cubits between the two poles (Menachoth 98a,b; Rashi; Rashbam; Ramban). However, other sources indicate that the poles went along the length of the ark (Josephus 3:6:5).
testimony
Some say that this denotes the Tablets of the Ten Commandments (Rashbam; Ibn Ezra; cf. 1 Kings 8:9). Others say that it also includes the entire Torah (Rashi; Abarbanel; Tzeror HaMor; Introduction to Yad). This point is debated in the Talmud (Bava Bathra 14a). The dispute is related to the dispute as to when the commandment was given (see note, this verse, 'I will give you').
I will give you
If the command was given while Moses was on the mountain, then 'testimonies' can denote the tablets, which were yet to be given. However, if the command was given after Moses came down with the tablets (see note on Exodus 25:1), then 'testimony' must denote the Torah that was yet to be given.
cover
(Saadia; Rashi; Rashbam). Kapporeth in Hebrew. The Septuagint translates it as ilastryion, which denotes reconciliation, propitiation, appeasement and atonement (Kapparah; cf. Tanchuma 10; Tzeror HaMor). Philo translates it as 'throne of mercy' or 'mercy seat' (Questions and Answers 60; cf. Tanchuma, VaYakhel 7).
2 and a half cubits...
3' 9' x 2' 3', like the dimensions of the ark (Exodus 25:10). The Talmud states that the ark cover was one handbreadth (3 inches) thick (Sukkah 5a). It can easily be calculated that if it were solid gold, it would weigh (without the cherubs), some 2500 pounds, or 17 talents (see note on Exodus 25:39). Some sources thus state that the ark cover was considerably thinner (Tur), since we find that the ark had to be light enough to be carried easily (Baaley Tosafoth on Exodus 25:11). One source states that the ark-cover weighed one talent (150 pounds), just like the menorah (Exodus 25:39; Saadia Gaon, quoted in Ibn Ezra on Exodus 38:24). The ark cover would therefore have been around 3/16 inch thick, or, if the cherubs are taken into account, more likely around 1/8 inch thick. It may have been made like an inverted open box, so that its sides were one handbreadth thick on the outside.
25:31 Make a menorah out of pure gold. The menorah shall be formed by hammering it. Its base, stem, and [decorative] cups, spheres and flowers must be hammered out of a [single piece of gold].
Ve'asita menorat zahav tahor mikshah teyaseh hamenorah yerechah vekanah gevi'eyha kaftoreyha ufracheyha mimenah yihyu.
25:32 Six branches shall extend from its sides, three branches on one side of the menorah, and three branches on the other side.
Veshishah kanim yotse'im mitsideyha shloshah keney menorah mitsidah ha'echad ushloshah kney menorah mitsidah hasheni.
Commentary:
menorah
A seven branched lamp. See Exodus 37:17-24, Numbers 8:4.
base
Some say that this was like a triangular box with three legs (Rashi; Baaley Tosafoth). In his commentary on the Mishnah, however, Maimonides draws the base as being like a hemisphere with three legs (Menachoth 3:7, see Kapach edition). Other ancient drawings show the menorah as having three legs extending directly from its base (cf. Yad, Beth HaBechirah 3:2; Bareitha 9; Ralbag). Josephus (3:6:7), however, does not mention any legs.
Above the base there was a flower (from Numbers 8:4). The base and the flower together took up 3 handbreadths (9') (Menachoth 28b).
cups
Like 'Alexandrian goblets' (Menachoth 28b). Wide with a narrow bottom, like the top of a champagne goblet (Yad, Beth HaBechirah 3:9; Rashi has medirness in French, a wine goblet). Some sources state that the cups were to catch any dripping oil (Chizzkuni). Other sources, however, state that they were solid (Rambam on Menachoth 3:7), or merely impressed into the stem (Rashbam on Exodus 25:32). Some sources appear to indicate that the cups were inverted, with the wide side downward (Ralbag; Picture in Rambam loc. cit.; see Kapach's note).
spheres
Kaphtorim in Hebrew, see Amos 9:1, Zephaniah 2:14. Some say that they were egg-shaped (Yad, Beth HaBechirah 3:9; cf. Arukh s.v. Tapuach).
flowers
Like the flowers on a column (Menachoth 28b). These were like bowls with the edges bent outward (Yad, Beth HaBechirah 3:9).
branches
Some say that they were hollow (Ibn Ezra). However, the majority maintain that they were solid (Abarbanel). Some maintain that this is implied by the word 'hammered' (mikshah) (Evven HaAzel, Beth HaBechirah 3:4), but this is impossible, since the trumpets were mikshah (Numbers 10:2).
Some say that the branches were curved and extended on both sides like semicircles (Ibn Ezra on Exodus 25:37, 27:21; Chokhmath HaMishkan 4b; Maaseh Choshev 7:7), and most ancient pictures have it in this form. Others, however, say that the branches were straight and extended diagonally upward, making the menorah look like a Y (Rashi; Avraham ben HaRambam; Rambam on Menachoth 3:7, picture in original manuscript, reproduced in Kapach edition).
26:13 The extra cubit on both sides in the length of the tent's sheets shall hang down over the sides of the [tapestries of the] tabernacle to cover them on both sides.
Veha'amah mizeh veha'amah mizeh ba'odef be'orech yeri'ot ha'ohel yihyeh saru'ach al-tsidey haMishkan mizeh umizeh lechasoto.
26:14 Make a roof for the tent out of reddened rams' skins. Above it make a roof out of the blue processed hides.
Ve'asita michseh la'ohel orot eylim me'odamim umichseh orot tchashim milemalah.
26:15 Fourth Reading
Make upright beams for the tabernacle out of acacia wood.
Ve'asita et-hakrasim laMishkan atsey shitim omedim
Commentary:
roof
Literally 'covering.'
Above it
This is disputed; according to some, there was a single covering, made of the red and blue hides (Bareitha 3
26:30 You will then be ready to set up the tabernacle in the proper manner, as you were shown on the mountain.
Vahakemota et-haMishkan kemishpato asher hor'eyta bahar.
26:31 Fifth Reading
Make a cloth partition out of sky-blue, dark red and crimson [wool, woven together] with twined linen. Cherubs shall be woven into it [so that they can be seen on both sides].
Ve'asita farochet techelet ve'argaman vetola'at shani veshesh moshezar ma'aseh choshev ya'aseh otah keruvim.
Commentary:
as you were shown...
This would indicate that the commandment came after the 40 days (see note on Exodus 25:1).
cloth partition
Parocheth in Hebrew. The same word is now used for the covering of the Torah ark.
27:1 Sixth Reading
Make the altar out of acacia wood. The altar shall be square, 5 cubits by 5 cubits, and 3 cubits high.
Ve'asita et-hamizbe'ach atsey shitim chamesh amot orech vechamesh amot rochav ravua yihyeh hamizbe'ach veshalosh amot komato.
27:2 Make protrusions on all four sides as an integral part of [the altar]. Then cover it with a layer of copper.
Ve'asita karnotav al arba pinotav mimenu tihyeyna karnotav vetsipita oto nechoshet.
Commentary:
5 cubits...
The dimensions of the altar were thus 7 1/2' x 7 1/2' x 4 1/2' (Rabbi Yose, Zevachim 59b; Josephus 3:6:8). According to others, the altar also had a base that was 7 cubits high, and therefore, it stood 10 cubits (15') high (Rabbi Yehudah, Ibid.; Yad, Beth HaBechirah 2:5).
protrusions
Literally 'horns.' These were hollow boxes, one cubit square, and 5 handbreadths high (18' x 18' x 15') (Zevachim 54a; Yad, Beth HaBechirah 2:8; Maaseh Choshev 6:3). Others say that while this was true of the altar in the Temple, it may not have been true of the altar in the desert (Ralbag), and there the 'horns' may have been round and horn-shaped (Avraham ben HaRambam).
copper
Or 'brass' that shone like gold (Josephus 3:6:8).
27:9 Seventh Reading
Make the enclosure for the tabernacle in this manner:
On the south side, there shall be hangings made of twined linen. [Like all the other] sides, it shall be 100 cubits long.
Ve'asita et chatsar haMishkan life'at negev-teymanah kela'im lechatser shesh moshezar me'ah va'amah orech lape'ah ha'echat.
27:10 It shall have 20 pillars and 20 copper bases. The hooks and bands for the pillars shall be made of silver.
Ve'amudav esrim ve'adneyhem esrim nechoshet vavey ha'amudim vachashukeyhen kasef.
Commentary:
hangings
Woven like fine netting (Rashi).
pillars
These pillars had a cross section one cubit (18') square, and may have been round (Maaseh Choshev 5:4,5). Some say that they were covered with copper (Ibid.; Yalkut Shimoni 425). Others say that they were copper poles (Josephus 3:6:2).
bases
Some say that these were imbedded in the ground like spears (Josephus 3:6:2).
bands
Decorative bands going around the pillars (Rashi; Sforno). Some say that these bands held the hooks to the poles (Ibn Ezra). Others translate chashuk here as 'decorations' (Septuagint; Ibn Janach) or 'melted inlays' (Saadia). Besides these, the poles also had silver caps (Exodus 38:17; Maaseh Choshev 5:4; Josephus 3:6:2).
27:16 The entrance of the enclosure shall [be covered] with a 20 cubit embroidered drape made of sky-blue, dark red, and crimson wool together with twisted linen. It shall have 4 pillars and 4 bases.
Ulesha'ar hechatser masach esrim amah techelet ve'argaman vetola'at shani veshesh moshezar ma'aseh rokem amudeyhem arba'ah ve'adneyhem arba'ah.
27:17 Last Reading
All the pillars of the outer enclosure shall have silver hoops, silver hooks, and copper bases.
Kol-amudey hechatser saviv mechushakim kesef vaveyhem kasef ve'adneyhem nechoshet.
Commentary:
embroidered
With pictures of animals (Josephus).
pillars
Some say that these were like all the others (Maaseh Choshev 5:8). Other sources state that they were covered with silver (Josephus).
On Shabbat Rosh Chodesh
maf: Numbers 28:9-15 (7 p'sukim)
28:9 On the Sabbath day, [you shall present] two [additional] yearling sheep without blemish, 2/10 [ephah] wheat meal mixed with oil as a grain offering, and its libation.
Uveyom haShabat shney chvasim beney-shanah tmimim ushney esronim solet minchah blulah vashemen venisko.
28:10 This is the burnt offering presented each Sabbath in addition to the regular daily burnt offering and its libation.
Olat Shabat beShabato al-olat hatamid veniskah.
28:11 On your new moon festivals you shall present as a burnt offering to God, two young bulls, one ram, and seven yearling sheep, [all] without blemish.
Uverashey chodesheychem takrivu olah l'Adonay parim bney-vakar shnayim ve'ayil echad kvasim bney-shanah shiv'ah tmimim
Commentary:
Sabbath
All the following are called Mussaf offerings.
new moon festivals
The first of every lunar month.
Haftarah: I Kings 5:26 - 6:13
When Parashat Terumah coincides with a special Shabbat, we read a different Haftarah:
■05 Feb 2011 (Shabbat Rosh Chodesh / Isaiah 66:1 - 66:24)
Haftarah, Shabbat Rosh Hodesh
Community Development
Haftarah for Shabbat Rosh Hodesh
Isaiah 66:1-24
This translation was taken from the JPS Tanakh
Chapter 66
1 Thus said the Lord:
The heaven is My throne
And the earth is My footstool:
Where could you build a house for Me,
What place could serve as My abode?
2 All this was made by My hand,
And thus it all came into being
— declares the Lord —
Yet to such a one I look:
To the poor and brokenhearted,
Who is concerned about My word.
3 As for those who slaughter oxen and slay humans,
Who sacrifice sheep and immolate dogs,
Who present as oblation the blood of swine,
Who offer incense and worship false gods —
Just as they have chosen their ways
And take pleasure in their abominations,
4 So I will choose to mock them,
To bring on them the very thing they dread.
For I called and none responded,
I spoke and none paid heed.
They did what I deem evil
And chose what I do not want.
5 Hear the word of the Lord,
You who are concerned about His word!
Your kinsmen who hate you,
Who spurn you because of Me, are saying,
"Let the Lord manifest His Presence,
So that we may look upon your joy."
But theirs shall be the shame.
6 Hark, tumult from the city,
Thunder from the Temple!
It is the thunder of the Lord
As He deals retribution to His foes.
7 Before she labored, she was delivered;
Before her pangs came, she bore a son.
8 Who ever heard the like?
Who ever witnessed such events?
Can a land pas through travail
In a single day?
Or is a nation born
All at once?
Yet Zion travailed
And at once bore her children!
9 Shall I who bring on labor not bring about birth?
— said the Lord —
Shall I who cause birth shut the womb?
— said your God.
10 Rejoice with Jerusalem and be glad for her,
All you who love her!
Join in her jubilation,
All you who mourned over her —
11 That you may suck from her breast
Consolation to the full,
That you may draw from her bosom
Glory to your delight.
12 For thus said the Lord:
I will extend to her
Prosperity like a stream,
The wealth of nations
Like a wadi in flood;
And shall you drink of it.
You shall be carried on shoulders
And dandled upon knees.
13 As a mother comforts her son
So I will comfort you;
You shall find comfort in Jerusalem.
14 You shall see and your heart shall rejoice,
Your limbs shall flourish like grass.
The power of the Lord shall be revealed
In behalf of His servants;
But He shall rage against His foes.
15 See, the Lord is coming with fire —
His chariots are like a whirlwind —
To vent His anger in fury,
His rebuke in flaming fire.
16 For with fire will the Lord contend,
With His sword, against all flesh;
And many shall be the slain of the Lord.
17 Those who sanctify and purify themselves to enter the groves, imitating one in the center, eating the flesh of the swine, the reptile, and the mouse, shall one and all come to an end — declares the Lord. 18 For I [know] their deeds and purposes.
[The time] has come to gather all the nations and tongues; they shall come and behold My glory. 19 I will set a sign among them, and send from them survivors to the nations: to Tarshish, Pul, and Lud — that draw the bow — to Tubal, Javan, and the distant coasts, that have never heard My fame no beheld My glory. They shall declare My glory among these nations. 20 And out of all nations, said the Lord, they shall bring all your brothers on horses, in chariots and drays, on mules and dromedaries, to Jerusalem My holy mountain as an offering to the Lord — just as the Israelites bring an offering in a pure vessel to the House of the Lord. 21 And from them likewise I will take some to be levitical priests, said the Lord.
22 For as the new heaven and the new earth
Which I will make
Shall endure by My will
— declares the Lord —
So shall your seed and your name endure.
23 And new moon after new moon,
And sabbath after sabbath,
All flesh shall come to worship Me
— said the Lord —
24 They shall go out and gaze
On the corpses of the men who rebelled against Me:
Their worms shall not die,
Nor their fire be quenched;
They shall be a horror
To all flesh.
And new moon after new moon,
And sabbath after sabbath,
All flesh shall come to worship Me.
— said the Lord
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
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Summary of The Weekly Torah Reading:
Parshas Terumah
Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.
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1st Aliya: A list of raw materials necessary for building the Mishkan was presented to the Bnai Yisroel: gold, silver, copper, wool dyed sky-blue, dark red, and crimson, linen, goats wool, ram skins, acacia wood, oil, spices, incense, and precious stones. The Ark is described in detail.
2nd Aliya: The cover of the Ark and the Cherubim are detailed. The weight of the cover alone, without the Cherubim, is between 150 lb. and 2500 lb. of pure gold! The Shulchan - Table and the Showbread are described.
3rd & 4th Aliyot: The Menorah and her utensils are described. Her weight was 1 Talent = 3000 Shekels = 150 lb. of pure gold. The basic structure of the Mishkan, consisting of beams, decorative materials and leather coverings, is outlined.
5th Aliya: The Paroches- dividing partition separating the Holy of Holies from the rest of the Mishkan is described.
6th & 7th Aliyot: The ramped, copper, Mizbeach is described. The outer enclosure surrounding the entire Mishkan is described.
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Parsha Summary by Rabbi Aron Tendler
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Summary of The Haftorah:
Haftorah Terumah
Kings I - 5 & 6
This week's Haftorah from Kings I- 5 and 6, describes the construction of the first Bais Hamikdash. Shlomo Hamelech - King Solomon, assembled the necessary materials and laborers to accomplish this monumental task - the building of Hashem's home! 30,000 men were conscripted into the labor force, along with 70,000 transporters and 80,000 stonecutters.
In 2928, four hundred and eighty years after leaving Egypt, the construction began. The connection to this weeks Parsha is obvious. The Bais Hamikdash replaced the Mishkan as the one place upon earth where G-d's presence was overtly manifest. It was during the 1st Temple when actual "miracles" occurred in the normal functioning of the Bais Hamikdash.
The whereabouts of the Mishkan is a matter of great historical controversy. Some claim that it was destroyed. Others claim that it was hidden within the Temple Mount in a great cavern directly beneath the Bais Hamikdash, and that it was placed there fully assembled. At present, a major archeological dig is underway to uncover the hidden Mishkan.
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Parshas Terumah
M'lochim 1 5:26
by Rabbi Dovid Siegel
This week's haftorah teaches us an important perspective about the Holy Temple and our synagogue. The haftorah opens with a detailed account of Shlomo Hamelech's construction of the Bais Hamikdash. He engaged nearly two hundred thousand workers in hewing and transporting scarce heavy stones for the Bais Hamikdash's foundation. He built its exterior walls from perfectly hewed stones from the quarry that did not require any cutting or planing. He enhanced the basic structure with numerous chambers, annexes and winding staircases and paneled the entire structure with impressive cedar wood.
In the midst of this heavy construction Hashem sent Shlomo Hamelech a prophetic message and stated, "(Regarding) The house you are building, if you walk in My statues, adhere to My laws and guard all My mitzvos .... I will dwell amongst the Jewish people and not forsake My nation, Israel." (M'lochim I 6:12,13) Hashem told Shlomo Hamelech at the outset that the expressed purpose for all his labor was to create an earthly abode for Hashem. The impressive architectural structures, jewel studded walls and gold trimmings would not secure this objective. The sole factor in this would be guarding Hashem's statutes and carefully adhering to all His mitzvos. Hashem declared that the entire value of this magnificent edifice depended upon the Jewish people. If they sincerely desired to unite with Him they would merit His Divine Presence. Hashem pledged to remain amongst them as long as they displayed true desire to be with Him.
Malbim notes the juxtaposition of this prophecy in the midst of the construction. Scriptures indicate that Shlomo received this prophecy upon completing the Bais Hamikdash's exterior before beginning its interior. Malbim sees this moment as a transitional point in the building process, a time most appropriate for this prophecy. We can appreciate Hashem's timely message through S'forno's insightful comment about the Sanctuary and the Holy Temple.
The Sages inform us that the actual Sanctuary remained perfectly intact and never fell into foreign hands. When King Yoshiyahu foresaw the Jewish nation's exile he secretly buried the Holy Ark, the Sanctuary and many of its holy vessels in a cave below Yerushalyim for preservation. The first Holy Temple did not merit such fortune and aside from suffering much deterioration ultimately fell into wicked Babylonian hands who leveled the entire magnificent edifice. This digression continued and the second Temple did not even merit to house Hashem's intense Divine Presence within its walls.
S'forno informs us the reason for such contrasting experiences with these sacred structures. He sees the key factor in this as the pious nature of individuals involved in erecting these structures. The Sanctuary was built by pious, devout individuals totally focused on creating an earthly abode for Hashem. Moshe Rabbeinu oversaw the entire construction devoting himself to the perfect fulillment of every detail. Hashem's devout Levites had a major hand in the construction under the leadership of Ahron Hakohain's son, Isamar. The project's contractor was Betzalel gifted with sacred insights to the Heavenly process of creation. The holy structure they constructed did not allow for deterioration or destruction and demanded eternal preservation.
Conversely, the first Temple's construction shared only some of these experiences. Although the pious Shlomo Hamelech oversaw its construction his massive undertaking included multitudes of skilled craftsmen from Tyre. These foreign workers did not relate to spirituality value and failed to dedicate their every act towards that end. Although Hashem rested His intense presence in the first Temple this sacred edifice was not spared from deterioration and destruction. The second Temple was not even overseen by devout, pious individuals. Hashem's Levites were not involved in its construction and the bulk its workers were of foreign decent. In fact, the second Temple did not even merit the return of the holy Ark and Hashem's Divine Presence was not intensely sensed within its walls. (S'forno S'hmos 38:21)
In light of the above we appreciate Hashem's timely message to Shlomo Hamelech. After successfully completing the exterior Shlomo set his focus on the interior of the Bais Hamikdash. At that exact moment Hashem reminded Shlomo of the interior's exclusive purpose. Hashem desired to secure the Temple for as long as possible and chose this exact moment to inspire Shlomo towards its spiritual direction. This impressive structure was to serve as Hashem's earthly abode provided His people display true desire to unite with Him. After Shlomo received his charge he immediately focused on the project's Divine dimensions and dedicated every detail of the interior to Hashem. Shlomo hoped to create through this Hashem's permanent earthly abode. Although other factors interfered with Shlomo's noble goal, his efforts were fruitful. Unlike the second Bais Hamikdash, Shlomo's Bais Hamikdash merited Hashem's intense presence for four hundred and ten years. The awesomeness of this experience is best expressed through the Vilna Gaon's classic reflection. He once commented that he could not even fathom the spiritual capacity of the ordinary Jew of those times who merited to enter the Bais Hamikdash and stand in Hashem's sacred presence.
This lesson in construction and devotion equally applies to our miniature Bais Hamikdash, our synagogue. HaRav Chaim of Volozhin shared with us the potential sanctity of our synagogue. He said, "Imagine what would result in one devoted his thoughts when chopping the wood for the handle of the ax used to chop the wood for the walls of a synagogue. If every detail of construction was devoted towards housing Hashem's Divine presence the following result would undoubtedly result. The sanctity within its walls would be so intense that it would be virtually impossible to engage there in idle chatter. Indeed, even our present day synagogue has potential for true sanctity. When we construct a house for Hashem totally for His sake it will also merit everlasting spiritual status. Although majestic interior contributes to the beauty of our Bais Haknesses its endurance and spiritual capacity does not stem from this. The singular factor is our focus on the Divine Presence residing therein. When we construct our miniature Temple in this manner it will undoubtedly merit intense degrees of sanctity and forever remain the home of Hashem.
Although such conditions are difficult to meet in full we can do our part to preserve the sanctity of our sacred synagogues. Even in our times Hashem desires to rest amongst His people. Our humble synagogue can facilitate this goal when shown its proper respect. If we pause before entering this sacred edifice and contemplate who rests within its walls we would merit to sense, in some way, His Divine presence. If we could devote sincere effort towards preserving our synagogue's sanctity we would be overwhelmed by Hashem's intense presence sensed therein. May we soon merit Hashem's full return to His people and may we be privileged to stand in His sacred presence forever.
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Text Copyright © 2002 Rabbi Dovid Siegel and Project Genesis, Inc.
The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
Parashat Terumah / פרשת תרומה
Last updated on 21 October 2010
Torah Portion: Exodus 25:1 - 27:19
Full Kriyah
First Reading, Second Reading, Third Reading, Fourth Reading, Fifth Reading, Sixth Reading, Seventh Reading, Last Reading
Terumah
25:1 First Reading
God spoke to Moses, saying:
Vayedaber Adonay el-Moshe lemor.
25:2 Speak to the Israelites and have them bring Me an offering. Take My offering from everyone whose heart impels him to give.
Daber el-beney Yisra'el veyikchu-li trumah me'et kol-ish asher yidvenu libo tikchu et-trumati.
25:3 The offering that you take from them shall consist of the following: Gold, silver, copper,
Vezot hatrumah asher tikchu me'itam zahav vachesef unechoshet.
25:4 sky-blue [wool], dark red [wool], [wool dyed with] crimson worm, linen, goats' wool,
Utchelet ve'argaman vetola'at shani veshesh ve'izim.
Commentary:
God spoke to Moses...
Some say that this was said to Moses during the 40 days on the mountain (Tanna DeBei Eliahu Rabbah 17; Lekach Tov on Exodus 35:1; Ibn Ezra; Baaley Tosafoth; Zohar 2:194a, 224a). According to others, it was said after the Golden Calf, when Moses went up for the second set of tablets (Exodus 34:29; Seder Olam Rabbah 6 from Exodus 34:32; Tanchuma 8; Rashi on Exodus 31:18, 33:11). See notes on Exodus 25:16, 26:30.
offering
Terumah in Hebrew, literally, something that is uplifted or elevated (to a higher status).
copper
Or, 'bronze.' The Septuagint thus translates the word as xalkos which can denote copper or bronze, and the MeAm Lo'ez, also, translates it as alambre which is Spanish for copper or bronze. There is some indication that the Hebrew word nechosheth used here indicates pure unalloyed copper (Deuteronomy 8:9; Radak on 1 Kings 7:45). Others, however, state that the Temple vessels were made of brass, which has the same color as gold (Ezra 8:27, Ibn Ezra ad loc.; Radak, s.v. Tzahav; Rambam on Middoth 2:3), and the Talmud clearly states that the vessels made by Moses consisted of this material (Arkhin 10b). Josephus writes that the brass altar looked like gold (Antiquities 3:6:8, see Exodus 27:2). Perhaps it was an alloy of copper and silver or gold.
sky blue
(Saadia; Yad, Tzitzith 2:1; Josephus 3:6:4). Tekheleth in Hebrew. According to others, it was greenish blue or aquamarine (Rashi; Ibn Ezra; cf. Yerushalmi, Berakhoth 1:5), deep blue, the color of the evening sky (Menachem, quoted in Rashi on Numbers 15:38), azure or ultramarine (Radak, Sherashim), or hyacinth blue (Septuagint; cf. Arukh s.v. Teynun). The Talmud states that it resembled indigo (Menachoth 42b).
This blue dye was taken from an animal known as the chilazon (Tosefta, Menachoth 9:6). It is a boneless invertebrate (Yerushalmi, Shabbath 1:3), having a shell that grows with it (Devarim Rabbah 7:11). It is thus identified with a snail of the purpura family (Ravya on Berakhoth 3b; Mossef HeArukh, s.v. Purpura). The Septuagint also occasionally translates tekheleth as oloporphoros, which indicates that it was made from the pure dye of the purpura (see note, this verse, 'dark red.'
There were some who identified the chilazon with the common cuttlefish, Sephia officinalis (Eyn Tekheleth, p. 29), but most evidence contradicts this.
It is known that the ancient Tyrians were skilled in making this sky-blue dye (2 Chronicles 2:6; cf. Ezekiel 27:16), and that the snails from which it was made were found on the coast of northern Israel and Phoenecia (Targum Yonathan on Deuteronomy 33:19; Shabbath 26a; Strabo 16:757). This indicates that it was the famed Tyrian blue. Around the ancient Tyrian dyeworks, shells of Murex trunculus and Murex brandaris are found. These dyes were also made in Greece and Italy, (Ezekiel 27:7, Targum ad loc.; cf. Iliad 4:141; Aristotle, History of Animals 5:15), and remains of these ancient dyeworks have been found in Athens and Pompeii. The shells found there were the Purpura haemastoma and Murex brandaris (cf. Pliny 9:61).
Some have identified the chilazon with Janthina pallia or Janthina bicolor, deep water snails which produce a light violet-blue (hyacinth) dye (Rabbi Yitzchak Isaac HaLevi Herzog; The Dying of Purple in Ancient Israel, Unpublished, 1919). In ancient times, animals such as these were renowned for their dyes (Pliny 9:60,61).
The dye is removed from a cyst near the head of the snail, preferably while the animal is still alive (Shabbath 75a; Aristotle, History of Animals 5:15). It is boiled with alum as a clarifyer (Menachoth 42b, Rashi ad loc.; cf. Rashi, Avodah Zarah 33b) to produce the dye. The wool is then grounded with alkanat root or aloe wood in order for it to take the dye well (Yad, Tzitzith 2:2; Pliny 9:63).
Only a few drops of dye could be obtained from each snail (Pliny 9:61), and according to one modern researcher, over 8000 snails would be needed to make a single cubic centimeter of the dye. This explains its high cost and its restriction to royalty. See note on Numbers 15:38.
wool
(Yevamoth 4b; Rashi). Nothing other than wool or linen could be used for the priestly vestments (Kelayim 9:1). Some say that the verse here is speaking of dyed silk (Abarbanel; cf. Ibn Ezra), but this goes against Talmudic tradition (Bachya; Sedey Chemed, Chanukah 14, 8:52).
dark red
(Ibn Ezra; Ibn Janach; Pesikta Rabathai 20:3, 86a). Argaman in Hebrew. Others state that it is similar to lake, a purplish red dye extracted from lac (Radak, Sherashim; Rambam on Kelayim 9:1; cf.Yad, Kley HaMikdash 8:13). Although the Septuagint translates argaman as porphura or porphoreus, which means purple, in ancient times, 'purple' denoted a deep crimson, most notably the dye obtained from the purpura snail. Ancient sources indicate that it was close to the color of fresh blood (Iliad 4:141).
Talmudic sources state that argaman was obtained from a living creature (Yerushalmi, Kelayim 9:1), and other sources indicate that it was an aquatic creature (I Maccabees 4:23; Abarbanel on Exodus 25:10). Like tekheleth it was obtained from Tyre (2 Chronicles 2:6, cf. Ezekiel 27:16) as well as Greece or Italy (Ezekiel 27:7, Targum ad loc.).
This dye was therefore most probably derived from a species of the murex or purpura snail. The Septuagint translation, porphura, also denotes the purpura snail. Ancient sources indicate that snails caught in the north yielded a blue dye, while those from the south yielded a reddish dye (Aristotle, History of Animals 5:15). Argaman was most probably obtained from the 'red purpura,' Purpura haemastoma, known to the ancients as the buccinum (Pliny 9:61; see Reshith Limudim 1:6).
In ancient times, material dyed with this color was extremely valuable (cf. Shabbath 90a; Kelim 27:12), and it was weighed as carefully as gold (Kelim 29:4).
The Hebrew word argaman is obscure, but it is thought to be related to ragman, Sanskrit for red. Others say that it is related to the root arag, meaning 'to weave' (BeMidbar Rabbah 4:17, 12:4). Some therefore say that it consisted of two types of thread or three colors woven together (Raavad, Kley HaMikdash 8:13). Some say that it is an irridescent dye, having greenish overtones (Zohar 2:139a; Tikkuney Zohar 70, 127b, top, 124a, top; Maaseh Choshev 3:2).
crimson worm
(Saadia; Radak, Sherashim; Ramban on Parah 3:10; Septuagint). Tolaath shani in Hebrew. Some sources indicate that it was close to orange (Pesikta Rabathai 20:3, Radal ad loc. 36) or pink (Zohar 2:139a as quoted in Maaseh Choshev 3:2).
The dye is produced by a mountain worm (Tosefta, Menachoth 9:16) that looks like a red pea (Rashi on Isaiah 1:18; Yad, Parah Adumah 3:2). This is the Kermes biblicus, known as kermez in Arabic (cf. Saadia; Ralbag translates it as grana, Spanish for conchineal), the conchineal insect, or shield louse, that lives on oak trees in the Holy Land (cf. Pliny 21:22). There are two species, Kermes nahalali and Kermes greeni. In the early spring, when the females are filled with red eggs and become pea-shaped, the red dye can be squeezed out of them (MeAm Lo'ez). See Leviticus 14:4-6, Numbers 19:6.
linen
Shesh in Hebrew, literally, 'six,' indicating a six ply linen thread (Yoma 71b). For this purpose, Egyptian linen, which was particularly silk-like, was used (Saadia; Ibn Ezra).
goats' wool
Like angora (Saadia; Rashi; Abarbanel) or mohair (MeAm Lo'ez, tiptik in Turkish). Or, 'goats' hair' (Rashbam; Ibn Ezra).
25:14 Place the poles in the rings on the sides of the ark, so that the ark can be carried with them.
Veheveta et-habadim bataba'ot al tsal'ot ha'aron laset et-ha'aron bahem.
25:15 The poles must remain in the ark's rings and not be removed.
Betabe'ot ha'aron yihyu habadim lo yasuru mimenu.
25:16 It is in this ark that you will place the testimony that I will give you.
Venatata el-ha'aron et ha'edut asher eten eleycha.
25:17 Second Reading
Make a golden cover for the ark, 2 and a half cubits long and 1 and half cubits wide.
Ve'asita chaporet zahav tahor amatayim vachetsi orkah ve'amah vachetsi rochbah.
Commentary:
in the rings...
The poles were parallel to the shorter ends of the ark, so that there were 2 and a half cubits between the two poles (Menachoth 98a,b; Rashi; Rashbam; Ramban). However, other sources indicate that the poles went along the length of the ark (Josephus 3:6:5).
testimony
Some say that this denotes the Tablets of the Ten Commandments (Rashbam; Ibn Ezra; cf. 1 Kings 8:9). Others say that it also includes the entire Torah (Rashi; Abarbanel; Tzeror HaMor; Introduction to Yad). This point is debated in the Talmud (Bava Bathra 14a). The dispute is related to the dispute as to when the commandment was given (see note, this verse, 'I will give you').
I will give you
If the command was given while Moses was on the mountain, then 'testimonies' can denote the tablets, which were yet to be given. However, if the command was given after Moses came down with the tablets (see note on Exodus 25:1), then 'testimony' must denote the Torah that was yet to be given.
cover
(Saadia; Rashi; Rashbam). Kapporeth in Hebrew. The Septuagint translates it as ilastryion, which denotes reconciliation, propitiation, appeasement and atonement (Kapparah; cf. Tanchuma 10; Tzeror HaMor). Philo translates it as 'throne of mercy' or 'mercy seat' (Questions and Answers 60; cf. Tanchuma, VaYakhel 7).
2 and a half cubits...
3' 9' x 2' 3', like the dimensions of the ark (Exodus 25:10). The Talmud states that the ark cover was one handbreadth (3 inches) thick (Sukkah 5a). It can easily be calculated that if it were solid gold, it would weigh (without the cherubs), some 2500 pounds, or 17 talents (see note on Exodus 25:39). Some sources thus state that the ark cover was considerably thinner (Tur), since we find that the ark had to be light enough to be carried easily (Baaley Tosafoth on Exodus 25:11). One source states that the ark-cover weighed one talent (150 pounds), just like the menorah (Exodus 25:39; Saadia Gaon, quoted in Ibn Ezra on Exodus 38:24). The ark cover would therefore have been around 3/16 inch thick, or, if the cherubs are taken into account, more likely around 1/8 inch thick. It may have been made like an inverted open box, so that its sides were one handbreadth thick on the outside.
25:31 Make a menorah out of pure gold. The menorah shall be formed by hammering it. Its base, stem, and [decorative] cups, spheres and flowers must be hammered out of a [single piece of gold].
Ve'asita menorat zahav tahor mikshah teyaseh hamenorah yerechah vekanah gevi'eyha kaftoreyha ufracheyha mimenah yihyu.
25:32 Six branches shall extend from its sides, three branches on one side of the menorah, and three branches on the other side.
Veshishah kanim yotse'im mitsideyha shloshah keney menorah mitsidah ha'echad ushloshah kney menorah mitsidah hasheni.
Commentary:
menorah
A seven branched lamp. See Exodus 37:17-24, Numbers 8:4.
base
Some say that this was like a triangular box with three legs (Rashi; Baaley Tosafoth). In his commentary on the Mishnah, however, Maimonides draws the base as being like a hemisphere with three legs (Menachoth 3:7, see Kapach edition). Other ancient drawings show the menorah as having three legs extending directly from its base (cf. Yad, Beth HaBechirah 3:2; Bareitha 9; Ralbag). Josephus (3:6:7), however, does not mention any legs.
Above the base there was a flower (from Numbers 8:4). The base and the flower together took up 3 handbreadths (9') (Menachoth 28b).
cups
Like 'Alexandrian goblets' (Menachoth 28b). Wide with a narrow bottom, like the top of a champagne goblet (Yad, Beth HaBechirah 3:9; Rashi has medirness in French, a wine goblet). Some sources state that the cups were to catch any dripping oil (Chizzkuni). Other sources, however, state that they were solid (Rambam on Menachoth 3:7), or merely impressed into the stem (Rashbam on Exodus 25:32). Some sources appear to indicate that the cups were inverted, with the wide side downward (Ralbag; Picture in Rambam loc. cit.; see Kapach's note).
spheres
Kaphtorim in Hebrew, see Amos 9:1, Zephaniah 2:14. Some say that they were egg-shaped (Yad, Beth HaBechirah 3:9; cf. Arukh s.v. Tapuach).
flowers
Like the flowers on a column (Menachoth 28b). These were like bowls with the edges bent outward (Yad, Beth HaBechirah 3:9).
branches
Some say that they were hollow (Ibn Ezra). However, the majority maintain that they were solid (Abarbanel). Some maintain that this is implied by the word 'hammered' (mikshah) (Evven HaAzel, Beth HaBechirah 3:4), but this is impossible, since the trumpets were mikshah (Numbers 10:2).
Some say that the branches were curved and extended on both sides like semicircles (Ibn Ezra on Exodus 25:37, 27:21; Chokhmath HaMishkan 4b; Maaseh Choshev 7:7), and most ancient pictures have it in this form. Others, however, say that the branches were straight and extended diagonally upward, making the menorah look like a Y (Rashi; Avraham ben HaRambam; Rambam on Menachoth 3:7, picture in original manuscript, reproduced in Kapach edition).
26:13 The extra cubit on both sides in the length of the tent's sheets shall hang down over the sides of the [tapestries of the] tabernacle to cover them on both sides.
Veha'amah mizeh veha'amah mizeh ba'odef be'orech yeri'ot ha'ohel yihyeh saru'ach al-tsidey haMishkan mizeh umizeh lechasoto.
26:14 Make a roof for the tent out of reddened rams' skins. Above it make a roof out of the blue processed hides.
Ve'asita michseh la'ohel orot eylim me'odamim umichseh orot tchashim milemalah.
26:15 Fourth Reading
Make upright beams for the tabernacle out of acacia wood.
Ve'asita et-hakrasim laMishkan atsey shitim omedim
Commentary:
roof
Literally 'covering.'
Above it
This is disputed; according to some, there was a single covering, made of the red and blue hides (Bareitha 3
26:30 You will then be ready to set up the tabernacle in the proper manner, as you were shown on the mountain.
Vahakemota et-haMishkan kemishpato asher hor'eyta bahar.
26:31 Fifth Reading
Make a cloth partition out of sky-blue, dark red and crimson [wool, woven together] with twined linen. Cherubs shall be woven into it [so that they can be seen on both sides].
Ve'asita farochet techelet ve'argaman vetola'at shani veshesh moshezar ma'aseh choshev ya'aseh otah keruvim.
Commentary:
as you were shown...
This would indicate that the commandment came after the 40 days (see note on Exodus 25:1).
cloth partition
Parocheth in Hebrew. The same word is now used for the covering of the Torah ark.
27:1 Sixth Reading
Make the altar out of acacia wood. The altar shall be square, 5 cubits by 5 cubits, and 3 cubits high.
Ve'asita et-hamizbe'ach atsey shitim chamesh amot orech vechamesh amot rochav ravua yihyeh hamizbe'ach veshalosh amot komato.
27:2 Make protrusions on all four sides as an integral part of [the altar]. Then cover it with a layer of copper.
Ve'asita karnotav al arba pinotav mimenu tihyeyna karnotav vetsipita oto nechoshet.
Commentary:
5 cubits...
The dimensions of the altar were thus 7 1/2' x 7 1/2' x 4 1/2' (Rabbi Yose, Zevachim 59b; Josephus 3:6:8). According to others, the altar also had a base that was 7 cubits high, and therefore, it stood 10 cubits (15') high (Rabbi Yehudah, Ibid.; Yad, Beth HaBechirah 2:5).
protrusions
Literally 'horns.' These were hollow boxes, one cubit square, and 5 handbreadths high (18' x 18' x 15') (Zevachim 54a; Yad, Beth HaBechirah 2:8; Maaseh Choshev 6:3). Others say that while this was true of the altar in the Temple, it may not have been true of the altar in the desert (Ralbag), and there the 'horns' may have been round and horn-shaped (Avraham ben HaRambam).
copper
Or 'brass' that shone like gold (Josephus 3:6:8).
27:9 Seventh Reading
Make the enclosure for the tabernacle in this manner:
On the south side, there shall be hangings made of twined linen. [Like all the other] sides, it shall be 100 cubits long.
Ve'asita et chatsar haMishkan life'at negev-teymanah kela'im lechatser shesh moshezar me'ah va'amah orech lape'ah ha'echat.
27:10 It shall have 20 pillars and 20 copper bases. The hooks and bands for the pillars shall be made of silver.
Ve'amudav esrim ve'adneyhem esrim nechoshet vavey ha'amudim vachashukeyhen kasef.
Commentary:
hangings
Woven like fine netting (Rashi).
pillars
These pillars had a cross section one cubit (18') square, and may have been round (Maaseh Choshev 5:4,5). Some say that they were covered with copper (Ibid.; Yalkut Shimoni 425). Others say that they were copper poles (Josephus 3:6:2).
bases
Some say that these were imbedded in the ground like spears (Josephus 3:6:2).
bands
Decorative bands going around the pillars (Rashi; Sforno). Some say that these bands held the hooks to the poles (Ibn Ezra). Others translate chashuk here as 'decorations' (Septuagint; Ibn Janach) or 'melted inlays' (Saadia). Besides these, the poles also had silver caps (Exodus 38:17; Maaseh Choshev 5:4; Josephus 3:6:2).
27:16 The entrance of the enclosure shall [be covered] with a 20 cubit embroidered drape made of sky-blue, dark red, and crimson wool together with twisted linen. It shall have 4 pillars and 4 bases.
Ulesha'ar hechatser masach esrim amah techelet ve'argaman vetola'at shani veshesh moshezar ma'aseh rokem amudeyhem arba'ah ve'adneyhem arba'ah.
27:17 Last Reading
All the pillars of the outer enclosure shall have silver hoops, silver hooks, and copper bases.
Kol-amudey hechatser saviv mechushakim kesef vaveyhem kasef ve'adneyhem nechoshet.
Commentary:
embroidered
With pictures of animals (Josephus).
pillars
Some say that these were like all the others (Maaseh Choshev 5:8). Other sources state that they were covered with silver (Josephus).
On Shabbat Rosh Chodesh
maf: Numbers 28:9-15 (7 p'sukim)
Pinchas
28:9 On the Sabbath day, [you shall present] two [additional] yearling sheep without blemish, 2/10 [ephah] wheat meal mixed with oil as a grain offering, and its libation.
Uveyom haShabat shney chvasim beney-shanah tmimim ushney esronim solet minchah blulah vashemen venisko.
28:10 This is the burnt offering presented each Sabbath in addition to the regular daily burnt offering and its libation.
Olat Shabat beShabato al-olat hatamid veniskah.
28:11 On your new moon festivals you shall present as a burnt offering to God, two young bulls, one ram, and seven yearling sheep, [all] without blemish.
Uverashey chodesheychem takrivu olah l'Adonay parim bney-vakar shnayim ve'ayil echad kvasim bney-shanah shiv'ah tmimim
Commentary:
Sabbath
All the following are called Mussaf offerings.
new moon festivals
The first of every lunar month.
Haftarah: I Kings 5:26 - 6:13
When Parashat Terumah coincides with a special Shabbat, we read a different Haftarah:
■05 Feb 2011 (Shabbat Rosh Chodesh / Isaiah 66:1 - 66:24)
Haftarah, Shabbat Rosh Hodesh
Community Development
Haftarah for Shabbat Rosh Hodesh
Isaiah 66:1-24
This translation was taken from the JPS Tanakh
Chapter 66
1 Thus said the Lord:
The heaven is My throne
And the earth is My footstool:
Where could you build a house for Me,
What place could serve as My abode?
2 All this was made by My hand,
And thus it all came into being
— declares the Lord —
Yet to such a one I look:
To the poor and brokenhearted,
Who is concerned about My word.
3 As for those who slaughter oxen and slay humans,
Who sacrifice sheep and immolate dogs,
Who present as oblation the blood of swine,
Who offer incense and worship false gods —
Just as they have chosen their ways
And take pleasure in their abominations,
4 So I will choose to mock them,
To bring on them the very thing they dread.
For I called and none responded,
I spoke and none paid heed.
They did what I deem evil
And chose what I do not want.
5 Hear the word of the Lord,
You who are concerned about His word!
Your kinsmen who hate you,
Who spurn you because of Me, are saying,
"Let the Lord manifest His Presence,
So that we may look upon your joy."
But theirs shall be the shame.
6 Hark, tumult from the city,
Thunder from the Temple!
It is the thunder of the Lord
As He deals retribution to His foes.
7 Before she labored, she was delivered;
Before her pangs came, she bore a son.
8 Who ever heard the like?
Who ever witnessed such events?
Can a land pas through travail
In a single day?
Or is a nation born
All at once?
Yet Zion travailed
And at once bore her children!
9 Shall I who bring on labor not bring about birth?
— said the Lord —
Shall I who cause birth shut the womb?
— said your God.
10 Rejoice with Jerusalem and be glad for her,
All you who love her!
Join in her jubilation,
All you who mourned over her —
11 That you may suck from her breast
Consolation to the full,
That you may draw from her bosom
Glory to your delight.
12 For thus said the Lord:
I will extend to her
Prosperity like a stream,
The wealth of nations
Like a wadi in flood;
And shall you drink of it.
You shall be carried on shoulders
And dandled upon knees.
13 As a mother comforts her son
So I will comfort you;
You shall find comfort in Jerusalem.
14 You shall see and your heart shall rejoice,
Your limbs shall flourish like grass.
The power of the Lord shall be revealed
In behalf of His servants;
But He shall rage against His foes.
15 See, the Lord is coming with fire —
His chariots are like a whirlwind —
To vent His anger in fury,
His rebuke in flaming fire.
16 For with fire will the Lord contend,
With His sword, against all flesh;
And many shall be the slain of the Lord.
17 Those who sanctify and purify themselves to enter the groves, imitating one in the center, eating the flesh of the swine, the reptile, and the mouse, shall one and all come to an end — declares the Lord. 18 For I [know] their deeds and purposes.
[The time] has come to gather all the nations and tongues; they shall come and behold My glory. 19 I will set a sign among them, and send from them survivors to the nations: to Tarshish, Pul, and Lud — that draw the bow — to Tubal, Javan, and the distant coasts, that have never heard My fame no beheld My glory. They shall declare My glory among these nations. 20 And out of all nations, said the Lord, they shall bring all your brothers on horses, in chariots and drays, on mules and dromedaries, to Jerusalem My holy mountain as an offering to the Lord — just as the Israelites bring an offering in a pure vessel to the House of the Lord. 21 And from them likewise I will take some to be levitical priests, said the Lord.
22 For as the new heaven and the new earth
Which I will make
Shall endure by My will
— declares the Lord —
So shall your seed and your name endure.
23 And new moon after new moon,
And sabbath after sabbath,
All flesh shall come to worship Me
— said the Lord —
24 They shall go out and gaze
On the corpses of the men who rebelled against Me:
Their worms shall not die,
Nor their fire be quenched;
They shall be a horror
To all flesh.
And new moon after new moon,
And sabbath after sabbath,
All flesh shall come to worship Me.
— said the Lord
Taken from Tanakh, The Holy Scriptures, (Philadelphia, Jerusalem: Jewish Publication Society) 1985.
Used by permission of The Jewish Publication Society. Copyright ©1962, 1992
Third Edition by the Jewish Publication Society. No part of this text can be reproduced or forwarded without written permission.
Please visit the JPS website for more fine books of Jewish literature and tradition.
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Summary of The Weekly Torah Reading:
Parshas Terumah
Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person "goes up" to make a bracha [blessing] on the Torah Reading.
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1st Aliya: A list of raw materials necessary for building the Mishkan was presented to the Bnai Yisroel: gold, silver, copper, wool dyed sky-blue, dark red, and crimson, linen, goats wool, ram skins, acacia wood, oil, spices, incense, and precious stones. The Ark is described in detail.
2nd Aliya: The cover of the Ark and the Cherubim are detailed. The weight of the cover alone, without the Cherubim, is between 150 lb. and 2500 lb. of pure gold! The Shulchan - Table and the Showbread are described.
3rd & 4th Aliyot: The Menorah and her utensils are described. Her weight was 1 Talent = 3000 Shekels = 150 lb. of pure gold. The basic structure of the Mishkan, consisting of beams, decorative materials and leather coverings, is outlined.
5th Aliya: The Paroches- dividing partition separating the Holy of Holies from the rest of the Mishkan is described.
6th & 7th Aliyot: The ramped, copper, Mizbeach is described. The outer enclosure surrounding the entire Mishkan is described.
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Parsha Summary by Rabbi Aron Tendler
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Summary of The Haftorah:
Haftorah Terumah
Kings I - 5 & 6
This week's Haftorah from Kings I- 5 and 6, describes the construction of the first Bais Hamikdash. Shlomo Hamelech - King Solomon, assembled the necessary materials and laborers to accomplish this monumental task - the building of Hashem's home! 30,000 men were conscripted into the labor force, along with 70,000 transporters and 80,000 stonecutters.
In 2928, four hundred and eighty years after leaving Egypt, the construction began. The connection to this weeks Parsha is obvious. The Bais Hamikdash replaced the Mishkan as the one place upon earth where G-d's presence was overtly manifest. It was during the 1st Temple when actual "miracles" occurred in the normal functioning of the Bais Hamikdash.
The whereabouts of the Mishkan is a matter of great historical controversy. Some claim that it was destroyed. Others claim that it was hidden within the Temple Mount in a great cavern directly beneath the Bais Hamikdash, and that it was placed there fully assembled. At present, a major archeological dig is underway to uncover the hidden Mishkan.
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Parshas Terumah
M'lochim 1 5:26
by Rabbi Dovid Siegel
This week's haftorah teaches us an important perspective about the Holy Temple and our synagogue. The haftorah opens with a detailed account of Shlomo Hamelech's construction of the Bais Hamikdash. He engaged nearly two hundred thousand workers in hewing and transporting scarce heavy stones for the Bais Hamikdash's foundation. He built its exterior walls from perfectly hewed stones from the quarry that did not require any cutting or planing. He enhanced the basic structure with numerous chambers, annexes and winding staircases and paneled the entire structure with impressive cedar wood.
In the midst of this heavy construction Hashem sent Shlomo Hamelech a prophetic message and stated, "(Regarding) The house you are building, if you walk in My statues, adhere to My laws and guard all My mitzvos .... I will dwell amongst the Jewish people and not forsake My nation, Israel." (M'lochim I 6:12,13) Hashem told Shlomo Hamelech at the outset that the expressed purpose for all his labor was to create an earthly abode for Hashem. The impressive architectural structures, jewel studded walls and gold trimmings would not secure this objective. The sole factor in this would be guarding Hashem's statutes and carefully adhering to all His mitzvos. Hashem declared that the entire value of this magnificent edifice depended upon the Jewish people. If they sincerely desired to unite with Him they would merit His Divine Presence. Hashem pledged to remain amongst them as long as they displayed true desire to be with Him.
Malbim notes the juxtaposition of this prophecy in the midst of the construction. Scriptures indicate that Shlomo received this prophecy upon completing the Bais Hamikdash's exterior before beginning its interior. Malbim sees this moment as a transitional point in the building process, a time most appropriate for this prophecy. We can appreciate Hashem's timely message through S'forno's insightful comment about the Sanctuary and the Holy Temple.
The Sages inform us that the actual Sanctuary remained perfectly intact and never fell into foreign hands. When King Yoshiyahu foresaw the Jewish nation's exile he secretly buried the Holy Ark, the Sanctuary and many of its holy vessels in a cave below Yerushalyim for preservation. The first Holy Temple did not merit such fortune and aside from suffering much deterioration ultimately fell into wicked Babylonian hands who leveled the entire magnificent edifice. This digression continued and the second Temple did not even merit to house Hashem's intense Divine Presence within its walls.
S'forno informs us the reason for such contrasting experiences with these sacred structures. He sees the key factor in this as the pious nature of individuals involved in erecting these structures. The Sanctuary was built by pious, devout individuals totally focused on creating an earthly abode for Hashem. Moshe Rabbeinu oversaw the entire construction devoting himself to the perfect fulillment of every detail. Hashem's devout Levites had a major hand in the construction under the leadership of Ahron Hakohain's son, Isamar. The project's contractor was Betzalel gifted with sacred insights to the Heavenly process of creation. The holy structure they constructed did not allow for deterioration or destruction and demanded eternal preservation.
Conversely, the first Temple's construction shared only some of these experiences. Although the pious Shlomo Hamelech oversaw its construction his massive undertaking included multitudes of skilled craftsmen from Tyre. These foreign workers did not relate to spirituality value and failed to dedicate their every act towards that end. Although Hashem rested His intense presence in the first Temple this sacred edifice was not spared from deterioration and destruction. The second Temple was not even overseen by devout, pious individuals. Hashem's Levites were not involved in its construction and the bulk its workers were of foreign decent. In fact, the second Temple did not even merit the return of the holy Ark and Hashem's Divine Presence was not intensely sensed within its walls. (S'forno S'hmos 38:21)
In light of the above we appreciate Hashem's timely message to Shlomo Hamelech. After successfully completing the exterior Shlomo set his focus on the interior of the Bais Hamikdash. At that exact moment Hashem reminded Shlomo of the interior's exclusive purpose. Hashem desired to secure the Temple for as long as possible and chose this exact moment to inspire Shlomo towards its spiritual direction. This impressive structure was to serve as Hashem's earthly abode provided His people display true desire to unite with Him. After Shlomo received his charge he immediately focused on the project's Divine dimensions and dedicated every detail of the interior to Hashem. Shlomo hoped to create through this Hashem's permanent earthly abode. Although other factors interfered with Shlomo's noble goal, his efforts were fruitful. Unlike the second Bais Hamikdash, Shlomo's Bais Hamikdash merited Hashem's intense presence for four hundred and ten years. The awesomeness of this experience is best expressed through the Vilna Gaon's classic reflection. He once commented that he could not even fathom the spiritual capacity of the ordinary Jew of those times who merited to enter the Bais Hamikdash and stand in Hashem's sacred presence.
This lesson in construction and devotion equally applies to our miniature Bais Hamikdash, our synagogue. HaRav Chaim of Volozhin shared with us the potential sanctity of our synagogue. He said, "Imagine what would result in one devoted his thoughts when chopping the wood for the handle of the ax used to chop the wood for the walls of a synagogue. If every detail of construction was devoted towards housing Hashem's Divine presence the following result would undoubtedly result. The sanctity within its walls would be so intense that it would be virtually impossible to engage there in idle chatter. Indeed, even our present day synagogue has potential for true sanctity. When we construct a house for Hashem totally for His sake it will also merit everlasting spiritual status. Although majestic interior contributes to the beauty of our Bais Haknesses its endurance and spiritual capacity does not stem from this. The singular factor is our focus on the Divine Presence residing therein. When we construct our miniature Temple in this manner it will undoubtedly merit intense degrees of sanctity and forever remain the home of Hashem.
Although such conditions are difficult to meet in full we can do our part to preserve the sanctity of our sacred synagogues. Even in our times Hashem desires to rest amongst His people. Our humble synagogue can facilitate this goal when shown its proper respect. If we pause before entering this sacred edifice and contemplate who rests within its walls we would merit to sense, in some way, His Divine presence. If we could devote sincere effort towards preserving our synagogue's sanctity we would be overwhelmed by Hashem's intense presence sensed therein. May we soon merit Hashem's full return to His people and may we be privileged to stand in His sacred presence forever.
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Text Copyright © 2002 Rabbi Dovid Siegel and Project Genesis, Inc.
The author is Rosh Kollel of Kollel Toras Chaim of Kiryat Sefer, Israel.
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