[ 28 February 2009 - Parashath Teruma - 4 Adar 5769 ]
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Shabbath Times
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City, Country -- [Friday Candlelighting] / [Shabbath Ends]
Chicago, Illinois -- 5:18 / 6:20
Barcelona, Spain -- 6:21 / 7:21
Berlin, Germany -- 5:22 / 6:33
Houston, Texas -- 6:01 / 6:55
Johannesburg, South Africa -- 6:24 / 7:16
Kyoto, Japan -- 5:32 / 6:28
Lisbon, Portugal -- 6:09 / 7:07
London, England -- 5:18 / 6:27
Manhattan, New York -- 5:26 / 6:26
Marseilles, France -- 6:06 / 7:07
Mecca, Saudi Arabia -- 6:06 / 6:57
Milan, Italy -- 5:48 / 6:52
Ozubulu, Igboland -- 6:27 / 7:16
San Francisco, California -- 5:43 / 6:41
Sydney, New South Wales -- 7:18 / 8:12
Victoria, British Columbia -- 5:35 / 6:42
Yerushalayim, Yisrael -- 4:55 / 6:12
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Below are selected clips from various resources, online and offline, that have been hand-picked to add some spice to your Shabbath reading. We hope you find these selections interesting and informative. Remember, there's always more to learn and another page to turn!
TABLE OF CONTENTS
=== Summary of Parashath Teruma
=== Discussion Questions for the Parasha
=== Analysis Questions for the Parasha
=== "What did the Menora really look like?"
=== "What do Igbo Jews believe about Tora and God?"
=== "Looking for something good to read?"
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Summary of Parashath Teruma (Exodus 25:1-27:19)
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The people of Yisrael are called upon to contribute fifteen materials -- gold, silver and copper; blue, purple and red-dyed wool; flax, goat hair, animal skins, wood, olive oil, spices and gems -- out of which, God says to Moshe, "They will make for Me a Sanctuary, and I will dwell in their midst."
On the summit of Har Sinai, Moshe is given detailed instructions on how to construct this dwelling for God so that it could be readily dismantled, transported and reassembled as the people journeyed in the desert.
In the Sanctuary's inner chamber, behind an artistically woven curtain, was the Ark containing the Tablets of Testimony engraved with the Ten Utterances; on the Ark's cover stood two winged cherubim hammered out of pure gold. In the outer chamber stood the seven-branched Menora and the table upon which the "showbread" was arranged.
The Sanctuary's three walls were fitted together from 48 upright wooden boards, each of which was overlaid with gold and held up by a pair of silver foundation sockets. The roof was formed of three layers of coverings: (a) tapestries of multi-colored wool and linen; (b) a covering made of goat-hair; (c) a covering of ram and tahash skins. Across the front of the Sanctuary was an embroidered screen held up by five posts.
Surrounding the Sanctuary and the copper-plated Altar which fronted it was an enclosure of linen hangings, supported by 60 wooden posts with silver hooks and trimmings and reinforced by copper stakes.
[Adapted from "The Parshah in a Nutshell" on the Chabad.org website, which has many tools and features that are quite useful for halakhic observance and Tora study]
http://www.chabad.org/parshah/article_cdo/aid/1311/jewish/Terumah.htm
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Discussion Questions for the Parasha
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1. "They should make before Me a sanctuary, and I shall cause My Shekhina to dwell among them" (25:8). How do you understand "Shekhina"? Is a sanctuary necessary for God to dwell among the people? Assuming that this command was issued following the Israelite sin of the Golden Calf, was it a concession to a nation that was unprepared to serve an invisible God? If so, are we more spiritually sophisticated today so that a sanctuary is unnecessary because we know how to relate to God wherever we are?
2. A campaign is launched to gather precious materials with which to build the Tabernacle (chapter 25). The effort also requires the energies and talents of many people. Perhaps there was nothing more constructive for the Israelites to do in the wilderness. What about the campaigns since then to erect houses of God, requiring an equal commitment, but this time, in a world in which poverty and hunger is rampant. The same funds, and the same energies, could be invested in relieving the plight of the needy. Which is a worthier cause? Which would delight God more? Why?
3. The Ark was to be overlaid with gold "inside and out" (25:11). It is understandable why the exterior of the Ark should be covered with gold, for it would inspire those who saw it. But what purpose could be served by having the interior of the Ark covered with gold? What lesson may be derived from this directive which relates to the human values we cherish? Can we find other examples in the Tabernacle construction which provide lessons to enrich life?
4. The instructions concerning the construction of the Menora (candelabrum) are described in 25:31-20. Why do you believe that, of all the Tabernacle appurtenances, the Menora became the most important religious symbol to the Jewish people? What spiritual messages does it convey the community? To the individual? What might be significant about the numbers of branches it had? Why did it have to be hammered out of one piece of gold? What is the significance in having the lights of the six branches oriented toward the central shaft?
5. The planks of the Tabernacle were made of acacia wood (26:15). There is a Midrash which suggests that Jacob planted acacia trees in Egypt and commanded his children to bring the wood with them when they departed from Egypt because they were to be used in the construction of the Tabernacle. What lessons may be derived from this Midrash? What lessons can be incorporated into communal life?
6. Why do you believe that God had to appoint a special group, the kohanim (priests), to officiate in the Tabernacle? Was it necessary to create a "class system" to accomplish the goal of inspiring the Israelites to serve God? Why were the Israelites called upon to become a "kingdom of priests" (19:6)? Did that not suggest a requirement to separate from other nations?
[Adapted from "Onkelos on the Tora: Understanding the Bible Text (Exodus)" by Israel Drazin (Gefen), possibly the best Humash available and a must for every Jewish family's bookshelf]
http://www.amazon.com/Onkelos-Tora-Understanding-Bible-Exodus/dp/9652293415
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Analysis Questions for the Parasha
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TAKING HUMASH 'LITERALLY'
1. In the opening lines of Parashath Teruma, we are told how God requested for Benei Yisrael to donate gold, silver, and copper etc. for the Mishkan (see 25:1-3).
Review Shemoth [Exodus] 38:21-31 (i.e. the beginning of Parashath Pequdei), noting how the Tora summarizes the total amount of these precious metals that we collected (and what they made with them).
Finally, review as well Shemoth 30:11-16 (the beginning of Parashath Ki-thisa), noting how much silver each person was 'allowed' to give.
Based on these sources, would you say that:
* it was forbidden to donate silver, hence no one did;
* it was permitted to donate silver, but no one did
* people did donate silver, but the Tora simply
did not inform us what that silver was used for;
2. If you liked that comparison, then you can try this one.
Review 25:21-22, noting how the Tora describes how God will speak to Moshe once the Mishkan will be assembled.
Then, review Wayiqra [Leviticus] 1:1 and Bamidbar [Numbers] 7:89, noting whether or not those descriptions concur with Shemoth 25:22.
'FACING' THE MISHKAN
1. As you study the various vessels of the Mishkan, and their placement, see if you can identify a parallel with the human body (or face). If so, can you suggest any significance behind this parallel?
2. Review Shemoth 25:15-22, noting how the ARON, which houses the LUHOTH and a copy of the Sefer Tora, is covered by the Kaporeth with its KERUVIM. Review Bereishith [Genesis] 3:24, noting the function of the KERUVIM in that pasuq? Can you suggest a thematic connection? In your answer, relate to Mishlei [Proverbs] 3:18!
FOR 'US' or FOR 'THEM'
1. Review 25:8 and its parallel in 29:45-46. Based on these pesuqim, what is the primary purpose (or function) of the Mishkan? [See also Shemoth 40:34-38.]
Relate your answer to Shemoth 19:5-6, 24:7.
In addition to this purpose for the people of Israel, does the Mishkan appear to have any sort of 'international' value? Attempt to explain why it would, or why it would not.
2. Next, read Dawid ha-melekh's charge to his son Shelomo regarding the construction to the first Beth ha-Miqdash, as described in Divrei ha-Yamim Aleph [Chronicles 1] 22:5-10. See as well Melakhim Aleph [Kings I] 8:41-43, noting how Shelomo ha-melekh makes a special request that God should answer the prayers of the gentile who comes to the Temple. Finally, note as well Melakhim Aleph 10:1, and what transpires in that chapter.
Based on these sources, can you find any 'international' value in the Miqdash? In your answer, relate to Devarim [Deuteronomy] 4:5-8!
In your opinion, would this relate only the Miqdash, or to the Mishkan as well? [Can you explain the difference between the Mishkan and the Miqdash, and why a Miqdash was not built until the time period of Shelomo?]
3. How would you translate the word 'mishkan'? What is its Hebrew 'shoresh' [root]?
Review 26:1. Based on that pasuq, what is the precise meaning of the word 'mishkan' in that pasuq, as well as in the remainder of chapters 26 & 27? Relate also to 25:8-9.
Does the word mishkan also have a more general meaning? If so, explain what that is, and how it relates to the more specific meaning of its use in 26:1. In your answer, relate to the structural differences between the mishkan and the Beth ha-Miqdash.
4. In your opinion, what is the precise meaning of the word 'miqdash', and how does it relate to its shoresh "q.d.sh."?
Is miqdash simply another word for mishkan (if so explain the reason for each name), or does each name imply something specific (if so, what is common to both and what is unique to each name)?
THE 'ARON' & ITS FUNCTION
1. As your review Parashath Teruma, note the wording of the opening commandment to build each of the vessels of the mishkan - or in other words, see 25:10,17,23,31 etc. Be sure to note if the command is in singular or plural.
How does the wording of the opening commandment to build the 'aron' differ from the others? Can you explain why?
In addition to this difference, in what manner does the function of the aron differ from the function of all the other vessels of the mishkan? Would you say that the aron is a 'part' of the mishkan, or that the mishkan is built 'for' the aron?
Relate this distinction to the above question!
2. In case you had not noticed, the function of the 'aron' and the 'keruvim' is described in 25:21-22. Review those pesuqim, and attempt to relate this function to the purpose of Moshe's ascent to Har Sinai for forty days, as explained in 24:12.
Could this explain why the 'aron' is the first vessel of the mishkan to be described in Parashath Teruma? Can you suggest any other reason?
Review 29:42-46, noting how these pesuqim summarize the commandment to build the mishkan, and compare them with 25:8 and 25:21-22! Relate this to the above questions.
How is the function of the 'aron' different than the functions of all other vessels of the mishkan?
3. In relation once again to 25:21-22, how does the function of the aron relate to the function of the keruvim? How does this function relate to Benei Yisrael's request (at Ma'amad Har Sinai) that Moshe speak to them instead of God? In your answer, relate to Shemoth 20:15-16 & Devarim 5:20-28).
How does this relate to the location of Parashath Teruma within Sefer Shemoth and in relation to the events of Ma'amad Har Sinai?
4. In what context is the word 'keruvim' used in Sefer Bereishith? [In case you forgot, re-read the end of Bereishith chapter 3!]
Can you relate its meaning there to the function of the keruvim in the mishkan. Be sure to note where the 'keruvim' are located in the mishkan (see 25:17-22, 26:1 & 26:31).
Relate your answer to Mishlei [Proverbs] chapter 3, especially 3:18 - but be sure to read that entire chapter!
[Adapted from "Questions for Preparation and Self Study - Parshat Teruma: Questions for the 'Shabbos Table'" by R. Menachem Leibtag, featured in the Tanach Study Center's widely-acclaimed, engaging and educational weekly publication]
http://www.tanach.org/shmot/trumaq.txt
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"What did the Menora really look like?"
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One thing that makes many wince is the subject of the shape of the golden Menora. There are the ancient mosaic floors and coins from over 1700 years ago, depicting a Menora with curved branches. What can send shivers down the spine is the engraving of the Arch of Titus, showing the Romans parading the Menora, with its famous curved branches, through the streets of Rome. How can you argue with that — it's "out of the horse's mouth" so to speak.
Could Ramba"m and Rash"i have been mistaken about the branches of the Menora being straight?
In Rav Dov Levanoni's beautiful work, "Ha-Miqdash bi-Yerushalayim" (The Temple in Jerusalem). It is a description of the Second Temple, 100% according to Mishne Tora, with photographs of a scale model and precisely-scaled diagrams. No one proves Ramba"m's and Rashi's opinion more persuasively from the Tora sources than Rav Levanoni (the following is my own translation from the original Hebrew):
"In the ancient manuscripts of the Ramba"m of blessed memory, the Menora of the Holy Temple is drawn with the branches protruding from either side diagonally, and they do not protrude in the shape of a half circle....There are proofs from the Tora, the Prophets and from the Gemara that the branches of the Menora protruded at a straight angle upwards, and were not round:
Proof from the Tora: That it is written 'and six branches ['qanim' are literally 'reeds'] coming out of its sides.' What is the shape of this 'qane' [reed] — straight or curved? This we will learn from parashath Miqets (Bereishith 41:5). It is written there: 'And he slept and dreamt a second time; behold, seven ears of grain were rising from a single qane.' (Bereishith 41:5) Since it is speaking here of ears of grain, the meaning of 'one 'qane'' is a 'stalk,' which naturally grows straight and not curved.
In fact, the word 'qane' is the very definition of 'straight.' As it is written in the Prophets (Yehezq'el 40:5), 'And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long, of a cubit and a hand-breadth each; so he measured the breadth of the building, one reed, and the height, one reed.'
Here the 'qane' refers to 'a measuring reed,' which must be straight. For if it were not straight, it would not be fitting as a tool of measurement! And just as the as word 'qane' here means a straight object, so does the 'qane' referred to in regards to the Menora.
From the Gemara (tractate Menahoth 28b, regarding the Menora): 'Rabi Yose son of Yehuda says, 'It cannot be made from wood either, the way the kings of the Hasmonean dynasty did.' They told him, 'From there this is proof [that the branches of the Menora were not of wood]; they [the branches] were iron spears, and they overlaid them with 'ba'ats'.' We see that the branches of the Menora were made out of iron spears, and spears are particularly straight.
From all the above sources we clearly see that the branches were not curved."
Now there is another opinion based on scholarly research, for whatever it's worth, that the branches of the Menorah were curved. Josephus Flavius was an actual eyewitness to the very parade etched in stone on the arch of Titus (see "The Wars of the Jew" by Josephus). According to the tedious, 18th century translation of William Whiston, he describes (Book 7, chapter 5, 148-149) how the Romans paraded replicas of the holy vessels - changed from their original form! Concerning the "Menora" paraded through Rome, he writes:
"...the candlestick also, that was made of gold, though its construction were now changed from that which we made use of: for its middle shaft was fixed upon a basis, and the small branches were produced out of it to a great length, having the likeness of a trident in their position, and had every one a socket made of brass for a lamp at the tops of them."
In simpler language, not only was the replica different from the original in that its base (the stairs) was attached to the middle shaft, as we see in the image on the Arch of Titus (and in stark contradiction to halakha), but it looked like a trident, with elongated, curved branches.
Although there were tridents with outward-curving side teeth, most classical tridents have a "menora"-style, curved shape, at least at the base of the two side teeth. To me it makes perfect sense: The trident — the deadly weapon of the gladiators — would be the shape the Romans would use to impress the ignorant crowds with: as if they had captured the holy relic that gave the mighty Jews their military strength.
The Menora represented the light of Tora. According to Josephus, the individual lamps represent the seven main celestial bodies. Being that he was once a Kohen in the Temple, the tradition he cites is hard to argue with. By extension, they would represent the seven days of the week — perhaps the central lamp representing the day of Shabbath, the center of our week. It is "served" by the other lamps, as their wicks placed in them lean towards the middle, just as the days of the week prepare for Shabbath. When the Kohen ha-Gadol (High Priest) lights them, it gives the clear message that the Tora and mitswoth are the very purpose of the Creation, the true source of light for our universe, as it is written (Mishlei — Proverbs 6:23):
"For the commandment is a lamp, and the teaching [Tora] is light, and reproofs of instruction are the way of life."
[Adapted from "The Ark of the Covenant and Golden Menorah" by R. Michael Shelomo Bar-Ron, founder of the accomplished Ohel Moshe Society in Ramat Beit Shemesh]
http://www.torathmoshe.com/2008/07/the-ark-of-the-covenant-and-golden-menorah/
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"What do Igbo Jews believe about Tora and God?"
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OME'N'NA
Omenana is the equivalent of the Tora/Judaism for the Igbo people. It is the entire culture - the religious ideas and practices - of the Igbos. Omenana is a phrase, a compound word, which hides much valuable information. In English, Ome'n'ana means "what to do in the land": Ome means "what to do in," n means "the," and ana (in this context) means "land."
In Igboland, it is believed "that the land vomits out people who commit aru (abomination)." Within the framework of Omenana, aru is thought to pollute the people who commit it, as well as make them unfit to reside on the land. Apart from the loss of land, Igbos believe that committing aru and njo ("sin") brings about death, sickness, poverty, and suffering. The purpose of Omenana is to help the Igbo Jew establish a positive relationship, so to speak, with Chukwu - the great God.
CHUKWU (GOD)
Igbo Jews refer to God as Chukwu ("great God"), Chineke ("God the Creator"), and Chukwu Abiama ("God of Abraham"). Another title of God is Ama ama amasi amasi, which means "He that is known but can't be known fully." This indicates a key concept of Igbo theology - the ineffability of God. As a great Igbo historian wrote, "The first item...is the being known in English as God. It is the first in having no origin and no ending, in being the creator and ruler of all that has ever existed in the past, that exists in the now, and that will exist in the future...in truth, we do not know its name."
Monotheism is central to the Igbo Jews' beliefs. Not only are there no other gods in the Igbo cosmology but there isn't even a word for "gods" (in the plural)! Although there have been some Igbos who have brought in foreign deities over the course of time, these are acknowledge as foreign aberrations and not part of normative Omenana. Unfortunately, due to the persecution of foreign colonialists, many modern Igbo Jews have taken up Christian beliefs; it is the goal of the Igbo Israel Union to help these Igbo Jews return to a life of Omenana.
[Adapted from "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona (forthcoming), co-founder of the Igbo-Israel Union in Igboland, Nigeria, an organization which is helping Igbo Jews return to Omenana and adopt the halakhic system that has developed over the past 2500 years]
http://www.igboisrael.com/learn-about-igbo-israel.shtml
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* "From Ibri to Igbo: The 40 Million Jews of West Africa" by Remy Ilona [forthcoming].
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