Parshas Terumah: From the Tabernacle to the Synagogue
This is in the merit of my grandmother, Esther bat Mazal. May she have a complete and speedy recovery.
The question for this week is: In 25:18-22 we find Cherubs over the Ark. Where else in the Torah do we find Cherubs and what is the connection?
The Tabernacle to the Synagogue
This week's Torah portion begins a long list of details regarding the construction of the Tabernacle. The Torah contains an eternal message but what are we supposed to do with all of this?
I remember that last year, at Rabbi Shmuel Silber's (Rav of Suburban Orthodox) parshah shiur for parshas Terumah (this week) that he citing the Slonimer Rebbe who said that we can barely understand these sections of the Torah, and even then, only on the lowest level. (Rabbi Silber's parshah shiur is awesome and I only remember two times since I became Orthodox that I was in Pikesville and did not attend it. It is half hour before services Saturday. If you have a chance, go.) That being said, G-d willing, I will explain a bit about the Tabernacle. [This devar Torah will follow the Ramban, not Rashi, that the Torah here is in chronological order.]
I would like to ask three questions:
1. What is the purpose of the Tabernacle?
2. What is the relationship between the Tabernacle and the end of last week's Torah portion discussing the giving of the Torah?
3. What is the meaning of the verse "They shall make Me a sanctuary, and I will dwell in them" (Exodus 25:8)? It should say G-d will dwell in it, the Tabernacle. Instead the verse says G-d will "dwell in them."
I will answer questions 1-2 now and question 3 a bit later.
1. Both Ramban (on Exodus 25:1) and Professor Umberto Cassutto (quoted by Nechama Leibowitz in her 2nd volume on Exodus, page 484) agree that the purpose of the Tabernacle was to be a portable Mount Sinai. The encounter between G-d and His people at Sinai, the covenant, would continue via the Tabernacle. A strong proof for this is the following parallel:
As soon as Moses reached the mountain top, the cloud covered the mountain. God's glory rested on Mount Sinai, and it was covered by the cloud for six days. On the seventh day, He called to Moses from the midst of the cloud. (Exodus 25:14-15)
The cloud covered the Communion Tent, and God's glory filled the Tabernacle. (Exodus 40:34)
2. Professor Cassutto explains this (the answer to question 1) as reason for the juxtaposition of Sinai and the Tabernacle.
We have established that the Tabernacle was a place for encountering G-d. Rav Soloveitchik explains that such an encounter cannot be simply some sort of mystic experience bur rather must be focused into action. In his words:
"Any encounter with God, if it is to redeem man, must be crystallized and objectified in a normative [law] ethico-moral message. If, however, the encounter is reduced to its non-kerygmatic [kerygmatic loosely means message] and non-imperative aspects, no matter how great and magnificent an experience it is, it cannot be classified as a covenantal encounter since the very semantics of the term 'covenant' implies freely assumed obligations and commitments. In contradistinction to the mystical experience of intuition, illumination, or union which rarely results in the formulation of a practical message, prophecy, which, as I emphasized before, has very little in common with the mystical experience, is inseparable from its normative content" (The Lonely Man of Faith, page 61).
For proof, Rav Soloveitchik cites how the most mystical visions in Tanach (Isaiah chapter 6 and Ezekiel chapter 1) also involve the prophet being sent on a mission.
We are now ready to answer question 3.
Rav Hirsch (commentary on Exodus 25:8) explains the strange language of "I will dwell in them" by saying that via the Tabernacle, G-d will dwell within us, within our entire lives. The encounter with G-d will fully encompass our lives.
We are sadly without a Temple (which served the same purpose as the Tabernacle) and we lack prophecy. Still, the prophet speaks of a "miniature sanctuary" (Ezekiel 11:16) which our sages say refers to every synagogue and study hall (learning Torah is also an encounter with the Divine). Like prophecy, authentic prayer (and Torah study) leads to moral refinement. As Rav Soloveitchik writes "Prayer must always be related to a prayerful life which is consecrated to the realisation of the divine imperative, and as such it is not a separate entity, but the sublime prologue to Halakhic action" (The Lonely Man of Faith, page 66).
But what about today, amidst all the confusion, secularization, and assimilation? Do our synagogues serve their purpose? The dropping rate of membership and attendance clearly shows us the answer is a resounding no/ As a general rule, the modern synagogue no longer facilitates a meeting between humans and our Creator.
What are we to do?
Mr. Neil Rubin, editor of the Jewish Times, proposes an answer which basically amounts to making synagogues more dynamic. (His essay can be found at http://www.jewishtimes.com/scripts/edition.pl) Essentially, Mr. Rubin argues for aesthetic improvements.
I do not wish to deny the importance of aesthetics in synagogues. Our great teacher, Rav Samson Raphael Hirsch, architect of Torah Judaism for modern times, always stressed how everything must be beautiful in every possible way. That being said, Rav Hirsch said that beauty alone accomplishes little.
I prefer to follow the solution proposed by Rav Aharon Soloveitchik (the Rav's brother), especially since this solution comes from a higher Source.
"The Midrash Tanchuma relates a beautiful allegory whose message to us is very significant. When [King Solomon] introduced the Ark, which contained the Law, into the Temple, says the Midrash, all the woodwork within the sanctuary manifested signs of animation. Gradually, a process of germination set in. The very walls were covered with leaves, buds, and twigs which ultimately bore luscious fruit. This process continued until Menashe placed an [idol] in the Holy of Holies, whereupon the Divine Presence departed and all dried up and withered away" (The Warmth & The Light, by Rav Aharon Soloveitchik, page 152).
Thus, for the answer, Rav Aharon Soloveitchik points us to the last two verses of this week's Haftorah:
"Concerning this house which you are building, if you follow My statutes, carry out My judgments, and keep all My commandments to walk in them; then I will establish My word with you, which I spoke to David your father. And I will dwell among the Israelites and will not forsake My people Israel" (1 Kings 6:12-13).
We have to return the Torah to the synagogue!
In his letters, the Rav writes that most desires to deviate from Halacha in synagogue features and prayers result from fundamental misunderstandings of the nature of prayer. He says that American Jews are rational and have the ideas explained to them, they will listen.
For example, discussing having human imagines in synagogue, he says that prayer is about reliance on G-d and including human images centers our attention on man rather than G-d. (See Community, Covenant, and Commitment, by Rav Soloveitchik, page 6)
This applies which all of our prayer services. There are good reasons for the way things are and tampering only chases G-d away.
It is time we return the Torah to the synagogue!
Have a good Shabbas,
Mordechai
This is in the merit of my grandmother, Esther bat Mazal. May she have a complete and speedy recovery.
The question for this week is: In 25:18-22 we find Cherubs over the Ark. Where else in the Torah do we find Cherubs and what is the connection?
The Tabernacle to the Synagogue
This week's Torah portion begins a long list of details regarding the construction of the Tabernacle. The Torah contains an eternal message but what are we supposed to do with all of this?
I remember that last year, at Rabbi Shmuel Silber's (Rav of Suburban Orthodox) parshah shiur for parshas Terumah (this week) that he citing the Slonimer Rebbe who said that we can barely understand these sections of the Torah, and even then, only on the lowest level. (Rabbi Silber's parshah shiur is awesome and I only remember two times since I became Orthodox that I was in Pikesville and did not attend it. It is half hour before services Saturday. If you have a chance, go.) That being said, G-d willing, I will explain a bit about the Tabernacle. [This devar Torah will follow the Ramban, not Rashi, that the Torah here is in chronological order.]
I would like to ask three questions:
1. What is the purpose of the Tabernacle?
2. What is the relationship between the Tabernacle and the end of last week's Torah portion discussing the giving of the Torah?
3. What is the meaning of the verse "They shall make Me a sanctuary, and I will dwell in them" (Exodus 25:8)? It should say G-d will dwell in it, the Tabernacle. Instead the verse says G-d will "dwell in them."
I will answer questions 1-2 now and question 3 a bit later.
1. Both Ramban (on Exodus 25:1) and Professor Umberto Cassutto (quoted by Nechama Leibowitz in her 2nd volume on Exodus, page 484) agree that the purpose of the Tabernacle was to be a portable Mount Sinai. The encounter between G-d and His people at Sinai, the covenant, would continue via the Tabernacle. A strong proof for this is the following parallel:
As soon as Moses reached the mountain top, the cloud covered the mountain. God's glory rested on Mount Sinai, and it was covered by the cloud for six days. On the seventh day, He called to Moses from the midst of the cloud. (Exodus 25:14-15)
The cloud covered the Communion Tent, and God's glory filled the Tabernacle. (Exodus 40:34)
2. Professor Cassutto explains this (the answer to question 1) as reason for the juxtaposition of Sinai and the Tabernacle.
We have established that the Tabernacle was a place for encountering G-d. Rav Soloveitchik explains that such an encounter cannot be simply some sort of mystic experience bur rather must be focused into action. In his words:
"Any encounter with God, if it is to redeem man, must be crystallized and objectified in a normative [law] ethico-moral message. If, however, the encounter is reduced to its non-kerygmatic [kerygmatic loosely means message] and non-imperative aspects, no matter how great and magnificent an experience it is, it cannot be classified as a covenantal encounter since the very semantics of the term 'covenant' implies freely assumed obligations and commitments. In contradistinction to the mystical experience of intuition, illumination, or union which rarely results in the formulation of a practical message, prophecy, which, as I emphasized before, has very little in common with the mystical experience, is inseparable from its normative content" (The Lonely Man of Faith, page 61).
For proof, Rav Soloveitchik cites how the most mystical visions in Tanach (Isaiah chapter 6 and Ezekiel chapter 1) also involve the prophet being sent on a mission.
We are now ready to answer question 3.
Rav Hirsch (commentary on Exodus 25:8) explains the strange language of "I will dwell in them" by saying that via the Tabernacle, G-d will dwell within us, within our entire lives. The encounter with G-d will fully encompass our lives.
We are sadly without a Temple (which served the same purpose as the Tabernacle) and we lack prophecy. Still, the prophet speaks of a "miniature sanctuary" (Ezekiel 11:16) which our sages say refers to every synagogue and study hall (learning Torah is also an encounter with the Divine). Like prophecy, authentic prayer (and Torah study) leads to moral refinement. As Rav Soloveitchik writes "Prayer must always be related to a prayerful life which is consecrated to the realisation of the divine imperative, and as such it is not a separate entity, but the sublime prologue to Halakhic action" (The Lonely Man of Faith, page 66).
But what about today, amidst all the confusion, secularization, and assimilation? Do our synagogues serve their purpose? The dropping rate of membership and attendance clearly shows us the answer is a resounding no/ As a general rule, the modern synagogue no longer facilitates a meeting between humans and our Creator.
What are we to do?
Mr. Neil Rubin, editor of the Jewish Times, proposes an answer which basically amounts to making synagogues more dynamic. (His essay can be found at http://www.jewishtimes.com/scripts/edition.pl) Essentially, Mr. Rubin argues for aesthetic improvements.
I do not wish to deny the importance of aesthetics in synagogues. Our great teacher, Rav Samson Raphael Hirsch, architect of Torah Judaism for modern times, always stressed how everything must be beautiful in every possible way. That being said, Rav Hirsch said that beauty alone accomplishes little.
I prefer to follow the solution proposed by Rav Aharon Soloveitchik (the Rav's brother), especially since this solution comes from a higher Source.
"The Midrash Tanchuma relates a beautiful allegory whose message to us is very significant. When [King Solomon] introduced the Ark, which contained the Law, into the Temple, says the Midrash, all the woodwork within the sanctuary manifested signs of animation. Gradually, a process of germination set in. The very walls were covered with leaves, buds, and twigs which ultimately bore luscious fruit. This process continued until Menashe placed an [idol] in the Holy of Holies, whereupon the Divine Presence departed and all dried up and withered away" (The Warmth & The Light, by Rav Aharon Soloveitchik, page 152).
Thus, for the answer, Rav Aharon Soloveitchik points us to the last two verses of this week's Haftorah:
"Concerning this house which you are building, if you follow My statutes, carry out My judgments, and keep all My commandments to walk in them; then I will establish My word with you, which I spoke to David your father. And I will dwell among the Israelites and will not forsake My people Israel" (1 Kings 6:12-13).
We have to return the Torah to the synagogue!
In his letters, the Rav writes that most desires to deviate from Halacha in synagogue features and prayers result from fundamental misunderstandings of the nature of prayer. He says that American Jews are rational and have the ideas explained to them, they will listen.
For example, discussing having human imagines in synagogue, he says that prayer is about reliance on G-d and including human images centers our attention on man rather than G-d. (See Community, Covenant, and Commitment, by Rav Soloveitchik, page 6)
This applies which all of our prayer services. There are good reasons for the way things are and tampering only chases G-d away.
It is time we return the Torah to the synagogue!
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 5:52 AM
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