Parashat Trumah introduces us to several new terms and concepts that we have not encountered hitherto. "Truma," translated “contribution,” is derived from the root r.o.m (resh, vav, mem) – meaning "high up, to lift up, to exalt." This type of contribution was obviously held in high esteem by the Almighty, since it warranted a term such as the one used here. It also speaks of its Originator and His exalted position. The description of the potential “contributor” as a person whose "heart generously impels him," reinforces the significance of this offering. "Yidvenu" is the verb used, and it means to “cause one to be generous," its root being n.d.v (noon, dalet, bet/vet). It also means "willing, noble, volunteer, or freewill offering." Copious rain, for example, is "geshem n'davot" (Ps. 68:9). Other examples of the usage of this word are found in Hoshe’a (Hosea) 14:4 where YHVH declares: "I will love them [Yisrael] freely" (italics added), and in Shoftim (Judges) 5:9 D'vorah describes the lawgivers of Yisrael, as those who "freely offered themselves among the people" (italics added). In our Parasha the contribution is to be given “freely” (see 25:3-7) and is to include gold and silver (being undoubtedly the gifts that were obtained from the Egyptians), for the building of the "holy sanctuary" - mikdash - for YHVH (v. 8), so that He will "dwell among them" (v. 8; cf. Ezek. 37:26-28; 43:9b).
The sanctuary in the desert is more often called "mishkan" (e.g. 25:9), meaning "a dwelling place." However, in its first mention it may have been necessary to clarify that this place was to be set apart and dedicated to the presence of YHVH, hence "mikdash": “And let them make Me a sanctuary – Mikdash - that I may dwell among them,” (“ve’sha’chanti,” hence “Mishkan” – dwelling place). “The text does not say 'that I may dwell in its midst,' but 'among them,' to teach you that the Divine Presence does not rest on the sanctuary by virtue of the sanctuary, but by virtue of Israel, 'for they are the temple of the Lord.’” To these words by the Zedah La-derekh Commentary, we add another. In referring to the same text, Malbim comments: "He commanded that each individual should build him a sanctuary in the recesses of his heart, that he should prepare himself to be a dwelling place for the Lord and a stronghold for the excellency of His Presence, as well as an altar on which to offer up every portion of his soul to the Lord, until he gives himself for His glory at all times".
The Almighty says of Himself in Yishayahu (Isaiah) 66:1: “The heaven is My throne and the earth My footstool - where is the house that you may build for me?" (cf. IKings 8:27). This sanctuary, therefore, is a place where the “creature” could have a measure of access to its Creator and experience His love, justice and forgiveness. The sanctuary is a tangible place of meeting (ref. Ex. 25:22) for the sake of human beings who are confined to time and space.
The first article that is to be constructed is the "aron" (25:10). We have already encountered this term (which means a “chest,” or an “ark,” and a sarcophagus – i.e., a stone coffin) in B’resheet (Genesis) 50:26, where reference was made to Yoseph's embalming and burial. This wooden case, overlaid with gold, was to be the
the Testimony (ref. 25:16), bearing witness to YHVH's word, covenant, atonement
and forgiveness with and to the Israelites. Shlomo Ostrovski is of the opinion
that in this unique and important article two very distinct and different
characteristics come together, as the acacia wood from which the ark was made
originates from the plant world, while the precious metal of overlaid gold was
derived from an altogether different source. The latter’s use was intended to
magnify this special article, and thereby “elevate its status.” Thus
the ‘lesser’ is transformed by virtue of the ‘covering’ by the ‘greater.’ Ark
"You are to make a cover for the ark out of pure gold" (25:17). This "cover" is the familiar "kaporet," of the root k.f.r (from which stems "kippur" - "propitiation"). On this cover were to be placed two golden k'ruvim (cherubs). In the Assyrian language "kruv" (singular) is “to be gracious or to bless," with its adjective meaning "great or mighty." In Shmuel Bet (2nd Samuel) 22:11, we read that YHVH "rode on a k'ruv, and did fly, and was seen on the wings of the wind." Likewise, the k'ruvim were also placed as guards preventing entry to the Garden of Eden (Gen. 3:24). Here, on the other hand, their presence signified accessibility to the Most High. The k'ruvim were placed in such a way that their faces – panim - would be turned toward each other (ref. 25:20). In verse 30 we read about "the table of showbread" being the table of "lechem hapanim," literally "bread of the face." Let us pause here briefly and take a look at the word for “gold,” “zahav” (zayin, heh, bet/vet). While it says in the Lexicon that its origin is “dubious,” when one breaks us the word into “zeh-hav” it reads “this – give!” “Hava” (and its shortened form “hav”) means to “bring forth” (e.g. Genesis 29:21), and hence it is the imperative or command form of “give.” “Zeh” means “this or it.” It is easy to see how this precious and shiny metal would have engendered such sentiments in the heart of Man, giving rise to this kind of portrayal of the object of his desire. At a later date we will view the meaning of “kesef” – silver.
Let us now turn to "panim," stemming from the root "pana" (p.n.h - pey, noon, hey), meaning "to turn." There are several other words (usually with an added preposition) connected to the same root, such as "in front of, before, toward, corner, attend to, undertake, take away and clear." "Panim," as are several other Hebrew words, always occurs in the plural form. Thus its very meaning and usage take into account the existence and presence of someone else, whom one is potentially facing (by turning one’s head). This is evident here with the description of the k'ruvim's position, “…and their faces [are turned] each toward its brother" (25:20 literal translation). The "bread of the face" (v. 30) is a seemingly obscure term, which requires an explanation. There are numerous instances where YHVH speaks of His Presence in terms of "panim" (although it may not be borne out by the English translations), as we saw for example in last week's Parasha “…they shall not appear before Me [literally - My Face] empty-handed" (Ex. 23:15). The "bread of the face" therefore refers to YHVH's Presence, which is turned toward His creatures, an image that clearly foreshadows the "Bread of Life," as epitomized in and by Yeshua.
Following the descriptions of the
“Table of the Bread of the Presence," we now move on to the “lampstand - Menorah" (stemming from "nur - fire, light,
shine," 25:23-30). The Menorah’s components, quite curiously, are
not merely functional. At least five of its elements seem to be directly
connected to the botanical sphere: "calyxes, knobs, blossoms (or flowers), branches and almonds." These
features are all part of the almond
tree. Let us bear in mind that in the desert, where these instructions were
given and where the Tabernacle (or sanctuary) was to be set up, there was not
an almond tree in sight! In other words, here, for the first time, we encounter
elements characterizing the Ark (the ultimate goal
of the People’s present circumstances) as they are brought into the most
important of edifices, YHVH's sanctuary. The Menorah is not the only article
that points to the Land and to its characteristics. The latter are actually
built right into the worship system and into the whole framework of the
Israelites' relationship with YHVH (as we shall see in future Parashot). Land
“The beautiful almond tree, whose white and pink blossoms are the first to emerge from winter dormancy, dominating the landscape of
end of the rainy season, passes very rapidly through several stages of growth.” What is
then the connection of the Menorah to this plant? "Almond" in Hebrew is "sha'ked,"
related to the root sh.k.d (shin, kof, dalet), meaning "to watch, be diligent and insistent." In Yirmiyahu (Jeremiah)
1:11-12 we encounter the imagery of the almond tree as related to the above
terms: "And the word of YHVH to me was, saying, Jeremiah, 'what do you
see?' And I said, 'I see an almond rod'. Then YHVH said to me, 'You have seen
well; for I will watch over My word to perform it.'” In Mishley (Proverbs) 8:34
"happy" is the person who is "watching – “lishkod” - daily at My
threshold." Hareuveni remarks that it is likely that "the knobs and
the flowers of the Menorah were patterned after the cups of the almond flower
or after the embryonic almond fruit still crowned with the calyx of the flower."
Thus, the Menorah was to be a reminder of YHVH's faithfulness and steadfastness
(as demonstrated by the natural phenomena of the Israel )
to take His People to the Land He had promised them. Land of Yisrael
There is yet another tree which is connected to the Menorah, one whose oil was to feed it, and that is the olive tree. In Yisrael the sight of the newly blossoming almonds in spring, strewn in the olive groves, is a reminder that YHVH "watches over His word to perform it," especially to the proverbial ‘olive tree’ - Yisrael (Jer. 11:16; Rom. 11:17, 24).
The edifice of the Tabernacle was a tent, "ohel," with a primary meaning (in some of the ancient languages of the
East) being “to settle down and be inhabited, settlement, and city."
This temporary and collapsible structure, which was essentially made of cloth,
skins and wooden poles housing a number of articles that were made of a variety
of materials for diverse purposes, illustrates a very central scriptural
principle. Twice in the midst of instructions relating to the tent's several
components, we read…"and it shall be one - echad" (26:6,11).
This demonstrates the composite that makes up the "whole," or
the "one," as well as "oneness" and "unity.”
Most times “echad” is used to denote simply a singular “one” (e.g. Gen. 42:13), but undoubtedly the most well known occurrence of this word is to be found in the “Sh’ma”: “Hear Oh
our Elohim is one Elohim” (Deut. 6:4). This eternal injunction and tenet of
faith actually points to a union of plurality, since the word “Elohim” is the
plural form of “el.” Thus, “echad” is not just a singular “one,” verified by
other expressions such as: “one flesh” (Gen. 2:24); “one people” (Gen. 11:6),
but also by the ones of the many, “So all the men of Israel were gathered
against the city, united together as one man” (Judges 20:11), and of course
by our present example. However, “echad” also has a plural form: “achadim,” to
be found, for example in Y’chezkel (Ezekiel) 37:17: “that they may become one
(i.e. plural of one, emphasis and italics added) in your hand,” that is, the
sticks of Yoseph and Yehudah. “Echad” also lends itself to “oneness,” as we see
in Y’chezkel 21:16 (although it may not show up in the English translation).
However, the command there (addressing a sword): “hitachadi” – “unite yourself”- can also be read:
“sharpen yourself.” This makes for a union between “one” (“ehcad”) and
“sharpness” -“chad” - which is also a shortened form of “echad” (see Ez.
33:30), and indeed is the word for “one” in Aramaic. In conclusion, true
oneness is a pressed together, compacted union of many in one, portraying
sword-like sharpness (see for example Zechariah 9:13). In the Brit Chadasha (New Testament), the
‘one made up of the many’ is exemplified by the many-membered Body of Messiah.
Echad well represents integration (into oneness and wholeness; remember
"shalem"?), which is typical of the Hebrew language and of Hebraic
Enhancing the oneness of the Mishkan, is the description of joining the curtains and the loops (26:3,5,6). The word for “curtain” here is “y’ree’a,” and for “loop” - “loo’la’a,” both being in the feminine gender. In joining them “one to another” the Hebrew employs an anthropomorphism (personification) and reads: “a befriending (i.e. “joining,” being of the root ch.v.r, meaning to “bind together” and “friend”) of one woman (one curtain/one loop) to her sister (i.e. to another identical curtain/loop).” In this way, even the technical instructions for the Mishkan are associated with oneness and relationship (likewise in the directions for the making of the cherubs in 25:20, where “one another” is rendered, as we read above, “a man to his brother”).
Three times in this Parasha Moshe is told to make the articles and the Mishkan, “according to that which you were shown on the mountain" (25:40; 26:30; 27:8). When and where was he shown "the pattern"? If we refer to the end of last week's Parasha we may find the answer: "And the glory of YHVH dwelt on the
. And the cloud
covered it six days. And He called to Moses on the seventh day from the midst
of the cloud… And Moses came into the midst of the cloud" (24:16, 18).
Thus, the 'where' and 'when' are answered, but what was Moshe actually ‘shown’?
“In six days YHVH made the heaven and earth. The actual making of the
Tabernacle and its furnishings He entrusted to man. Its design or pattern God
similarly made in six days. On the seventh day He called to Moses, and Moses
was shown the design of the Tabernacle and its furnishings on the mount."
The commentator further demonstrates this point by comparing B’resheet (Genesis)
2:1,2 to Sh’mot (Exodus) 39:32 - 40:33, revealing a similarity of terminology
used in both accounts. Martin Buber discovered seven corresponding elements in
key words, which are used in both accounts. Thus we
may ask, does the pattern of the "Mishkan" in some microcosmic way
reflect YHVH's creation, and if so, how? mountain
This question will be answered partly in Parashat F’kudey, but also in our present Parasha there are some notable parallels:
B’resheet 1:7 - “Elohim made (va’ya’as) the firmament”;
Sh’mot 25:8 - “And let them make (ve’a’su) Me a sanctuary.”
B’resheet 1:16 - “Then Elohim made (va’ya’s) two great lights”;
Sh’mot 25:10 - “And they shall make (ve’a’su) an ark.”
B’resheet 1:25 - “And Elohim made (va’ya’s) the beast of the earth”;
Sh’mot 25:23 - “You shall also make (ve’a’sita) a table.”
Additionally, as mentioned above, at the end of last week’s Parasha (Mishpatim) we read: “Now the glory of YHVH rested on
Mount Sinai, and
the cloud covered it six days. And on the seventh day He called
to Moses out of the midst of the cloud” (Ex. 24:16 italics added). In Sh’mot
20:11 it says: “For in six
days YHVH made the heavens and the earth, the sea, and all that is
in them, and rested the seventh day” (italics added). Finally, in
Hebrews there are several references to the heavenly Mishkan, calling it “the
greater and more perfect tabernacle not made with hands, that is, not of this
creation” (9:11). And in reference to Messiah’s high priestly function, it says
that He “… has not entered the holy places made with hands, which are copies of the true, but into
heaven itself…” thus pointing to the
“heaven” as the quintessential substance of the earthly Mishkan (9:24
1 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc.,
2 Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit,
3 Nature in Our Biblical Heritage, Nogah Hareuveni, trans. Helen Frenkley, Neot
, 1996 Lod,
4 New Studies in Shmot Part 2, Nechama Leibowitz, trans. Aryeh Newman.
Eliner Library, Department for Torah Education and Culture in the Diaspora.
Hemed Books Inc.,
Most of the word definitions were gleaned from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown Hendrickson. Publishers,