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." Having warranted such a term, this type of contribution
was obviously held in high esteem by the Almighty. Furthermore, 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 here, meaning, to “cause one to be generous," stemming
from the root n.d.v (noon, dalet, bet/vet), which is also: "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). This contribution, therefore, was to be given freely
or generously (see 25:3-7), and was to include gold and silver (being undoubtedly
the gifts the Egyptians gave to the Hebrew people). The articles of “trumah”
were intended for the building of the “holy sanctuary - mikdash - for YHVH” (v. 8), so that He
will "dwell among them" (v. 8; cf. Ezekiel 37:26-28; 43:9b).
The sanctuary in the desert is more often called "mishkan"
(v. 9), meaning "a dwelling place." However, being its first time
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 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".[1]
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. I Kings 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 built 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 Ark
"You are to make a cover
for the ark out of pure gold" (25:17). This "cover," translated in English “mercy
seat,” is the familiar "kaporet"
of the root k.f.r (from which stems "kippur" -
"propitiation" and literally means “cover”). On this cover were to be
placed two gold 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
signifies accessibility to the Most High. It will be “from between the two
cherubim” that YHVH will “meet” and “speak… about everything which [He] will
give… in commandment…” (v. 22). The k'ruvim were to be situated 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."
"Panim" is 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 by the description of the k'ruvim's position: “…and their faces [are turned] each
toward its brother" (v. 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.
(see blogspots for 2 related articles)
The way in which YHVH was to meet
and speak between the cherubim remains the million and one dollar/euro (choose
your currency) question. Our only clue are the respective meanings of the terms
“kaporert,” “k’ruv/k’ruvim,” and “panim,” which point not to the physical
dimension, but rather to the qualitative and spiritual aspect of this awesome “meeting.”
Following the descriptions of the
Ark Land
of Promise
“The beautiful almond tree, whose white and pink blossoms are the first
to emerge from winter dormancy, dominating the landscape of Israel 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 sanctuary was a tent, "ohel," with a
primary meaning (in some of the ancient languages of the Middle
East ) of “to settle down and be inhabited, settlement, and city."
This temporary and collapsible structure, which was essentially made of cloth,
skins and wooden poles, and housed 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 that it is the varied components that make 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 found in the “Sh’ma”: “Hear Oh Israel Israel
Adding to 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
(“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 construction of the Mishkan exemplify oneness and relationship.
The boards that were to make up the structure of the Mishkan had to be
held together with “tenons” (26:17): “binding one to the other…” Here
again in Hebrew it is: “one woman to her sister…” while the (silver) sockets
(v. 19) being a masculine noun, are called “adanim,” stemming from the
root a.d.n (alef, dalet, noon) which means “sustaining, providing a base.” It
is from this root that the word “adon” – master – is derived and hence Adonai –
the Sustainer and the One who provides the foundations. In verse 31 we
encounter the veil that was to enclose the Kodesh Kodashim (“Holy of Holies”),
called “parochet” – a divider, separator. Ironically, the Egyptians were
described as “making the children of Israel
Three times in this Parasha we read that 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 mountain of Sinai
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 parallel
it says in Sh’mot 20:11: “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).
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., Brooklyn , N.Y.
2 Moses on the Witness Stand, Shlomo Ostrovski, Keren
Ahava Meshichit,
3 Nature in Our Biblical Heritage, Nogah Hareuveni,
trans. Helen Frenkley, Neot
Kdumim Ltd. Lod ,
Israel
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., Brooklyn , N.Y.
Most of the word definitions were
extracted from: The New Brown, Driver, Briggs, Gesenius Lexicon, Francis Brown
Hendrickson. Publishers, Peabody ,
Mass.
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