Perashat Terumah 5776

Perashat Terumah 5776

Over the next five perashiot, the Torah embarks on an extensive account of the effort that went into the planning and construction of the Mishkan, the movable Sanctuary in the desert.  From the materials collected, to the minutiae of every component, including the appointment of those responsible for its design and execution, as well as its final completion, the Torah spares no detail in its description.   Later on in the Torah in the book of Bemidbar, we read how all the tribes of Israel encamped in the desert with the Mishkan as their focal point.  The narrative there also relates how each tribe had different flags, representing the different personalities and philosophies of each tribe.  The function of the Mishkan, among other things, was to serve as the unifying force for all the various elements among the Jewish people.  Rabbi Y. Frand relates that, “Despite the fact that there are different ways of looking at life, ultimately, we [i.e., the Jewish people] are all in it for the same reason – to serve the Almighty. The Mishkan is the central focus for all of us, regardless of where we are coming from.”  Rabbi Frand adds that this is why the flags could not be implemented until the Mishkan was established during the second year of their travels, as Boreh Olam did not want to have flags, which represented divisiveness in Israel, to be present before the antidote to this divisiveness, i.e., the centralized Mishkan, was fully functional.  

Today, the Synagogue, our ‘Mikdash Me’at’, or miniature Sanctuary, serves as a unifying institution,   which we can all rally around, despite our many differences.  It is customary to have 12 windows in the synagogue, which symbolizes the pathway of each tribe to our ‘Father in Heaven.’  Similarly, there is a notion that there are 12 different formats of prayer liturgy that correspond to the different approaches of the 12 tribes.  [Each synagogue should be organized around one such prayer format.]  The Jewish people are not monolithic; they never have been and never will be – there will always be differing approaches towards the study and understanding of Torah.  We may be diverse, but we should all be unified around the central idea of the Mishkan; of our service to G-d.  

Rabbi Frand argues that this notion can help us understand why the skins of the tahash, a multi-colored animal, were used in the construction of the Mishkan.  The Talmud [Shabbat 28] records a dispute regarding how the skins of the tahash were applied as the covering of the Mishkan.  Ribbi Nehemiah says that there were two separate hides which were placed on top of rams’ hides.  Ribbi Yehudah says that there was one hide, which consisted of rams’ hides and tahash hides sewn together.  The Torah’s text, "And you shall make a covering for the tent of reddened rams' skins and the hides of tehashim above,” [Shemot 26:14] seems to clearly support Ribbi Nehemia’s opinion, so what is the basis for Ribbi Yehudah’s view?  The commentary, Meshekh Hokhmah, brings a proof defending Ribbi Yehudah’s opinion, which deviates from the simple meaning of the text.  He offers, that it is true that the hides were sewn together to form one hide, but the hides of the tahash remained “above” – i.e., over the “Holy of Holies.”  Rabbi Barukh Simon notes a symbolism included in this interpretation.  The hides of the multi-colored tahash occupied the holiest place in the Mishkan.  These multi-colored hides are symbolic of the ‘multi-colored’ people of the Jewish nation.  Just as the different flags represented the multi-dimensional approaches and philosophies of the different tribes, the multi-colored hides represent the multi-dimensional nature of the Jewish people.  Thus, the hides of the tahash, representing the fabric of the Jewish nation, was positioned in the highest and most holiest place of the Mishkan.  

Contrary to popular opinion, diversity within a Torah outlook is appreciated.  Ya’akov Abinu realized that his 12 sons had differing personalities and approaches – and he encouraged that.  Having different approaches does not automatically mean that there must be divisiveness.  The antidote to this is, "ועשו לי מקדש ושכנתי בתוכם" – we must have a Mishkan, a Sanctuary in our midst.  We may have different approaches, but we are united in our goal, to serve Hashem.  

Rabbi Frand relates a gemara [Ta’anit 31a] that teaches us that in the future, Boreh Olam will form a circle of saddikim, of righteous men, with the Shekhinah, the Divine presence, in the middle.  They will all point to the center and say, "זה ה' קוינו לו" – “This is Hashem whom we have longed for.”  All these men will be equidistant from the center; no one will be closer or farther than the other.  The Talmud is speaking of the time of Redemption, following the bitter Exile, in which we have experienced so many disputes and divisions within the Jewish community.  Everyone argues that they have the ‘right way’ or the ‘correct’ tradition; I am closer to the Almighty and you are further from Him.  At that time, G-d will make this circle and ‘sit’ in the center and all the righteous from all the various ‘camps’ will point to the center and they will all acknowledge, “This is Hashem; this is the same G-d that we have all been serving all along!”  Then they will turn around and see that all are equidistant; no one is any closer than the next.  No one is more right and no one is more wrong.  This is the Jewish people of the future that Boreh Olam envisions.  This is the true power of the Mishkan, which personifies our service to Boreh Olam as the unifying force of our people.  May the time come soon when we all join together to worship G-d with a united heart !