[Par-reg] TRUMA - questions for self study
Menachem Leibtag
tsc at bezeqint.net
Mon Feb 4 06:25:41 EST 2008
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT TERUMA
PART I - QUESTIONS FOR THE 'SHABBOS TABLE'
TAKING CHUMASH 'LITERALLY'
1. In the opening lines of Parshat Terumah, we are told
how
God requested for Bnei Yisrael to donate gold, silver,
and
copper etc. for the Mishkan (see 25:1-3).
Review Shmot 38:21-31 (i.e.the beginning of Parshat
Pekudei), noting how the Torah summarizes the total
amount of
these precious metals that we collected (and what they
made
with them).
Finally, review as well Shmot 30:11-16 (the
beginning of
Parshat Ki-tisa), 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 Torah simply
did not inform us what that silver was used for;
After pondering these questions, see Rashi & Ibn Ezra
on
25:3, noting how they understood these psukim, and how
they
entertained these various possibilities!
2. If you liked that comparison, then you can try this
one.
Review 25:21-22, noting how the Torah describes how
God
will speak to Moshe once the Mishkan will be assembled.
Then, review Vayikra 1:1 and Bamidbar 7:89, noting
whether or not those descriptions concur with Shmot
25:22.
After you have pondered these questions, see Rashi
& Ibn
Ezra on Shmot 25:22, and enjoy!
'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 Shmot 25:15-22, noting how the ARON, which
houses
the LUCHOT and a copy of the Sefer Torah, is covered by
the
Kaporet with its KERUVIM. Review Breishit 3:24, noting
the
function of the KERUVIM in that pasuk? Can you suggest
a
thematic connection? In your answer, relate to Mishlei
3:18!
FOR 'US' or FOR 'THEM'
1. Review 25:8 and its parallel in 29:45-46. Based on
these
psukim, what is the primary purpose (or function) of the
Mishkan? [See also Shmot 40:34-38.]
Relate your answer to Shmot 19:5-6, 24:7, and our
shiur
last week on Parshat Mishpatim.
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 David ha'melech's charge to his son
Shlomo
regarding the construction to the first Bet ha'Mikdash,
as
described in Divrei ha'Yamim Aleph 22:5-10. See as well
Melachim Aleph 8:41-43, noting how Shlomo ha'melech
makes a
special request that God should answer the prayers of
the
gentile who comes to the Temple. Finally, note as well
Melachim Aleph 10:1, and what transpires in that
chapter.
Based on these sources, can you find any
'international'
value in the Mikdash? In your answer, relate to Devarim
4:5-
8!
In your opinion, would this relate only the Mikdash,
or to
the Mishkan as well? [Can you explain the difference
between
the Mishkan and the Mikdash, and why a Mikdash was not
built
until the time period of Shlomo?]
3. How would you translate the word 'mishkan'? What is
its
Hebrew 'shoresh' [root]?
Review 26:1. Based on that pasuk, what is the
precise
meaning of the word 'mishkan' in that pasuk, 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 Bet
ha-Mikdash.
4. In your opinion, what is the precise meaning of the
word
'mikdash', and how does it relate to its shoresh
"k.d.sh."?
Is mikdash 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)?
See 25:8 "Ve-asu li mikdash..." - and note how
Rashi,
Rasa"g, Rashbam, Ramban, Chizkuni & Ibn Ezra all relate
to the
above question in their commentaries on this pasuk!
Attempt to explain how and why each commentator
provides
a different interpretation.
Finally, see Rambam Hilchot Beit Ha'Bechira I.1->3,
noting how he relates to this pasuk.
COMPLICATED INSTRUCTIONS
1. Note a similar phrase that appears in 25:40, 26:30,
and
27:8. Can you explain why this phrase appears
specifically at
these three points in God's commandment to Moshe to
build the
Mishkan?
Review 25:8-9. How does 28:9 relate to the above
psukim?
Review 35:30-36:3 & 39:33 & 39:42-43. How does
this
relate to the above psukim? Can you explain the meaning
of
"ruach Elokim" in 35:30? [See the commentators on that
pasuk.]
THE 'ARON' & ITS FUNCTION
1. As your review Parshat 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?
Be sure to check Ramban on 25:10 for a beautiful
explanation.
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
psukim, 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 Parshat Teruma? Can you
suggest any other reason?
Review 29:42-46, noting how these psukim 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 Bnei Yisrael's request (at
Ma'amad Har
Sinai) that Moshe speak to them instead of God? In your
answer, relate to Shmot 20:15-16 & Devarim 5:20-28).
How does this relate to the location of Parshat
Teruma
within Sefer Shmot and in relation to the events of
Ma'amad
Har Sinai?
4. In what context is the word 'keruvim' used in Sefer
Breishit?
[In case you forgot, re-read the end of Breishit
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 chapter 3, especially
3:18
- but be sure to read that entire chapter!
=====
PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. Review Shmot 24:12-18. Based on these psukim, for
what
purpose does Moshe ascend Har Sinai in 24:12? Up until
this
point, have Moshe and/or Bnei Yisrael received any other
mitzvot from God? If so, which mitzvot, and when (and
where)
were they given? How do (or should) those mitzvot
differ from
the mitzvot that Moshe is now about to receive on Har
Sinai?
2. Note from 24:18 that Moshe will now spend forty days
on
Har Sinai. In your opinion, how much of the Torah does
he
receive during these forty days? Can you explain why it
will
take so long?
If Moshe does not receive all the 613mitzvot at
this
time, can you explain what he does receive at this time
(and
what he doesn't)?
When does he receive all of the other remaining
mitzvot?
See Ibn Ezra on 31:18 re: this topic [rather
amazing]!
If you have sufficient time, note as well the various
commentaries on Shmot 34:32, especially Chizkuni, and
explain
why that pasuk may relate to 24:12.
3. Even though 24:12-18 is a narrative, the Torah does
not
continue that narrative until Moshe descends from Har
Sinai in
chapter 32. In the interim, i.e. chapters 25-31, the
Torah
records many parshiot of mitzvot. Scan this unit,
noting the
general categories of the mitzvot that are discussed.
Can you
identify one general category, or is this simply an
assortment
of various mitzvot?
If there is one general category, can you explain
why
specifically this category is discussed at this time?
In you opinion, do chapters 25 thru 31 contain all
of the
mitzvot that Moshe received from God during those forty
days?
* If not, why are only these specific parshiot
recorded at
this point in Sefer Shmot, and not the others?
* If yes, why do think that these are the only
mitzvot that
Moshe receives at this time?
4. As you probably realized, chapters 25 thru 31
discuss the
various laws concerning the mishkan. As you study these
laws,
and the various vessels of the mishkan and its
structure, can
you identify any thematic parallels between these laws
and the
events that took place at Ma'amad Har Sinai (as
described in
Shmot chapters 19,20 & 24? Relate especially to
19:9-15,20-24
and 24:1-12.
Can you suggest a reason for any of the parallels
that
you find?
Be sure to study the first Ramban on Parshat
Teruma,
where he discusses the significance of these parallels.
5. In a similar manner, attempt to identify any
thematic
parallels that may exist between this section about the
mishkan and the events that take place during the events
of
'chet ha-egel'. Relate to:
The person who was chosen to construct the mishkan
(and his
grandfather, see 31:2 & 24:12-14);
The need for Aharon to bring a 'korban chatat' during
the
milu'im ceremony (see 29:14);
The commandment to collect 'donations from the people'
to
build the mishkan (see 25:2-4); &
The need to 'count the people' prior to its
construction, as
described in 30:16.
6. Based on your answers to the above two questions,
attempt
to explain the reason for the controversy between Rashi
and
Ramban concerning when the parshiot of the mishkan were
first
given to Moshe Rabeinu.
Be sure to see Rashi on 29:1 and Chizkuni on 31:2.
Then, see Rashi on 31:18, and be sure that you
understand
the reason for this conclusion that these events took
place
before God's commandment to build the mishkan in Parshat
Teruma.
7. When Rashi (on 31:18) states 'ein mukdam u-me'uchar'
[the
parshiot in Chumash are not necessarily written in
chronological order], does this imply that the Torah is
written in random order?
If not, then what order is it written in, according
to
Rashi?
Why do you think Ramban disagrees with this
principle?
[See also Chizkuni on 34:32 for an extra insight on
this
matter!]
8. Review 33:7, noting its context within 33:1-11.
Note the
word 'ohel mo'ed', and be sure that you understand its
meaning
within that context.
Compare this with 25:8, noting its parallel with
29:42-
46, and use of the word 'ohel mo'ed' in those psukim
(29:42,44).
How would this thematic and textual parallel
provide
support for Rashi's opinion? According to Ramban's
opinion,
how could one explain the nature of this parallel?
9. According to Rashi, who claims that the commandment
to
build the mishkan was first given only after the events
of
chet ha-egel, does this imply that had it not been for
chet ha-
egel that there would never have been a need for a
Mikdash?
In your answer, relate to Shmot 15:17, 20:19-22,
23:14-
19, and Breishit 28:16-18!
Do any (or all) of these psukim indicate that there
may
have been a need for a Mikdash, even had Bnei Yisrael
not
sinned during the events of chet ha-egel?
If so, how could this be explained according to
Rashi's
opinion that the mishkan came after chet ha-egel?
[See and relate to Chizkuni on Shmot 20:20-21 and
31:18.
See also Seforno on 20:20-21.]
PART III - PARSHANUT
THE MISHKAN of the MISHKAN
1. Review 26:1, and while reading the pasuk, try to
determine
what the word "mishkan" is referring to. [In other
words, is
the "mishkan" made out of "yeriot", or - are the
"yeriot" made
for the mishkan"?]
Up until this point, what did you think that the
word
"mishkan" referred to?
See Rashi, how would he answer the above question?
Then see Rashbam. How would he answer the above
question? Would you say that each one understands the
pasuk
in a different manner, or does each one simply relate to
a
different point?
Then see Seforno, noting how he follows Rashbam.
What
does Seforno add to Rashbam's interpretation?
Also, see Bamidbar 10:21, noting its context! How
does this
pasuk help your understanding of Shmot 26:1?
Finally see [the lengthy] Ibn Ezra [ha'aroch] on 26:1;
even
though you may find the first few lines a bit difficult,
I
suggest that you try to read this entire Ibn Ezra
carefully,
as he provides an excellent explanation not only for the
Mishkan, but also about the concept of a "neshama"
[soul] and
the essence of life!
RAMBAN & THEME
2. In addition to the first Ramban on Parshat Teruma,
see
also his introduction to Sefer Shmot, as well as his
introductions to Sefer Vayikra, and Sefer Bamidbar,
noting how
often the mishkan is mentioned.
What conclusion can you make from these Ramban's,
in
regard to his understanding of the thematic importance
of the
mishkan?
LIGHTING [OR LIFTING] the CANDLES
3. Re: the menora, read 25:37 - and translate the pasuk
into
English, based on what you always thought this pasuk
meant.
Now, read the entire parshia from 25:31-40, and pay
careful attention to how you translate 25:37 in the
context of
the entire 'parshia'. What are the 'neirot' of the
menora?
Are they an integral part of the rest of the menora as
described in 25:31-36?
[If not, why not?]
Based on your answer, what should "ve-he'ela et
neiroteha" imply?
- to light [kindle] the menora? Or:
- to place the 'neirot' upon the menora?
Relate your answer to the standard meaning of the
Hebrew
word 'le-ha'a lot'.
Next, see Rashi on 25:37.
How does Rashi's explanation relate to the above
questions?
Finally, see Bamidbar 8:1-4. Based on your answer
to the
above question, how would you translate these psukim,
especially the word 'be-ha'alotcha'?
FOR THE DESERT or FOREVER?
4. How do we know that the mitzva to build the mishkan
is for
all generations, and not just something special for the
generation in the desert (or is it?). Is there any
pasuk
indicating that the mishkan should also be set up once
Bnei
Yisrael enter Eretz Canaan?
See Rashi on 25:9. See also Chizkuni & Ibn Ezra on
that
pasuk.
See Rambam - Hilchot Beit Ha-bechira, I:1-3.
Then, review Devarim 12:5-12, Shmot 23:14-19 &
20:18-22,
and attempt to find a connection between those psukim
and the
wording of Rambam's first halacha in Hilchot Beit
Ha-bechira.
be-hatzlacha
menachem
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