[Par-reg] Teruma - questions for self study

Sun Jan 30 02:22:52 EST 2011

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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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