[Par-reg] Trumah - questions for self study

Mon Feb 20 03:23:17 EST 2012

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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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