Exodus T'rumah

T’rumah
Exodus 25:1 −27:19

I. Summary

A. T’rumah = (God said to Moses: Tell the Israelites to bring Me) “gifts”

B. God asks those Israelites “whose heart is so moved” to donate gifts (materials) for the building of the Tabernacle so that God may "dwell among them." God tell Israelites to make Tabernacle “exactly as I show you.” (25:1-9)

C. God provides highly specific instructions for the construction of the ark, ark cover (with cherubim), table, and menorah. (25:10-40)

D. God provides detailed directions on how to build, set up and position the Tabernacle (lowermost and holiest level which houses ark), altar and courtyard. (26:1-27:19)

II. Commentary (Plaut, various websites and prior Hevreh discussions)

A. Timing of Tabernacle construction - Tabernacle gave Israelites a tangible and portable symbol of God’s presence among them which they needed as they are about to leave Mount Sinai where they were conscious of God’s nearness. Tabernacle “concretized” the freedom of the Israelites.

B. Description of Tabernacle construction v. creation of world - Same words used in Genesis and Exodus Tabernacle construction: 1. V’ah-soo/a-sah = “shall make/made” in Genesis 1:7 and Exodus 25:8 +++. 2. Va-tay-kal/va’y’koo-loo = “finished” in Genesis 2:1 and Exodus 39:32. 3. Va-yareh = “saw” (all the work that they had made) in Genesis 1:31 and Exodus 39:43. Suggests erection of Tabernacle traceable to creation of world itself.

C. Three names for sanctuary (“make Me a sanctuary that I may dwell among them” … 25:8)- 1. Mikdash (sanctum) = holy place. 2. Mishkan (Tabernacle) = God’s dwelling. 3.Ohel mo’ed (Tent of Meeting) = place where God would communicate with Moses. Each name reflects different aspect of sanctuary.

D. Construction of Tabernacle parallels God’s creations - Just as God created a world for us to dwell in, Moses oversaw the building of a place in which God could dwell. Through the construction of the Sanctuary, we become imitators of God. And if we can imitate the work of God physically, we should similarly aspire to imitate God's goodness, love, and mercy.

E. Tabernacle for Israelites … not for God - God wants a place in which to dwell among the Israelites because some people believe that God is remote. By building a place in their midst, the people would be constantly reminded that God is close at all times.

F. “… whose heart so moves them”- Maimonides says that whoever gives with bad grace and with an unfriendly mien, even if he gives a thousand gold pieces, loses all the merit of his actions. Rather, one should give with good grace, gladly, and cheerfully, displaying an abundance of sympathy; however, our tradition's attitude seems to be this: Better for us to become accustomed to giving (regardless of attitude) - to making our giving tzedakah almost habitual-and hope that our hearts will eventually catch up, than to wait for our hearts to be moved and only give at those times.

G. God’s concern with the minutiae of Tabernacle construction - The creation of Noah's ark (the last time we heard God dictating such fastidious measurements, e.g. Gen 6:14 says "make yourself an ark of gopher wood; make it an ark with compartments, and cover it inside and out with pitch") was necessary to save a remnant of humanity and begin the world anew. This time, the creation of the Tabernacle is not a physical salvation but a spiritual one. The world is beginning again but in a different way. The Israelites, a remnant people, are now creating a space for God in the same way that God created a space for them by redeeming them from Egypt. Freedom does not evoke chaos. In the same way, Revelation does not require a warm, fuzzy "spiritual" feeling but rather an exacting and demanding artistry. God’s message was this: Yes, I will be with you always, but you must be willing to work hard for that assurance.

H. God’s command to put gold where no one would see it – Says that one should harmonize one’s inner being with one’s outward appearance, i.e. hidden intentions are as valuable as outer appearances.

I. Israelites’ ability to follow God’s construction instructions - It is the skill and artistry of the Israelites that make the vision into reality. It is their interpretation of God’s instructions that allows the Israelites to create a Tabernacle that is both beautiful and functional. In creating the Mishkan, the newly freed Israelites have what may be their first experience of tikkun olam b’malchut Shaddai, “repair of the world under God’s sovereignty.”

J. God’s “immanence” v. “transcendence” - Immanence means that God is within the universe i.e. near, here below, among us (and for which T’rumah is a key text … Exodus 25:22 says “I will impart to you - from above the cover, from between the two cherubim that are on top of the Ark of the Pact – all that I will command …” -). Transcendence means that God is above and distinct from the universe. These two approaches always in tension in Jewish thought.

K. How T’rumah fits in with last parasha (Mishpatim where Israelites conclude covenant) and later parasha (Ki Tisa where Israelites create golden calf) – Per the just concluded covenant, the Israelites needed reassurance that God would be with them always and hence, the construction of the Tabernacle (which “concretized” the freedom of the Israelites). As to golden calf, it is commonly believed that there is no chronological sequence in the Torah. This belief suggests that the order in which T'rumah and Ki Tisa appear in the Torah has been reversed, i.e. the building of the Tabernacle followed the incident of the golden calf (Rashi). Arguably, the golden calf was about the Israelites' need to be more like other nations. They, too, desired a physical representation of God. Thus the building of the sanctuary (following the golden calf incident) gave them something concrete and, by involving the whole community in the project, allowed them to atone for the sin of the golden calf.

L. Reconciling prohibited idolatry and Cherubim/Tabernacle – Cherubim on ark cover (25:18) avoids characterization as false image through (inadequate?) explanation that cherubim were in place totally inaccessible to people at large. Tabernacle is arguably justified (also questionably) by recognizing that community life requires institutions and institutions require buildings. When our "hearts move us" to build buildings that manifest these commanded values, buildings in which we "devote ourselves to justice," then God dwells among us”.

M. Availability of materials – Some say materials were available only to a settled society (unlike wandering Israelites) while others note availability of materials to nomadic society. On a broader note, the generally accepted opinion is that the account of Tabernacle construction is partially fictitious.

N. Why the need for the Tabernacle?

1. Tabernacle (and specific way to set it up) gave Israelites a tangible and portable symbol of God’s presence among them which they needed (as a source of constancy of access to God) as they are about to leave Mount Sinai where they were conscious of God’s nearness (“concretized” their freedom).
2. Through the construction of the Sanctuary, we become imitators of God. If we can imitate the work of God physically, we can aspire to imitate God's goodness, love, and mercy as we endeavor to create a holy world.
3. Makes up for golden calf (requires suspension of belief in chronological sequence of events in Torah) v. Tabernacle was itself form of idolatry.

O. Why the construction detail?

1. Beauty/Godliness outside = beauty/Godliness inside.
2. Reinforce presence of God among Israelites.
3. It’s the process of following God’s commands that counts … not the edifice.
4. Proof to God that Israelites will work to earn God’s protection.
5. Still-present slave mentality requires specificity … being told what to do.

P. Where is God?

1. Everywhere (including in all of us).
2. Wherever God is admitted (when we pour out our heart into even our daily endeavors, the simplest tasks can become moments of holiness, infused with the presence of God).
3. Kabalistic view of ubiquitous God contracting to allow creation.
4. Concepts of “Immanence” (within everyone) v. “transcendence” (apart from the universe).

Q. Sacred space – The Tabernacle is sacred space (an overarching theme in Torah); however, we can create sacred space in any space where we feel a connection with God.
Revised 2/17/10