Parshas Terumah
6 Adar 5770
February 20, 2010

Daf Yomi: Sanhedrin 8


Guest Rabbi:
Rabbi Herschel Kurzrock

Young Israel of Kensington, Brooklyn, NY

“And they shall construct a Tabernacle for me and I shall dwell in their midst.”( Shmos 25; Shmos 25:8 ) The A-mighty commands the Jewish people to build Him a Mishkan (Tabernacle) so that He may dwell among them.

Rebbe Mendel of Kotzk deducts from the expression “B′Sochum” (in their midst) that the building of a “physical” Mishkan for HaShem is to be accompanied by the construction of a “spiritual” Tabernacle in the heart of every Jew; and the Shechinah (Divine Presence) will dwell, literally, “B′Sochum” ─ in the heart of each and every Jew.( Shaloh, Shaar Haosiyos) In conjunction with this profound concept, a favorite saying of Rebbe Mendele when asked by any layman “Where is the veritable dwelling place for the Divine Presence?” was “Vu Men Lust Im Arayn” (Where he is ‘invited’ in!) If the innermost recesses of the mind and heart of a good person are permeated with love and reverence for HaShem... then, “V′Shachanti B′sochum” (And I shall dwell among them ─ literally).

Extending the above thought, one can learn by symbolism that the structure of the Mishkan and its appurtenances, aside from the “actual” connection adhering to the command of HaShem, serve also as a sacred model for each and every Jew’s spiritual structure.( See Klay Yakar; Abarbanel) “Just as I show you the form of the Mishkan and the form of all its appurtenances, and so shall you do!”(Shmos 25:9) The last words of this verse, “and so shall you do,” In addition to the Halachic interpretation for them (Sanhedrin 16b) symbolically allude to the building of one’s own spiritual structure.(See Imrei Shefer and Divrei Shaul)

In accordance with the measurements of the sacred vessels of HaShem’s Sanctuary, one should establish his own “spiritual” measurements in a sincere effort to become a true servant of HaShem ─ a veritable receptacle for the Divine Presence. Thus, the dimensions of the Mishkan and its sacred vessels are also the specifications for the building and developing of the “spiritual” architectural achievement (the Jewish Ideal), a Torah-true Jew ─ one whose very being is permeated with a reverence for Torah Judaism, a passion for study of Torah in all its ramifications, and a heartfelt desire for practical observance at every opportunity, of all its precepts.

Appropriately, the first object of the Mishkan to be discussed, as to its proper construction and dimensions, is the Ark. It contained the Luchos and is the symbol of Torah, Klal Yisroel’s most sacred treasure. To every Jew, Torah must represent eternal values that neither time nor any power on earth can surmount.
“And they shall make an Ark.” The command to build an Ark was expressed by the Torah in plural form. “And they shall make” ─ this is the only object of the Mishkan in which the command is expressed in words that depict Torah as the “possession” of every Jew. And the basic components in the life of every Jew are his commitment to, and involvement in, all aspects: viewpoint, study, support, practice and dissemination to future generations throughout life.

The measurements of the Ark are incomplete ones, not full figures. The length was two cubits and “a half,” the breadth a cubit and “a half.” and the height, a cubit and “a half.” Figuratively, these “broken” measurements represent the basic truth that no one, not even the greatest of Talmidey Chachomim can reach perfection in Torah learning of the heights of a “complete” Torah personality: saintliness. One must seek fulfillment by constantly striving to attain greater excellence in Torah learning and to reach spiritually richer and loftier levels of piety throughout life.

These broken dimensions seem to also allude to a famous saying of our Sages in the Gemorah(Berachoth 8a )─ “From the day that the Beis HaMikdosh was destroyed, the A-mighty has in the world only the four cubits of Halachah: Torah (as a dwelling place for the Divine Presence). The dimensions of the length (2½ cubits) and the width (1½ cubits) of the Ark which represents Torah, equal to “four cubits by four cubits” for all the sides of the Ark. This implies the profound saying of our Sages that the A-mighty considers only the four cubits of Torah as His dwelling place ─ for the Divine Presence in this world.

The Baal Ha′Turim states that the letters of the word Aron (Ark) can be recomposed to spell the word Oran (light), and also Nora (light or fire). One might say that this symbolizes a profound thought that Torah, when studied and adhered to properly, is the guiding light for a nobler spiritual life; and if (heaven forbid) Torah is studied with ulterior motives and practices with distortion, this type of adherence to a Torah way of life leads to ultimate spiritual self-destruction. This concept is in consonance with the saying of the Rabbis in the Gemorah.(Taanith 7a ) “For he who is engaged in Torah learning and practice (Lishmoh ─ for Heaven’s sake) for him, the Torah becomes a life-giving drug” and anyone who is engaged in Torah learning and practice (Sheloh-Lishmoh, not for Heaven’s sake) with ulterior motives in mind, for him, the Torah becomes a deadly poison.”

The Torah is also likened to “fire,”( Kiddushin 80b; Taanith, ibid, Jeremiah 23:29 ) It is written “For My words are like fire, sayeth HaShem.” Fire can be a source of light and warmth to a person if he keeps the “proper distance” and fire becomes a means of destruction when it gets out of control or if one comes too close to the flames
Likewise, with Torah, he who studies sincerely (Lishmoh ─ for the mitzvah) will realize and appreciate his proper “place” (relationship to Torah and Torah Scholars). When among greater scholars than he, he will keep silent and “drink with thirst their words of Torah.”(Avoth 1:4 ) However, when he is the best educated in Torah among a certain group, he will realize his responsibilities and will guide the others. Thus, for him and for all with whom he comes in contact, Torah likened to “fire” will be a source of “light and warmth” (intellectual attainment coupled with fervent performance). On the other hand, he who seeks undeserved honors and recognition and studies with ulterior motives to be disputatious,(See Tosfos Taanith 7a ) is not recognizing his proper “place” (role) in regard to Torah. He is coming too close to the Torah “fire” and for him (Heaven forbid) Torah ultimately becomes a death potion!

As our Sages say (Avoth 6:6 ) one of the 48 qualities that a sincere Torah student must acquire to reach the heights of a true Torah scholar is to be a Makir Es Mekomo ─ a person who recognizes his place in the Torah World.

The above thoughts depict possible symbolic meanings inherent in various aspects of the first article of the Mishkan discussed in Parshas Trumah: the Ark, representing the Torah ─ the eternal shared treasure of the Jewish People.

May we all be zocheh (worthy by dint of Torah study) Lishmoh ─ for mitzvah sake ─ of reaching great heights in Torah learning and be able to deduce and comprehend the hidden “symbolic” meanings and spiritual treasures represented by the Tabernacle and its sacred vessels, as well as in every “letter” of the Torah.

Torah will then truly be a source of “light and warmth” for us all, ennobling and exalting every facet of our lives and making us deserving of a speedy redemption.

Good Shabbos.

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