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 Terumah- Lifted up. Golden Inside and Out. 5777

terumah

Parasha Terumah- begins the two sedra’s which serve as the Idea (Terumah and Tetsaveh include the commandments regarding the construction of the Mishkan), inside is bitter sin of the Egol, Golden calf in Parasha Ki Tisa- sandwiched between the Actualization in Sedra Vayakhel and Pekudei. The Mishkan is a tikun for the innocence, intimacy, closeness lost from Gan Edan and the sin of the עֵץ הַדַּעַת טוֹב וָרָע Ets ha da’at tov v’ra. A sin which was relived at the Golden calf. We should do well to understand that the whole overarching picture of this Mishkan is TESHUVAH- repentance, a return to Hashem. That is its purpose, and whether one is doing so by surrendering his material pursuit as an act of worship, or fulfilling God’s standards for justice in bringing an atonement offering, all activity in the Mishkan evoke the idea of reconnection, return, repentance.

#7725 (v) Shuv שׁוּב– to turn about, return, to return and do, to return to do, to turn oneself, to cease from, to bring back, to restore, to reward, to recompense, to renew, to be brought back.

B’reshit 3:19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return

Sh’mot 25; 1”The Lord spoke to Moses saying: 2″Speak to the children of Israel, and have them take for Me an offering תְּרוּמָ֑ה ; from every person whose heart inspires him to generosity, you shall take My תְּרוּמָתִֽי offering . 3 And this is the offering הַתְּרוּמָה that you shall take from them: gold, silver, and copper; 4 blue, purple, and crimson wool; linen and goat hair; 5 ram skins dyed red, tachash skins, and acacia wood; 6 oil for lighting, spices for the anointing oil and for the incense; 7 shoham stones and filling stones for the ephod and for the choshen.

In this world of fragmentation, dissociation, rampant dominance of the evil inclination…it is almost impossible to really feel connected and alive unless we make a way to “carry” Hashem within us wherever we go. How do we make a Mishkan for Hashem in our hearts? A sanctuary within a sanctuary where God can dwell, stay….not just visit, even frequently- where God can Live. This is the consciousness we should try and tap into when we are learning about the Mishkan. Try to concentrate your Kavanah on these parashiot and the immense detail herein, considering that there is inside a message for you directly as to how to construct a Home for God inside your heart.

I  Corinthians 3;10 By the grace God has given me, I laid a foundation as a wise master builder, and someone else is building on it. But each one must be careful how he builds. 11 For no one can lay a foundation other than the one already laid, which is Yeshua Messiah. 12 If anyone builds on this foundation using gold, silver, precious stones, wood, hay, or straw, 13 his workmanship will be evident, because the Day will bring it to light. It will be revealed with fire, and the fire will prove the quality of each man’s work. 14 If what he has built survives, he will receive a reward. 15 If it is burned up, he will suffer loss. He himself will be saved, but only as one being snatched from the fire.16 Do you not know that you yourselves are God’s temple, and that God’s Spirit dwells in you? 17If anyone destroys God’s temple, God will destroy him; for God’s temple is holy, and you are that temple.

The context of the Apostolic scripture above is not a new concept. The temple of Hashem was always meant to be within men. This was the reality that was personal, internal, the purpose for creation itself… that the Creator the Echad, the I AM, He Who is ALL could reveal Himself in a physical realm and dwell within mankind- a relationship, knowledge, yada יָדַע. When the children of Israel leave Egypt, (Mitsrayim- the places of pressing and bondage in our lives) and are baptized (mikveh before the ‘wedding’) at the Sea of Reeds, once again delivered from destruction they prophesy with the words of Moshe’s song about this dwelling place within.

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Sh’mot 15; 13 “In Your lovingkindness You have led the people whom You have redeemed; In Your strength You have guided them to Your holy habitation. 14 “The peoples have heard, they tremble; Anguish has gripped the inhabitants of Philistia.15 “Then the chiefs of Edom were dismayed; leaders of Moab, trembling grips them; All the inhabitants of Canaan have melted away. 16 “Terror and dread fall upon them; By the greatness of Your arm they are motionless as stone; Until Your people pass over, O Lord, Until the people pass over whom You have purchased. 17 “You will bring them and plant them in the mountain of Your inheritance, The place מָכֹון, O Lord, which You have made for Your dwelling,The sanctuary מִקְּדָשׁ, O Lord, which Your hands have כֹּונְנוּ established.18 “The Lord shall reign forever and ever.”

# (v) kuwn כּוּן – to set up, erect, establish, maintain, to be prepared, to constitute, to direct, to make ready, fixed, ready, that which is sincere.

  • Sh’mot 34:2 “So be ready by morning, and come up in the morning to Mount Sinai, and present yourself there to Me on the top of the mountain.

# 4349 (Masc. N) Makown מָכוֹן– a place, the place of God, foundation.

(Found only once -above- in Torah)

2 Ch 6:30 then hear from heaven Your dwelling place, and forgive, and render to each according to all his ways, whose heart You know for You alone know the hearts of the sons of men…

# 4720 (Masc. N) Mikdash מִקְדָּשׁ -holy thing, something consecrated, a sanctuary, a holy place, an asylum.  (the only two places in Sh’mot Mikdash is found- above- and the following:)

  • Sh’mot 25:8 “Let them construct a sanctuary for Me, that I may dwell among them.

[Shoresh of Mikdash- #6942 (v) kadash קָדַשׁ – to be holy, sacred, to be regarded as holy, to be consecrated, to declare holy, to purify, make oneself clean, to be celebrated (as a feast).

Imbedded in the word for Mishkan is its purpose. (Sh’kinah- often translated as Glory, meaning Indwelling Presence of God. This word is directly related to Mishkan.)

Build me a house, BUT……M’shakanti- shkinah- I will dwell with in them

וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתֹוכָֽם

Sh’mot 25:8 “Let them construct a sanctuary for Me, that I may dwell among בְּתֹוכָֽם them. 9 “According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it.

# 7931 (v) shakan שָׁכַן – to lie down, dwell, abide, to cause to dwell.

  • (1st occurrence in Torah:) B’reshit 3:24 So He drove the man out; and at the east of the garden of Eden He stationed the cherubim (הַכְּרֻבִים k’ruvim) and the flaming sword which turned every direction to guard (לִשְׁמֹר shamar ) the way to the tree of life (עֵץ הַֽחַיִּֽים ets ha’chaim).

# 8432 (Masc. N) tavek תָּוֶךְ – in the middle, among, from the midst of, WITHIN.

  • B’reshit 3:3 …but from the fruit of the tree which is in the middle of the garden, God has said, ‘You shall not eat from it or touch it, or you will die.’”
  • Sh’mot 3:2 The angel of the LORD appeared to him in a blazing fire from the midst of a bush; and he looked, and behold, the bush was burning with fire, yet the bush was not consumed.
  • Sh’mot 24:16 The glory of the LORD rested on Mount Sinai, and the cloud covered it for six days; and on the seventh day He called to Moses from the midst of the cloud.

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The use of this language was not a ‘fluke’. God repeats the intent of this Mishkan

(to dwell within them) a few verses from our original context:

Sh’mot 29:42 “It shall be a continual burnt offering throughout your generations at the doorway of the tent of meeting before the LORD, where I will meet with you, to speak to you there. 43 “I will meet there with the sons of Israel, and it shall be consecrated (qadash וְנִקְדַּשׁ) by My glory. 44“I will consecrate (qadash וְקִדַּשְׁתִּי) the tent of meeting and the altar; I will also consecrate (qadash אֲקַדֵּשׁ) Aaron and his sons to minister as priests to Me. 45 “I will dwell among בְּתֹוךְ the sons of Israel and will be their God. 46 “They shall know that I am the LORD their God who brought them out of the land of Egypt, that I might dwell among בְתֹוכָם them; I am the LORD their God.

The Temple or Sanctuary are a “replica” and “mirror” of the Heavenly Sanctuary, which is in the “mind” or will of G-d. They are a “replica” in which the materials of this world — metals, wood, fabrics, etc. — are used to bring a “reflection” of heaven into the minds and consciousness of ordinary people. In this way, what is “above” — “in heaven” — actually dwells and exists in material form in this world “below”. And through this, “below” becomes “above”. “And they will take for Me an offering. And they will make Me a Sanctuary, and I will dwell WITHIN THEM”. Rabbi Greenbaum- azamara.com 

Recall, where was the ets chayim planted? 

  • B’reshit 2; 9 And out of the ground the Lord God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil.    

Where in the ‘heavenly’ reflection of that Paradise is the ets chayim found? 

  • Revelation 2; 7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will grant to eat of the tree of life which is in the Paradise of God.’
  • Revelation 22; 2 in the middle of its street. On either side of the river was the tree of life, bearing twelve kinds of fruit, yielding its fruit every month; and the leaves of the tree were for the healing of the nations.   What does the book of Mishlei compare the Tree of Life to? (common, resolute, well known relation: ) Mishlei 3; (1) 1My son, do not forget my teaching תּוֹרָתִ֣י, but let your heart keep my commandments;…18 She is a tree of life to those who take hold of her, and happy are all who hold her fast.

What does the book of Mishlei compare the Tree of Life to?

(common, resolute, well known relation: )

  • Mishlei 3; (1) 1My son, do not forget my teaching תּוֹרָתִ֣י, but let your heart keep my commandments;…18 She is a tree of life to those who take hold of her, and happy are all who hold her fast.

What was the first vessel mentioned after the command to construct this ‘place’ where Hashem can reside within His people?

  • Sh’mot 25:8 “Let them construct a sanctuary for Me, that I may dwell among them. 9 “According to all that I am going to show you, as the pattern of the tabernacle and the pattern of all its furniture, just so you shall construct it. 10 “They shall construct an ark of acacia wood two and a half cubits long, and one and a half cubits wide, and one and a half cubits high. 11 “You shall overlay it with pure gold, inside and out you shall overlay it, and you shall make a gold molding around it…

What does the Ark ‘House’? (Ark, Aron- in Hebrew, said to be derived from the word Ohr- which means LIGHT. see Mishlei 6; 23 For the commandment is a lamp and the Torah is light; and reproofs for discipline are the way of life  …)

  • Sh’mot 25; 16 “You shall put into the ark the testimony הָעֵדֻ֔ת which I shall give you….21 “You shall put the mercy seat on top of the ark, and in the ark you shall put the testimony הָ֣עֵדֻ֔ת which I will give to you.
  • Sh’mot 31; 16‘So the sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual covenant.’ 17“It is a א֥וֹת sign between Me and the sons of Israel forever; for in six days the LORD made heaven and earth, but on the seventh day He ceased from labor, and was refreshed.” 18When He had finished speaking with him upon Mount Sinai, He gave Moses the two tablets of the הָעֵדֻ֑ת testimony, tablets of stone, written by the finger of God.

* Where is the Aron located? (What was the first thing to be “placed” inside the Mishkan?)

  • Sh’mot 40; 2 “On the first day of the first month you shall set up the tabernacle of the tent of meeting. 3 “You shall place the ark of the testimony there, and you shall screen the ark with the veil….20 Then he took the testimony and put it into the ark, and attached the poles to the ark, and put the mercy seat on top of the ark. 21He brought the ark into the tabernacle, and set up a veil for the screen, and screened off the ark of the testimony, just as the LORD had commanded Moses.
  • Hebrews 9;2 A tabernacle was constructed. In its first room were the lampstand, the table, and the consecrated bread. This was called the Holy Place. The second curtain was a room called the Most Holy Place, 4 containing the golden altar of incense and the gold-covered ark of the covenant. Inside the ark were the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. 5 Above the ark were the cherubim of glory, overshadowing the mercy seat.

Where is this Holy of Holies? In the CENTER of the Mishkan. The sages note that in one basic sense, the Mishkan was the physical place to house the Testimony. If we are a type of Temple, what are we meant to have in our center? Our holy of holies? Our hearts? Is that perhaps too the purpose for our Temple? (In a sense, to guard and fulfill (furnish with meaning, uphold, safeguard) His Torah.) Tehillim 40; 8 I delight to do Your will, O my God; Your Torah is within my heart.”

  • Yirmeyahu 31; 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the LORD, “I will put My Torah within them and on their heart I will write it; and I will be their God, and they shall be My people.

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# 5749 (v) uwd עוּד – to witness, to testify. (This root translated as sign- as in Sabbath)

#5715 (Fem. n) eduwt עֵדוּת – precept, rite, law, revelation. (Translated as testimony)

Charut carved- חָרַת Sh’mot 32;15Then Moses turned and went down from the mountain with the two tablets of the testimony in his hand, tablets which were written on both sides; they were written on one side and the other. 16The tablets were God’s work, and the writing was God’s writing engraved on the tablets. The sages teach that charut should be related to Cherut meaning freedom – חֵרוּת. Recall one of the foremost PURPOSES we studied out for the plagues in Mitsrayim, the redemption, the deliverance for Am Yisrael . The people had to experience tribulation in order to relate to the mitzvot as moral imperatives. 

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The Ark came to represent God’s presence and His Word (which was inside). The word Owd- testimony captures the beautiful picture of ‘words’ glowing, dripping forth from the heavens over His people at Sinai..versus law. Heavy stony bludgeons breaking the people who could never deign to ‘carry them out’. But these Tablets are of Testimony, whose? God’s to us about His nature and Design and ours regarding God and how He has made a dwelling within us. His testimony set up in the Holy of Holies. The first thing mentioned is Ark, it is the first thing placed in the Sanctuary. Holy of Holies = the Heart. Everything begins in the heart. What begins there will resonate outwardly. The primary purpose was that His Presence would dwell, the primary purpose of the Mishkan was not the offerings.

If the Presence of God is not inside the Holy of Holies of the Temple, of what use is the sacrifice outside?

What is on top of the Aron? What could the significance be?

Sh’mot 25:18 “You shall make two cherubim of gold, make them of hammered work at the two ends of the mercy seat. 19 “Make one keruv at one end and one cherub at the other end; you shall make the keruvim of one piece with the mercy seat at its two ends. 20 “The keruvim shall have their wings spread upward, covering the mercy seat with their wings and facing one another; the faces of the keruvim are to be turned toward the mercy seat.

  • The Keruvim could represent Adam and Chavah before the sin. The man was meant to “guard” the garden. Guard what? The way to the tree of life. Himself from sin. His wife from temptation. The Keruvim take man’s place with the revolving sword aflame. The Kerivim on the Ark guard the way to the Torah- the Tree of Life. Ets ha Chaim.
  • What was “the sin”? Adam’s sin was, ‘Not making it right.’ Adam did NOT REPENT. He did not take responsibility. He was not willing to be held accountable. The mishkan is the place where man can ‘take responsibility’ for his transgressions, sins and careless errors and at least try to make it right. He can be held accountable and “pay back” his debts. The Mishkan is the place where man can rectify the “sin” in the Garden.

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Tehillim 119; 9How can a young man keep his way pure? By keeping it according to Your word.10 With all my heart I have sought You; Do not let me wander from Your commandments.11Your word I have treasured (צָפַן to hide, treasure up) in my heart, that I may not sin against You.

Sh’mot 25;11″You shall overlay it with pure gold, inside and out you shall overlay it, and you shall make a gold molding around it.”

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What is THE POINT of Torah study? That we can learn how to BE golden inside and out.

Any Torah scholar whose interior is not like his exterior is no Torah scholar. (Talmud, Yoma 72)

  • No matter how wonderful or beneficial a good deed may be that we are performing, if our ‘insides’ are not clean- if we are doing it in some way for our own personal benefit… the gift is not “real”. Inside cleansing, deep down inside, is : ‘Am I doing it with all my heart on a conscious level not because I am so holy but because I have been privileged with the opportunity and that God has chosen me to bring HIS holiness into the world.’ Practice prayer when taking on ‘mitsvah’s’ to apply this consciousness. In this way we make our ‘works’ into a meaningful ‘building’ where God can be evident in the physical world. We can put out a good deed into the world. OR we can Terumah- LIFT these good works UP in the world.

1st, 2nd & 3rd occurrences of Terumah in Torah:

  • Sh’mot 25:2 “Tell the sons of Israel to raise a contribution for Me; from every man whose heart moves him you shall raise My contribution.3 “This is the contribution which you are to raise from them: gold, silver and bronze…

#8641 (Fem. N) Terumah תְּרוּמָה – an oblation, offering, gift, heave offering,

Devarim 12:6 “There you shall bring your burnt offerings, your sacrifices, your tithes, the contribution of your hand, your votive offerings, your freewill offerings, and the firstborn of your herd& of your flock.

Metal symbolizes varying degrees of moral truth and purity. Copper symbolizes baseness, or nature still in its unrefined state. Silver denotes a more advanced stage at which the object is still in need of purification but has clearly become more amenable to refinement. Gold, which primarily occurs in unalloyed form and can withstand the most rigorous tests, is taken as the symbol of purest, most genuine form of moral nobleness and true constancy. Metals combine maximal ductility with maximal firmness. When softened by fire and beaten with a hammer while still soft, they can be given any desired shape, but once they have received that shape they retain it so firmly that it can be destroyed only by a superior force. Hence metals symbolize to us the character trait we should activate in our obedience to the dictates of duty and particularly the will of God as it has been revealed to us. Indeed the Word of God is described as a “hammer” and a “fire” (“Is not My Word like fire…and like a hammer that breaks the rock to pieces?” Yirmeyahu 23;29) Consequently, metals, more than any other substance in nature, present themselves as the most fitting symbol of what our moral attitude should be toward our calling. Thus seen in accordance with their respective metallurgical properties, copper represents nature in its still unrefined state; silver, nature capable of being improved by refinement; and gold, the pristine and most genuine, and hence the most perfect form of goodness and purity.

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Sh’mot 25; 14“You shall put the poles into the rings on the sides of the ark, to carry the ark with them. 15“The poles shall remain in the rings of the ark; they shall not be removed from it. 16“You shall put into the ark the testimony which I shall give you.

  • This is actually one of the 365 prohibitions of the Torah—never to remove the carrying poles from the ark, even when the Mishkan is in a state of rest, as it often was for several months at a time. Indeed, the poles remained in the ark for the more than 380 years that it stood in the Holy of Holies in the Temple in Jerusalem! This particular law applies only to the ark, and not to any of the other vessels of the Mishkan.
  • A defining feature of the Tabernacle is its portability: the “vessels” are equipped with carrying poles; the roof coverings are of cloth and animal skins. The walls of the Mishkan were likewise made to be dismantled, transported and reassembled numerous times, as the people of Israel set up camp in various locations in the course of their journey through the desert.

The ark, which served as the depository of the Torah, was the most secluded of the Mishkan’s vessels, expressing the ideal that the Torah scholar (who serves as an “ark” for the Torah) must remove himself from all worldly endeavors. At the same time, however, he must be in a constant state of “portability”—even more so than the other “vessels.” If there is a soul thirsting for the word of G‑d in the ends of earth, the Torah scholar must be prepared to leave his inner sanctum to transport the Torah to that place. So even when he sits in his “Holy of Holies,” he must have his “carrying poles” inserted in his “rings”—always at the ready to venture out at a moment’s notice, constantly aware of his responsibilities toward the world outside. (The Lubavitcher Rebbe)

* How might we apply this beautiful lesson?

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I found this relation of the The Mishkan as ‘the equivalent of the universe’ very fascinating:

Regarding the work of the first day of creation it says, “He who stretches out the heavens like a curtain” (Psalms 104:2). Regarding the making of the Mishkan it says, “You shall make curtains of goat’s hair for a tent over the Tabernacle” (Exodus 26:7).

Regarding the work of the second day of creation it says, “Let there be a firmament . . . and let it divide between the waters and the waters” (Genesis 1:6). Regarding the making of the Mishkan it says, “The veil shall divide for you between the Holy and the Holy of Holies” (Exodus 26:33).

Regarding the work of the third day of creation it says, “Let the waters under the heavens be gathered together” (Genesis 1:9). Regarding the making of the Mishkan it says, “You shall make a copper basin, and the base thereof of copper, for washing” (Exodus 30:18).

Regarding the work of the fourth day of creation it says, “Let there be luminaries in the heavens” (Genesis 1:14). Regarding the making of the Mishkan it says, “You shall make a menorah of pure gold” (Exodus 25:31).

Regarding the work of the fifth day of creation it says, “Let fowl fly above the earth” (Genesis 1:20). Regarding the making of the Mishkan it says, “The cherubim shall spread out their wings upward” (Exodus 25:20).

On the sixth day, man was created [to inhabit and cultivate the earth]. Regarding the Mishkan, G‑d says to Moses, “Bring near Aaron your brother [to perform the service in the Sanctuary]” (Exodus 28:1).

Of the seventh day we have it written, “The heaven and the earth were completed. . . . And G‑d completed His work . . . G‑d blessed . . . and G‑d sanctified . . .” (Genesis 2:1–3). Regarding the making of the Mishkan it says: “Thus was completed all the work of the Tabernacle . . . and Moses blessed them. . . . And it came to pass on the day that Moses completed the Tabernacle . . . and sanctified it” (Exodus 39:32,43; Numbers 7:1). (Midrash Rabbah)

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As we continue this blessed task to go through the lengthy description of the Mishkan and its services, God willing, we will discuss all the different types of offerings and their purposes. We will discuss the different offenses man could commit and the requirements for reconciliation with his fellow and to God in the Mishkan. Many of the detailed offenses in סֵפֶר וַיִּקְרָא  include property, borrowing, lending and theft. This though ties us back, once again, to Gan Edan. Who was the first thief?

Adam ha rishon- taking something that didn’t belong to him. The Mishkan is that place where man can complete what was lost… restoring what was taken, coming close (the root of the word for offering- Korban is Karav which means to DRAW NEAR). Instead of hiding from Hashem when we sin…..

When we sin, we’re the ones who are embarrassed and humiliated. We are the ones who move away from God. It is Not God moving away from us. When Adam and Chavah sin, THEY hide. [This is like a little child, who did wrong, going into his bed and pulling the sheets over his head. He thinks he is unseen.] But God CALLS to them, goes to them…Where are you? There’s something wrong? How can we fix it?

Sin changes our perspective, sin makes us unable to see God right in front of us. The Mishkan reminds us:  I will dwell within them.

The Cherubs take Adam and Chavah’s place.

There is a situation which existed before sin and it is within our collective consciousness, it is obtainable, the ability to reach toward that place of purity. This is what we are doing now.

“Looking for holiness.”

Before we felt we needed to run away from God. Every time we take a step closer toward God we are escaping our cynicism.

It is not: “The glass is half full.”

But rather: “ This is the water God has given me. AND He’s given me a nice big glass to hold it in.”

We will get to the parasha of Ki Tisa, between these explanations regarding the Mishkan. We will look at the sin in the face, and investigate a different perspective: how Aaron, sacrificed himself- his eternal soul’s place with God, to keep the people from getting completely out of hand. If they were capable of their behavior at the Egol- Golden Calf, how far would they have taken it?

Jew’s on Yom Kippur ago back toward God. Where things are simple, not so complex.

We can do this today, realizing that there is a God around who loves us and cares for us and even when things are difficult God is still doing what is best for us. The moment we are able to accept this and embrace it…we are embracing the innocence within us, finding that little Adam and Chavah within us. When they were innocent, in the Garden, naked and unashamed.

Every single day that a person is willing to embrace God. Not pulling the blankets over our heads, not running away from God (like Adam and Chavah) to embrace, this is what the Keruvim resemble. A young male and female, arms outstretched in embrace. When we can be golden inside and out, with a pure testimony within that Holy of Holies we can try and understand….

Why God said to build a Mishkan….

It was not that God was homeless, we had become ‘homeless.’

It was not that God was out on the street, we were ‘out on the street’.

It was not that God needed to find a place, it was that man needed to find himself.

The self that man needed to find the self that was lost with sin all those years ago.

God places the image of Adam and Chavah in the holy Temple, the holy of holies, on the ark cover.

This Aron can’t be “reached” all at once. [Yom Kippur- the essence of REPENTANCE]

But, a little bit at a time, we need to know that it is there, possible, attainable, that innocence can be reacquired. We can draw near to Hashem. The Mishkan is a house for the Torah and so are we.

Cherut- Freedom within, as the Israelites who are free people now have the opportunity to devote and Lift up their lives, their time, their property, their honor to Hashem.

כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבֹּ֔ו תִּקְח֖וּ אֶת־תְּרוּמָתִֽי

Kal ish asher yidvenu lib’bo tik’chu et t’rumati 

For the people of God, their Terumah was meant to be “inspired by the Heart”. Thus is ours. May you be refined, with consciousness of the greater good God has planned for your life as we continue this journey together.

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Shabbat Shalom!

Contact: safeguardingtheeternal@aol.com

Resources: Much of this week’s content gleaned from chabad.org, http://arikahn.blogspot.co.il/ For a complete list of resources, go to My Resources entry on homepage.

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