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Terumah תרומה

Parsha Questions (from ohr.edu)

1. How many types of items were the Jews to donate?

2. The donation of silver for the mishkan differed from the donation of the other items. How?

3. What property do techeles and argamon share that oros eilim m’adamim do not share?

4. What property do the above three share that shesh and oros techashim do not share?

5. Onkelos translates “tachash” as “sasgona.” Why?

6. What kind of trees did Yaakov plant in Mitzrayim?

7. Describe two uses of: a) oil; b) spices; c) jewels.

8. The aron was made with three boxes, one inside the other. Exactly how tall was the outer box?

9. Why is the Torah referred to as “testimony”?

10. What did the faces of the keruvim resemble?

11. On what day of the week was the lechem hapanim baked?

12. What does miksha mean?

13. What was the purpose of the menorah’s gevi’im (cups)?

14. How did Moshe know the shape of the menorah?

15. What designs were embroidered into the tapestries of the mishkan?

16. What is meant by “standing wood?”

17. How long was the mishkan?

18. How wide was the interior of the mishkan?

19. Why was the altar coated with nechoshes?

20. Which function did the copper yeseidos serve?

I gained a palace by defying the king;

I prepared for salvation;

I carried a lot of "wait";

I gave new meaning to running water

Life Lines

Life is like Negel Vasser: every morning you step right into it.

Life is like a Tzedaka box; the more you put in, the fuller it is.

Life is like a good Cholent; a crazy combination of things, but it works out great in the end!

A Daily Dose of Wisdom from the Rebbe()

Sustained Wonder

This is the meaning of a Jew and Judaism, the very meaning of the word: To live in a state of sustained wonder. To know that there are things beyond human grasp. That the very existence of anything at all is beyond knowing. And then to strive to know.

Thanks for contributing to the Parsha Fun page: ohr.edu; The Kosher Net; vnfu ifhv gusn vnk; Torah Tidbits; L’chaim Weekly; Eishes Chayil Newsletter, Aram Soba Foundation,

Answer: Miriam

Parsha Answers:

All references are to the verses and Rashi’s commentary, unless otherwise stated.

1. 25:2 - 13.

2. 25:3 - No fixed amount of the other items was required. The silver was given as a fixed amount:a half-shekel.

3. 25:4,5 - They are wool; orot eilim are not.

4. 25:4,5 - They are dyed; shesh and orot techashim are not.

5. 25:5 - The tachash delights (sas) in its multi-colors (g'vanim).

6. 25:5 - Arazim -- cedars.

7. 25:6-7:

(a). The oil was lit in the menorah and used for anointing.

(b). The spices were used in the anointing oil and for the incense.

(c). The precious stones were for the ephod and the choshen.

8. 25:11 - The outer box was one and a half amot plus a tefach plus a little bit, because it rose a little bit above the kaporet. (The kaporet was a tefach thick -- see 25:17).

9. 25:16 - It testifies that Hashem commanded us to keep the mitzvot.

10. 25:18 - The faces of children.

11. 25:29 - Friday.

12. 25:31 - Hammered.

13. 25:31 - Purely ornamental.

14. 25:40 – G-d showed Moshe a menorah of fire.

15. 26:1 - On one side a lion; on the other side an eagle.

16. 26:15 - The wooden beams were to be upright and not stacked one upon the other.

17. 26:16 - 30 amot.

18. 26:23 - 10 amot.

19. 27:2 - To atone for brazenness.

20. 27:19 - They secured the curtains against the wind.

PARSHA PEARLS

THE MISHKON "V'ossu li Mikdosh v'shochanti b'sochOM” Ch. 25, v. 8: – Commentators explain why the verse doesn't say "v'shochanti b'sochO," in it, in the Mikdosh, but "B'sochOM" means in THEM. A well-known answer is that upon creating the Sanctuary, Hashem will rest in the hearts of all the bnei Yisroel, (plural).

This answer is understood in depth with a mathematical insight given by Rabbi Yehoshua Heller in Ohel Yehoshua drush #1, section 12, preface #7. He finds 613 components that make up the Mishkon. He explains the word "b'sochom" by saying that just as there are 613 mitzvos that correspond to the 613 organs and sinews of a persons body, and with the fulfillment of all the 613 mitzvos sanctity is brought into all parts of one's body, as is written in Bmidbar 15:40, "vaasi'sem es kol mitzvosoy vi'h'yi'sem k'doshim lEilokeichem" (see Shaar Hakdushoh by Rabbi Chaim Vi'tal). Also, upon building the Mishkon, which is made up of 613 components, Hashem's Sanctity will enter the bnei Yisroel's 613 organs and sinews.

Rabbi Heller's list of Mishkon components:

- 48 wall beams, 20 for the south wall, 20 for the north wall, 8 for the east wall

- 100 foundation blocks, 2 each for the 48 wall beams, 4 for the poles that held up the curtain

that stood before the Holy of Holies

- 10 sheets of linen, "t'chei'les" wool, "argomon," and scarlet, that made up the lowest roof covering

- 100 "t'chei'les" loops, 50 on the lip of each of the two sections of roof covering

- 50 gold hooks for attaching the two sections of roof covering

- 11 sheets of goat hide that made up the roof covering above the cloth covering

- 100 loops, as above

- 50 copper hooks, as above

- 15 cross beam supports, 5 for each side

- 96 rings attached to the 48 wall beams, 2 per beam, through which the cross beam supports run

- 1 curtain that divides between the Holy and the holy of Holies

- 4 gold clad wooden poles from which the curtain hangs

- 4 gold curtain hangers, hooks which hold the curtain in place

- 1 covering for the entry to the Mishkon

- 5 poles from which this covering hangs

- 5 copper foundation blocks for the 5 poles

- 5 gold curtain hangers, hooks which hold the covering in place

- 1 Holy Ark

- 1 Holy Ark lid. This is considered a separate item as there is an extra command "v'osiso" (25:17) - 1 pair of cherubim. This is again considered "one" separate item as there is yet another command "v'osiso" (25:18) for its creation.

- 1 show-bread table

- 1 candelabrum

- 1 incense altar, "mizbach hazohov"

- 1 sacrificial altar, "mizbach hanchoshes"

- 1 laver and its base

Please note that not everyone agrees with this calculation. For example, The gemara Shabbos 98b says that the central cross beam support was one continuous pole, and not three poles, one for each wall. Rashi says that there was a horizontal curtain rod, "klonos," attached to the top of the 4 poles to which the "poroches" was attached (26:32). Perhaps this is not to be counted because this horizontal pole is not mentioned in the Torah. Rashbam says that there were 5 cross beam supports on the outside of each of the three walls, besides the middle support beam, and that in turn there were 5 rings for these beams attached to each of the 48 wall beams (26:26). It also seems that Rabbi Heller left out 47 square or rectangular support rings that attached the wall beams one to the next on top (26:24). As well, it seems that coverings of rams' hide and "tachash" hide (26:14) are left out.

Crossword - Terumah

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Selected Halachos Related to Parshas Terumah

The following is a discussion of Halachic topics related to the Parsha of the week. For final rulings, consult your Rav.

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You shall make the planks of the Mishkan (26:15)

...They used to write on the planks to indicate their correct placement... and if one was incorrectly marked, the writing was erased so that it could be corrected (Rashi Shabbos 73a)

CUTTING A DECORATED CAKE ON SHABBOS

The Biblical prohibition of erasing letters on Shabbos applied to erasing for the purpose of preparing the surface for future writing. This was the nature of the "erasing" in the Mishkan, as quoted above. The Rabbis, however extended the prohibition to include any and all erasing, regardless of the purpose of the erasure and even when the erasure served no purpose at all, as in tearing the lettering of a package(1).

QUESTION: On Shabbos, is it permissible to cut letters or pictures which decorate a cake?

DISCUSSION: Rama(2) quotes a view that prohibits cutting or breaking off a piece of cake on which letters - or pictures(3) - appear. The fact that the person has no intention of erasing the letters and is interested only in eating the cake makes no difference; the letters are erased in the process, so cutting or breaking off a piece of decorated cake is forbidden based on the rule of inevitable consequences (pesik reisheh). It makes no difference, according to this view, if the erasure is done prior to eating by cutting the cake with a knife, or even if the letters are erased by biting into and chewing the cake(4). Either action is considered to be erasing and is prohibited.

Other poskim(5) differ with the Rama. They maintain that the Rabbis did not forbid cutting or breaking off a piece of cake because: 1) the erasing in this case is not done for the sake of future writing; 2) the erasing is destructive; 3) the erasing is done indirectly (k'lachar yad). According to this view, then, it would be permitted to cut a decorated cake, even before eating it, although the frosted letters would definitely be erased.

Latter-day poskim debate what the practical halachah should be. Some tend to be lenient(6), while others are stringent(7). The Mishnah Berurah rules that one may rely on the lenient view only when the erasing comes as a result of biting and chewing. Cutting the cake before eating it is prohibited. However, the following exceptions are discussed by the poskim:

It is permitted to cut between letters even if a word is destroyed(8). It is also permitted to remove a letter on the icing along with a thin sliver of cake on which it rests(9).

It is permitted to cut letters or figures that are baked into the body of the cake itself(10). It is also permitted to cut a cake or cookie that has a meaningful shape(11), such as a gingerbread man.

It is permitted to cut letters which are made from fruit juice or from honey mixed with water. Decorations fashioned from those ingredients are not considered "permanent(12)." The sugar-based frosting commonly found on cakes today which hardens when it dries is not included in this leniency(13).

Some poskim allow a right-handed person to cut the cake with his left hand and vice versa(14). Others do not allow this leniency(15).

If the cake was cut before Shabbos, one is permitted to separate the pieces on Shabbos(16).

A cake with lettering may be placed in front of a child even though the child may erase the lettering on the cake(17). An adult may not, however, specifically instruct the child to erase the lettering(18).

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FOOTNOTES

1. See Mishnah Berurah 340:41 and Sha'ar ha-Tziyon 76.

2. O.C. 340:3.

3. Mishnah Berurah 340:16. Rabbi P.E. Falk (Zachor v'Shamor, sec. 33, pg. 13) maintains that pretty patterns such as a zig-zag design along the edges, criss-cross lines running across the surface, etc., are not included and are permitted to be cut.

4. Taz 340:2; Chazon Ish O.C. 61:1.

5. Dagul Mi-revavah O.C. 340.

6. Sha'arei Teshuvah 340:5 and Kitzur Shulchan Aruch 80:63. See also Aruch ha-Shulchan 340:23, who maintains that the entire prohibition is limited to letters that are formed from ink or paint. Nevertheless, he advises to let a child cut the cake, as quoted later.

7. Shulchan Aruch Harav (343:10) and Chazon Ish O.C. 61:1 who prohibit erasing letters even by biting and chewing.

8. Harav S.Z. Auerbach (Shemiras Shabbos K'hilchasah 9 note 48).

9. See The Shabbos Home, pg. 50.

10. Mishnah Berurah 340:15; Har Tzvi O.C. 214. In other places, however, the Mishnah Berurah seems to contradict himself and prohibits this - see 475:47 and 500:17. Harav S.Z. Auerbach (Shemiras Shabbos K'hilchasah 11 note 31) attempts to resolve this contradiction. See also Chazon Ish O.C. 61 who questions this leniency.

11. See footnote 8. In this case, however, even Chazon Ish seems to be lenient.

12. Mishnah Berurah 340:15. Chazon Ish questions this leniency.

13. Tifferes Yisrael (Kalkeles Shabbos - erasing); Ketzos ha-Shulchan (144:3); Be'er Moshe 6:94.

14. Eliyahu Rabbah 240:11.

15. Avnei Nezer 209. Mishnah Berurah, too, does not quote this option. See also Mishnah Berurah 340:22 quoting the Chayei Adam who maintains that - with the exception for the prohibition of writing - there is no difference between using the right and left hand in regard to all of the Shabbos prohibitions.

16. Harav S.Z. Auerbach (Shemiras Shabbos K'hilchasah 11 note 30).

17. Mishnah Berurah 340:14. See explanation in Shulchan Aruch Harav 340:4 and 343:10. See also Chanoch l'Na'ar 17:4-5.

18. Shulchan Aruch Harav 343:10.

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Parshas Terumah by O. Werner © 1998 Yossi & Co. is brought to you by Ohr Somayach

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|Parsha Pizzazz - Terumah |

|A House for HaShem |

|Now that the Jews had the Torah, their lives would be changed forever. They would be HaShem's holy nation, and their days would be filled with |

|mitzvot! |

|  |

|HaShem wanted the Jews to have a special, holy place - a "house" for HaShem that could be moved and taken along with them as they traveled for 40 |

|years in the desert. This beautiful, portable building was the Mishkan ("tabernacle"), and HaShem's presence was always in it. |

|  |

|Building the Mishkan was going to be one big project! |

|  |

|First, HaShem gave precise instructions for how to make each piece of the Mishkan. All kinds of materials would be needed - pure gold, silver, and |

|copper, wool and linen of all colors, animal skins, wood, and precious stones. Where would all of these beautiful things come from? |

|  |

|From everyone! Whoever had things that were needed could volunteer to donate them toward the building effort. (Don't forget, the Egyptians gave the |

|Jews plenty of gold and other valuables to take with them when the Jews went free!) |

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|The generous, voluntary gifts people gave for the Mishkan were called Terumah offerings (which is where we get the name for this week's Parsha). |

|  |

|Are you wondering where in the world the Jews found huge beams of wood in the barren desert? Well, when Yaakov first went down to Egypt, he knew |

|through Ruach Hakodesh (Divine inspiration) that the Jews would someday build a Mishkan in the desert. So he planted beautiful, majestic sheetim |

|(acacia or cedar) trees there, and instructed his sons to bring the wood from these trees with them when they would leave Egypt. |

|  |

|The Jews did indeed carry the wood from those trees with them into the desert, and it was absolutely perfect for building the Mishkan. |

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|Every Little Bit Helps |

|  |

|The other gifts were voluntary; people gave as much or as little as they wanted. But a second kind of Terumah offering was given by each and every |

|person; everyone gave a half-shekel of silver for the sockets at the base of the wooden beams of the Mishkan. In this way, all of the Jews made a |

|small but valuable contribution. |

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| Once everyone had given their half-shekel, and all of the materials were collected and organized, it was time to start working! |

|  |

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|Designed by a Master Architect |

|When Moshe received the Torah, he was also given instructions for the exact design of the Mishkan by the Master Architect -- HaShem! |

|  |

|The Mishkan would have three sections: |

|- The kodesh hakadoshim (holy of holies), where the ark containing the Ten Commandments would be kept |

|- The kodesh (holy), which contained the shulchan (table), menorah (candelabra), and the mizbach haketoret (incense altar). |

|- The chatzeir (courtyard), where the Jews could bring sacrifices on the mizbeyach (altar). |

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|The Golden Ark |

|The aron (ark) was a beautiful work of art - but more importantly, it housed the luchot (tablets) on which HaShem had written the Ten Commandments |

|when He gave them to Moshe on Mount Sinai! |

|  |

|The aron was a three-layered box (a layer of wood between two layers of pure gold) with an ornate gold rim, on which stood two golden keruvim - |

|winged angels with childlike faces. (Most of the time the keruvim faced each other, but when HaShem was not pleased with how the Jews were treating |

|each other, the keruvim turned to face in opposite directions!) |

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|Since the aron was so holy, it was the privilege of the Levi'im (Levites) to carry it when the Jews traveled from place to place. It had special |

|poles - wood covered with gold - that were used as carrying handles. With all that gold, it must have been extremely heavy. But even so, |

|miraculously, the Levi'im didn't feel any weight on their shoulders at all. In fact, the aron lifted them up and carried them! |

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|The Bread Table |

|HaShem told the Jews to make a shulchan, a wooden table covered completely in pure gold. It had a beautiful gold rim around the edge, and gold rings |

|on the sides to hold gold-covered wood carrying poles. |

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|On the table were special trays for the twelve loaves of lechem hapanim - the special bread that always remained on the table. Every week, the bread |

|was replaced with new bread - but the "old" bread was always just as fresh and warm as when it first came out of the oven! |

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|This Menorah Wasn't for Chanukah |

|The Jews were told to make a golden menorah for the Mishkan, with seven straight branches. The branches of the menorah were decorated with three |

|shapes: cups, knobs, and flowers. Can you believe that the entire masterpiece was crafted out of one giant block of solid gold? It was! |

|  |

|There was a bowl at the top of each branch for oil and a wick. Only the purest, clearest olive oil was used in the menorah. |

|  |

|Every morning, the kohen gadol (high priest) would enter the Mishkan to re-light the menorah. (Are you surprised that he used pure gold tongs to |

|handle the wicks?) |

|  |

|The same amazing thing always happened. The oil in the center branch would still be burning, while the others had gone out - even though all of the |

|bowls started with the same amount of oil the day before! Since the middle flame was always burning, the kohein gadol would use it to light the other|

|six wicks. Then he would put out the middle light and light it again. |

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|HaShem made this miracle happen to show the Jewish people that His presence was always with them. |

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|Even the Roof and the Walls were Special |

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|The roof of the Mishkan had three layers, made of all kinds of colorful animal skins. |

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|The walls were made of beams of sheetim wood, each one 10 amot long. (An amah is a measure that equals about two feet.) The beams fit into silver |

|sockets at the bottom - just like a giant set of Legos! |

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|As a final, decorator touch, beautiful curtains hung at the entrance to the Mishkan and around the courtyard inside. |

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| The Altar |

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|HaShem told the Jews to make a large mizbeyach (altar) out of wood, covered in pure copper. This is where the people would bring animals to |

|sacrifice. The altar had a ramp that led up to the fire at the top, and it had rings on its sides, to hold carrying poles. |

|  |

|The altar was holy, and miracles happened there. For example, even though its place was under the open sky, in the courtyard of the Mishkan, rain |

|never put out its fire. Also, even when the wind blew, the smoke from the altar always rose in a perfectly straight line, right up toward the sky. |

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|  A Mishkan, Only Smaller |

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|Although today we don't have a Mishkan (or a Beit HaMikdash), we do have a "miniature Beit HaMikdash". In fact, we have many of them. Every synagogue|

|is a mini-Holy Temple and should be treated with the same respect as the Jews had for the portable Mishkan in the desert and the Beit HaMikdash in |

|Jerusalem. |

|  |

|If you ever have the chance to go to the Kotel HaMaaravi, the Western Wall in Jerusalem, you can get a taste of that sense of awe and respect felt by|

|the Jews in the days of the Mishkan and the Beit HaMikdash. |

KNOW YOUR l”b

SEFER SHOFTIM [chapters 1 & 2]

INTRODUCTION

Sefer Shoftim is not simply a log of Jewish history from the death of Yehoshua until the birth of Shmuel. Rather, it is special presentation of certain events that transpired during that time period, written by the navi Shmuel in order to deliver a prophetic message for his own (and future) generations.

When studying Sefer Shoftim, it is very easy to identify the primary point of this prophetic message, for it is stated explicitly in chapter two. First, we will review those psukim in chapter two that introduce this 'thesis'. Afterward, we will explain the purpose of chapter one.

THE CYCLE

Review 2:11-23, noting how these psukim describe a pattern of events that repeated themselves numerous times over a very long time-period. To show how, we will selectively quote from this 'parshia':

"And Bnei Yisrael acted in an evil manner before G-d, and they worshiped the Baal G-ds. They left the G-d of their forefathers who had taken them out of Egypt, following instead the local G-ds of the surrounding nations...

[Hence,] G-d became angered and let them fall prey to their enemies... and they were in great distress.

[At times,] G-d raised up "shoftim" [judges] who saved them from their adversaries. But they did not listen to their "shoftim" for they preferred to follow other G-ds instead.

And whenever G-d raised up "shoftim" for them, and G-d was with the "shofet" and saved them from their enemies!

But whenever the 'shofet" died, they went back to their old ways, once again following other G-ds..." (see 3:11-19)

Note how these psukim describe a CYCLE of events that repeat themselves. We will summarize the main stages of this cycle:

1)"va'yazvu Bnei Yisrael et Hashem" Bnei Yisrael leave G-d, choosing other G-ds instead.

2) "va'yitnem Hashem b'yad oyvieyhem" G-d allows them to be punished by their enemies

3) "va'yitzaaku Bnei Yisrael et Hashem" Bnei Yisrael cry out to G-d for help

4) "va'yishlach Hashem lahem moshiah va'yoshium" G-d sends a "shofet" to save them from their enemy

[Afterward, Bnei Yisrael return to stage one.]

One could compare this statement by Shmuel (in chapter two) to a presentation of "thesis". As we will see, in the chapters that follow (i.e. chapters 3 -> 16), Shmuel will prove his thesis by bringing proofs from the events during the time periods of numerous "shoftim" (e.g. Otniel, Ahud, Gideon, etc.).

SHMUEL'S INTENTION

To appreciate why Shmuel presents this thesis to his generation, we must consider the events that are taking place at that time. Recall that even though Shmuel was the accepted national leader (see I Shmuel 3:19-20 & 7:15-17), when he became old Bnei Yisrael requested that his successor be a KING rather than a SHOFET (see I Shmuel 8:1-6).

What led Bnei Yisrael to this conclusion? The answer is quite simple. The nation had finally come to the realization that current system of government, i.e. the ad hoc appointment of a SHOFET whenever a problem arose, was leading to national disaster. The political leadership noticed the very same cycle that Shmuel describes, but from a very different angle. They also noticed that over the last two centuries, every decade or so another enemy would trouble Israel. Neither political nor military stability was achieved.

The leaders reached their own conclusion concerning the reason for this pattern. They concluded that this was due to the lack of a strong central government. If Israel 'only had a king' like other nations, a strong political leader with the ability to collect taxes and organize a standing army; then Israel would be able to defeat its enemies and strengthen its borders. In their eyes, the answer to all of Israel's troubles was the establishment of a monarchy.

As their leader, Shmuel realized the danger of this conclusion. He fears that by choosing a king to rule them, Bnei Yisrael will depend solely on their king in times of trouble INSTEAD of turning to G-d as they had done in the past. Therefore, to counter their claim that a king would solve all their problems, Shmuel argues that the real reason for Bnei Yisrael's problems is because they do not listen to G-d.

Shmuel emphasizes specifically this point in Sefer Shoftim. He attempts to show that the numerous calamities that had befallen Bnei Yisrael since the time of Yehoshua were caused because they had left G-d, and that the little salvation that they did enjoy was only because they had cried out to G-d. Shmuel states this point in chapter two, and proves in the chapters that follow.

THE PREFACE

Now that we have shown how 2:11-23 serve as an introduction to the entire Sefer, we must now explain the function of the psukim that precede them.

Clearly, 2:6-10, could be included together with 2:11-23 for it 'sets the stage' for this introduction. Technically speaking, these psukim explain how the 'cycle' only began after the generation of Yehoshua, and for a very simple reason. That generation witnessed G-d's miraculous help in the conquest of Eretz Canann (see 2:7 and 2:10). Therefore, they continued to worship Him properly. Only the next generation began to follow other Gods.

Based on this background, 2:6 would have been a 'perfect' opening pasuk for Sefer Shoftim. In fact, if you read it carefully and compare it to the end of Sefer Yehoshua, you'll see that it basically turns Sefer Shoftim into a direct continuation of Sefer Yehoshua!

So what's the purpose of the first chapter and the first five psukim of chapter two?

WHO'S TO BLAME

In any analytical study, the first stage is always to examine a large amount of data in an attempt to uncover a certain pattern. In the case of Sefer Shoftim, that pattern is the 'cycle' that Shmuel describes in chapter two. But at a deeper level of analysis, it is also important to determine what caused that pattern to begin in the first place. This could explain why Shmuel includes chapter one.

In other words, in chapter one Shmuel explains what situation first set this 'cycle' in motion. Recall how the 'cycle' begins each time with Bnei Yisrael leaving G-d, following other G-ds instead (see 2:11-12). But how did Bnei Yisrael find out about these 'other G-ds' such as Baal and Ashtoret (see 2:13) in the first place?

The answer is simple. Because Bnei Yisrael did not complete the conquest of the land during the time of Yehoshua, a very large Canaanite population remained in the land. [See just about every line from 1:27--36! See also Yehoshua 13:1-5, 18:3, 23:3-13.] After a generation or two, these populations intermingled with Am Yisrael. Cultural exchanges began, sometimes leading even to intermarriage. Bnei Yisrael began to learn and follow the local customs. When farmers needed rain, they were told about a Baal G-d who could 'deliver the goods' in return for the performance of a 'proper ritual'. It was only a matter of time, but instead of conquering the land, the 'land' (and its culture) had conquered them.

This background can explain why Shmuel begins Sefer Shoftim by quoting different examples of how most of the tribes (except Yehuda) did not complete the conquest of their "nachala" and left a large Canaanite population in their midst (see 1:27-36). On the other hand, Yehuda served as an example of a tribe that properly completed its conquest, which probably explains why they were least affected by foreign enemies during this entire time period (see 1:1-21).

This also explains why the story in 2:1-5 should have been included in chapter one. The "malach" [G-d's messenger] that came from Gilgal to rebuke the nation for not completing the conquest (hence leaving idol worship rampant within the country) is sent because Bnei Yisrael did not complete their conquest – as described in chapter one.

Therefore, Shmuel begins Sefer Shoftim by first quoting how the tribe of Yehuda acted properly, followed by examples of how all of the other tribes did not, followed by the story of the "malach" who rebukes them for this. Even though this detail may seem more fitting to have been included in Sefer Yehoshua (for it deals with the conquest of the land), it is presented instead as a preface to Sefer Shoftim, for it explains how and why the 'cycle' first started.

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| |by Zvi Akiva Fleisher |

The Blue Dye "Us'chei'les" (25:4) - The Tosefta M'nochos 9:6 says that only pigment taken from the "chilozone" is acceptable for dying the Kohein's garments which the Torah says should be "t'chei'les." However, the Rambam in hilchos klei Mikdosh 8:13 does not mention the "chilozone" requirement, only that the colour be that of "t'chei'les." It is only in hilchos tzitzis that he mentions the "chilozone" requirement. The Avnei Neizer O.Ch. #15 writes that the Rambam posits that dye extracted from the "chilozone" should specifically not be used for the priestly garments because the "chilozone" is a non-kosher creature, and the Mishkon/Mikdosh building and the priestly garments have the status of "m'leches shomayim," for which only kosher items may be used. Tzitzis, however, only have the status of "tashmi'shei mitzvoh," a lower level, and therefore a non-kosher item may be used. No doubt, according to the Avnei Neizer the Rambam must have had an earlier source for his position, as the words of the Tosefta contradict him.

There is a gemara that seems to be contrary to both the Rambam and the Avnei Neizer. The gemara Shabbos 74b says that we find the activity of knotting in the preparation of the Mishkon by the trapping of the "chilozone." Nets were created by knotting threads together. (Rashi explains that the "chilozone" was used to dye items that had to have the "t'chei'les" colour.)

The Chasam Sofer in his responsa O.Ch. #39 writes that the non-kosher "chilozone" supplying the pigment for "t'chei'les" does not run afoul of the "m'leches Mishkon" requirement of "ore b'heimoh t'horoh bilvad" ruling (gemara Shabbos 28b). This is because the pigment, once extracted from the "chilozone" is not considered "yotzei min hato'mei." It is considered "ponim chadoshos," a new creation, not retaining any of the previous properties.

However, Rabbeinu Bachyei writes, "We do not find silk used as a Mishkon material because it is an extract of a non-kosher creature, a worm. The gemara (Shabbos 28a) says that the "tachash" must have been a kosher animal, since its hides were used as roof-coverings in the Mishkon. The pigment "tolaas shoni" is not an extract from a worm, but rather from seeds that have these worms in them."

We see from his words that not only the actual material of the Mishkon components, but even the pigments, which end up being only colouring, also require a kosher source. Tosfos on the gemara Kidushin 56b d.h. "mina'yon" deals with this issue. Rabbeinu Bachyei might posit like the Avnei Neizer's understanding of the Rambam, that "t'chei'les" for "m'leches shomayim" is not from a "chilozone."

Another possibility is that the "chilozone" itself is kosher. Even though sea creatures are clearly not kosher, as per the verse in Vayikroh 11:10, the Rava"d in his preface to Sefer Ha'y'tziroh, nsivos 32 nsiv 8 writes that he does not know if the "chilozone" is a sea creature or a sea plant, since it is alive and moves, but always remains in the same place, implanted in the base of the sea. It seems that he posits that the "chilozone" is a sea anemone. This is clearly not the position of those who prohibit the use of the "chilozone" for the priestly garments, but is a possible explanation for Rabbeinu Bachyei's excluding pigment from a non-kosher source, and not mentioning that the "chilozone" is a problem.

A Tiara of Gold “Zeir zohov" (25:11) - The gemara Yoma 72b says that the word "zeir" is spelled without the letter Yud in the middle, allowing for the reading "zor," a stranger. Rabbi Yochonon derives from this that if a person merits to learn the Torah properly, then it becomes a crown for him. If he learns it without the proper intentions then it is "zor," a stranger, i.e. he forgets it easily.

Sefer Chasidim #958 writes that there was a man who had two sons who both wanted to learn Torah and asked their father for financial support. One son had a very sharp mind but was lacking in "yiras shomayim." It was likely that the Torah knowledge he would amass would just make him haughty. The second son was not as scholastically gifted, but was a "yo'rei shomayim." He had enough income to support only one son. Rabbi Yehudoh Chosid advised him to support the learning of the son who had "yiras shomayim."

The Middle Pole "V'osiso v'richim ... chamishoh, V'habriach hatichon ...min hakotzeh el hakotzeh" (26:26,28) Rashi explains that the north and south walls had five poles to support and align them as follows: Two went across the upper area of the beams, running through rings attached to the beams. Each spanned half the length of the wall. Similarly, two ran across the lower area. The fifth pole was not external, but rather, ran through a hole bored into the thickness of each beam. This was the "briach hatichon" of verse 28. However, it was not two poles as the exterior ones were, but rather, one long pole. There were three internal poles, one for each of the three walls of the Mishkon. Since only the "briach hatichon" went from end to end of each wall and the external poles only went halfway across, it is understood why the verse says "min hakotzeh el hakotzeh" specifically by the "briach hatichon."

However, the Rashbam says that the five poles of verse 26 all spanned the complete length of the wall. Contrary to Rashi who says that the walls had two external rows of poles for support, the Rashbam says that they had five rows, besides the internal pole. If so, why does the Torah point out "mikotzeh el hakotzeh" only in verse 28? The Rashbam says that the gemara Shabbos 98b indicates that the "briach hatichon" was a single pole that spanned ALL THREE walls. It miraculously bent as a flexible hose would and took two 90 degree turns at the corners. Upon removal, the pole would revert to being stiff and straight. This is stated clearly in the Targum Yonoson ben Uziel as well. "Mikotzeh el hakotzeh" means from one end of the Mishkon walls to the other end of the Mishkon walls, while the external poles only spanned one side.

A commonly used expression used to bless a newly married couple is, "May you merit to build a 'binyan a'dei ad.'" This means, "May your marriage be an everlasting building." Which building is everlasting? The Botei Mikdosh were destroyed. The future one is not yet here, and it is illogical to bless them with a comparison to a Beis Hamikdosh which doesn't yet exist.

Perhaps, the comparison is to the Mishkon, which is permanent. On the words "atzei shitim OMDIM (26:15)" the gemara Yoma 72a says that it stands forever. Although it was not in use any more after the 57 years at Nov and Givon, the actual Mishkon was never destroyed. I heard that just as the Mishkon was unified with one single pole running through its three walls, so also the new couple can learn to keep their new "binyan" together by taking a lesson from the "briach hatichon." Its ability to keep things united and aligned was because it was flexible. The comparison to marriage needs no further elaboration.

Perhaps, there is another lesson from the comparison to the Mishkon, again particularly from the unifying component, the "briach hatichon." The pole is seventy cubits long, corresponding to the average seventy year life-span of man (T'hilim 90:10). Let us follow its course as it snakes (see Targum Yonoson ben Uziel "k'achno") its way along. The first twenty cubits find it along the southern flank of the "heichal," the area that is occupied by the menorah, the light of the Torah. This represents the first twenty years of one's life before marriage. These are the formative years, when one forms his value system and hopefully sees the light of the Torah as his guiding force. These years are also a great opportunity for growth in Torah, while still unencumbered (gemara Kiddushin 29b, "reichayim al tzavoro v'yaasok baTorah?"). The last twenty cubits on the north side of the "heichal" pass the area occupied by the shulchon and its "lechem haponim," representative of bread, livelihood. From fifty to seventy, one commonly finds himself with less financial burdens, as children have left home and one's business and Social Insurance benefits have often brought an opportunity for reliable income. The middle thirty cubits cross the area of the Holy of Holies, the "Kodesh Hakodoshim." These are the years from twenty to fifty which are spent in raising one's children. This is indeed the "Holy of Holies" of one's duties, to pass on our heritage from generation to generation

"ZoHoV voCheSeF u'N'CHoSHeS" - (25:3)

The Chasam Sofer says that just as these three materials are physically three levels of donation, likewise the letters of these words spell out three levels of magnanimity in giving. The highest level is "ZoHoV" - Zeh Hanosein Bori -giving when one is healthy. The next level is "KeSeF" - Kaasher Sakonoh Porachas - when a danger lurks. The lowest level is "N'CHoSheS" - N'sinas Choleh She'omar Tnu - the donation of a sick person who is so ill that he tells others to give for him.

Menorah (wise) – Shulchan (rich)

R. Yitzchak): One who wants to grow wise should face southwards when praying. One who wants to grow rich should face northwards when praying (Baba Basra 25)

A memory device is that (in the Heichal) the Menorah was in the south, and the Shulchan was in the north.

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Rashi explains that this refers to the direction one should face during his tefilos. The menorah in the Sanctuary of the Bais HaMikdash represents wisdom, and it was located along the southern wall. When someone davens facing south, he is focusing his attention in the direction which is redisposed to wisdom. He will also merit to understand Torah, because the Menorah and its lights symbolize Torah.

Halichos Shlomo writes that our Gemara is not referring to altering one’s position while reciting the Amidah. Rather, when a person davens for wisdom, he should face south, and when davening for wealth, he should face north.

Rabeinu Chananel and Aruch explain that R’ Yitzchok, the author of this statement, was from Eretz Yisroel. His instructions were that if one wishes to acquire wisdom, he should seek to learn from the wise men of the south. His reference was apparently to the residents of a place called Kfar Darom.

Sefer ’ה מעשי explains that “facing the south” here refers to going to Eretz Yisroel, as the Gemara in Bava Basra teaches that the air of Eretz Yisroel contributes to one’s becoming wise.

The עין יעקב explains that the right represents the south and the left symbolizes the north. These are the directions of the hands when one is facing east. Therefore, the meaning of the statement of R’ Yitzchok is that if one wishes that his studies be retained, he should approach them in a coordinated and structured manner. This is characteristic of the right hand, which indicates when things are performed with coordination and executed with precision. This should be one’s main pursuit. However, the general approach towards accumulation of wealth should be done “with the left.” This means that one should treat his mundane pursuits knowing that they are merely secondary –עראי.

Rabbi Yehudah Trager, shlit”a, asked Rav Shlomo Zalman Auerbach, zt”l, an interesting question: “In Bava Basra 25 we find that one should daven in the north if he wishes wealth and in the south if he wants to be wise. But the Gemara does not say when he should do so. Rashi explains that this means during prayer itself, but this is not clear from the Gemara at all. So when exactly does this Gemara apply?”

Rav Shlomo Zalman explained. “When one wishes to daven for wealth he should incline himself slightly to the north, while when one wishes to daven for understanding he should position himself to the south.”

Rav Trager concluded, “It seems as though Rav Shlomo Zalman learned differently than what most people understand, that positioning oneself in one direction or the other at all times will bring one wealth or wisdom.”

But the Rebbe of Bobov, hy”d, understood this Gemara differently. During shemonah esrei, the Rebbe would sway from right to left and then from left to right. When someone asked him why he always swayed in exactly that manner he explained, “In Bava Basra 25 we find that one who wishes to be wealthy will daven towards the north, while one who wishes to become wise will daven towards the south. As you know, we daven towards the east, and to my right is south and my left is the north. While I daven I keep in mind that I wish to draw down spiritual blessings when I sway towards my right and physical bounty when I sway towards my left.”

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|ז |מ |ג |ם |

|קרשים |יריעה |מנורה |שלחן |

|בריחם |פרכת |מזבח | חצר |

Name of the city called “Terumah of the Land”

|TheWeekly Haftorah |

|by Reuben Ebrahimoff - the Haftorahman |

The Haftorah for Parashat Terumah

King Shlomo (Solomon) constructs the Bait Hamikdash

Read from the Book of Kings 1 (Melachim 1) , Chapters 5:26-6:13

The summary of this week's Haftorah: Our Haftorah starts with the mention of King Solomon's Great wisdom. We continue with King Solomon and Hiram, King of Tyre (Located in what is Lebanon today) having a peace treaty. King Solomon recruits 30,000 men to work in Lebanon. He rotated 10,000 at a time. He sent each man up to Lebanon for one month and then they got to stay home for two months. There were 150,000 men working on the Temple with 3,300 supervisors. They started with moving huge stones to build the foundation of the Temple. We learn that 480 years after the Exodus and in the fourth year of King Solomon's rule (he was 16 at the time) he started building the temple. The temple, which King Solomon built, was 60 cubits long, 20 cubits wide and 30 cubits high. The text continues with additional specific information as to how the Temple was built. Once the temple was finished King Solomon paneled the temple with cedar boards and planks. The Haftorah concludes with Hashem's promise to King Solomon, "As for the temple you are building, if you follow my Torah I will keep my promise that I made to you and your father King David, I will dwell among you and I will not abandon you".

The Connection between the Parashat and the Haftara is: The Parasha tells us about the construction of the mishkan (traveling temple), which housed the sacred objects of the Jewish people. The Mishkan contained the Ark of the Covenant with its Cherubim, the Ten Commandments, the Menorah, and the Sacrificial Altar. In the Haftorah we read about the building of the Bait Hamikdash, which replaced the Mishkan after 480 years.

The Hataraman's lesson of the week. We must remember what Hashem says, "Build me a House of Prayer and you will always find me there". Don't stay home on Shabbat; come to Synagogue (syn-like synonym or together, gogue - with G-d) and invite someone who normally wouldn't go to come witj you.

The Biography of Shlomo ben David: also known as King Solomon. Solomon was the King over the land and the nation of Israel during its greatest world power. We had the State of Israel, The City of Jerusalem, the Holy Temple, 613 commandments. Prophets, Priests and Kings. It was the best of times for the nation of Israel. Solomon was the smartest man that ever lived however his "brains went to his head". He was crowned king of Israel when he was 12 years old. He ruled for 40 years and passed away when he was 52 years old. He wrote 3 Books in the Tanach 1) Kohelet, Ecclesiastes, 2) Mishlai, (m-sh-l, like mashal) - Proverbs and 3) Shir Hasherim - The Song of Songs. He anticipated the real mother giving up her child to the other woman by suggesting that the child be split in half with a sword. He was very wealthy and by some estimation his wealth increased by $250,000,000 dollars a year. He owned 40,000 horses. He knew 3000 different explanations for each sentence in the Torah. He knew how to speak and understand all the languages of every animal. King Solomon built the 1st Bait Hamikdash (Holy Temple). He built Megiddo a northern fortress. He had 700 "wives" and 300 concubines. The Queen of Sheba, who was so impressed by the rumors of his absolute genius, she developed her own quizzes for King Solomon to test him. It is fabled that she traveled 7 years to appear in his court so she could see for her self how smart he was. She later commented that he was much smarter that his reputation. King Solomon established the following: The ritual washing of hands, the third blessing of the Bircat Ha'mazon, Boneh Yerushalayim, and the Eiruv (A string surrounding the outer perimeter of an area designating it as an area that you can carry things on Shabbat).

Famous phrases: As the Torah is placed into the Ark; the Congregation recites the following verse taken from King Solomon's Mishlay or Proverbs. Chapter 4 verses 2-3, "Aytz chaim he lamachazikim bah, v'somcheha me'ushar. De'rache'ha darchei noam, v'chol nesevoseha shalom","It is a tree of life for those who grasp it, and it's supporters are praiseworthy. Its ways are ways of pleasantness and all its paths are peace".

Timeline: This story took place about 2831 years ago.

Map: This story took place in Jerusalem.

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CONTENTS

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