Our G-dcast storyteller this week correctly informs us that Parashat Terumah is all about the Israelites’ newest project: building a portable sanctuary (mishkan) for worshipping God, right there in the middle of the desert. God gives the instructions to Moshe/Moses, and then we, as readers, get the dozens of details as a kind of blueprint in what might be considered numbingly boring minutiae.
But we need to ask ourselves: what is the point of laying it all out so exactingly? And does God really care about gold, silver, lapis lazuli and dolphin cloth??? And if not, why would these specifications be made?
Our storyteller suggests that we need to zoom in and zoom out of these particulars in order to see the bigger picture.
There are a few verses that really call out to me in this parasha, starting with Exodus chapter 25 verse 2:
Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him/her.
What an incredible thing to find here in the Torah, a book full of commandments for so many things. Here, we are told that gifts are only to be brought if one WANTS to participate, if one’s heart is so moved‚Ä¶ Only then, should he or she bring a gift to help build the sanctuary. This is the first startling thing in this huge, complicated new construction project the former slaves are undertaking.
The second verse that is at the heart of Parashat Terumah is also from chapter 25, a few verses later in verse 8:
And let them make Me a sanctuary that I may dwell among them.
God is actually telling Moshe that God wants to be “among” the people (b’tocham — in their midst). Not above them, not in a special place rooted in a specific locality, but AMONG them, in this portable tent-like santuary that moves with the people as they wander in the desert. What kind of God wants to be AMONG the people? What is God’s need, if we could be so bold in asking?
The storyteller also uses several words for this building, this “sanctuary.” First we get the Hebrew name, Mishkan, which has the same root as shakhen/neighbor and shekhinah/feminine presence of the Divine. The portable building is also referred to as a tabernacle (which always makes me think of the Mormon Tabernacle Choir). Finally, it’s also called the Divine Dwelling Place.
Sanctuary implies a holy place, a sanctum, a place with sacred dimensions (mikdash/holy place). There is also the name Ohel Mo’ed /Tent of Meeting, referring to the function this place provides — it’s where Moshe encounters the Divine and receives instruction. These names seem like they might be interchangeable, but as we proceed through the book of Exodus and Leviticus and get more information on the Mishkan, we will see that each name implies a different function and/or is describing another part of the whole compound.
Still, think about what it could mean to have the Almighty say that S/He wants to “dwell among the Israelite nation.” Not only is this a profound gloss on the relationship between God and the people, it also suggests possibilities in the way we build our contemporary synagogues and places of worship right now, in the 21st century. Chancellor Arnold Eisen of the Jewish Theological Seminary of America writes about this in his column on Parashat Terumah.
To consider as you continue reading:
- If you believe in God, is your concept of the Divine immanent or transcendent (close-by, near you or above you, far away)? In other words, is God inside you or way outside?
- What is the purpose of adorning holy worship places with gold and other precious materials (think of the great cathedrals of Europe)? What does it do for the worshipper?