Parshas Terumah

With this week’s Parsha we begin learning about the construction of the Mishkan and the Keilim that were inside it. While we obviously no longer have a Mishkan, though we yearn for the rebuilt Bais HaMikdash, Chazal tell us that the Mishkan can exist within each of us: “V’Shachanti Besocham: Besoch Kol Echad V’Echad.” As such, it is incumbent upon us to learn the Parshios of the Mishkan with an eye toward the lessons we can take for our own lives.

It is interesting to note that while the commandment to build the Mishkan itself was given in plural form—“V’Asu Li Mikdash V’Shachanti Besocham”—the commandments for for most of the Kelim were given in singular form to Moshe—“V’Asisa Shulchan,” for example. The one exception is the Aron HaKodesh, the first Kli that Moshe was instructed to make. In the case of the Aron, the Torah says: “V’Asu Aron Atzei Shitim.” Why is the Aron the exception? Why in this case was the commandment given in the plural form?

The Aron has other unique details. The Klei Yakar points out that the measurements of the Aron all include half Amos: “Amasayim V’Chetzi Arko, V’Amah V’Chetzi Rachbo, V’Amah V’chetzi Komaso: Two and a half Amos long, by one and a half Amos wide, by one and a half Amos tall.” The other major Kelim, the Shulchan and Menorah, had at least some measurements that were complete Amos.

Besides the contrasts to the other Kelim, one of the more interesting aspects of the Aron is the Kruvim that were built on the Kapores, which covered the Aron. The Keruvim were placed on opposite sides of the Kapores, so that their wings were raised and covered the Kapores. They were also placed facing each other: “Pinehem Ish El Achiv.”

The presence of the Keruvim is itself remarkable: The essence of the Torah stands opposed to any sort of idol worship—one of the first Mitzvos we are given as a nation is “Elokei Kesef V’elokei Zahav Lo Sa’asu Lachem.” Why then are there two likenesses, whether they are of babies or Malachim, placed atop the Aron, which is placed in the Kodesh HaKedoshim?

Further, the Medrash says that the Keruvim were not always in the same position, rather when Klal Yisroel acted correctly, “B’zamn She’osin Retzono Shel Makom” the Keruvim faced each other, “Pinehem Ish El Achiv.” However, in times when our Shemiras Hamitzvos was not as strong, when Klal Yisroel was “Aino Osin Retzono Shel Makom,” the Keruvim faced away from each other. In this way the Keruvim symbolized our relationship with Hakadosh Baruch Hu, and were in fact an indication of our standing Osin Retzono Shel Makom.

The Gemarah in Yoma, however, tells us that at the time of the Churban Bais HaMikdash, when the Goyim entered the Kodesh HaKadoshim, they saw the Keruvim hugging each other.

The Ritvah, quoting the Ri M’gash, asks the obvious question: It is difficult to imagine that at the moment of the Churban, as the Goyim were entering the Kodesh HaKadoshim, Klal Yisroel could be on a level of Osin Retzono Shel Makom. How is it, then, that the Keruvim were hugging each other? Should they not have been facing away from one another, as the MEdrash says they do when Klal Yisroel is lacking in their status as Osin Retzono Shel Makom ?

There are numerous answers given to the question of the Ritva, but I would like to explore the idea of the Keruvim, their relationship to one another, and our relationship to Hashem, in light of the questions we raised above regarding the Aron HaKodesh.

The Alshich HaKadosh asks why our Parsha, the Tzivuy of Meleches HaMishkan, is placed directly after the Torah tells us that Bnei Yisroel said Na’aseh V’Nishma at the end of Parshas Mishpatim. What is the connection between the Mishkan and Na’aseh V’Nishma?

The Ramban, at the beginning of the Parsha seems sensitive to this point, explaining that at when Hashem spoke directly to them at Har Sinai, Klal Yisroel experienced a level of personal Hashra’as HaSehchina—they reached a level of “Mamleches Khanim V’goy Kadosh.” While they were unable to sustain that level of Hashra’as HaSehchina on a constant basis, the Har Sinai experience prepared them to welcome Hashem into their midst inside the Mishkan. The Ramban explains that this is the “Sod” of the Mishkan: the “Kavod” of the Shechina that occurred at Har Sinai, where it says “VaYishkon Kavod Hashem Al HaHar,” is continued on some level, as it says “U’Kvod Hashem Maleh Es HaMishkan.”

We can see from here that the Mishkan is, in a way, an extension of Mamad Har Sinai itself: the Shechina rests in the Mishkan and we can welcome Hashem into our midst, just as we did during Mattan Torah. It therefore stands to reason that some of the prerequisites for Har Sinai were necessary for the Mishkan as well.

We know that at Har Sinai, we stood as one nation: “K’Ish Echad B’Lev Echad.” On some level, Klal Yisroel had to be united as one before Mattan Torah could occur—Achdus was therefore a requirement for the Hashra’as HaSechina of Mamad Har Sinai. This being the case, the use of the word “V’Asu” is indeed appropriate when it comes to the building of the Mishkan—a similar level of unity was necessary for the Shechina to rest in the Mishkan, we had to build it together, as a Klal.

The Mishkan represents not only the Hahsra’as HaShechina that we can experience as a Klal, but also the ability to welcome Hashem into our own lives, Besoch Kol Echad V’Echad. As such, the messages of the Mishkan apply to our lives as well.

If this is the case, perhaps the Torah is teaching us a similar lesson when it comes to the Aron HaKodesh, which of course represents the Kesser Torah.

When we learn Torah, we welcome the Shechina into our lives. Chazal tell us that in the absence of the Bais Hamikdash, “Ain LHakadosh Baruch hu ella Daled Amos Shel Halacha Bilvad” Hashem is found in the environ of a Bais Medrash, in the presence of those who learn his Torah. We can thus experience a level of Hahsra’as HaShechina, but this too is subject to the conditions of Kabalas HaTorah: we must be B’Achdus.

In using the term “V’Asu” with regard to the Aron, the Torah is reminding us we can each experience a level of Hahsra’as HaShechina, but this too is subject to the conditions of Kabalas HaTorah: we must be B’Achdus.

This may also explain the measurements of the Aron.

In the Parsha of Machatzis HaShekel some explain that each gives half a Shekel—“HaAshir Lo Yarbeh Vihadal Lo Yamit”—as a reminder that we cannot do anything on our own, we are not complete and we need others to help us reach our goals.

Each of the Aron’s measurements contain Half Ammos; perhaps the Torah is reminding us that as we attempt our own private Kabalas HaTorah, we must be cognizant of the fact that we cannot do it on our own. We must be B’achdus, in a situation of K’Ish Echad B’Lev Echad.

This idea relates to the Keruvim as well.

The Ba’al HaTurim, on the words “U’Pinehem Ish El Achiv” describes the Keruvim as follows: “Kimo Shnei Chaveirim, Shenosin V’nosnin B’Divrei Halacha: As two friends, discussing Divrei Torah amongst themselves.” Clearly this is a description that holds deeper meaning.

Maybe the Keruvim sit upon the Aron to remind us of the power of two Yidden sitting and learning. Within the Kodesh HaKedashim itself, the very place where the Shechina rests, are two friends, Oskim B’Rischa D’Oraysa. The Keruvim tell us that we too can be a Makom for the Hashra’as HaShechina through Limud HaTorah, specifically in a group.

This may also help us answer the question of the Ritvah. As the Bais Hamikdash was being destroyed, as Klal Yisroel was led to Galus we were faced with the reality of losing the Bais HaMikdash—our communal Makom of Hasra’as Hashechina. Therefore the Keruvim were shown to be hugging each other—contarary to the position we might expect to find them in—to remind us that there is still a way to create Makom of Hasra’as Hashechina. The Keruvim, those two Chavruasas who lived within the Kodesh HaKedashim are the key to experiencing a taste of Mamid Har Sinai itself.

The Passuk in Tehillim says “Hinei Mah Tov U’mah Naim, Sheves Achin Gam Yachad…K’Tal Chermon Sheyarad al Harirei Tzion.” When Bnei Yisroel are B’Achdus, Achim Gam Yachad, we are compared to Dew. R’ Avraham Dovid Aurbach explains that Tal, dew, is a constant. While there are periods of drought, when rain does not fall, dew never ceases and does not require Zechusim the way rain does. The Passuk is telling us that when Klal Yisroel is together, when “Sheves Achin Gam Yachad,” that creates Nitzchiyus. Indeed the secret to the everlasting survival of Klal Yisroel is just this, Sheves Achin Gam Yachad.

Of course the Passuk does not just refer to people banding together out similar interests and cultural exchange. When we grow from each other, when we join together in our search for Emes and when we develop the understanding in Torah that can only come through Pilpul Chaverim, we are truly Sheves Achin Gam Yachad. In this manner we emulate the Keruvim and we can welcome the Shechina into our midst.

Anyone who has ever learned in a large Bais Medrash, or even a small one with a close-knit group of Cheverim, can attest to the power of Limud HaTorah B’rabim. The warmth and Kedusha that comes from such learning is palpable, and it is quite understandable how this is an atmosphere in which the Shechina feels comfortable.

We must realize the value and Koach that our Limud Hatorah holds. When we maximize the opportunities we have to learn in such a way, and join in situations of real Sheves Achin Gam Yachad, we have the chance to live as the Keruvim, “Kimo Shnei Chaveirim, Shenosin V’nosnin B’Divrei Halacha,” and welcome the Shechina itself B’sochenu.