Haftorah Commentary
Parshas Terumah
By Rabbi Dovid Siegel
Kings 1 5:26-6:13
This week’s haftorah teaches us an important perspective about the Holy Temple and our synagogue. The haftorah opens with a detailed account of Shlomo Hamelech’s construction of the Bais Hamikdash. He engaged nearly two hundred thousand workers in hewing and transporting scarce heavy stones for the Bais Hamikdash’s foundation. He built its exterior walls from perfectly hewed stones from the quarry that did not require any cutting or planing. He enhanced the basic structure with numerous chambers, annexes and winding staircases and paneled the entire structure with impressive cedar wood.
In the midst of this heavy construction Hashem sent Shlomo Hamelech a prophetic message and stated, “(Regarding) The house you are building, if you walk in My statues, adhere to My laws and guard all My mitzvos …. I will dwell amongst the Jewish people and not forsake My nation, Israel.” (M’lochim I 6:12,13) Hashem told Shlomo Hamelech at the outset that the expressed purpose for all his labor was to create an earthly abode for Hashem. The impressive architectural structures, jewel studded walls and gold trimmings would not secure this objective. The sole factor in this would be guarding Hashem’s statutes and carefully adhering to all His mitzvos. Hashem declared that the entire value of this magnificent edifice depended upon the Jewish people. If they sincerely desired to unite with Him they would merit His Divine Presence. Hashem pledged to remain amongst them as long as they displayed true desire to be with Him.
Malbim notes the juxtaposition of this prophecy in the midst of the construction. Scriptures indicate that Shlomo received this prophecy upon completing the Bais Hamikdash’s exterior before beginning its interior. Malbim sees this moment as a transitional point in the building process, a time most appropriate for this prophecy. We can appreciate Hashem’s timely message
through S’forno’s insightful comment about
the Sanctuary and the Holy Temple.
The Sages inform us that the actual Sanctuary remained perfectly intact and never fell into foreign hands. When King Yoshiyahu foresaw the Jewish nation’s exile he secretly buried the Holy Ark, the Sanctuary and many of its holy vessels in a cave below Yerushalyim for preservation. The first Holy Temple did not merit such fortune and aside from suffering much deterioration ultimately fell into wicked Babylonian hands who leveled the entire magnificent edifice. This digression continued and the second Temple did not even merit to house Hashem’s intense Divine Presence within its walls.
S’forno informs us the reason for such contrasting experiences with these sacred structures. He sees the key factor in this as the pious nature of individuals involved in erecting these structures. The Sanctuary was built by pious, devout individuals totally focused on creating an earthly abode for Hashem. Moshe Rabbeinu oversaw the entire construction devoting himself to the perfect fulillment of every detail. Hashem’s devout Levites had a major hand in the construction under the leadership of Ahron Hakohain’s son, Isamar. The project’s contractor was Betzalel gifted with sacred insights to the Heavenly process of creation. The holy structure they constructed did not allow for deterioration or destruction and demanded
eternal preservation.
Conversely, the first Temple’s construction shared only some of these experiences. Although the pious Shlomo Hamelech oversaw its construction his massive undertaking included multitudes of skilled craftsmen from Tyre. These foreign workers did not relate to spirituality value and failed to dedicate their
every act towards that end.
Although Hashem rested His intense presence in the first Temple this sacred edifice was not spared from deterioration and destruction. The second Temple was not even overseen by devout, pious individuals. Hashem’s Levites were not involved in its construction and the bulk its workers were of foreign decent. In fact, the second Temple did not even merit the return of the holy Ark and Hashem’s Divine Presence was not intensely
sensed within its walls. (S’forno S’hmos 38:21)
In light of the above we appreciate Hashem’s timely message to Shlomo Hamelech. After successfully completing the exterior Shlomo set his focus on the interior of the Bais Hamikdash. At that exact moment Hashem reminded Shlomo of the interior’s exclusive purpose. Hashem desired to secure the Temple for as long as possible and chose this exact moment to inspire Shlomo towards its spiritual direction. This impressive structure was to serve as Hashem’s earthly abode provided His people display truedesire to unite with Him.
After Shlomo received his charge he immediately focused on the project’s Divine dimensions and dedicated every detail of the interior to Hashem. Shlomo hoped to create through this Hashem’s permanent earthly abode. Although other factors interfered with Shlomo’s noble goal, his efforts were fruitful. Unlike the second Bais Hamikdash, Shlomo’s Bais Hamikdash merited Hashem’s intense presence for four hundred and ten years. The awesomeness of this experience is best expressed through the Vilna Gaon’s classic reflection. He once commented that he could not even fathom the spiritual capacity of the ordinary Jew of those times who merited to enter the Bais Hamikdash and stand in Hashem’s sacred presence.
This lesson in construction and devotion equally applies to our miniature Bais Hamikdash, our synagogue. HaRav Chaim of Volozhin shared with us the potential sanctity of our synagogue. He said, “Imagine what would result in one devoted his thoughts when chopping the wood for the handle of the ax used to chop the wood for the walls
of a synagogue.
If every detail of construction was devoted towards housing Hashem’s Divine presence the following result would undoubtedly result. The sanctity within its walls would be so intense that it would be virtually impossible to engage there in idle chatter. Indeed, even our present day synagogue has potential for true sanctity. When we construct a house for Hashem totally for His sake it will also merit everlasting spiritual status. Although majestic interior contributes to the beauty of our Bais Haknesses its endurance and spiritual capacity does not stem from this. The singular factor is our focus on the Divine Presence residing therein. When we construct our miniature Temple in this manner it will undoubtedly merit intense degrees of sanctity and forever remain the home of Hashem.
Although such conditions are difficult to meet in full we can do our part to preserve the sanctity of our sacred synagogues. Even in our times Hashem desires to rest amongst His people.
Our humble synagogue can facilitate this goal when shown its proper respect. If we pause before entering this sacred edifice and contemplate who rests within its walls we would merit to sense, in some way, His Divine presence. If we could devote sincere effort towards preserving our synagogue’s sanctity we would be overwhelmed by Hashem’s intense presence sensed therein. May we soon merit Hashem’s full return to His people and may we be privileged to stand in His sacred presence forever.
The synagogue we attend, Achavat Achim
in Atlanta is in the midst of a major renovation
of our sanctuary. It will surely be a place that reveres the Holy One…
Now, let’s see what the Chabad has to say about this Haftorah reading…
Terumah Haftarah Companion
For an informed reading of I Kings 5:26–6:13
By Rabbi Mendel Dubov
The portion of Terumah is devoted to the construction of the Tabernacle. This very first sanctuary built for G‑d was to be constructed with contributions from all of Israel. Centuries later, a permanent house for G‑d was built in Jerusalem. Just as with the Tabernacle, the Temple was built with funding and labor contributed
by the entire people.
The time was that of King Solomon, a time that can be truly defined as the golden age of Jewish history. Solomon had achieved everything there was to aspire for. Not only was his kingdom safe and prosperous, but his reign saw the superiority of Israel over all other lands, and the people enjoyed tremendous affluence and happiness. G‑d had granted Solomon unprecedented wisdom and understanding, and people flocked from all over to learn from him.
One of Israel’s neighboring kings, Hiram of Tyre, had been a faithful friend to King David, Solomon’s father. This was exceptional, as most of Israel’s neighbors were at war with David at one point or another. Now that Hiram had heard that Solomon
had ascended the throne, he sent a delegation
carrying greetings to the new king.
After accepting the delegation, King Solomon the following message back with them to Hiram: “As you know, my father David was unable to build a house for the L‑rd his G‑d, because of all the wars he had to wage… But now the L‑rd my G‑d has granted me peace… and so I plan to build this house… as G‑d told my father… Please allow me to send my workers, who will assist yours in cutting wood for the Temple. Whatever the
expenses are for this, I will pay them… since you know as I do that no one can
cut cedars quite the way the Tyrians can.”
Hiram, very impressed by Solomon, was more than glad to help. Our haftarah begins with the launch of the huge project. A tax of thirty thousand workmen was levied from the people, to go up to Tyre and bring the cypress and cedar wood needed for construction. This was all aside from 150,000 of Solomon’s own workers, who were charged with hewing and transporting the stone for the building. 3,300 foremen were appointed to oversee the work.
The building began in the month of Iyar, four years into Solomon’s reign. The haftarah gives an outline of the building’s dimensions and architecture. While construction was still underway, the word of G‑d came to Solomon. G‑d reminded him that it was faithfulness to the Torah that would guarantee that His presence would rest within the temple. Adherence to the Torah would also allow G‑d to keep his promise to David that Solomon’s reign would have continuity for generations to come.
The thirty thousand men selected to go to Lebanon and chop the lumber for the construction had an interesting work schedule: The workers were not sent to Lebanon all at once, but rather divided into three groups of ten thousand. Each group was to spend one month in Lebanon. After working for a month, they were to return home for two months while the other groups worked.
Some commentaries explain that this system was put in place due to the difficulty of the work they had to do. The Jerusalem Talmud, however, states: “Rabbi Avin said: ‘Being fruitful and multiplying’ is more dear to the Holy One, blessed be He, than the Beit Hamikdash.” This idea is deduced from the fact that the workers were to spend only a limited time in Lebanon and more time at home in Israel. Although this meant that the Temple’s construction might take longer, it was worth it in light of the fact that by these men staying home, there would be more Jewish children.
The mitzvah of getting married and having children is classified in the halachic literature as a mitzvah rabbah, a “great” mitzvah. The term serves to explain why this mitzvah is prioritized even over other mitzvot. One of the obvious reasons behind this is that the fulfillment of all other mitzvot depends on having a Jewish people to fulfill them: “The Torah was given to man, not to the ministering angels.”
What emerges from this passage in the Talmud (as well as from other passages) is that the height of importance assigned to having children extends in the broader sense to every additional child a couple can bring to this world. As Maimonides puts it, “Anyone who adds a soul to the Jewish people is considered as if he built an entire world.”
“He made for the house windows, broad on the outside and narrow on the inside.”
The Talmud notes that this style of window construction was the opposite of the usual. If the light of day was to be maximized, the windows should have been made narrower on the outside and wider on the inside, thus diffusing the sunlight into all sides of the building. Here, however, the windows were made the other way around.
The Talmud describes this as one of the examples where something was done in the Temple to emphasize that G‑d was not in actual need of the Temple or the various items therein.
The function of the Temple was to be viewed as a mitzvah and means of connecting the world below to G‑d. In this sense, it was not that the Creator desired a beautiful and brightly lit edifice. He does not need light; He is the source of it. The windows in the Temple were thus made in such a way in order
to bring this point across.
Another example of this was the layout of the sanctuary. The menorah and the table (shulchan) that held the showbread were situated on opposite sides of the sanctuary. If G‑d in some way desired the “food” and the “light,” then they should have been situated together, as the usual custom calls for the lamp to be situated near the table. The fact that they were placed far apart was to stress that this was not a structure built for the benefit of the One who was to dwell in it.
In midrashic sources, a different reason is given for the form of the Temple windows: that they were to convey a message regarding the overall function of the Temple vis-à-vis the outside world. “Rabbi Chanina said: the Temple possessed windows, and from them its light would go out to the world… they were narrow on the inside and wide on the outside, in order to bring light out into the world.”
The Temple was a place that exemplified the fulfillment of our endeavors in this world. Unlike the synagogue or yeshivah of today, where the activities are strictly in the spiritual realm, the Temple was a place where the height of G‑dly experience came through physical actions. The sacrifices and other services all involved an entire gamut of material objects. The Temple, in short, was the place where physicality was elevated to G‑dliness. In this way, the Temple was a reflection of the overall purpose of creation: the calling of mankind to elevate every aspect of the world he lives in by making it part of his service of the Creator. This was the message in the windows as well: the function of the
Temple was to illuminate the world—
the physical world—around it.
And that, my dear friends, summarizes our very purpose of creation. We were each created to be the very dwelling place of HaRuach Elohim, the Spirit of G-d. Thus, it is upon each of us to demonstrate His love, concern & care for everyone &* everything that He places in our path.
As Mordechai told Esther, “Could it not be that you were born for such a time as this?”
Yes, each of us was!!!