Terumah, the
name of our portion today, is often translated to mean a portion. The root of the word, however, resh/vav/mem
sofit/ means to uplift. How can we integrate our understanding of the
root word/the shoresh/with the common translation of the word terumah? We can understand that the portion the
Israelites were called upon to contribute if their hearts so moved them would
have the effect of elevating the giver.
They were not required to help contribute to the building of the
Mishkan, the tabernacle, but by providing a portion of their wealth to do so, they
would be elevated because the Shechinah would be in their midst.
Taxes were
not levied upon the Israelites to accomplish the building of the
Tabernacle. There was no building
fund. In fact their free-will response
was so great, that later on in chapter 36 we will read that Moses had to order
the Israelites to stop contributing their goods for the fashioning of the
Mishkan.
For the
Israelites, this central Sanctuary, would serve as their “rallying point.” It would be “ringed by the tribes and topped
by the cloud of G-d’s presence.” The idea of contributing to the construction
purely for the sake of G-d’s name rather than because of social pressure or
because of the honor one would receive, obviously appealed to the Israelites
who had experienced G-d’s presence at Mt. Sinai. (Artscroll Chumash, Stone Edition)
Somehow, I
don’t think the Israelites who gave their gifts freely, saw themselves as
consumers of a religious experience.
They felt that they were part of the process of bringing the presence of
G-d into their midst. The portable
tabernacle that was built would never have existed had it not been for the
purpose of providing a dwelling place for the Shechinah.
Personally,
I get the significance of this portion, but it leaves me with many questions as
I try to apply it to our own situation at Tifereth Israel.
#1: How do you break the consumer mindset toward
participation in the religious life of this community? What would it feel like if every Jew in our
midst understood that their presence would be a present that would add to the
feeling of being elevated on Shabbat and Chagim?
#2: As Jews,
how can we make the focal point of our existence, the sanctification of life as
individuals and as a community, the mission that speaks to the hearts of our
congregants?
#3: Why is
it that we can feel the elevation of our spirits when we enter a shivah home,
participate in preparing a meal of consolation for a congregant, or participate
in chevrah kaddisha, all aspects of pulling together as a community at times of
death and mourning , but find our membership less willing to elevate their
spirits by pulling together for a seudat mitzvah (festive meal) on Purim?
Dr.
Arnold M. Eisen | Chancellor of the Jewish Theological Seminary wrote the
following statement in his blog this week:
“Communities share a common language, practice, and commitment.
Their members come together for purposes that are central to their lives. They
are not just consumers of various services for which they pay a fee. Members of
a community bring themselves to the
endeavor. The ancient Israelites were free to decide what they would contribute
to the building of the Tabernacle, but everyone had to bring something.”
Although I appreciate his words, I disagree that every ancient Israelite HAD to
bring something to contribute to the building of the Tabernacle. I believe they
HAD to only because they cared deeply about feeling G-d in their presence. Perhaps, we struggle today, because
individuals care less about that goal or feel that they can do it alone rather
than in the presence of a community.
Personally, I think those of us who are here on a regular basis,
understand that when we have the presence of many in our midst, our souls feel
elevated and it is much easier to concentrate on our communal goals.
Shabbat shalom.
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