JHI Dvar Torah on Parshat Terumah

PARSHAT TERUMAH – APPRECIATING WHAT IS GIVEN

Parshat Terumah deals with the construction of the Mishkan (Tarbernacle). The Mishkan was a most sanctified but portable version of the Holy Temple that would later be built in Jerusalem. Within the Parsha, distinct sections deal exclusively with the various components of the Mishkan. One of those components was the Aron (the Holy Ark) that housed the Ten Commandments that Moshe (Moses) received at Sinai.

Interestingly, The Almighty’s commandment to Moshe to build the Aron differed slightly from His Charge to construct the other sections of the Mishkan. In the case of the other components, the commandment was issued in the singular, "You should build..." When it came to the Aron however, the commandment was stated in the plural. "They should build the Aron." Why this difference?

The Midrash (Midrash Rabbah on Shemot, 34:2) explains that the phrase, ‘They should build the Aron’ was, in fact, a specific commandment from Hashem (G-d) that each and every Jew had to personally participate in the Aron’s construction. There was a specific reason behind this decree. To quote the Midrash, “Rabbi Yehudah ben Shalom said, Hashem said to him (Moshe), Let them all come and involve themselves with the Aron so that they should all merit the Torah.”

The Commentary of the Etz Yosef on the Midrash explains this command. Because the Torah is so central to Judaism, Hashem took special measures so that the Jews would merit a part of the Torah. Hashem therefore issued a one-time command that all Jews be involved with the building of the Aron – either through physical work or through a financial donation made specifically for the purpose of the Aron. This was to guarantee that the Jews would appreciate the Aron and the Torah that it represented.

The Jewish people who lived at that time are referred to as the Dor Deaah – the Generation of knowing G-d. They had reached a spiritual plateau that was never before or since attained by the Jewish people as a group. The Midrash (Mechilta Bo, 12) writes that at the splitting of the Red Sea, even a maid servant was party to more Divine Revelations that the prophet Ezekiel would see in later generations. Those revelations were then eclipsed by the experience of Sinai where the Heavens opened up, and the Jews heard the first two Commandments from the Almighty Himself.

At so lofty a level, the Jews were very capable of appreciating the greatness and the holiness of the Mishkan together with its components, such as the Aron. Furthermore, the Mishkan itself was an enormously sacred entity. The Sforno in Parshat Pekudei (38:21) writes that the holiness of the first temple exceeded the holiness of the second temple, but that the holiness of the Mishkan was greater than even that of the first temple.

This was truly a confluence of the sublime. The Mishkan, the most holy of objects, was coexisting with the most sanctified people – those who were most capable of appreciating its sanctity. Nevertheless, the Etz Yosef writes that were it not for the fact that the Jews personally participated in the building of the Aron, they would not have fully appreciated it. Why would this minimal participatory activity in any way change their attitude to the Aron?

Evidently, people have an innate resistance to appreciating the quality, the substance, and the greatness of what is given to them. The fact that the Jews were intellectually aware of the holiness of the Mishkan and the Aron did not necessarily mean that they would have felt the appropriate appreciation. The highest level of appreciation could only occur after sacrificing to some measure to help make the Mishkan a reality.



Two applications of this concept come to mind. One is communal, and one is familial.

On the communal level, religious organizations such Yeshivot or Synagogues almost always collect money from their membership in order to remain financially solvent. Typically, the response to these appeals varies greatly. At one end of the group there are some extremely honorable people who quickly contribute what is asked of them…and then much more. They donate additional money when they can, and they volunteer to help whenever possible. A second type of member pays what is requested, but then does little beyond that. A third type seeks to avoid paying, both financially and in volunteerism. Often, they dishonorably contrive to pay less than their fair share.

Who receives the most benefit from the organization? It is the third type – he receives the same benefit as the other two while paying the least for the same services. The second type receives ‘less for his money,’ for he at least pays his fair share. The first type benefits the least because of all that he contributes. It should therefore follow that the third person would be the most grateful, and the first type would be the least.

In reality, the very opposite is most often true. People tend to be grateful to the Yeshiva or Synagogue in an almost exactly inverse proportion to the amount they receive. Those who pay and contribute as well tend to be the most appreciative. Those who merely pay are average, and those who receive the most assistance tend to be the most uncooperative and unappreciative. This phenomena can be explained by the Midrash’s concept of why people had to work to build the Aron. Those who make greater sacrifices for what is being received can better appreciate its value – hence they are entirely more grateful.

In another communal/religious context, with all other factors being equal, the one who sets up the chairs and cleans up afterward for the Torah class will have an enhanced capacity to recognize and assimilate the gems of Torah wisdom that are (hopefully) being taught. The sacrifice in time and effort of setting up chairs and cleaning up make the Torah more precious to him.


The familial context of this Dvar concerns one of the great questions of parenting. How much should parents give their children, and how should it be given? This question especially concerns parents who are themselves wealthy.

There is a Chassidic tale that has been passed down in the author’s family. The holy Shinyiver Rebbe had a most outstanding chassid (disciple) who was a holy person in his own right. The chassid, who was desperately poor, once went to be with the Rebbe for Shabbat. On Friday night the Rebbe asked him how things were, to which the chassid replied that all was well. The same conversation took place at the Shabbat lunch and then again at the Seudah Shlishit. After Shabbat, the Rebbe asked why the chassid didn’t mention his financial travails. The Rebbe continued that over that Shabbat, the Merciful Gates of Heaven were wide open regarding this situation. Had the chassid even mentioned his difficulties, so much abundant wealth would have been showered upon him from On High, that generations of the family would have remained wealthy. The chassid answered that he too was aware of the same. Nevertheless, he avoided this particular blessing for fear of the moral/spiritual harm that unearned wealth could inflict upon his descendents.

The point is that parental affluence can pose a tremendous peril to children and grandchildren. What should parents do? Many people spend their lives pursuing wealth. But if they succeed, will it end well? This holds true as well for parents who are not that affluent. They too can harm their children by lovingly giving them whatever they can - unconditionally. Solving the problem by giving the wealth away and mostly disinheriting one’s children is not the Torah’s way.

The source text of this Dvar indicates that it would be extremely significant and helpful if the children were made to work, to at least some extent, for what they receive. This way they will form a deeper appreciation of what they receive, and they will be more likely to deal with it responsibly and feel a sense of gratitude.



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