The Sidra of T’rumah is devoted, in its entirety, to the building of the Tabernacle and the furniture that stood in it. It existed for 479 years. After travelling in the desert with the Israelites for almost 40 years, it continued to be the centre of worship until King Solomon built the Temple in Jerusalem. The building of the Tabernacle was to be a constant reminder for the revelation at Mount Sinai. Franz Rosensweig, the famous German philosopher who died in nineteen twenty-nine, writes that its construction was the high point in the story of the Exodus. In Egyptian slavery, Israel was forced to make buildings for the Pharaohs, now they were privileged to expend their energy and talent for God’s sake. Moreover, just as God created the world to give us, human beings, a home, so Israel was commanded to create a home for God in their midst. Its building was, therefore, the symbol of gratitude for the beautiful world in which we live.
The Sidra is divided into three essential parts. In the first section, which consists of nine verses, we read about the commandment to collect contributions and to build the Tabernacle for the honour of God. This section ends with the dramatic declaration: “You must make the Tabernacle and all its furnishings following the plan which I am showing you.” The commentators explain that God showed Moses, whilst he was on the mountain, in special prophetic visions, exactly how the Tabernacle was to be designed. In other words, since it was God’s house it had to be built exactly in accordance with His wishes. Every dimension had to be precise. Every item had to be made to specification. Moses was the chief supervisor. The declaration that Moses had to follow the precise designs, which were shown to him on the mountain, is repeated three more in this Sidra. This is because of the great importance of this teaching.
The Hebrew text of the last verse is structured in an unusual way because it ends with the words VECHEN TA’ASU. Rashi explains that this is addressed to future generations, instructing them that when they would come to replace some of the furnishings in the Temple, they would have to build them in precisely the same way. But Nachmanides, who lived sometime after Rashi, disagrees, and asserts that this was not so. He proves it from the fact that the altar which Solomon built had different dimensions from those stated in our Sidra.
In the second, large section, consisting of the next 68 verses, we find the Commandments regarding the building of the various furnishings as well as the building of the tent itself.
The first item to be built was the Ark of the Covenant because it was the most important item. It was deemed to be in the image of God’s throne. Tradition tells us that through it many miracles were performed for Israel. It was a simple box. According to Rashi it did not have any legs, but, according to others, it did. It was made of Acacia wood and covered with a sheet of gold. It had rings at the corners into which the staves were inserted. The Torah specifically commanded that these staves when not allowed to be removed any time, so that no one would ever need to touch the Ark during the travelling. In the Book of II Samuel, chapter six, verse seven, we are told that, in one tragic incident, a man was killed when he touched the Ark.
The Chatam Sofer, who was the leader of Orthodoxy in the 18th century, wrote, in the name of his teacher Rabbi Nathan Adler, that the Ark, with all its additions and decorations, symbolise Torah and life. The two tablets of stone, given on Mount Sinai, were permanently inside the Ark. They symbolise the Torah. The Ark was covered by the KAPORET, made of pure gold. It symbolised the concept of modesty in Jewish life. The Cherubim, which were placed above the Kaporet, symbolised the students of Torah, who differ in their opinions, but, nevertheless, face each other in a united endeavour to understand the teachings. The staves symbolise those who support the Torah students, in the spirit of the verse that says: “It is a tree of life for those who hold on to it and those who support it are happy”.
The instruction to build an Ark is followed by the instruction to build two Cherubim, which were placed above the Ark, in order to shield it. Then the Israelites were commanded to build the table. Both the Ark and the table had the same height but not the same length or width. After the table, the Israelites were instructed to built the Menorah, which was made of one piece of solid gold.
The third portion is devoted to the precise measurements of the curtains and the beams of the Tabernacle itself. It then goes on to describe the Parochet, which was the curtain that separated the Holy of Holies from the rest of the Tabernacle.
The final section of the Sidra begins at chapter 27, verse one, and consists of 19 verses. It is significantly shorter than the middle section and it contains the commandment to build the altar for the burnt offering. This was made of acacia wood and covered with a layer of brass that shone like gold. It is interesting to note that it stood outside the Tabernacle, in the courtyard, all on its own. Why was it there?
The answer is that there was constant fire on the altar and many communal and private offerings were sacrificed on it, on a daily basis. For practical reasons, it would have been impossible to place it inside the tent.
The commentators point out that the Tabernacle, with all its furnishings, were symbolic of a palace built in order to host the King. In ancient times, all homes had their kitchen outside, in the courtyard. Thus, the fire and the smoke remained outside. Inside the Tabernacle, worshippers could enjoy a very pleasant and calm atmosphere.