terumah

This is one of those weeks where you really have to search for nuggets.

We start with the name of the parasha which is one of my favorite words in the Torah. Terumah. This word has no English equivalent although it is translated as both offering and portion. Rashi's explanation is that it implies a separation of one's resources to be used for a higher purpose. This comes from the root of the word, resh mem meaning "to uplift". This is simply a great concept! It is different than tzedakah which means justice. When we are giving tzedakah we are doing it because it is the right thing to do. We share with others. We are doing it because others are in need and this is our job. An affect of this process may be (and generally is) a sense of being uplifted. Gratification for the giver. But terumah is different. The Israelites will give terumah in order for them to be uplifted. This is the goal of terumah. It's a selfish kind of giving.

The next part of the sentence is interesting as well. God is telling Moses that he is to ask for terumah from the Israelites in order that they may build the Mishkan, or the world's first traveling synagogue. God does not tell Moses to command the Israelites to give terumah, but rather that Moses should take terumah from "all whose hearts move him". In other words the giving of terumah (unlike tzedakah) is completely voluntary. Another suggestion that the giving is meant more to uplift the individual and is not a selfless act.

So what kind of giving is selfish and what kind is selfless? Is giving to the homeless selfless while giving to the synagogue a kind of selfish act? It makes sense. It's true that when we give to the homeless we feel good. We are uplifted. But we ourselves don't directly benefit. When we give to the synagogue (or school or local community center) we are directly benefited. We have improved classrooms and teachers and sanctuaries and buildings. Maybe it's okay if we give so much that they name a room after us. Really it's terumah and not tzedakah.

The giving of the terumah will have a further benefit to the Israelites. The Golden Calf incident is coming. The giving of terumah and the building of the tabernacle is ultimately what will heal the people after the devastating consequences of the golden calf. So giving as a kind of healing, a Tikkun.

Terumah is also an individual gift. It is different for every person. God gives Moses a long list of examples of materials the people may give as terumah. They may bring gold, silver or copper. Also listed are turquise purple and scarlet wool, linen and goat hair, red dyed ram skins, dolphin skins(?!), acacia wood, oil, and stones. Interesting list. The word tachash is sometimes translated as dolphin and sometimes as tachash. The Stone Chumash tells us that the Tachash was a beautiful multi-colored animal that existed only during that time but is now extinct. But, whatever it is, can we really believe that any of these former slaves were in possession of such a skin?

Sure, they were given riches by their former masters in Egypt. And yes, they've gathered some spoils from the wars they have had along the way. But dolphin skins? I think that by throwing in this completely wild suggestion the Torah is cluing us in that there is something more going on here. It's our stop sign. The time we should take the text and turn it (Like Rabbi Ben Bag Bah my favorite Talmudic rabbi because of the name) to see what the deeper meaning is here.

If terumah is meant to uplift us and can be different for each person can it in fact be something internal rather than external? Perhaps terumah is what you bring to the table. Your unique gift that both uplifts you and allows you to give. Your artistic ability that you use to paint your child's classroom. Your skill with people that allows you to fund raise for your synagogue. Something intrinsic to you that only you can give. How can we find our own terumah? How can we help our children find theirs?

The rest of the parasha is boring. Really, I could barely bring myself to finish it. It is a very long, very detailed, description of what the tabernacle and everything within it should look. The scope of its description is mind numbing. Especially to me because I tend to gloss over details. Others point out to me chips in the paint on my walls, tears in my children's clothing, things I truly do not see. But this really is a fault. Sometimes I am reminded though that a fault that I have that I truly believe to be unique to me is really more universal in its scope. Many of us glide over the details. But God is in the details. Holiness is found there in every detail of our lives. We don't notice this when we are busy living our lives. But they are important! They are Holy. This parasha (if you can get through it) reminds us of that. So take a minute (and I'll try to do this too). Read all of the boring descriptions. Close your eyes and picture the details of the Tabernacle in your minds eye. Really see every detail. If you are artistic try to sketch it or paint it. Appreciate it for its extreme beauty. Now do the same with your own life. Close your eyes. Look at all of the glorious details that exist there. Focus on them, notice them. Notice the good and the bad. See their beauty. They are a blessing.

Shabbat Shalom.