דבר אל בני ישראל ויקחו לי תרומה, tell the stewards of Israel that I desire that they should collect a contribution for Me. [the Torah had not specified “who” should take. Ed.] Moses also issued such instructions on his return from the mountain the third time as the Torah reports (Exodus 34,32) ואחרי כן נגשו כל בני ישראל, ויצום את כל אשר דבר ה' אתו בהר סיני, “after that all the people of Israel drew near, and he commanded them all that the Lord had talked about with him on Mount Sinai.” This was followed by ויאמר משה אל כל עדת בני ישראל קחו מאתכם תרומה in 35,4. The עדת בני ישראל who were to carry out this “taking (accepting) of the gifts were the Sanhedrin, the High Court. The Israelites were so anxious to contribute that they did not wait until the High Court organised all this, but they approached Moses personally bringing with them so many contributions that Moses was forced to call a halt to this (36,5). This was also the reason that there was nothing left for the princes of Israel (the tribal chiefs) to contribute other than the gemstones for Aaron’s breastplate and the various oils making up the “oil of anointing.”

מאת כל איש, G’d commanded that the procedure should not be like the imposition of every man’s contribution for the public charity fund which was treated as a tax. Contributions were to be accepted only from volunteers.

וזאת התרומה, the word זאת means that no substitutes for the materials listed would be acceptable, such as perishables, for instance. Even the kind of gemstones (pearls, for instance) not usable for Aaron’s breastplate, were not accepted. The only type of contributions that were accepted were those that in themselves would be usable in the construction of the Tabernacle and its paraphernalia.

'ושכנתי בתוכם ככל אשר אני מראה אותך וגו, “I will dwell among them permanently in order to receive their prayers and their sacrificial offerings in a manner similar to the way I displayed My presence at the mountain.” Henceforth My presence will be manifest between the two cherubs on the lid of the Holy Ark as part of the overall structure called the Tabernacle. [I will paraphrase from here on in. Ed.]The author perceives of different degrees of holiness, just as the kabbalists perceive holiness in the extra terrestrial world as consisting of spiritually progressively higher different levels. The outer structure known as תבנית המקדש, “the format,” visual image, lead up to the cherubs in the innermost part of that structure. The very concept of the Tabernacle leads the intelligent viewer to conclude that hidden deep within it, G’d’s presence, שכינה must be manifest. The prophet Isaiah 6,2 phrased this as the שרפים עומדין ממעל לו, the types of angels of a rank known as “Seraphim” were in attendance above G’d’s throne. This was the closest to G’d’s essence that the prophets were shown in their visions. The terrestrial Tabernacle, if viewed as parallel to G’d’s throne in the celestial domains, contained different sections of progressively higher levels of sanctity which progressively restricted the type of people allowed to approach those levels. The Torah itself, for which the Holy Ark served as repository, was in an ark constructed of wood but overlaid with gold on the inside and on the outside, to reflect the saying of our sages in Yuma 72 that every Torah scholar whose external appearance did not reflect his internal stature is not a Torah scholar at all. The levels of sanctity in the Tabernacle, beginning already with the courtyard around it, were not sealed off from one another, but, on the contrary, were connected to one another all the way to the innermost sanctuary to demonstrate that sanctity is attainable progressively. On top of the physical box containing the spiritual teaching, the Torah, there was placed a lid also made from pure gold which symbolised the image of G’d. [in the sense that man was created in the image of G.d.] This lid was not linked, attached, to the ark itself at all. The detached nature of this “lid, כפורת,” symbolised that at a certain level of holiness there is no longer a physical bond with the human body, with the terrestrial domain, a domain which is essentially mortal, i.e. requiring regeneration from time to time. The description of the cherubs on top of the כפורת facing each other (verse 20) symbolises the interaction of the spiritual message contained in the Torah and its transmission to the human being studying it. The cherubs themselves are described as facing the lid, i.e. facing the Torah that is beneath that lid. As a result of such an attitude to Torah, i.e. looking to it for inspiration, the cherubs are then described as spreading their wings in an upward direction, as if reflecting that they had received spiritual inspiration enabling them to fly. This description of the cherubs’ posture reflects what Solomon described in Proverbs 15,24 אורח חיים למעלה למשכיל, “for an intelligent man the path of life is upward.” As a result of our relating to Torah in the manner described, we will merit what Isaiah 66,2 describes as ואל זה אביט, when he refers to the prerequisite character traits necessary to merit Divine inspiration.

And so should you make [it]. Hashem’s presence would dwell among them only by means of the Tabernacle. This was a step down from what He had promised them before the sin of the Calf, “In every place that I permit My Name to be mentioned I will come to you and bless you” (20:21).

פעמותיו, the corners at its outer edges.

ושתי טבעות על צלעו האחת, the side, wall of the Ark, is called צלע. G’d had commanded therefore that these rings be attached at the four corners of the Ark. G’d therefore commanded that there were to be four such rings at the four corners. Furthermore, G’d commanded that they not be attached along the short sides of the Ark but along the long sides of the ark. [this contradicts the commentary of both Rashi and Rash’bam. Ed.]

ונתת אל הארון, the details were spelled out seeing this vessel had nothing to do with, and would not have been suitable for, sacrificial service.

והיו הכרובים, our prophets have already explained to us that when they had visions involving angels, such angels appeared to them in the guise of cherubs. This means that they had faces like humans but were equipped with wings. In spite of appearing as if physical beings, the fact that they represented disembodied intelligence was indicated by the fact that their motion was ever upwards when the prophet observed them as if being in motion. In other words, any motion ascribed to them was in the direction of facing towards G’d exclusively. Each one of these cherubs, whenever and to whomsoever they appeared, did so according to his respective level, rank, in the celestial hierarchy. והיו הכרובים פורשי כנפים, the cherubs were always in a posture of having extended wings. The human intelligence is one that aspires to attain union with its counterpart (the source from which it is derived). The process leading to this involves the understanding of certain mental disciplines in which the owner of this intelligence divests himself of any and all consideration involving concretization, i.e. concepts involving the material universe. Only in this manner can a human being attain the kind of understanding of the Divine that he is willing and capable of attaining, each according to the level of his intelligence and his piety. Such insights are achieved by intelligently looking at the manifestations of G’d in this world, studying about His attributes by gaining knowledge about how and when He does intervene in history by overriding the laws of nature which He Himself formulated and instituted. Knowing under what circumstances G’d will resort to such extraordinary miracles, and appreciating the rationale behind it, is what enables the prophet at certain times to evoke G’d’s direct involvement in the fates of individuals. When Moses asked G’d הודיעני נא את דרכך, “please instruct me in Your ways,” (33,13) he wanted precisely these kinds of guidelines. When the Torah describes the cherubs as פורשי כנפים למעלה, this describes the source from which all this inspiration has to come. The sages already explained that these cherubs had the faces of a young boy and a young girl, (Yuma 54) a reference to the initiation of actions originating in a domain which is part of the abstract world. What is initiated there resembles something masculine, as the male is symbolic of initiating matters whereas the female’s role is more responsive in nature. ופניהם איש אל אחיו, this describes that what is initiated in abstract, disembodied regions of the universe, i.e. in heaven, is accepted, received willingly and in a complementary fashion by the creatures in this concrete, i.e. physical part of the universe, Only by a merging of these two basic constituent parts of our universe can “perfection” on earth be attained. The reason why the Torah continues in describing these cherubs as facing the lid of the Ark, i.e. looking downwards whereas their wings are spread upwards, is a reminder that although inspiration originates in heaven, understanding of G’d and how He works can only come by paying close attention and studying what He does in our material, “lower” part of His universe. The ideal means of unraveling the meaning of G’d’s actions is through His revealed word, the Torah, of which the Ark has become the repository. The upshot of the message contained in the symbolism represented by the cherubs, their shape, their posture, etc., is that for us on earth the key to obtain all these insights must be obtained by study of the Torah. By giving us the Torah, allowing us to build the Tabernacle, etc.,

ונועדתי לך שם ודברתי אתך, G’d assures Moses that this is the site where He will communicate with him and become as familiar to him as it is possible for G’d to become familiar to man. This is where the Shechinah’s presence will become “stationed,” as already spelled out in the opening verses of our chapter (8-9) with the words ושכנתי בתוכם ככל אשר אני מראה אותך, “I will dwell among them in accordance with the blueprint which I have shown you.” The meaning of the words וכן תעשו at the end of verse 9, is that once the Jewish people or their elite engage in study of the relationship of physics to metaphysics, something known in the parlance of the Talmud as מעשה מרכבה, and they will do so motivated by the acceptable purpose, i.e. to become better servants of the Lord, not only will the Shechinah assist us but the ministering angels will also be of help in furthering such study. (Chagigah 14)

ועשית שלחן, after the Ark, which symbolised G’d’s throne on earth, as expressed by the words ונועדתי לך שם, “I will designate this for My meeting place with you,” (verse 22) had been completed, G’d commanded the construction of the Table and the Lamp stand, essential furnishings for a guest room, as we know from King II 4,10 where the lady in Shunem, planning to provide private accommodation for the prophet Elisha who was her frequent guest, discusses such details with her husband. According to our sages in Yuma 72 the crown-like border surrounding the surface of the table symbolised the crown of the kingdom of G’d. A king’s task in administering the affairs of state is divided into two aspects. 1) He must dispense justice, or appoint people who see to it that justice is dispensed. 2) He must concern himself with the defense of the realm, again, either personally, or by delegating his authority to loyal experts. This is how the people requesting that Samuel appoint a king for them defined the king’s duties in Samuel I 8,20. Accordingly, the table actually had two “crowns.” (this exegesis differs from that of Rashi who holds that there was only one such “crown.”) One of the “crowns” is for the table as such, the table symbolising the physical nourishment of the people and the general conduct of its affairs, the second symbolises an “enclosure, security fence,” מסגרת, a defensive system against harm to the people from whatever source, signaling that any attacker will not only be repelled but will be crushed.

קערותיו וכפותיו, these vessels were popularly used at Royal banquets, etc.

ועשית מנורת זהב טהור. This commandment follows the establishment of “2 crowns,” the crown of Torah as represented by the Ark, and the crown of Royalty as represented by the Table. The Torah arranged the subject of the Menorah as something that it totally integrated, i.e. just as the Menorah was to be constructed of a single chunk of gold, not as a composite structure, so the seven lights were also to be arranged in such a way that the light from the lamps would converge in one above the light burning on top of the central shaft. This is the meaning of the words והאיר על עבר פניה, (verse 36) this means that the lights both on the right of the center shaft and those on the left should be arranged so that the respective flames would focus in the direction of the middle. Inasmuch as the lights symbolised spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye. The reason that there were lights on both the right side of the center shaft as well as on the left side, is that pursuit of enlightenment expresses itself both in gaining of theoretical knowledge, ethical imperatives, but no less so in the practical application of such lessons learned. Both must be placed in the service of the נר המערבי, the light from the center shaft, the one which faces the Shechinah directly. Only the focusing on our spiritual goal ensures that the six lights on the various arms will continue to burn without hindrance. The thought we just tried to portray is expressed in Numbers 8,2-4 בהעלותך את הנרות אל מול פני המנוה יאירו שבעת הנרות “when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” This is the symbolism contained in the words וזה מעשה המנורה מקשה, (Numbers 8,4) i.e. in spite of what appears to be a multiplicity of lights emanating from this Menorah, their function is singular, one of unification, just as the Menorah from which they emanate was cast out of a single chunk of gold, something unified.

והאיר על עבר פניה, (verse 36) this means that the lights both on the right of the center shaft and those on the left should be arranged so that the respective flames would focus in the direction of the middle. Inasmuch as the lights symbolised spiritual “enlighten-ment,” the lesson is that in all our efforts at obtaining such enlightenment, and during all the digressions that the pursuit of such disciplines necessarily entails, we must never lose sight of the direction in which we are striving and keep this central idea of such enlightenment resulting in us becoming better servants of the Lord, constantly in front of our mental eye. The reason that there were lights on both the right side of the center shaft as well as on the left side, is that pursuit of enlightenment expresses itself both in gaining of theoretical knowledge, ethical imperatives, but no less so in the practical application of such lessons learned. Both must be placed in the service of the נר המערבי, the light from the center shaft, the one which faces the Shechinah directly. Only the focusing on our spiritual goal ensures that the six lights on the various arms will continue to burn without hindrance. The thought we just tried to portray is expressed in Numbers 8,2-4 בהעלותך את הנרות אל מול פני המנוה יאירו שבעת הנרות “when you kindle the lamps, toward the face of the Menorah shall the seven lamps cast light.” This is the symbolism contained in the words וזה מעשה המנורה מקשה, (Numbers 8,4) i.e. in spite of what appears to be a multiplicity of lights emanating from this Menorah, their function is singular, one of unification, just as the Menorah from which they emanate was cast out of a single chunk of gold, something unified.