Parashah Insights

by

Rabbi Yaakov Hillel

Rosh Yeshivat Ahavat Shalom

Parashat Terumah

Learning in the Holy of Holies

The Symbols of Torah
You shall put the Cover on the Ark of the Testimony in the Holy of Holies. You shall place the Table outside the Partition, and the Menorah opposite the Table on the south side of the Tabernacle, and the Table you shall place on the north side (Shmot 26:34-35). In these verses, the Torah describes the positioning of the sacred Vessels in the Tabernacle. Our Sages teach that each of the Vessels had profound symbolic significance (Baba Batra 25b). The Holy Ark, which represents Torah, was in the Kodesh HaKodashim (the Inner Sanctum, literally the Holy of Holies). The Menorah, also symbolic of Torah, and the Table with the twelve loaves of Lehem HaPanim (Show-bread), symbolic of livelihood, were in the Kodesh (the Outer Sanctum, literally the Holy). If Torah was already represented in the Tabernacle by the Menorah in the Kodesh, as we learn from the verse, For a mitzvah is a lamp, and the Torah is light (Mishle 6:23), what need was there for a second symbol of Torah, the Ark, in the Holy of Holies?

Setting Time Aside

We can answer this question by studying two apparently contradictory teachings of our Sages. On the one hand, they tell us that every man will be questioned by the Heavenly Courts as to whether he dealt honestly in business and established fixed times for Torah study (see Kiddushin 40b, Rashi; Shabbat 31a). Apparently, setting aside time for learning Torah is a major factor in acquitting man in his Heavenly judgment. On the other hand, elsewhere they cite the verse, It is a time to act for Hashem, they have violated Your Torah (Tehillim 119:126). One who limits his Torah study within times, violates the covenant (Midrash Shohar Tov, Shmuel 1). In other words, if we limit our service of Hashem by studying Torah only at fixed times, we violate the covenant. Apparently, it is wrong to confine Torah study to a framework of fixed times, for the obligation to engage in Torah study has no limits, extending throughout the day and night. The Shelah HaKadosh raises this question. He explains that these teachings of our Sages refer to two different levels of involvement in Torah. One who is free of worldly demands and the need to earn a livelihood is obligated to spend his every moment learning Torah. If he instead designates a nice time slot somewhere in his day for learning, and spends the rest of his time on other matters, he violates the covenant. Setting aside time for Torah study refers to the individual who must work for a living. He is the one who is commended for including time for Torah in his daily schedule (Shelah, Shavuot 181a).

Working and Learning

It is clear that we must learn Torah continuously, at every available moment: This book of the Torah shall not depart from your mouth, and you will study it day and night (Yehoshua 1:8). It is also clear that many of us must spend at least some time working to support ourselves and our families. The Nefesh HaHayyim (Shaar Alef, Chapter 8) discusses the difference of opinion between Rabbi Yishmael and Rabbi Shimon bar Yohai concerning the balance between our need to work and our obligation to learn (Berachot 35b). Rabbi Yishmael says, Relate to them [words of Torah] in keeping with worldly necessities (derech eretz). We should live normally, he teaches, devoting part of
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our time to learning and part to derech eretz, the need to earn a living. Rabbi Shimon bar Yohai disagrees. He teaches that we should engage exclusively in Torah study. If we are sincerely committed and fulfill Hashems Will devotedly, our material needs will be supplied through other means. The Sages conclude, Many followed the ruling of Rabbi Yishmael and were successful. [Many followed the ruling] of Rabbi Shimon bar Yohai, and were not successful. Obviously, Rabbi Yishmael refers to one who will have no means of support if he does not work, while Rabbi Shimon bar Yohai refers to one who merits to have his work done through others, so that he can literally learn day and night, with no other demands on his time and energies. As our Sages tell us, not everyone is worthy of this great privilege. The Rambam also discusses the question of working and learning, but here too, there appears to be an explicit contradiction in his words on this topic. Citing our Sages teaching against making the Torah a spade to dig with (Avot 4:5), he rules that a Torah scholar may not assume that others will look after him while he learns; he should support himself by his own efforts (Hilchot Talmud Torah 3:10). However, elsewhere he writes that one who takes on the yoke of Torah wholeheartedly and unreservedly will be provided for by the Al-mighty Himself. The Tribe of Levi did not have a share of agricultural land in Eretz Yisrael and their needs were supplied through means other than their own farm labor. So too, one who truly detaches himself from worldly occupations and dedicates himself to G-d alone will not lack for what he needs (Hilchot Shemittah VYovel 13:12-13). Our Sages and the Rambam are not contradicting themselves; they are speaking about two separate levels. Every Jew is obligated to learn Torah, but this obligation is fulfilled in different ways by different people, depending on individual circumstances. On the one hand, our nation has always had scholars who have dedicated themselves to fulltime Torah study, to the exclusion of business or employment. For them, there is no limit or fixed time for Torah study it is their sole occupation and obligation, day and night. On the other hand, we have the majority of the nation, who work for a living and set aside fixed times for Torah study as a regular part of their schedule. Their obligation to learn centers largely on that fixed time.

In the Kodesh
With this in mind, we can understand why the Ark was placed in the Holy of Holies, and the Menorah and the Table in the Holy. The Ark, which stands alone, represents a very lofty level of dedication to Torah, with no involvement in other pursuits. It is the Torah itself, and it is the Holy of Holies. Our Sages describe fully dedicated Torah scholars as Toratan umanutan (Berachot 16b) Torah is their only pursuit. Their basic needs are otherwise provided, and their sole vocation is Torah, unbounded by limits or fixed times. For the fulltime Torah scholar, setting aside fixed times for Torah is not appropriate; he should not be fitting his learning time into a schedule crammed with other activities. It is wrong for a ben Torah who has the conditions which allow him to learn uninterrupted to devote only a certain part of the day to Torah study; all his time belongs to Torah. As we said, not everyone is privileged to learn Torah full time. Many of us stand in the Kodesh, so to speak, involved both in Torah, represented by the Menorah, and earning a living, represented by the Table. Concerning this sector of the nation, our Sages say that mans judgment begins with the questions of setting aside time for Torah study, and of honest business practices. For them, Torah and business go hand in hand, for business must also be conducted in keeping with Torah ethics and law. The working man, whose day is structured differently, is obligated to make a special point of learning on a regular daily basis. For him, establishing fixed times to learn is praiseworthy and correct. We find this concept in another teaching of our Sages concerning these sacred Vessels: Rabbi Yitzhak said, [when facing the Bet HaMikdash to pray,] one who wishes to become wise should tilt himself slightly toward the south. [So too, one who wishes] to become wealthy should tilt himself slightly toward the north. This is symbolized by the Menorah, [which represents the wisdom of Torah,] which stood to the south of the Table, and the Table, [which represents wealth and success,] which stood to the north of the Menorah (Baba Batra 25b). Those who work for a living and also have fixed times for learning are in the Kodesh. At times they direct themselves to the Menorah, which represented Torah study, and at times to the Table, which represented livelihood. The Menorah had seven branches, symbolic of the seven days of the week, and the Table held twelve loaves, symbolic of the twelve months of the year. Life in the Kodesh is bound by the natural limitations and obligations of time. The
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committed Jew who learns and works is confined and bound to the demands of time and worldly necessity. Fulltime Torah scholars are in the Kodesh HaKodashim, where there is only Torah and nothing else, as symbolized by the Holy Ark. The Holy of Holies is beyond the natural borders of time. It symbolizes Torah without limits, at every moment of the day and night. This is why the Rambam writes that one who dedicates himself entirely to Hashem and His Torah is sanctified like the Holy of Holies (Hilchot Shemittah VYovel 13:13). The Rambams wording is never random. In light of our understanding of the two types of Torah scholars, his use of the term Holy of Holies is especially significant. Every Jew is precious to the Al-mighty, and we all have a role to play in fulfilling Hashems Will and bringing the world to its ultimate rectification and perfection. As our Sages tell us, One who does much and one who does little [are both praiseworthy,] as long as they direct their hearts to Heaven (Berachot 5b).

Established
In order to understand more about the obligations of both the Torah scholar and the layman, let us first understand the concept of a keviut, an established time and routine for learning Torah. Our Sages tell us that One who establishes a fixed place for his prayers, the G-d of Avraham will assist him. And when he dies they will say of him, woe for a humble one, woe for a pious one, a disciple of our Forefather Avraham (Berachot 6b). Why do our Sages heap such praise on one who apparently does nothing more impressive than sitting in the same seat in the synagogue every morning? Why is this simple deed enough to qualify him as a disciple of our Forefather Avraham? We can answer this question by understanding the term keviut. Keviut, establishing a fixed time, is usually used in reference to Torah study (see Shabbat 31a). The Tur explains what a keviut in learning means by citing our Sages teaching concerning the Heavenly judgment. He writes, After one leaves the synagogue, he should go to the study hall before he goes to his mundane worldly affairs, and have a fixed time to learn. That time, he says, should be permanent and immovable, never changed or bypassed, even at the risk of missing out on major financial gain (Tur Orah Hayyim 155). We should have a
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scheduled daily amount of time for learning, which is not subject to change. It should be at the same hour and in the same place each day, not shifted around at our convenience, for example from morning to afternoon or from synagogue to living room. Maintaining this time as sacred shows the proper respect due to Torah study. This is the meaning of Shammais words (Avot 1:15), Make your Torah study fixed (keva). Generally speaking, people tend to devote the bulk of the day to business and work, with Torah study allocated to any convenient slot left over. Shammai tells us to reverse the equation. It is Torah that should be keva it should be the center around which all our activities revolve. What is more, even if we work, there is no need to throw ourselves into the round-the-clock pursuit of great wealth. While we engage in business or a profession, Torah should remain our main focus, even as we go through an ordinary workday. As we see, keva and keviut are related more specifically to learning, and not necessarily to prayer. We may explain that by instructing us to have a keviut for our place of prayer, our Sages imply that the ideal place for our keviut in learning is the synagogue where we pray. By progressing from prayer to Torah study, we go from strength to strength (see Berachot 64a). It is advisable to choose a synagogue where Torah scholars are present, learning and teaching others, as our fixed place for prayer. In addition, practically speaking, if we make our learning session less complicated by having it in the synagogue before or after prayers, we are less likely to give it up as too much trouble. However, what is the connection between establishing a fixed place for prayers and being a disciple of our Forefather Avraham? And why do our Sages specifically say of the holder of the permanent seat, woe for the humble one, woe for the pious one? Avraham Avinu reached an exceptionally high level of faith in the Al-mighty, which enabled him to stand alone in face of the opposition of the entire world (see Bereshit Rabbah 42:8, Etz Yosef). Where the Will of Hashem was concerned, Avraham never hesitated and never faltered. One who establishes fixed times for Torah learning every day without fail in a busy and highly materialistic world also shows great faith in the Al-mighty, and dedication to His Torah. He is called anav, humble, because he limits his working hours for the sake of Torah, rather than grasping at every possible opportunity to make more money and indulge in increased worldly comforts. He is called hassid, pious,
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because of his devotion. He truly deserves to have the G-d of Avraham come to his assistance. Now we can understand the profound connection between the first two questions asked by the Heavenly Court: Did you engage honestly (bemunah) in business? Did you establish fixed times for Torah study? (Kiddushin 40b). If we made our Torah study the keviut, the permanent and immovable center of our day, realizing that our livelihood depends on Hashems bounty, and not on frantic, excessive effort, it follows that our business was conducted bemunah, literally translated as with faith. With faith that it is the Al-mighty Who provides our needs, we relegate our business endeavors to a secondary role by establishing fixed times for Torah study.

Attached to the Ark

The lofty level of fulltime Torah study includes another important party, one inseparably attached to the Holy Ark: the supporters of Torah. At Hashems command, a jar of manna, the miraculous bread from Heaven consumed by our ancestors in the desert, was preserved before the Ark (Shmot 16:32-34). As our Sages teach, manna is symbolic of the miraculous sustenance of fulltime Torah scholars: The Torah was only given to be expounded by those who eat manna (Tanhuma Beshalah 20). In all subsequent generations, there are Torah scholars who live from Hashems Own Hand. Their particular portion of manna may take many forms, including Yissachar-Zevulun partnerships (Bereshit 49:13-14, Rashi; Devarim 33:18, Rashi) and support from family members, as in the famous case of the Tanna known by the unusual title of Shimon, the brother of Azariah. Our Sages tell us that Azariah, a businessman, earned a place in posterity by supporting his scholarly brothers sacred studies (Zevahim 2a). The Rambam and the Ben Ish Hai had similar arrangements with their own brothers. A very powerful bond unites Torah scholars and the generous brethren who support their studies, as we learn from the Torahs description of the Ark and the poles which supported it. Four gold rings were attached to the Ark. Two goldplated poles were inserted through the rings, and when the Ark was to be transported, it was carried by these poles. The Torah tells us, In the rings of the Ark shall be the poles, they will not leave it. Technically the poles could have been slipped in and out of the rings as needed, but by Hashems explicit command, they were never removed, not even when the Ark was at rest (Shmot
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25:13-15, Rashi). Our Sages tell us that these poles are the ones who help those who engage in Torah (Midrash Aggadah, Terumah 25). They are an integral part of the Ark, and they should never be separated from it. The Ark carried even its bearers; it certainly carried itself (Sotah 35b). While it appeared that the Levites bore the Ark when the nation traveled, careful observation showed that in fact, their feet never touched the ground the Ark carried them. Torah supporters generously channel money to Torah scholars, and it appears that they are the ones who carry the scholars along. In actual fact, though, it is the Torah which is a Tree of Life to those who uphold it, and its supporters are fortunate (Mishle 3:18). While it is true that if there is no flour, there is no Torah, it is equally true that if there is no Torah, there is no flour (Avot 3:17). Flour in this context means bread, or more specifically, sustenance or a livelihood. Like the poles of the Ark, supporters of Torah are forever connected to its holiness, and will receive their reward in full. In our times, an unprecedented number of students, both single and married with families, are devoting themselves to fulltime Torah study. This phenomenon is a special blessing granted to our generation, but it raises a very obvious question. While these scholars are certainly working hard, their labors do not earn a living. Our Sages warn us against making the Torah a spade to dig with, saying that one who derives benefit from words of Torah removes his life from the world, a reference to the World to Come (Avot 4:5; see Rambams Commentary). How exactly are they supposed to keep going? The answer lies in understanding the real nature of the Yissachar-Zevulun relationship. Perhaps the most important point of all is that it is not a charity relationship; it is an equal partnership. This is why a Torah scholar supported by a partner seeking a share in his Torah is not considered to be using Torah as a spade to dig with. We may also say that as such, supporting Torah is not included in our Sages caution that one should not donate more than twenty percent of his earnings to charity, so that he and his family will not eventually find themselves in need of charity (Ketubot 50a). Putting money into a partnership is not charity, and one may invest as lavishly as he wishes. The Yissachar-Zevulun partnership between a wealthy individual who supports the uninterrupted study of a Torah scholar in return for a share in his learning is an ideal arrangement which fulfills the Will of the Al-mighty. Each of the partners derives full profits, with no loss to either. We may compare it to one candle which lights another; the first loses nothing by igniting the second. The Al-mighty has
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no shortage of reward for both Yissachar and Zevulun they do not receive half a reward, they receive double. We live in exceptional times. Our Sages tell us, If you see a generation where Torah is appreciated, scatter [your money] (Berachot 63a). The incredible number of Torah scholars who eagerly dedicate their lives to learning on the one hand, and on the other, the affluence enjoyed by many of our brethren, who give generously to support Torah, are a miraculous phenomenon. Those who can, should take on the yoke of Torah fully and wholeheartedly. Those who have been blessed with means should do their utmost to increase and spread Torah study in every way possible. With this great merit, we bring closer the coming of Mashiah. May we merit his arrival, and with it, our nations complete Redemption, speedily in our times. Amen.

This essay contains divre Torah. Please treat it with proper respect.
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