Podcasts about mishkan

Parshas Tetzaveh & Purim: The Hidden Splendor In Parshas Tetzaveh, the Torah details the priestly garments of the Kohen Gadol, described as “l'kavod u'l'tifaret” - for dignity and splendor.  This episode explores how the Mishkan, the Kohanim, and the concept of tiferet reveal a powerful truth: holiness is not removed from the physical world — it is revealed through it. As we approach Purim and read the Megillah, we uncover how G-d's presence operates through hidden miracles, woven into natural events. ✨ Splendor is not always loud. Sometimes it is hidden in plain sight.

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe delves into Parshas Tetzaveh, focusing on the garments (bigdei kehuna) of the Kohen Gadol (High Priest). He highlights the verse commanding Moshe to speak to the "wise-hearted" (chachmei lev) whom Hashem invests with wisdom to create these sacred vestments, questioning how former slaves in Egypt, unskilled in craftsmanship, could suddenly excel. The key insight: True wisdom stems from a deep desire (ratzon) for it, not prior education or skills—Hashem grants wisdom to those who seek it passionately, as per the Mishnah's definition of wisdom as learning from everyone without prejudice.Rabbi Wolbe illustrates this with modern and historical examples: Elon Musk's rapid mastery of cars and rockets despite no prior knowledge, driven by insatiable curiosity; Reb Elyashiv's fervent Torah study at age 102; Rav Moshe Feinstein's multiple completions of the Talmud (101 times, four cycles); and a Talmudic story responding to a Roman noblewoman's query on why wisdom goes to the wise—they're the ones who will use it productively. He contrasts this with mediocrity, urging never-ending pursuit of knowledge to avoid spiritual stagnation, and ties it to parenting: Instill a love for Torah from infancy (e.g., teaching "Torah Tziva Lanu Moshe" as first words) and encourage children's "why" questions to foster curiosity.The discussion extends to appreciating Hashem's daily miracles in nature (e.g., the apple's infinite potential), rejecting "mother nature" for divine command (mishpatei piv), and the Amidah's first request for wisdom. Ultimately, desire is the root of achievement—eternal in Torah vs. temporary in wealth or fame—warning against boredom leading to sin and advocating lifelong vitality through learning. He concludes with a blessing for wisdom-seeking and an amazing Shabbos._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 24, 2026, in Houston, Texas.Released as Podcast on February 27, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin, #Tabernacle, #TorahPortion, #Middot, #CharacterTraits, #EmulateGod, #TikkunMiddot, #ShabbosPrep, #TorahPodcast, #HashemInUs ★ Support this podcast ★

In this episode of the Parsha Review Podcast, Rabbi Aryeh Wolbe delves into Parshas Tetzaveh, focusing on the garments (bigdei kehuna) of the Kohen Gadol (High Priest). He highlights the verse commanding Moshe to speak to the "wise-hearted" (chachmei lev) whom Hashem invests with wisdom to create these sacred vestments, questioning how former slaves in Egypt, unskilled in craftsmanship, could suddenly excel. The key insight: True wisdom stems from a deep desire (ratzon) for it, not prior education or skills—Hashem grants wisdom to those who seek it passionately, as per the Mishnah's definition of wisdom as learning from everyone without prejudice.Rabbi Wolbe illustrates this with modern and historical examples: Elon Musk's rapid mastery of cars and rockets despite no prior knowledge, driven by insatiable curiosity; Reb Elyashiv's fervent Torah study at age 102; Rav Moshe Feinstein's multiple completions of the Talmud (101 times, four cycles); and a Talmudic story responding to a Roman noblewoman's query on why wisdom goes to the wise—they're the ones who will use it productively. He contrasts this with mediocrity, urging never-ending pursuit of knowledge to avoid spiritual stagnation, and ties it to parenting: Instill a love for Torah from infancy (e.g., teaching "Torah Tziva Lanu Moshe" as first words) and encourage children's "why" questions to foster curiosity.The discussion extends to appreciating Hashem's daily miracles in nature (e.g., the apple's infinite potential), rejecting "mother nature" for divine command (mishpatei piv), and the Amidah's first request for wisdom. Ultimately, desire is the root of achievement—eternal in Torah vs. temporary in wealth or fame—warning against boredom leading to sin and advocating lifelong vitality through learning. He concludes with a blessing for wisdom-seeking and an amazing Shabbos._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 24, 2026, in Houston, Texas.Released as Podcast on February 27, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin, #Tabernacle, #TorahPortion, #Middot, #CharacterTraits, #EmulateGod, #TikkunMiddot, #ShabbosPrep, #TorahPodcast, #HashemInUs ★ Support this podcast ★

Teruma | And I will dwell among the children of Israel, by Rav Eli Weber Melakhim I 5: 26-32 - 6: 1-13 Between the Mishkan and the Mikdash.

If you want to understand the Jewish story, start with a color. This week we're rebroadcasting one of my favorite episodes from 2022 — an episode about a single color that somehow contains an entire Jewish narrative: tekhelet, that rare, stubborn, unforgettable blue. We're revisiting a conversation that feels more timely than ever. As antisemitism re-emerges in public life, people are reaching again for symbols — simple, visible markers that say: I'm here. I'm not hiding. I'm not alone. One of those symbols is the Blue Square Campaign — a small square of blue worn or posted as a public expression of solidarity. Key Takeaways Blue teaches that holiness belongs to everyone. Blue reminds us that identity is visible, resilient, and remembered. Blue proves that a people can lose its Temple and still keep its thread. Timestamps [00:00] Why Blue Now [02:23] The Torah's Blue Thread [04:19] Tekhelet in the Mishkan [08:27] From Priest to People [13:19] Sea, Sky, and the Throne of Glory [17:04] The Desert Supply Mystery [19:45] Royal Blue and Authority [22:40] Lost and Found Tekhelet [25:20] Fakes and Black Markets [28:01] Tzitzit and P'til Tekhelet: Wordplay [32:29] Blue and White, and Israel [34:18] Shabbat Wrap Up Links & Learnings Sign up for free and get more from our weekly newsletter https://madlik.com/ Sefaria Source Sheet: https://voices.sefaria.org/sheets/383005 Transcript here: https://madlik.substack.com/

In this week's parasha, the focus opens not with sacrifice, but with light — the command to bring pure olive oil to kindle the Menorah in the Mishkan. The question the rabbis immediately ask is: why does God need light?

Who Decides: the Moon or the Court From the sanctification of the new month to the building of the Mishkan the responsibility given to the Jewish people to determine time, sanctify space and bring the Divine Presence into the world.(Parshat Terumah)

Rabbi Jacobson will discuss the following topics: Adar What does Purim teach us about retroactively transforming a negative past? Is there a connection between joy and Pisces, the sign of Adar? Why is Adar made up of the two words, “alef dar”? Are there other reasons why we increase in joy during this month? Does Adar have an association with Adaru (this month in Akkadian and Babylonian), which means darkness and gloom? Can animals be trained to do mitzvos? 7 Adar Why don't we make a bigger deal of this day – the birthday and yahrzeit of Moshe Rabbeinu? How do we apply Zayin Adar to our lives? 11 Adar What do we learn from the Rogatchover Gaon, whose yahrzeit is on this day? Tetzaveh What lessons do we learn from living with the times, with this week's Torah parsha? Why is Moshe's name not mentioned in this Parsha? What is the positive reason for this? Why is the pure olive oil, the ketoros and the Yom Kippur service not discussed in the same Torah portion of the actual building of the Mishkan and its vessels? What should our attitude to sports be? How should we react to someone watching a game while sitting in a Torah class? Is there room for sports in a Chassidishe life? How about the Olympics? How would the Rebbe advise a community facing a disagreement whether to build a smaller or larger building?  Which places should I visit in Israel? 

In this Parshas Terumah review, Rabbi Aryeh Wolbe focuses on the practical meaning of the Tabernacle (Mishkan) command: “Make Me a sanctuary and I will dwell in them” (Exodus 25:8)—not “in it,” but “in them” (the people). God doesn't need a house; the Mishkan is for building intimate closeness between Hashem and the Jewish people. The Temple (and today synagogues/study halls) is a place of relationship, security, and nurturing divine connection—not a distant monument.Key lessons & practical applications:The Mishkan's purpose — God wants to reside within us (V'shachanti b'tocham). The Holy of Holies had two cherubim facing each other (God & Israel); when Jews follow Torah, they face; when not, they turn away. The home/temple is for private, intimate time with God.Gratitude for seeing descendants — Sarah, Rivka, and Rachel never saw grandchildren; Leah likely saw Asenat. Today's privilege of seeing grandchildren/great-grandchildren is enormous—grandparents must influence positively without interfering (e.g., no naming veto; parents alone decide).Naming & prophecy — Parents receive prophetic guidance at birth/bris (alleged Midrash). Adding a second name (e.g., after deceased relative) is common. Spontaneous additions (like Rabbi's son Yehuda-Noach at bris) reflect divine inspiration.Jealousy vs. knowledge of Hashem — First commandment (“Anochi Hashem…”) and last (“Lo tachmod”) connect: coveting denies Hashem's perfect plan for you. Compare only to your own potential.Modern miracles & awe — Technology (smartphones, Neuralink) reveals Hashem's wonders—don't let them become routine. Israeli survival despite missiles is ongoing splitting of the sea.The rabbi urges bold Jewish pride (yarmulke/tzitzit/tefillin in public), relentless self-improvement, and living with awe: see daily yesh me'ayin (creation from nothing) and thank Hashem constantly._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 20, 2026, in Houston, Texas.Released as Podcast on February 22, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin ★ Support this podcast ★

In this Parshas Terumah review, Rabbi Aryeh Wolbe focuses on the practical meaning of the Tabernacle (Mishkan) command: “Make Me a sanctuary and I will dwell in them” (Exodus 25:8)—not “in it,” but “in them” (the people). God doesn't need a house; the Mishkan is for building intimate closeness between Hashem and the Jewish people. The Temple (and today synagogues/study halls) is a place of relationship, security, and nurturing divine connection—not a distant monument.Key lessons & practical applications:The Mishkan's purpose — God wants to reside within us (V'shachanti b'tocham). The Holy of Holies had two cherubim facing each other (God & Israel); when Jews follow Torah, they face; when not, they turn away. The home/temple is for private, intimate time with God.Gratitude for seeing descendants — Sarah, Rivka, and Rachel never saw grandchildren; Leah likely saw Asenat. Today's privilege of seeing grandchildren/great-grandchildren is enormous—grandparents must influence positively without interfering (e.g., no naming veto; parents alone decide).Naming & prophecy — Parents receive prophetic guidance at birth/bris (alleged Midrash). Adding a second name (e.g., after deceased relative) is common. Spontaneous additions (like Rabbi's son Yehuda-Noach at bris) reflect divine inspiration.Jealousy vs. knowledge of Hashem — First commandment (“Anochi Hashem…”) and last (“Lo tachmod”) connect: coveting denies Hashem's perfect plan for you. Compare only to your own potential.Modern miracles & awe — Technology (smartphones, Neuralink) reveals Hashem's wonders—don't let them become routine. Israeli survival despite missiles is ongoing splitting of the sea.The rabbi urges bold Jewish pride (yarmulke/tzitzit/tefillin in public), relentless self-improvement, and living with awe: see daily yesh me'ayin (creation from nothing) and thank Hashem constantly._____________This episode of the Parsha Review Podcast is dedicated in honor of Lenny & Teresa FriedmanDownload & Print the Parsha Review Notes:https://drive.google.com/drive/folders/1ncaRyoH5iJmGGoMZs9y82Hz2ofViVouv?usp=sharingRecorded at TORCH Meyerland in the Levin Family Studios (B) to a live audience on February 20, 2026, in Houston, Texas.Released as Podcast on February 22, 2026_____________Subscribe: Apple Podcasts (https://podcasts.apple.com/us/podcast/parsha-review-podcast-rabbi-aryeh-wolbe/id1651930083)Spotify (https://open.spotify.com/show/22lv1kXJob5ZNLaAl6CHTQ) to stay inspired! Share your questions at awolbe@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback: awolbe@torchweb.org_____________Support Our Mission:Help us share Jewish wisdom globally by sponsoring an episode at torchweb.org. Your support makes a difference!_____________Subscribe and Listen to other podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.org_____________Keywords:#Torah, #Parsha, #Exodus, #Shemos, #Terumah, #Mishkan, #Dwell, #JewishPride, #HashemWithin ★ Support this podcast ★

7 key takeaways from this study God is the ultimate Artist, and He values human creativity. The craftsmen in Exodus 31 (Bezalel, Oholiab, etc.) show that artistic gifts are God-given and meant to be used in His service, not just for personal enjoyment. The primary purpose of the tabernacle is God's presence, not sin management. All the furniture (altar, incense, menorah, table, priestly garments) supports one central truth: “Let them make Me a sanctuary, that I may dwell among them.” Sin offerings are secondary to the main goal—God living in the midst of His people. Whatever is at the center of your life becomes your “tabernacle” or your idol. In the camp diagram, God is meant to be in the center. The golden calf is a picture of the people evicting God from the center and inserting something else—any substitute (self, family, money, ideology, even “good” things) becomes an idol when it takes God's place. Idolatry is often made from good things misused, not evil materials. Gold, art, rainbows, human value — none are evil in themselves. Sin enters when we take something God made good and elevate it to ultimate, making it the object of our trust, identity, or worship. Mediation and mercy only matter if there is real repentance and change. Moses acts as a mediator, pleading with God not to destroy Israel. His intercession is meaningful only if the people turn from the calf and back to God. In the same way, Jesus' mediation is not a license to continue in sin, but a path back to obedience. The commandments “hang together”—break one, and you shatter the whole relationship. The visual of the 10 Commandments as hooks on a beam shows that all the laws “hang” from that covenant. When Moses breaks the tablets, it symbolizes that Israel has broken the whole covenant, not just one small rule. We are both the place where God dwells and the foundation of that dwelling. The half-shekels melted into bases for the tabernacle posts show that the people themselves form the foundation of God's dwelling. New Testament images (living stones, our bodies as a temple) carry this forward: God wants to dwell in us and among us, and our obedience, repentance, and faith make us a fit “home” for His presence. A simple but powerful observation from Exodus 31 is God Himself appoints specific people — like Bezalel and Oholiab — to craft the furnishings of the מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle; Exodus 31:1–6). Artistic skill is not a side issue; it is a spiritual calling. Human creativity reflects the nature of God as the ultimate Artist. He designs the heavens, the earth, and the intricacies of the human body (Genesis 1; Psalm 19:1–4). He is not just an Engineer or Scientist but an Artist whose work shows intention, beauty, and order. Just as artists often create out of joy and inner drive, God places in human beings a similar desire to create, design, and beautify. The תּוֹרָה Torah (“instruction”) acknowledges that artists frequently experience their work as delight rather than drudgery. A sculptor, musician, or fabric artisan often does not say, “I'm going to work,” but, “I get to create.” Yet even this holy enjoyment must submit to God's rhythms — especially שַׁבָּת Shabbat (“Sabbath”). God reminds the artists through Moses that even work “for God” has limits (Exodus 31:12–17). The same God who gifted their creativity also commands rest, because He Himself rested on the seventh day (Genesis 2:2–3). “So the sons of Israel shall observe the sabbath, to celebrate the sabbath throughout their generations as a perpetual covenant.” Exodus 31:16 NASB95 Interestingly, later in the Torah, the Levites and priests must work on Shabbat and the mo'edim (appointed times), because their avodah (service) is part of the very structure of that sacred time (Numbers 28–29). This creates two categories: those who are required to work on Shabbat (priests, Levites in their service), and everyone else, including the gifted artisans, who must cease from melachah (מְלָאכָה, melachah, “work”). Even holy calling must bend to God's rhythm of rest. The true function of the Tabernacle It is easy to reduce the Tabernacle to its parts: altar, incense altar, מְנוֹרָה menorah, table of showbread, priestly garments, tapestries, and so on (Exodus 25–30). We often define each by its function: The altar for sacrifices The incense altar for incense, symbolizing prayer The menorah for light The table for the bread of the Presence All of this is true, but incomplete. The primary purpose of the Tabernacle is not sacrifice management, but divine presence. God states the purpose clearly: “Let them construct a sanctuary for Me, that I may dwell among them.” Exodus 25:8 NASB95 This is central. The Mishkan is God's way of dwelling b'tocham (“in their midst,” Exodus 25:8), not merely near them. The furnishings are tools that serve this deeper goal. They help maintain holiness so that the Holy One can live within a sinful people without destroying them. Sin offerings and rituals are therefore secondary. They protect the relationship; they are not the relationship itself. The Tabernacle is first and foremost a place of שְׁכִינָה Shekhinah (“indwelling presence”), not simply a “sin mitigation system.” God at the center: The camp of Israel and the heart Consider the layout of Israel's camp (Numbers 2). The tribes surround the Mishkan on all sides; priests and Levites camp closest, and the Tabernacle stands at the center. This layout pictures a core truth: The people form a community. God dwells in the middle of that community. Where the tribes of Israel were to be camped around the Tabernacle, according to Numbers 2–3. (“The Tabernacle PowerPoint,” Rose Publishing Inc., 2013) This connects with the inner life of a person. Just as the tribes encircle the tabernacle, so a human being has a “center”—often symbolized by the lev (לֵב, lev, “heart”)—the seat of emotions, desires, and spiritual direction. When God dwells at the center of a person's heart, that life is ordered around His presence, not around self, money, family, ideology, or any other “good” thing. Artists, whose work often flows directly out of the heart more than out of linear logic, have a special connection here. God, the master Artist, inspires human artists so that their creativity reflects His presence in the very center of the community. The golden calf: Displacing God from the center Against this background, Exodus 32 and the golden calf become sharper and more tragic. While Moses is on the mountain receiving detailed instructions for the tabernacle, the people grow restless (Exodus 32:1). They demand visible representation. Aaron collects gold earrings and fashions the עֵגֶל הַזָּהָב egel ha-zahav (“golden calf,” Exodus 32:2–4). The golden calf is not just “idolatry” in the abstract. It is a replacement for God in the center of the community. Where God intends His mishkan to stand, Israel inserts a man-made image. The problem is not the gold itself. Gold, like all creation, is morally neutral. The issue is what the people choose to do with it. The same dynamic applies to many modern symbols — such as the rainbow (originally a sign of God's covenant faithfulness; Genesis 9:12–17) — which can be co-opted into serving messages or identities that directly conflict with God's ways. The object is not inherently evil; the meaning we attach and the place we give it in our hearts can turn it into an idol. Idolatry, then, is often made of good raw materials redirected toward wrong worship. What we place at the center Every person and every community will place something in the center. It might be: Personal pleasure Family Money National identity Human reason or “humanity” itself (a kind of religious humanism) Ideology, law, or any system of values When any of these occupy the position that belongs to God alone, they become an אֵל אַחֵר el acher (“another god”) in practice, even if they are not called “gods.” The golden calf episode portrays Israel pushing God outside the circle of the camp. He is now “out there” with Moses on the mountain, while placing the calf in the middle. This visual powerfully illustrates what happens whenever a person or society marginalizes God and enthrones something else. Breaking the covenant: The tablets and what the Law ‘hangs’ on When Moses descends the mountain, sees the calf and the revelry, he throws down the two tablets, shattering them (Exodus 32:19). The study presents a striking image to explain this: think of the עֲשֶׂרֶת הַדְּבָרִים Aseret haDevarim, (“Ten Words,” Ten Commandments) not primarily as a foundation but as a beam from which everything hangs. Yeshua (Jesus) later echoes this when He says: “On these two commandments depend (‘hang') the whole Law and the Prophets.” Matthew 22:40 NASB95 The idea is that all the detailed מִצְווֹת mitzvot (“commandments”) in the Torah hang from core categories like “You shall have no other gods before Me,” “You shall not murder,” “You shall not commit adultery,” etc. (Exodus 20:1–17). If the beam breaks, all that hangs on it crashes. So when Israel breaks even one of the foundational commands — such as the prohibition of idolatry (Exodus 20:3–5) — they effectively shatter the entire covenantal structure. Moses' smashing of the tablets is not a mere emotional outburst; it is a visual declaration: “The covenant you agreed to has been broken.” (Exodus 24:3, 7; 32:19) This explains why later New Testament writings can say that one who stumbles in one point is “guilty of all” (James 2:10). The covenant stands or falls as a whole. Mercy, logic and the role of the Mediator At this point, God declares to Moses that He will destroy the people and make a new nation from Moses instead (Exodus 32:9–10; Deuteronomy 9:13–14). From a purely legal, logical standpoint, this is completely justified. The people agreed repeatedly, “All that the LORD has spoken we will do!” (Exodus 24:3, 7). They then immediately and flagrantly break the covenant. But Torah is not only about cold logic. The study contrasts a purely logical application of judgment with God's heart of חֶסֶד chesed (“mercy, covenantal lovingkindness”) and סְלִיחָה selichah (“forgiveness”). Moses steps into the role of mediator — μεσίτης mesitēs (“mediator”) in Greek New Testament language (1Timothy 2:5; Hebrews 9:15). He intercedes, appealing to God's reputation among the nations and to His promises to Abraham, Isaac, and Jacob (Exodus 32:11–13; Deuteronomy 9:18–20). Moses recalls: “I fell down before the LORD, as at the first, forty days and nights; I neither ate bread nor drank water, because of all your sin which you had committed in doing what was evil in the sight of the LORD to provoke Him to anger.” Deuteronomy 9:18 NASB95 Moses even intercedes specifically for Aaron (Deuteronomy 9:20), who bears heavy responsibility for crafting the calf. Here, mercy steps beyond simple cause-and-effect. Justice says, “They deserve destruction.” Mercy says, “Give them space to repent.” This is not illogical so much as supra-logical — rooted in God's character. Concepts like mercy and forgiveness do not “fit” in a rigid legal framework, yet they are central to who God is (Exodus 34:6–7). Repentance and the limits of human mediation The study stresses that mediation only has value if the people actually change. If Moses rebuked Israel for the golden calf, and they simply replaced it with a silver calf or an emerald calf, nothing substantial would have changed. They would still be idolaters, only with different décor. Similarly, the New Testament presents Yeshua as our advocate — παράκλητος paraklētos (“advocate, helper”) — and propitiation —ἱλασμός hilasmos (“atoning sacrifice”) — for sins (1John 2:1–2). Apostle Yokhanan writes: And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world. 1John 2:1–2, NASB95 But Yokhanan immediately ties this to obedience: By this we know that we have come to know Him, if we keep His commandments. 1John 2:3, NASB95 If someone claims to know God but willfully refuses to keep His commandments, John calls that person a liar (1John 2:4). This aligns with the golden calf narrative: a mediator's work is not a free pass to persist in rebellion. It is a bridge back to covenant faithfulness. Yeshua's role continues and heightens what Moses models. Moses stands between God and Israel on Sinai; Yeshua stands at the right hand of the Father, interceding for those who turn back (Hebrews 7:25; 9:24). But in both cases, intercession assumes תְּשׁוּבָה teshuvah (“repentance, return”). There must be a real turning from idols back to God. The people as the foundation of God's dwelling The half-shekel census (Exodus 30:11–16; 38:25–28). Each Israelite of military age contributes a half-shekel of silver as “ransom for his life.” That silver is later melted down and cast into the sockets (bases) for the Tabernacle's frames. This imagery is rich: Each person is “counted” through a small piece of silver. Those individual pieces are refined and formed into the structural base of God's dwelling. The people themselves thus become the foundation of the Mishkan in a very literal way. This resonates strongly with later imagery such as “living stones” being built into a spiritual house (1Peter 2:5) and the community as a “temple of God” (1Corinthians 3:16–17). The study notes that when a community chooses a “golden calf” instead of God, it is not only rejecting God; it is, in a sense, erasing itself from its proper role as His dwelling's foundation. Yet God can still “pluck out” individuals who remain faithful even in a failing community — as seen in the lives of Daniel and others in exile (Jeremiah 24; Daniel 1). A nation may displace God from its center, but individuals can still enthrone Him in their own hearts. Shabbat, artists and the heart of Torah Whether one is an artist, a leader, or an ordinary member of the community, calling and gifting do not cancel God's commands. The very God who inspires art also commands a rhythm of rest (six days of work and then the Shabbat) and a structure of worship. The Torah is not just “rules”; it is God's wisdom for ordering life so that He can dwell among His people without consuming them. Yet, without chesed and selichah — without mercy and forgiveness — the Torah would become a crushing weight, since all inevitably fail at some point. The golden calf story, Moses' mediation, and the later New Testament teaching about Messiah Yeshua as mediator and atoning sacrifice together show that God's goal is not destruction but restoration. When a person or community repents — removing the idol, whatever form it takes, and re-enthroning God at the center — the Holy One is willing to treat the past as if it were a footnote rather than a defining reality (Ezekiel 18:21–23). The Mishkan's ultimate purpose is fulfilled: God dwells in and among His people. Each of us must examine what truly sits at the center of the camp of our lives. Is it God Himself, or a golden calf made of something good but misplaced? Through Torah, through the example of Moses, and through the greater mediation of Messiah Yeshua, God invites His people to become once again a living Tabernacle for His presence. The post Golden calf vs. living God: Choosing who dwells in your heart (Exodus 31-32; Deuteronomy 9; 1John 2) appeared first on Hallel Fellowship.

The pasuk says in this week's Parashat Terumah, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם Hashem commanded the Jewish people to make a Mishkan so that He could rest His Presence among them. Obviously, the Presence of Hashem cannot be contained in a physical building. Perhaps one of the lessons we can learn from here is that if we make a place for Hashem to come into our lives, He will reveal His Presence to us in ways that can transcend nature. How do we make that place? By believing in His control and His abilities. The Be'er HaParasha related a story that recently took place, heard directly from the man involved. A man whom we'll call Yehuda had just merited his first baby after four years of marriage. Last year on Chol HaMoed Pesach he was learning the sefer Netivot Shalom, and there he read that if a person has proper emunah — namely, that nothing is hard for Hashem and He can always help no matter what the issue is — then he can merit his own personal Keriat Yam Suf. The sefer advised having those thoughts and feelings especially on the seventh day of Pesach, when Keriat Yam Suf occurred. Yehuda came home that day very excited to put into practice what he had just learned. He was going to work on believing that Hashem can do anything, including giving him and his wife a baby. He also invited his sister to stay with them for Shevi'i shel Pesach, as she had been struggling with shidduchim for almost seven years. He wanted her to also have this emunah so she could have her very own Keriat Yam Suf as well. They read stories about emunah and statements of Chazal about Hashem, and they truly took to heart that Hashem could help them in an instant. They felt so strong in their emunah that they could already feel the joy of salvation. Now, less than a year later, on the Sunday of Parashat Beshalach, this sister celebrated her wedding. And on Tuesday of Parashat Beshalach, Yehuda and his wife celebrated the birth of their very first baby. True belief in Hashem's salvation can do wonders. A woman told me she was diagnosed with ovarian cancer and was instructed to schedule surgery immediately to have it removed. The doctors sounded very negative and instilled a great deal of fear in her. She is a woman who learns emunah daily and refused to let the diagnosis overtake her. She focused on emunah, on Hashem, and on praying, and two weeks later the surgery was done. They told her they believed they removed everything, but she would need months of chemotherapy going forward. She asked them to please take a biopsy before starting any chemo. They told her it was ninety-nine percent certain cancer and she would definitely need treatment. She answered, "I am going to be from the one percent. Please check it." She then went and strengthened her emunah even more, reviewing articles she had saved about how doctors' prognoses are meaningless when it comes to Hashem. She even sent them to her family to strengthen them as well. At the next appointment she asked again if they had taken the biopsy. Once again they told her it was ninety-nine percent a problem, but they had done the test and were waiting for results. Once again she said, "Ninety-nine percent means there is one percent that it is fine, and I believe Hashem can put me in that one percent." The next day, Erev Shabbat, she received a call from one of the doctors who told her, "Your prayers must have been answered. Everything is fine. You don't need any chemotherapy." She felt the greatest feeling — the feeling of Hashem's salvation, the feeling that her emunah was rewarded. She was overwhelmed with gratitude. The more we want Hashem in our lives, the more He reveals Himself to us. Shabbat Shalom.

Was the Mishkan a response to the Chet HaEigel or was there a standalone reason for it?

In this week's Parshas Teruma shiur, we journey into one of the most mysterious elements of the Mishkan: the tachash.While some academic opinions suggest that the tachash was a type of dolphin or sealskin, Chazal (Gemara Shabbos 28) reveal something far more wondrous—an extraordinary, multi-colored creature with a single horn. A creation that existed just for that moment in Jewish history… a true “unicorn.”But beyond the curiosity of what the tachash was, lies a profound message.The Mishkan was built from the contributions of every Jew. Each material, each donation, each color represented the individuality and unique beauty every neshama brings to Klal Yisrael. The tachash, with its spectrum of colors, becomes a symbol of the unity that emerges only when every “shade” is present.In the shiur, we explore how this Torah concept of diverse colors contrasts with contemporary uses of the rainbow as a cultural symbol. From a Torah perspective, individuality and uniqueness are real, beautiful, and divinely intended—but can be misunderstood or redirected without the spiritual framework the Mishkan embodies.Topics discussed include:

A single pasuk sparks a revolution: “Build Me a sanctuary so I may dwell among them.” We take that line seriously and ask sharper questions. What does it mean to build a house for the unhousable? Why did the Torah devote so much space to the Mishkan, the Beis HaMikdash, and the avodah? And most importantly, what does the mitzvah do to us?We explore the bigger picture with clear steps. First, the mandate and its scope: an unexpected portion of the 613 mitzvos revolves around the Temple, from offerings to purity laws to vessels. Then, the two main purposes highlighted by the Sefer HaChinuch: centralizing korbanos and uniting the nation through Aliyah L'Regel. We trace the story from Betzalel's portable Mishkan to Solomon's grandeur and the rebuilt Second Temple, anchoring it all in Jerusalem's permanent location. We also examine the classic debate on the future: Rambam's human-led construction under Mashiach versus Rashi and Tosafot's vision of a heavenly structure descending in fire.But the core of our discussion is the why. Using the Sefer HaChinuch and Ramban, we consider the Temple as a training ground where action shapes the soul. Pilgrimage becomes a form of education: long journeys, guarded gates, rising smoke, and hands on the offering—all designed to transform regret into renewal. We challenge a countercultural idea: mitzvos are the workout of the spirit, a precise regimen you can't outsource. Replace, don't repair, in a house of dignity; do, don't just study, when growth needs effort; and embrace the friction that shapes you—yes, even in the humble choice to hand-wrap mishloach manos rather than swipe a card.If you've ever wondered when we can rebuild, who must be present in the Land, what counts as “building,” or how the Ark fits into it all, this episode guides you through sources, history, and lived practice in one clear path. Listen, reflect, and then choose one mitzvah to “lift” with intention this week. If this resonated, subscribe, share with a friend, and leave a review—what part of the Temple's purpose most surprised you?Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!------------------Check out our other Torah Podcasts and content! SUBSCRIBE to The Motivation Congregation Podcast for daily motivational Mussar! Listen on Spotify or 24six! Find all Torah talks and listen to featured episodes on our website, themotivationcongregation.org Questions or Comments? Please email me @ michaelbrooke97@gmail.com

Shiur given by Rabbi Bezalel Rudinsky on Parshas Terumah. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

How The Mishkan is Built - Parshas Terumah - Blue Ridge Mishmar in Terumah by Rabbi Daniel Kalish

Rabbi Kalish

Why does Hashem need us to build a Mishkan?Build a sanctuary in your heart

Partindo de Parashá Trumá e do simbolismo das paredes do Mishkan, discutimos como a conexão com nossos antepassados cria um lar aquecido e por que a educação judaica é um movimento de "olhar para trás" para encontrar o futuro.

The Tachash, whose multicolored hide crowned the Mishkan, was unique because its beauty was intrinsic, not imposed. The Targum calls it Sasgona, and Rashi explains it was sas v'ga'eh — joyful and proud in its colors — meaning its coloring expressed its very character. Unlike the ram skins that were dyed red, where the color was external, the Tachash's outer appearance was fully rooted in its inner being. As the uppermost covering of the Mishkan, it reflected the truth of Chai HaOlamim — that every detail of existence, even what appears secondary or external, flows from Hashem, the Ultimate Source. Just as its outer layer was essential, so too in avodas Hashem even minhagim, which may seem external to the mitzvah itself, are deeply bound to holiness and must be performed with full chayus and seriousness.לקו״ש לא-א

Shiur dedicado à Refuá Shleimá de Eliakim Ben NaomiPor que o rosto dos Keruvim no Mishkan era de uma criança? Descubra como a reza remove a poeira dos seus atos para revelar o bebê puro que existe em você, moldando seu caráter para as batalhas do dia a dia.

Explanation of events and order of Parshiyot based on the debate between Rashi and Ramban

Parashat Teruma begins with G-d's command, "Ve'yikhu Li Teruma" – that Beneh Yisrael should donate materials toward the construction of the Mishkan. Surprisingly, Hashem here commands that the people donate toward this project with the word "Ve'yikhu," which means "They shall take." Instead of saying that the people should give, that they should donate, Hashem commands them to "take" a donation. This highlights a basic truism about charity – that by giving, we receive. When we give charity, when we donate toward a worthy cause, we receive far more than we give. We lose nothing, and we gain an incalculable amount. The merits earned through charitable donations are worth far more, and are infinitely more secure, than any financial asset. The rewards are both inestimable and guaranteed. But this understanding of the word "Ve'yikhu" actually runs even deeper. The Gemara in Masechet Kiddushin speaks of an exceptional case where a bride can be betrothed by giving, instead of receiving. The Halachic mechanism of Kiddushin, whereby a woman becomes formally betrothed to a man, requires the man to give the woman something of value. Of course, this is commonly done by giving the bride a ring. Normally, Kiddushin cannot be effectuated in the opposite manner, through the bride giving something to the groom. If the bride wishes to give the groom a gift, this must not be done as part of the Huppa ceremony, because it must be perfectly clear that the betrothal takes effect through the groom giving the ring to the bride. However, the Gemara establishes that if the groom is a distinguished person, such as a member of the royal court, then his bride can become betrothed to him through her giving him a gift. The reason, the Gemara explains, is that when an ordinary person gives a gift to a person of distinction, the giver derives great benefit by the recipient's acceptance of the gift. The satisfaction that comes from the distinguished person's consent to receive the gift outweighs the value of the gift. Therefore, if the groom is a man of distinction, the bride can become betrothed through the benefit she receives by the groom's acceptance of her gift, because by giving, the bride is actually receiving. This Halacha sheds new light on the command "Ve'yikhu Li Teruma." When we donate for a Misva purpose, we are, in essence, donating to Hashem, as it were. We are so-to-speak giving something to Hashem. Whether it's assisting a family in need, contributing to a charity fund, or supporting a synagogue of yeshiva, we are giving a gift to Hashem – who is, quite obviously, far more "distinguished" than any dignitary or prominent figure. And in this sense, we receive when we give. Anytime we have the opportunity to donate, we are given the privilege of giving a gift to Hashem. This is a privilege we should celebrate – and an opportunity that we should eagerly and enthusiastically seize as often as we can.

Parashat Terumah Mishkan mada in image of Adamپاراشا تروما by Rabbi Benjamin Lavian

In this week's episode Rabbi Kohn discusses the Torah's lesson on how we all must take when approriate. If someone refuses help when he needs it he is showing a sense of cruelty to himself. He also discusses the Ramban on this week's Parsha which connects the revelation at Sinai to the building of the Mishkan(Tabernacle). Another idea which is discussed is the wording the Torah uses when describing the building of the Menorah. Was it built by Moshe and the Jewish craftsmen or did something miraculous happen. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/  If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parsha Podcast(00:00:50) - Rabbi Shlomo Cohen(00:01:22) - The Mishkan(00:13:33) - Two Wrongs Don't Make a Right(00:20:41) - How the Jews Made a Menorah

Parashat Terumah begins with Hashem commanding that donations should be collected for the construction of the Mishkan . He tells Moshe, מאת כל איש אשר ידבנו לבו תקחו את תרומתי – the donations should be taken "from every person whose heart stirs him." Hashem wanted the donations to be received only from specific kinds of people – from those אשר ידבנו לבו , who were driven to donate by sincere motivations. Many centuries later, when the Bet Ha'mikdash was to be built, we find a similar emphasis on pristine sincerity. The pasuk (Divrei Hayamim I 22:8) says that Hashem did not allow David Ha'melech to build the Bet Ha'mikdash because he fought many wars, during which he killed many people. The Mikdash was built by his son, Shlomo, during whose reign there was peace, and who thus never fought any wars. The Malbim offers a fascinating explanation for why David's fighting wars disqualified him from building the Bet Ha'mikdash . He writes that David knew that the Bet Ha'mikdash could be built only in a time of peace, when no more wars would be fought. Therefore, if he would have built the Bet Ha'mikdash , he might have been motivated to do so by a desire to once and for all end the wars. He might have thought that the presence of the Bet Ha'mikdash would itself bring an end to the wars – and this would be part of the reason why he would want to build it. When Shlomo built the Bet Ha'mikdash , he had no agenda. His intentions were purely לשם שמיים , for Hashem's sake. If David would have built it, his motives would not have been entirely agenda-free. There would have been a tinge of self-interest involved. Whenever we embark on any significant project, the most important thing we need to help us succeed, to help us overcome the challenges that will invariably stand in our way, is לשם שמיים – sincerity, pure motivations, a genuine drive to do something valuable and meaningful for Hashem. So many people underperform and underachieve. All the accumulated baggage of the past – all their disappointments, failures and painful experiences – discourage them and hold them back. This baggage is deflating, so people don't proceed with the energy, determination, passion and conviction that they need to succeed. The key to solving this problem – which plagues so many people, and which prevents so many people from building and achieving – is לשם שמיים . A person starting a business should think about all the good he could do with a successful business – how he can help people, provide jobs, make a קידוש ה' through his interaction with different kinds of people, support his family, give tzedakah , and donate to religious institutions. A person who is looking for a marriage partner should be driven by a genuine desire to build a beautiful Torah home, a home of hesed , a home where children will be raised according to our Torah values. This is true of any ambitious project that a person wishes to start. The emotional fuel he needs to succeed is לשם שמיים – a passionate desire to do what Hashem brought him into the world to do, to accomplish what Hashem brought him into the world to accomplish, to contribute what Hashem brought him into the world to contribute. If we bring this feeling with us, then we become unstoppable, and no amount of baggage can hold us back from succeeding.

Na Parashat Terumah, a Torá descreve a construção do Mishkan e seus utensílios sagrados. Entre eles está o altar do incenso (Mizbeach HaKetoret) — revestido de ouro puro. O fogo queimava o incenso diariamente, mas o ouro do altar permanecia intacto.A Chassidut ensina que esse detalhe não é apenas arquitetônico — é espiritual.O ouro que não se consome representa o âmago intocável da alma judaica.Assim como o altar era exposto ao fogo constante e ainda assim não se destruía, o vínculo essencial do judeu com Hashem jamais se rompe. Pode haver distanciamento externo, falhas comportamentais ou períodos de ocultação — mas a conexão essencial (etzem haneshamá) permanece pura.O incenso simboliza a dimensão mais interior da alma — aquela que não depende de lógica, mérito ou compreensão. É um laço ontológico, não emocional. Não é algo que se constrói; é algo que se revela.CURTIU A AULA?FAÇA UM PIX RABINOELIPIX@GMAIL.COM E NOS AJUDE A DARMOS SEQUÊNCIA!#chassidut #mistica#judaismo #Terumá #Parashá #Mishkan #Ketoret #AlmaJudaica #Chassidut #Neshamá #ConexãoEterna #Torá

Rabbi Feiner shiurim

Why does an infinite God request a finite home? This teaching explores the "miracle of miracles" within the Mishkan—where space and spacelessness coexist. It reveals how our physical efforts and intentions allow the Divine Essence to rest within every human heart. https://www.torahrecordings.com/classes/by_parsha/002_shemos/007_terumah/002

This teaching explores why the infinite Creator requests a finite home. It reveals the Mishkan as a vital bridge for the human psyche—providing a tangible source of inspiration and proving that even the most mundane physical matters can be elevated into a sacred sanctuary for the Divine. https://www.torahrecordings.com/classes/by_parsha/002_shemos/007_terumah/006

Why does an infinite God request a finite home? This teaching explores the "miracle of miracles" in the Mishkan—where space and spacelessness coexist—and how physical materials like acacia wood become a dwelling for the Divine Essence. https://www.torahrecordings.com/classes/by_parsha/002_shemos/007_terumah/003

This teaching connects the physical construction of the Mishkan to our duty to build internal sanctuaries. By elevating our homes and using our talents for holiness, we emulate the legacy of beautiful souls who turned ordinary moments into Divine service, proving that even in grief, faith remains untouched. https://www.torahrecordings.com/classes/by_parsha/002_shemos/007_terumah/013

The half shekel donation for the sockets of the Mishkan represent the bitul that serves as the foundation for everything else we accomplish in our lives. The capacity for folly that leads one astray must be transformed into “holy craziness,” a willingness to go beyond habit and limitation in the service of Hashem. Ufaratza means bursting past the confines of schedule and calculation that hastens the ultimate breakthrough of Mashiach. This class, taught by Rabbi Shais Taub, is based on Parshas Terumah in Likkutei Sichos Vol. 1.

In our chapter, the Mishkan, the Tabernacle, is dedicated in a 12-day ceremony as each of the leaders of the 12 tribes bring their offerings and gifts.But this is the THIRD time the Torah has visited this celebratory event. Why do we need this (highly repetitive) chapter?

Debate if Mishkan was an outcome of the sin of the eigel hazahav or not

In Parashat Terumah, the Israelites are commanded to build the Mishkan (Tabernacle). Why construct something so exquisite and detailed in the middle of a desert? And what can building something so valuable, then and now, teach us about living through uncertainty? In this episode of TEXTing IRL, Elana Stein Hain and Hartman research fellow Tamara Mann Tweel turn to the rabbinic tradition to explore how building can ground us, offering practices that shape who we become. Episode Source Sheet Watch the video version of this episode ⁠here⁠. You can now sponsor an episode of TEXTing. Click HERE to learn more.  JOIN OUR EMAIL LIST FOR MORE HARTMAN IDEAS

If modesty were only about how we dress, the Torah would not devote five entire sections to describing a Sanctuary. This morning we examine the level of detail with which the Torah describes the Mishkan (the modular Sanctuary that travelled with the Jewish People). Why does the Torah take five Torah portions to describe in minute detail every material, every object, and every dimension of every object? Only by knowing each of these details can we uncover a magnificent lesson applicable to all of us, an ethos of Tzniut, inadequately translated as modesty, but actually an entire way of being relating to dress, speech, and action. Tzniut is to reserve what is most beautiful for only the greatest intimacy. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

One of the fundamental principles of Jewish philosophy is the idea of “Kedushah”, holiness. Holiness, according to the Jewish definition, is when the physical and spiritual worlds meet. In no location in the world is holiness more present than the Temple, and its predecessor, the “Mishkan”, the Tabernacle. In this week's parsha we read about […]

If God wants to dwell among us, what are we building to make that possible? In this episode, Zvi Hirschfield and Rabbi Raphael Polisuk explore Parshat Trumah and the surprising claim that the Mishkan is not a detour from Sinai, but its fulfillment. They trace how the language of holiness, fire, and divine presence links Mount Sinai to the Tabernacle, reframing the second half of Sefer Shemot as the book's true destination. The conversation asks what it means to create space for God—not as a metaphor, but through concrete action, beauty, justice, and shared responsibility.

In this week's episode Rabbi Kohn discusses the Mishkan(Tabernacle) and its utensils. He talks about how the Aron(Holy Ark) signifies Torah study and how that needs to be the focus of all oour spiritual endeavors. He also takes a lesson from the wording of the verse to show us how Torah study and G-dliness is somehing that is for each and every Jew. Subscribe to The Practical Parsha Podcast. For questions or comments please email RabbiShlomoKohn@gmail.com. To listen to Rabbi Kohn's other podcast use this link- the-pirkei-avos-podcast.castos.com/   To donate to my Yeshiva -Yeshiva Derech Chaim use this secure link www.charidy.com/ydc/skohn If you would like to support this podcast please use this secure link to donate: SUPPORT THE PODCAST  Chapters (00:00:00) - Practical Parasha Podcast(00:02:13) - Alumni of Yeshiva Derechaim Speak Out(00:04:28) - Parsha(00:06:19) - Parshas Vayaka(00:15:31) - The Mishkan as a Dwelling Place for the Shechina

התוכן גם קודם עשיית המשכן הגשמי למטה היו קיימים כל עניני המשכן ברוחניות (כמ"ש בפ' תרומה "וראה ועשה בתבניתם אשר אתה מראה בהר"), ומ"מ נצטוו בני ישראל [בתחילת פ' תרומה] לקחת י"ג (ט"ו) דברים גשמיים דוקא "זהב וכסף ונחושת וגו'" (דברים אלו נלקחו מביזת מצרים!), ולבנות משכן בעוה"ז הגשמי דוקא, ודוקא עי"ז נפעל הענין ד"ושכנתי בתוכם" - המשכת עצמות ומהות למטה! וזהו גם הענין ד"המעשה הוא העיקר", שמבלי הבט על גודל העילוי שבכוונת המצוות וכו' נדרשת מיהודי העבודה דקיום המצוות במעשה בפועל! וכמו שאת המשכן עשו מכל סוגי דברים, מ"זהב" עד ל"נחושת" כו', עד"ז יש לעשות את הדירה לו ית' בכל חלקי הבריאה, וכן את ה"משכן" הפרטי שבכל אחד בכל עניניו וכחותיו.ב' חלקים משיחת י' שבט ה'תשמ"ב ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=15-02-2026 Synopsis Even before the physical Mishkan was built, all aspects of the Mishkan existed in spiritual form (as the verse states in parashas Terumah: “See and make in their form, as you are shown on the mountain”). Nevertheless, the Jewish people were commanded (at the beginning of the parashah) to specifically take thirteen (or fifteen) physical items, “gold, silver, and copper…” (which were taken from the spoils of Egypt) and to build with them a Mishkan specifically in this physical world. It is precisely in this way that Hashem “dwells among them,” meaning his Essence and Being are manifest down here. This also expresses the fact that “Action is the main thing”: however great and lofty one's intentions in mitzvos might be, ultimately a Jew is required to actually do the mitzvos. And just as the Mishkan was made from all kinds of materials, from “gold” to “copper,” etc., so too the dwelling place for Hashem must be made with all aspects of creation. Likewise, the personal Mishkan within every Jew must be built from all of his faculties and every aspect of his life.2 excerpts from sichah of 10 Shevat 5742 For a transcript in English of the Sicha: https://thedailysicha.com/?date=15-02-2026

Transformation. We were one thing. Now we are different, and better. How does transformation happen?Do our sources believe in the effectiveness of a transformational experience, that we are wowed and inspired and changed by some profound moment? Or are our sources skeptical that a single experience, however powerful, can sustain long-term personal growth? The Book of Exodus has a definite point of view.  If ever there were a transformational moment, it would have been Sinai. God literally comes down to earth and gives the Jewish people God's laws. The Torah spends a lot of ink on the pyrotechnics, the thunder, the lightning, the fire, the smoke. Sinai was the epitome of intensity. Our senses were never more alive. We could see thunder and hear lightning. Sinai was intense, but was it effective? After Sinai, the Israelites build and worship the Golden Calf, violating the Commandments that they had just agreed to uphold. A lot of razzle dazzle, but it did not work, and it did not last. What does work? The unsexy answer? Boring works. The second half of the Book of Exodus, five portions that are a slow read, detail the building of the Mishkan, the wilderness Tabernacle. The opposite of exciting. But that's the point. Redemption is found in granular small acts, that are repeated day after day. The sewers sew. The wood carvers carve wood. The jewelers fashion stones. The builders put it all together. Each person gives their gift. No razzle dazzle. No seeing thunder and hearing lightning. No senses on fire. Just doing ordinary deeds every day. What are your daily rounds that heal and restore you?daily exercisedaily prayerregular therapyregular AA meetingsregular visits with elderly parentsregular phone calls checking in with out-of-town loved ones so we stay connected despite the distancemaking your bed, doing your dishes, taking out the garbage, doing your laundry,maintaining your physical space.One powerful experience rarely to never transforms, says the Book of Exodus, as its most electrifying gambit—Sinai—did not work. Transformation takes a lifetime of repetitive, granular, very local deeds.  By doing these deeds every day, we become better. Boring is a compliment.

If he came after the Ten Commandments, then how long after? Immediately after? After the erecting of the Mishkan?

Yud-Beis Shevat (23:55)

Our chapter deals with meat sacrificed or slaughtered OUTSIDE the Mishkan. When is it permitted? When is it prohibited? We demonstrate that the ethical and religious concerns here are not timeless; they are highly contingent upon circumstance and context.