It was the first Israelite house of worship, the first home Jews made for God. But the very idea is fraught with paradox, even contradiction. How can you build a house for God? He is bigger than anything we can imagine, let alone build.
King Solomon made this point when he inaugurated another house of God, the First Temple:
“But will God really dwell on earth? The heavens, even the highest heaven, cannot contain You. How much less this house I have built! (I Kings 8:27)
So did Isaiah in the name of God Himself:
“Heaven is My throne, and the earth is My footstool. What house can you build for Me? Where will My resting place be? (Is. 66:1)
Not only does it seem impossible to build a home for God. It should be unnecessary. The God of everywhere can be accessed anywhere, as readily in the deepest pit as on the highest mountain, in a city slum as in a palace lined with marble and gold.
The answer, and it is fundamental, is that God does not live in buildings. He lives in builders. He lives not in structures of stone but in the human heart. What the Jewish Sages and mystics pointed was that in our parsha God says, “Let them build Me a sanctuary that I may dwell in them” (Ex. 25:8), not “that I may dwell in it.”
Why then did God command the people to make a sanctuary at all? The answer given by most commentators, and hinted at by the Torah itself, is that God gave the command specifically after the sin of the golden calf.
The people made the calf after Moses had been on the mountain for forty days to receive the Torah. So long as Moses was in their midst, the people knew that he communicated with God, and God with him, and therefore God was accessible, close. But when he was absent for nearly six weeks, they panicked. Who else could bridge the gap between the people and God? How could they hear God’s instructions? Through what intermediary could they make contact with the Divine Presence?
That is why God said to Moses, “Let them build Me a sanctuary that I may dwell among them.” The key word here is the verb sh-ch-n, to dwell. Never before had it been used in connection with God. It eventually became a keyword of Judaism itself. From it came the word Mishkan meaning a sanctuary, and Shechinah, the Divine Presence.
Central to its meaning is the idea of closeness. Shachen in Hebrew means a neighbour, the person who lives next door. What the Israelites needed and what God gave them was a way of feeling as close to God as to our next-door neighbour.
That is what the patriarchs and matriarchs had. God spoke to Abraham, Isaac, and Jacob, Sarah, Rebecca, Rachel, and Leah intimately, like a friend. He told Abraham and Sarah that they would have a child. He explained to Rebecca why she was suffering such acute pain in pregnancy. He appeared to Jacob at key moments in his life telling him not to be afraid.
That is not what the Israelites had experienced until now. They had seen God bringing plagues on the Egyptians. They had seen Him divide the sea. They had seen Him send manna from heaven and water from a rock. They had heard His commanding voice at Mount Sinai and found it almost unbearable. They said to Moses, “Speak to us yourself and we will listen. But do not have God speak to us or we will die.” God had appeared to them as an overwhelming presence, an irresistible force, a light so bright that to look at it makes you blind, a voice so strong it makes you go deaf.
So for God to be accessible, not just to the pioneers of faith – the patriarchs and matriarchs – but to every member of a large nation, was a challenge, as it were, for God Himself. He had to do what the Jewish mystics called tzimtzum, “contract” Himself, screen His light, soften His voice, hide His glory within a thick cloud, and allow the infinite to take on the dimensions of the finite.
But that, as it were, was the easy part. The difficult part had nothing to do with God and everything to do with us. How do we come to sense the presence of God? It isn’t difficult to do so standing at the foot of Mount Everest or seeing the Grand Canyon. You do not have to be very religious, or even religious at all, to feel awe in the presence of the sublime. The psychologist Abraham Maslow, whom we encountered in parshat Va’era, spoke about “peak experiences,” and saw them as the essence of the spiritual encounter.
But how do you feel the presence of God in the midst of everyday life? Not from the top of Mount Sinai but from the plain beneath? Not when it is surrounded by thunder and lightning as it was at the great revelation, but today, just a day among days?
That is the life-transforming secret of the name of the parsha, Terumah. It means “a contribution.” God said to Moses: “Tell the Israelites to take for Me a contribution. You are to receive the contribution for Me from everyone whose heart prompts them to give” (Ex. 25:2). The best way of encountering God is to give.
The very act of giving flows from, or leads to, the understanding that what we give is part of what we were given. It is a way of giving thanks, an act of gratitude. That is the difference in the human mind between the presence of God and the absence of God.
If God is present, it means that what we have is His. He created the universe. He made us. He gave us life. He breathed into us the very air we breathe. All around us is the majesty, the plenitude, of God’s generosity: the light of the sun, the gold of the stone, the green of the leaves, the song of the birds. This is what we feel reading the great creation psalms we recite every day in the morning service. The world is God’s art gallery and His masterpieces are everywhere.
When life is a given, you acknowledge this by giving back.
But if life is not a given because there is no Giver, if the universe came into existence only because of a random fluctuation in the quantum field, if there is nothing in the universe that knows we exist, if there is nothing to the human body but a string of letters in the genetic code, and to the human mind but electrical impulses in the brain, if our moral convictions are self-serving means of self-preservation, and our spiritual aspirations mere delusions, then it is difficult to feel gratitude for the gift of life. There is no gift if there is no giver. There is only a series of meaningless accidents, and it is difficult to feel gratitude for an accident.
The Torah therefore tells us something simple and practical. Give, and you will come to see life as a gift. You don’t need to be able to prove God exists. All you need is to be thankful that you exist – and the rest will follow.
That is how God came to be close to the Israelites through the building of the sanctuary. It wasn’t the quality of the wood and metals and drapes. It wasn’t the glitter of jewels on the breastplate of the high priest. It wasn’t the beauty of the architecture or the smell of the sacrifices. It was the fact that it was built out of the gifts of “everyone whose heart prompts them to give” (Ex. 25:2). Where people give voluntarily to one another and to holy causes, that is where the Divine Presence rests.
Hence the special word that gives its name to this parsha: Terumah. I’ve translated it as “a contribution” but it actually has a subtly different meaning for which there is no simple English equivalent. It means “something you lift up” by dedicating it to a sacred cause. You lift it up, then it lifts you up. The best way of scaling the spiritual heights is simply to give in gratitude for the fact that you have been given.
God doesn’t live in a house of stone. He lives in the hearts of those who give.
 The word already carries this meaning in biblical Hebrew as in the story of the Tower of Babel, where God says, “Come let us confuse their language so that people will not be able to understand their neighbour.”
 This is the famous phrase from Goethe’s Faust.
 This is similar to the point made by Bernard Williams in his famous essay, “Moral Luck,” that there are certain decisions – his example is Gauguin’s decision to leave his career and family and go to Tahiti to paint – about which we cannot know whether they are the right decision until after we have taken them and seen how they work out. All such existential decisions involve risk.
 This, incidentally, is the Verstehen approach to sociology and anthropology; namely that cultures cannot be fully understood from the outside. They need to be experienced from within. That is one of the key differences between the social sciences and the natural sciences.
 William Wordsworth, “Lines Composed a Few Miles Above Tintern Abbey, on Revisiting the Banks of the Wye during a Tour, July 13, 1798.”
 From the blessing before Shema said in the evening prayer.
- Where do you feel closest to Hashem?
- When you give to others, (whether you are giving them your time, thought, help, or presents) does it bring you closer to them? Why?
- Do you think giving to your community brings you closer to Hashem in the same way as the Israelites’ contribution to the Mishkan brought them closer to Hashem?
These questions come from this week’s new Family Edition to Rabbi Sacks’ Covenant & Conversation. For additional interactive, multi-generational study, check out the full edition at www.rabbisacks.org/covenant-conversation-family-edition/terumah/the-gift-of-giving/.
With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel. Rabbi Sacks wrote:
“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It strives to be not just about truth on the surface but also its connection to a deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they built a life dedicated to love of family, community, and Torah. An extraordinary couple who have moved me beyond measure by the example of their lives.
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