Terumah
(contribution / gift) Shemot /
Exodus 25:1 – 27:19
המורת
p. 980 of the Theological
Wordbook of the Old Testament
further reference to 2133i (p.
837 of the TWotOT)
מור
“be high, lofty; rise up” –
definition of the root word
המורת #2133i – “contribution
According to the TWotOT, there are three general meanings
of the word and its derivatives: “1) literal height, 2) height as symbolic of
positive notions such as glory and exaltation, 3) height as symbolic of
negative notions such as arrogance and pride.”
As Mishpatim, the previous reading closed, we observe
Moshe on the mountain, and he is there for forty days and forty nights. This week’s reading continues beginning “…and
the word of G-d to Moses for utterance…,” as best as I can translate the Hebrew.
The first noticeable item to me is the word “and”. This indicates a continuation of whatever
took place immediately prior. As
mentioned a couple lines ago, Moshe had ascended the mountain. Moshe, and no one else, is situated on a
height. This is not just any height, it
is the height of the Mountain of the L-rd, and he is the only one who has been
invited to ascend this pinnacle. In a
sense we could say that our episode begins with Moshe having “teruma-ed”.
Before his ascension, though there was One Whose glory
descended upon Mount Sinai, rested upon it six days, and then on the seventh
called to Moshe. In appearance, it was
at least a sabbath of the descent of the glory of HaShem upon the mountain. Is not HaShem the One Who is high? Was it not the people, including their
erstwhile leader, who had to look up in order to perceive the presence of the
glory? The glory of the L-rd was
literally and figuratively in a high position, from a physical sense.
Moshe also had to appear to the people as high in locale,
for he did climb that mountain, and he did tower over the people. Moshe had been as G-d to pharaoh (the speaker
of G-d’s commands), and he is in the same position for the mixed multitude at
the foot of Mount Sinai to see.
As the readers have no doubt picked up on their own, both
of these are not strictly based upon altitude above sea level, but also include
the “positive notions such as glory and exaltation”, as was presented in the
second definition from the TWotOT.
It is not the glory of just any god that is hovering upon
the upper reaches of the mountain, nor is it simply a change in the
weather. It is the glory of the only
G-d, the One Who soundly whipped all the gods of the mightiest empire on earth,
at least at that time, and this glory is recognized as such by all who perceive
it. Though there is really no
comparison, this is reminiscent of tag line from a financial investing
commercial of a couple decades ago, “When E. F. Hutton speaks…people listen.” When the glory of The Holy One descends, the
mixed multitude pay attention.
Moshe is not just any man. He is the only one who has been up and down
this mountain several times. The people
themselves do not even want to hear G-d’s voice directly; they want the man
Moshe to pass along the information.
They are terrified of G-d’s glory, so what to make of this Moshe who
speaks to the L-rd face to face and lives?!
He must be someone special; he is exalted, exalted in a human sense.
HaShem and Moshe lifted up, glorified, and exalted. Just them?
Well, there certainly can be no question regarding the appropriateness
of exalting the L-rd, but Moshe really is one of the people. What about the rest of the people? What height, what glory, what exaltation is
theirs?
In reality, they and we do not deserve any
exaltation. Though the McDonald’s
commercial of years ago stated, “You deserve a break today,” the question that
begs to be asked is why, why do I or anyone else deserve a break?
Yet, we have been given a break. The break we have is the one that was
revealed in Genesis 15 and fulfilled not just on Calvary, but also within the
empty tomb. Why? There are a multitude of explanations we can
present, but among them must be the thought that He, the Creator of all that
is, desires for us to abide with Him and, likewise, He yearns to live with
us. With that in mind, we are given an
opportunity to draw near to Him, not because of our righteousness, but due to
His righteousness.
There are a baker’s dozen of items that Moshe is directed
to receive from the people. The people
are to give willingly, as their hearts lead them. None of these items are to be demanded. As such, when the people as individuals and
as a corporate group give them to the L-rd’s service, they are removing from
these possessions the third definition from above – “height as symbolic of
negative notions such as arrogance and pride” – and are putting upon them the
definition of “glory and exalted” as it relates to the Tabernacle.
It is not a sense of pride with which they are donating,
at least not self-pride. These
contributions are being sanctified, lifted up from their mundane usages, and
set apart for Elohim. In doing so, the
Tabernacle will be lifted up, elevated above the dust of the earth (of which we
are made), and He promises to come and live among us. In doing so, He lifts us up. After all, does it not say…”The L-rd lift up
H-s countenance upon you…”. To lift up
one’s eyes upon another, the eyes must first be looking lower than the visage
of the one who is spoken of, as it is here in Bamidbar / Numbers 6:26.
In the same fashion, this seems to be an indication that
we have been lifted up from definition number three’s arrogance and pride. May we continue to work out our salvation day
by day and moment by moment, lifting H-m up with an upright heart, and as a
result have ourselves lifted up – lifted up for H-s honor and glory.
May H-s holy name be eternally blessed and revered.
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