Parshat Terumah - 5773

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Parshat Terumah 5773

Drasha

Rabbi Shaanan Gelman

The Very First Kiddush Club

When was the very first Kiddush club instituted? Was it

20 or 30 years ago in some shtieble in Brooklyn? Was it

first conceived by a gruff bunch of congregants who felt

that the maftir and drasha were not as important as a

piece ofkichel and a lchayim? What led to this strange

phenomenon which now exists in almost every

synagogue across the country?

I would like to submit that the origins of the Kiddush

club go back long before the very first Young Israel was

but a dream, approximately 3,400 years ago in the Sinai

Desert.

The Bnei Yisrael have just left the awesome experience of

Kabalat haTorah and are now instructed to build a

Mishkan:

( : )

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From the sound of things it would seem that the

obligation is to create a house separate and aloof from

the world of the material, after all, it is intended as a

house of God, who is incorporeal in nature.

But when we look at the types of structures which are

built as part of this Sanctuary it would appear as if this

house is designed, not for God, but rather for a human

being.

The Mishkan contains a Shulchan, a table for bread, a

Mizbeach, stocked with ample supplies of meat and wine.

God does not require food, nor drink. There is a Menorah,

to provide light, something which the Kadosh Baruch Hu

does not need. In addition, there is a wash basin, and

since God has no body, and never is impure, He doesnt

need to wash his hands or feet. There is the existence as

well of the (or ) from which the

pleasing aroma of incense emanates, though clearly God

does not need to smell any nice fragrances, lovely as

they may be.

This past week, there was a clip circulating of Senator

Marco Rubio, of Florida and his response to the

Presidents State of the Union Address, as he took an

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awkward swig of water from a bottle of Poland Spring

during his talk. Many felt that someone who is

considered a hopeful for the White House isnt supposed

show signs of thirst, (all the more

so), Hashem, isnt expected to coddle Himself in the

physical amenities of us mortal men.

In our homes though, we do require a table and a stove,

meat and wine, a sink and nice flowers to give off a

pleasing smell. And we want proper lighting, which on

Shabbos is expressed through the . In the

Temple the Priests wear fancy clothing and the Leviim

sing and play instruments, all of which would fit in nicely

at the most upscale dinner party and black tie affair.

And so, despite our expectations, the Mishkan, the most

anticipated vessel of Kedusha in history, looks more like a

social gathering of revelry and good times than it does a

House of God.

If this is the impression we get when it comes to the ,

it is understandable that we have a similar notion when it

comes to the , the Synagogue.

Last Shabbos, the Wall Street Journal Article which

everyone is buzzing about ran with the tagline:

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After These Jewish Prayer Services, Things Come 'To Life' at

Open Bar

To Woo Worshippers, Synagogues Compete With Food and

Booze; Hosting in the Hamptons

http://online.wsj.com/article/SB100014241278873234857

04578258350111321138.html

The article was embarrassing and was a Chilul Hashem of

the highest order, but not because it purported lies or

exaggerated things, rather because it told the truth.

True, not every shul puts out as an elaborate a spread as

is described in the article, or has such a focus on the

alcohol, but for the most part, American Jewry has

learned to draw in the crowds with the Kiddush. And

even the tzadikim who decry the use of alcohol in their

shuls are guilty of attracting congregants with meat and

herring, all while conducting fashion shows featuring the

designer dresses, shoes and hats.

But before we can point an accusing finger, we have to

ask is this not what is modeled for us in the Mishkan?!

Isnt it true that the House of God comes with a fully

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http://online.wsj.com/article/SB10001424127887323485704578258350111321138.htmlhttp://online.wsj.com/article/SB10001424127887323485704578258350111321138.htmlhttp://online.wsj.com/article/SB10001424127887323485704578258350111321138.htmlhttp://online.wsj.com/article/SB10001424127887323485704578258350111321138.html


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stocked bar, carving table, designer clothing and fancy

perfumes?

I would like to suggest that it is not the fact that weprovide fancy food, drink and social interaction that

detracts from the holiness of our synagogues, quite the

contrary; it is an integral part of the design!

The Mishkan, and Beit Knesset, is the epicenter for Jewish

social life as well as religious life. It is a place toexchange pleasantries and enjoy life together as a

community. But there is one caveat to all the fun and

games and that is the , the Ark which contains the

Luchot (the Tablets of the Covenant), which serves as the

focal point of the Jewish epicenter.

We eat, we drink and we socialize, but we do so ever with

our eye on the prize or in the words of our holy Torah

we rejoice, but '.

All of our activities must be weighed carefully with one

criterion alone: is my simcha in front of God? Do I

experience this joy with the knowledge that He is present

in this room or do I wish that He wasnt?

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Rav Moshe Wolfson, in his work takes note of a

peculiarity in the laws of the construction of the

Tabernacle. The Torah tells us that when it comes to the

, we are to construct , poles which are used to

support the Ark when transferring it from one location to

another. Yet strangely, when the comes to rest, the

poles are to remain in their sockets, never to be

removed:

: ( ) ( )

: ( )

( ):

Rav Wolfson asks - why is it that the are made to be

removable if one is intended to keep them attached at all

times? Furthermore, why are we commanded to leave

the poles in their sockets in the first place? This is

particularly strange when one considers the fact that

when it comes to the Shulchan, the Table, there is nosuch commandment, though we are instructed to make

poles for transporting the :

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( : )

We understand this well, because it is simply not logical

to leave the in the Shulchan for one second longer

than the time needed to transport it; after all, we dont

keep the moving truck in the driveway, the furniture dolly

under the bookcases, or the moving blankets and bubble-

wrap around the living room ottoman!

Perhaps the distinction is as follows: the Shulchan is a

table, it is a functional item used for food, it is an object

which serves man in the most practical and physical

manner. The however, is the only object in the

Mishkan which has no part whatsoever which is physical

in nature. Its purpose is ethereal, its function is

mysterious, and its dimensions even defy nature. The

is the one object in the Mishkan which keeps man

focused on something more exalted than the single malt

whiskey.

By prohibiting us from removing the beams, the

implication is that this particular object is of utmost

importance, and that all of the other are merely a

means to that end.

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But why then are they not permanent altogether?

Perhaps here the lesson is that Gods presence, the

Shechina is not a fixed matter, it is transient, it travelswith us wherever we go, and that transience is an

essential element of the Mishkan. We find God in the

mundane, we find God in the physical, we even find God

in the elaborate and fancy Kiddush. God is not confined

to a box, Holiness is not relegated to some locked tower.

Rather, it is attainable, and it is portable. It travels with

us, to our smachot, to our dining room table and into our

moments of leisure and celebration.

We dont believe that spirituality is found in a monastery;

rather it is found in the Tent of Abraham and Sarah, a

place in which food is served, feet are rinsed and the

weary can rest.

Let us remember that the are the permanent

temporary fixtures. They represent the remoteness of

the Almighty, as well as His approachability.

We have to walk that tight rope, the fine line between

God is amongst us and God is beyond us.

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Because Jewish life ought to be lavish just not

ostentatious, it should be fun, but never distasteful, and it

should be engaging, but never a amusing, and it should

be regal but not vulgar.

As we approach the holiday of Purim, a holiday so riddled

with elements of physical indulgence, let us keep this

careful balancing act in mind.

Dr. David Pelcovitz recently commented regarding Purim what is the difference between Simcha and

(foolishness)? The difference is How do you feel about

yourself the next morning? If you are proud, you have

constructed a , if you are ashamed, you have

created a chillul Hashem.

May we merit to encounter and to engage the mysterious

and ever-present, permanent yet transient Shechina in all

of our endeavors.

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Parshat Terumah - 5773