Asking the Impossible

Parshas Terumah

Posted on February 26, 2020 (5780) By Rabbi Naftali Reich | Series: Legacy | Level: Beginner

 

What is the point of asking someone to do the impossible? What is to be gained by having a person make the attempt and fail? In bringing up our children, we are always careful to demand of them only what they can realistically accomplish. Otherwise, we would be setting them up for failure. Yet in this week’s parashah, we find that Hashem does exactly the opposite.

 

“And you shall make a menorah of pure gold, hammered,” Hashem told Moses, “the menorah will be made.” The Midrash observes that at first Moses was commanded “to make a menorah,” but much as he tried, he was unable to produce it according to the Torah’s specifications. Finally, Hashem told him to throw the gold into the fire and “the menorah will be made” by itself – miraculously.

 

We can safely assume that Moses, the greatest man who ever lived, made the most valiant attempt to fulfill the commandment of making a menorah, that he exerted himself to the full extent of his considerable talents and abilities. And yet he failed. Surely, then, it was not humanly possible to create such a menorah by any means short of a miracle. If so, why did Hashem command Moses to produce a menorah when He knew failure was guaranteed? Why didn’t Hashem produce the menorah miraculously right from the beginning?

 

A similar question arises earlier in the parashah, where we find an interesting paradox. The Torah commands that the Holy Ark be carried by long wooden rods inserted through golden rings in its sides, and that these rods never be removed; other Tabernacle furnishings were also carried by similar means, but there is no prohibition against removing the rods. Why was it so important that the rods of the Holy Ark never be removed? After all, our Sages tell us that the Holy Ark traveled under its own power and actually carried its bearers with it. The act of carrying was only an illusion. In real terms, however, the bearers of the Holy Ark contributed nothing to its transportation, and yet, here in particular, special emphasis is placed on keeping the rods of the bearers in place. Why is this so?

 

The commentators explain that a profound lesson is being taught here. Every person in the world is obligated to accomplish as much good as he possibly can. He is obligated to provide for his family, help those less fortunate than himself, support institutions of Torah and charity. This is called hishtadlus. Although a person knows that in the final analysis Hashem controls the world and everything that happens in it, he should not say, “Why should I bother when it is all up to Hashem anyway?” Hashem wants all people to exert themselves to the full extent of their abilities, as if it were all up to them. Then – and only then – does Hashem reward their efforts.

True, the Holy Ark carried itself, and it is for this very reason that the rods must never be removed. Don’t delude yourself, says the Torah, into thinking you don’t need to lift up the rods because it won’t make a difference anyway. The omnipresent rods are there to remind you that you are always obligated to do your utmost – no matter what.

 

For this same reason, Hashem commanded Moses to make the menorah, even though He knew it was impossible. Again we are being taught the same lesson. A person is required to try to the best of his ability, regardless of whether he can assume that his efforts will be crowned with success. Moses was rewarded for all his exertions in the attempt to make the menorah, even though in the end it took a miracle to produce it.

 

In our own lives, we too are sometimes overwhelmed by the daunting tasks that face us, whether in our private lives, the workplace or our obligations to the community. We sometimes cannot see how we will ever achieve success, and therefore, we become discouraged and lose heart. Let us draw on the lessons of the golden menorah and the Holy Ark. Let us reflect on the deeper truths of existence, that success and failure are never in our own power, that all we can do is try. And let us pray to Hashem that He look kindly upon our sincere efforts and bless them with success – even if it takes a miracle.

 

Text Copyright © 2007 by Rabbi Naftali Reich and Torah.org.

Rabbi Reich is on the faculty of the Ohr Somayach Tanebaum Education Center.

 

 

The Wealth Challenge

Parshas Terumah

Posted on February 26, 2020 (5780) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

 

One of the greatest problems that has dogged religious life throughout the centuries is the place of material wealth and money in the structure of religious life. It is obvious to all that wealth corrupts and sullies noble programs and plans., The question boils down to the eternal issue as to whether the noble ends – Jewish education, synagogue worship, social charitable endeavors — justify the means, as the process often borders on the unethical procurement of money.

 

Monetary scandals have plagued all religious projects and ambitions from time immemorial. The fact that the goal trying to be achieved is so noble and morally necessary, makes the temptation to deviate from correct probity and proper behavior in fund raising and monetary conduct all the more tempting. Unfortunately, the history of religion is littered with monetary scandals driven by poor decisions.

 

The prophets of Israel decried this situation during First Temple times, but apparently to little avail. Religion sadly has a tendency to transform itself into a business, a commercial enterprise. And this always leads to the desecration of G-d’s name and catastrophic disasters. Many commentaries and scholars have stated that this monetary corruption was the real basis for the destruction of the Temples themselves, and the continued cessation of Temple service even until our very day. Even buildings and programs conceived in holiness and founded by the most righteous of people are susceptible, over time, to fall into the trap of monetary scandal. I need not and will not enumerate specific examples of this weakness, but all of us are aware of their existence and sad influence.

 

Yet, despite all of this, these dangers are almost inevitable.  This week’s Torah reading combines the ideas of holy service to G-d with the necessity of fund raising and material wealth. The Torah apparently is of the opinion that the benefits of channeling and using money for noble good outweighs the dangers inherent in combining religion with wealth and money.

In fact, this is the pattern of the Torah in all natters of everyday life, events and society.

 

Judaism does not allow for excess ascetism or hermit-like lifestyles. We are always somehow to be engaged in this world, tawdry and flawed as it may be. Yet the challenge is to somehow remain a holy people, a kingdom of priests, while dealing with these challenges that mark our daily lives and society. The holy tabernacle/mishkan is to be constructed through heartfelt donations of material wealth and personal volunteerism. Though religion and faith are corrupted by monetary issues, wealth applied correctly and through a generous hand can enhance and even ennoble religion.

 

Moshe was shown a coin of fire in Heaven. It could burn and destroy, but it could also warm and light the way. The word Terumah itself, in its literal sense, means to uplift and raise. Wealth properly used and applied can be the engine that propels all holy endeavors forward. As it was in the time of Moshe, so, too, does it remain one of the greatest challenges in Jewish life.

 

Shabbat shalom
Rabbi Berel Wein