A thought on פרשת תרומה
"...v'osisa es ha'mizbeach..."
"...and you shall make an altar..." (27:1)
This week and next, we learn about the instructions for constructing a Sacred Shrine which was a forerunner of the Bais HaMikdash. The Torah enumerates the materials to be used in designing the Mishkan and the implements and structures which would facilitate the avoda, the sacrificial mode of spiritual service.
We learn about the altars, a mizbeach covered with a layer of gold, and a mizbeach layered with copper. Ever wonder what these metals symbolized?
The Ralbag interprets: Gold as an element has a property which is not found in copper. Gold endures, and is quite impervious to decay and corrosion. Copper is more fragile and is effected by the pressures of time and matter. The gold altar is housed "within the kodesh." The copper altar is outside of that inner place, and a screen (mesech) cordons off the two locations.
The Ralbag sees in the two altars the two aspects of human existence. On the one hand, we are impermanent creatures, and are subject to the wear and tear of age and time. When a person's time has come, when mortal life is over, the physical self deteriorates, as life ends. The copper altar symbolizes that aspect of mortality, for copper also fades with time and with pressure. It is impermanent and over time is lost.
The Copper Altar is used for offering sacrifices. These too are impermanent beings, for when their life is over, their remains corrode and disappear.
Further inside where the space of the sacred chamber is deemed "kodesh" rests the Gold Altar. It is layered with this enduring and lasting metal in order to signify that whereas the altar facilitates the transformation of the offerings which are incinerated upon it, it is not all about bringing about finality. Whereas an offering may be burnt and finished, the altar is an object of relative permanence. This symbolizes another facet of man: whereas the body does come to an end, there is something which endures. The stronger part of man, the soul, remains after the mortal existence has ended. The gold remains stable even though the altar serves to dispatch its offerings into oblivion. This higher level of existence, the endurance of a person's sacred and eternal soul, is symbolized by this avoda ba'kodesh.
Extending this theme, the Ralbag then reminds us that there is actually a fundamental difference between the offerings brought upon these two altars. We have described the sacrifices which are brought on the Copper Altar. We understand how their "end of life" is a symbol for our own eventual end of life. However, the offerings brought on the Gold Altar were not sacrifices. This mizbeach was for incense. A special property of incense is that whereas it is a compound of fragrant spices, its scent is only released when incinerated. The ketores achieves its purpose only when it is vaporized, and its substance is negated. Once the spices are ignited and burnt, the smoke ascends and wafts its lingering scent far and near. This is an avoda for the Gold Altar: herein is symbolized that not only does an aspect of life endure after mortal life has ended, but that aspect - the fragrance which one has earned during their toil and avoda in olam ha'zeh is actualized only after life has ended.
The soul with its ascendance is the ultimate aim of life in this world. That is what lingers on, and travels beyond time, space and substance.
Wishing you a sweet Shabbos. Marbin b'simcha. D Fox
"...and you shall make an altar..." (27:1)
This week and next, we learn about the instructions for constructing a Sacred Shrine which was a forerunner of the Bais HaMikdash. The Torah enumerates the materials to be used in designing the Mishkan and the implements and structures which would facilitate the avoda, the sacrificial mode of spiritual service.
We learn about the altars, a mizbeach covered with a layer of gold, and a mizbeach layered with copper. Ever wonder what these metals symbolized?
The Ralbag interprets: Gold as an element has a property which is not found in copper. Gold endures, and is quite impervious to decay and corrosion. Copper is more fragile and is effected by the pressures of time and matter. The gold altar is housed "within the kodesh." The copper altar is outside of that inner place, and a screen (mesech) cordons off the two locations.
The Ralbag sees in the two altars the two aspects of human existence. On the one hand, we are impermanent creatures, and are subject to the wear and tear of age and time. When a person's time has come, when mortal life is over, the physical self deteriorates, as life ends. The copper altar symbolizes that aspect of mortality, for copper also fades with time and with pressure. It is impermanent and over time is lost.
The Copper Altar is used for offering sacrifices. These too are impermanent beings, for when their life is over, their remains corrode and disappear.
Further inside where the space of the sacred chamber is deemed "kodesh" rests the Gold Altar. It is layered with this enduring and lasting metal in order to signify that whereas the altar facilitates the transformation of the offerings which are incinerated upon it, it is not all about bringing about finality. Whereas an offering may be burnt and finished, the altar is an object of relative permanence. This symbolizes another facet of man: whereas the body does come to an end, there is something which endures. The stronger part of man, the soul, remains after the mortal existence has ended. The gold remains stable even though the altar serves to dispatch its offerings into oblivion. This higher level of existence, the endurance of a person's sacred and eternal soul, is symbolized by this avoda ba'kodesh.
Extending this theme, the Ralbag then reminds us that there is actually a fundamental difference between the offerings brought upon these two altars. We have described the sacrifices which are brought on the Copper Altar. We understand how their "end of life" is a symbol for our own eventual end of life. However, the offerings brought on the Gold Altar were not sacrifices. This mizbeach was for incense. A special property of incense is that whereas it is a compound of fragrant spices, its scent is only released when incinerated. The ketores achieves its purpose only when it is vaporized, and its substance is negated. Once the spices are ignited and burnt, the smoke ascends and wafts its lingering scent far and near. This is an avoda for the Gold Altar: herein is symbolized that not only does an aspect of life endure after mortal life has ended, but that aspect - the fragrance which one has earned during their toil and avoda in olam ha'zeh is actualized only after life has ended.
The soul with its ascendance is the ultimate aim of life in this world. That is what lingers on, and travels beyond time, space and substance.
Wishing you a sweet Shabbos. Marbin b'simcha. D Fox
posted by Rabbi Dr. Fox at 3:49 PM
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