Date: February 15th 2018

PARSHAT TERUMA – STRIVING FOR TOO MUCH HOLINESS


Parshat Teruma primarily describes the construction of the Mishkan (Tabrenacle). It was an incredibly sacred structure that was endowed with even greater holiness than the Temples that would later be built in Jerusalem (Commentary of Sforno, Shemot 38-24).

When it came to instructing Moshe (Moses) how the Mishkan should be built, Hashem (G-d) said to him “See and do”(Parshat Teruma 25, 40). The commentary of Rashi explains that Moshe had difficulty understanding how the Menorah should be built. Hashem then showed him a Menorah of Fire and instructed Moshe to build a replica of that form.

The Midrash Rabbah (35-7) on Parshat Teruma likens Moshe's situation to that of a handsome king who instructed an artist to draw a picture of his likeness. The artist responded, “How can I replicate and do justice to your countenance?” The king replied that the artist was only asked to use his talent and ability to do his best, and that would suffice for the king. So too, when Hashem said to Moshe that the Mishkan should be built. Moshe said, “How can I create a physical structure of such perfection and holiness? Hashem answered that Moshe was only being asked to do what he could with the materials available, and when that happens the Divine Presence will grace and permeate the Mishkan.

At first glance, this example of the king and his artist is different from the circumstance faced by Moshe. Extremely prominent people are often egocentric. The artist might have therefore felt that whatever he did, it might never depict the King’s inflated opinion of his own magnificence. So he demurred. In the case of Moshe, Hashem had a specific design for the Mishkan that he asked Moshe to create. Furthermore, the very fact that Hashem asked Moshe to build that structure indicated that He felt Moshe could do it. If so, why did Moshe say that he was incapable of doing the job acceptably? Hashem, who knew better, felt he was capable!


The Torah (Parshat Vayetze, 28,12) relates the famous story of Yaakov's (Jacob's) dream in which he saw a ladder ascending to Heaven upon which Angels were going up and down. Classical Torah sources have pointed out that people move on a ladder one step at a time. Attempting to traverse several rungs with one very large step creates the peril of falling off the ladder altogether. Yaakov’s ladder is therefore a paradigm for how one should pursue spirituality – no more than one doable step upward at a time.

While this lesson is undoubtedly true, the daily circumstances of life pose an added challenge. People on ladders see the rung they are standing on and the location of the next one. In life, there are generally no ready guidelines on what and on how extreme one’s next spiritual move forward should be. Accordingly, the peril of setting one’s sights too high is far greater. For example, consider someone who studies Torah for one hour after work. Not having the metaphoric guideline on the location of the ladder’s next rung, he undertakes to keep his work schedule and triple the amount of Torah study time. This might just be impossible no matter how hard he tries. Moreover, the predictable failure to study three hours might prove so demoralizing that he will drop his Torah studies altogether.

The Midrash on Parshat Teruma is saying that, by definition, this pitfall can afflict anyone – even Moshe. Hashem knew what exactly Moshe was capable of, and that is all Moshe was commanded to do when building the Mishkan.

But Moshe correctly understood that he was at least obligated to expend every bit of his capacity on this sacred undertaking. One often hears of how people accomplish seemingly unreachable goals through extremely hard and diligent work. Yet, for every person, there is an outer limit after which some goals are simply unattainable, regardless of how much effort is expended. Moshe erred by overestimating how much he could realize through the combination of piety, prayer, and superhuman effort. After he undertook to build the Mishkan based on his estimation of the own outer limits of his capacity, it became apparent that the job was too hard for him. He, therefore, backed off from working on the Mishkan at all until he received further assurances from Hashem.

A “take away” idea from this Midrash is that striving mightily to attain every possible bit of Torah and closeness to Hashem enhances the peril of setting one’s sights too high. And a spiritual downfall might then ensue.


One might ask, if Moshe himself succumbed to this peril, what hope is there for us? How can anyone expect to avidly pursue greater spirituality and yet have the wisdom to avoid this pitfall? Several points come to mind.

When the Torah describes the very few instances where great and holy people erred, it was to teach Jews of all ages how to act properly. For example, the Torah relates that the Forefather Avraham had one moment during which he expressed a minute lack of faith on Hashem. When Jews study this incident, it should teach them what not to do. They should NOT react by saying, “If Avraham did it, what hope is there for me? The same constructive approach should be followed when analyzing this one-time error of Moshe.

In response to this type of question, Rabbi AH Liebowitz z”l (1918-2008) taught (based on a phrase in Tehilim ) that one’s own personality-response to an activity is often a bellwether of its rectitude. A just cause (even a just mundane cause – for example exercising to stay healthy and fit) pursued in its proper measure tends to promote inner contentment and improved personal relationships. When, however, the intensity of pursuing the cause becomes excessive to the point of creating personal anxiety and unhappiness or interfering with relationships, it is a sign of an unhealthy extreme. When Torah study is pursued properly and in the correct measure, it will lead to greater inner happiness and camaraderie. However, there is likely something improper if its immoderate fervor precipitates human discord and unhappiness. That is a red flag warning of ill-advised excess.

Regarding what constitutes “too much,” it is important be in touch with truly accomplished scholars of Torah and Mussar. Their insights might provide a truthful answer to whether the objective in question should be pursued with great effort or whether it should be dropped.

Finally, people need to pray that their sincere attempts to upgrade their service of Hashem should be constructive and appropriate.

The above-mentioned Rabbi Liebowitz (who was a Kohain) would often bless people by saying that, “Hashem should guide you on the proper path.” The blessing was often bestowed upon those who were struggling to determine how any number of disparate endeavors should be properly pursued.


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