English translation — תרומה ב

A.

On the verse¹

"And you shall place the cover upon the ark from above, and into the ark you shall place the testimony which I will give you" there is a dispute between Rashi and the Ramban:

Rashi says,

that what in the verse is "repeated" the command "and into the ark you shall place the testimony"

(it already states earlier²

"And you shall place into the ark the testimony")

is "there is to say that it comes to teach that while the ark is alone³

without the cover, he shall first place the testimony into it, and afterwards he shall place the cover upon it"⁴.

The Ramban takes issue with Rashi and asks: if this was a command

its implication is more that after he places the cover upon the ark as it said

he shall place into the ark the testimony,

for "ark" is called

(also

That is: according to Rashi, the "ark alone" — <b>without</b> the cover — is called "ark"

; and therefore,

when it says "and into <b>the ark</b> you shall place the testimony" it means — into the "ark alone

without cover".

But not so according to the Ramban that "ark is called ..

when the cover is upon it.

when the cover is upon it",

one cannot say that a command is <b>in a language</b> which is "its implication is more" — on the contrary: "you shall place" — "after he places the cover upon the ark".

2.

And one can say,

that this is not only a difference in the name "aron,"

but it is a difference in halachah regarding the definition of the aron

(and the kaporet)

According to the opinion of the Ramban, the kaporet is a detail and part of the aron, and specifically when the kaporet lies on the aron, the aron is in its completeness

From "three words"¹³,

and specifically all together compose the reality of the Ark — until this is the Cover,

a covering upon the Ark,

a part of the Ark]

and according to Rashi the Cover is a vessel in itself¹⁴,

it is only that <b>its place </b>is upon the Ark¹⁵.

As one finds the reasoning regarding the halacha: the Rogatchover¹⁶

says,

that

calls the kaporet a "vessel"

("one does not judge a vessel from the fitness of a vessel"),

and also from that which is stated in Torat Kohanim¹⁸

"Because it is said 'kaporet,' one might think it is a cover for the Ark; the verse says 'kaporet,'

kaporet for the Ark and not a cover for the Ark"¹⁹,

it is understood that]

The cover "was not only for covering, but it is an independent entity, only it needs to be placed on the ark"²⁰.

And according to this, the practical difference for halacha

(as the Rogatchover brings there)²¹

: The cover is "a vessel of service because of the sprinkling of Yom Kippur" and therefore the cover must be from the community,

not "his name

(of an individual)

written on it".

But not the

ark does not have the status of a vessel of service

(and therefore one finds that regarding the ark it says "And <b>Bezalel</b> made"²²,

not regarding the cover²³).

3.

And one can further say a practical difference in halacha between these two ways:

a)

In the intention "for its own sake"²⁴

— those who made the kaporet needed to intend in the making of the kaporet <b>for its own sake</b>: according to the Ramban it turns out,

that this had to

(could?)

be included in the intention <b>for the sake of the Aron</b>,

and according to Rashi one can say that the intention for its own sake had to be a separate intention²⁵

— only for the sake

the cover²⁶.

b)

Assuming that the prohibition to make an item in the pattern of the Mishkan

(and the Temple)

and the Temple vessels²⁷

— also applies to the Ark²⁸

: if the cover is a part of the reality of the Ark,

Then one transgresses this prohibition only when one makes the form of both — the Ark and the Cover²⁹

; but if the Cover is an independent entity,

it can be said that the prohibition applies also when one makes the Ark alone or the Cover

(with the cherubim³⁰)

alone.

D.

The rationale in the above dispute

(between Rashi and the Ramban),

it can be said that this is connected with the difference in their methods regarding the general matter of the Ark:

The Ramban says&lt;sup&gt;31&lt;/sup&gt;

that "the essence of the desire in the Mishkan is the place of rest of the Shechinah, which is the Ark, as it says&lt;sup&gt;32&lt;/sup&gt;

And I will meet with you there, and I will speak with you from above the cover

(therefore the Ark &lt;b&gt;and the Cover &lt;/b&gt;are given precedence here)

etc.",

and this is accomplished by placing the Testimony into the Ark — &lt;b&gt;with &lt;/b&gt;the Cover,

(and as he says&lt;sup&gt;33&lt;/sup&gt;

regarding the commandment of making the Ark — "the making of the Ark

&lt;b&gt;And the covering &lt;/b&gt;for the purpose of the testimony is counted as a separate commandment"&lt;sup&gt;34&lt;/sup&gt;).

That is,

that not only is the ark the vessel for the testimony,

but also the covering

(and the cherubim&lt;sup&gt;35&lt;/sup&gt;)

is a garment and vessel for the "testimony"&lt;sup&gt;36&lt;/sup&gt;,

through which is carried out that which "I will meet with you there."

According to Rashi, however, the purpose of the Ark and the Cover are separate matters: the Ark is for the Testimony,

as is evident from the fact that at the end of the command regarding the making of the Ark

(<b>before</b> the command "And you shall make a Cover, etc.")

the Torah says³⁷

"And you shall put into the Ark the Testimony which I will give you,"

that this is for the sake of the <b>Torah</b>

(as Rashi interprets "the Testimony" — "the Torah which is a testimony between Me and you that I commanded you the commandments written in it"),

The Ark is for the Testimony,

but the Cover, which is stated <b>afterwards</b>³⁸

is a separate matter³⁹

— "And I will meet with you there, and I will speak with you from above the Cover, from between the two cherubim, etc., all that I will command you concerning the children of Israel."

Moreover: according to Rashi on the verse — this is not the matter of "the resting of the Shechinah,"

but — "When I appoint a meeting for you to speak with you, that place I will appoint as a meeting where I will come to speak to you"⁴⁰.

And therefore Rashi holds that the kaporet is a vessel in its own right and not a part of the Ark.

H.

Based on this difference the above

(between Rashi and the Ramban)

regarding the kaporet

(whether it is a part of — the Ark or a vessel in its own right)

— results a difference also regarding the cherubim that are upon the kaporet,

that also regarding the cherubim one can say two opinions⁴¹

א)

The cherubim are a part of the kaporet; from the "two ends of the kaporet" they hammered out two cherubim⁴².

The cherubim are not only a part of the kaporet

(that the <b>kaporet</b> is a part of the Aron,

as a vessel for the testimonies)

— rather, the cherubim themselves are

(still)

a part of the Aron,

exactly like the kaporet.

According to Rashi,

who holds that the kaporet is a separate thing from the aron

(as above)

— are also the keruvim,

of course,

not a detail in the aron; moreover: from the plain meaning of the verses it is evident,

that the keruvim are not a matter in themselves,

but a detail in the kaporet,

therefore:

(a)

are the keruvim “&lt;b&gt;hammered out&lt;/b&gt;&lt;sup&gt;42&lt;/sup&gt;..

from the two ends of the kaporet”&lt;sup&gt;43&lt;/sup&gt;,

ב)

(b)

they are “overshadowing with their wings upon the kaporet ..

toward the kaporet shall the faces of the keruvim be”&lt;sup&gt;44&lt;/sup&gt;.

That

is,

the vessel upon which “I will meet ..

and speak”&lt;sup&gt;32&lt;/sup&gt;

is the &lt;b&gt;kaporet&lt;/b&gt;&lt;sup&gt;45&lt;/sup&gt;,

but in the kaporet itself,

comes the voice “from between the two keruvim”.

However, the Ramban explains&lt;sup&gt;46&lt;/sup&gt;

the matter of the keruvim,

and his language: “And behold it is like the chariot which Yechezkel saw ..

and I knew that they were keruvim, and therefore called the One who dwells upon the keruvim&lt;sup&gt;47&lt;/sup&gt;,

for they were spreading wings to indicate that they are the chariot bearing the glory ..

And if you think further why ..

you can know that it is fitting for them to be

Spreaders of wings upward because they are the supernal throne and they cover over &lt;b&gt;the testimony&lt;/b&gt; which is the writing of God.

According to the Ramban, the cherubim are a matter of "the place of the resting of the Shechinah" and therefore they are in the form of the supernal chariot;

And Rashi according to his system,

that the cover

(and the cherubim)

is not a detail of the ark

(the testimony that is in it),

but a separate matter and vessel⁵¹.

And therefore the cherubim are a "form of the face of a child" — which emphasizes the affection of a

With this he explains what the verse repeats "And I will meet ..

and I will speak with you from above the cover, from between the two cherubim <b>which are upon the ark of the testimony</b>"

(although it is "known that the cherubim are upon the ark of the testimony")

— because the words come to explain the content of the matter of the cherubim: "For because He commanded regarding the cherubim that they be spreading wings upward and did not say why they are made at all and what they serve in the Mishkan and why they should be in this manner,

therefore He said now 'And you shall place the cover with its cherubim' that all is one thing upon the ark from above,

for upon the ark you shall place the testimony which I will give you, so that it will be for Me a throne of glory, for I will meet with you there and I will cause My Shechinah to dwell upon them, and I will speak with you from above the cover, from between the two cherubim, because it is upon the ark of the testimony."

It comes out that the cherubim are a part of the Ark just like the Cover,

All three are "place of rest of the Shechinah",

And on the contrary: the Supreme One is called "He who dwells upon the cherubim"⁴⁸.

6.

Based on this, one will also understand the reason for the difference between Rashi and the Ramban regarding the <b>form of</b> the cherubim:

The Ramban teaches,

as above,

that the cherubim are "like the chariot that Ezekiel saw ...

He who sits upon the cherubim"; in contrast, Rashi says⁴⁹

that the cherubim were "the likeness of a child's face to them"⁵⁰.

To the Most High, to Jews,

and as it is said⁵²

"For <b>a youth</b> is Israel and I love him"⁵³

("The face of a <b>baby</b>").

That is: the Ark with the "testimony" in it points to the matter of <b>the Torah</b>; and the covering — where "I will meet with you there and speak with you ..

all that I command you concerning the children of Israel" — emphasizes the affection of <b>the Jews</b> before the Most High

(which is why the form of the cherubim is — "the face of a baby").

in the matter of the cherubim,

that he elaborates that "according to the plain meaning" the two cherubim which were male and female came "to inform how beloved Israel is before the Holy One, blessed be He, like the love of male and female",

and as the Gemara says in Yoma&lt;sup&gt;55&lt;/sup&gt;

that "at the time when Israel would ascend for the Festival they would roll up the curtain for them and show them the cherubim which were intertwined with each other and say to them: See how beloved you are before the Omnipresent etc."&lt;sup&gt;56&lt;/sup&gt;.

That all of this emphasizes&lt;sup&gt;57&lt;/sup&gt;

"the extremity of attachment" between the Most High and Israel without any intermediary,

as he elaborates there about this].

7.

The explanation of this in the inner dimension of the matters:

The concept of the Ark,

within which were the "Testimony" — indicates Torah⁵⁸.

And as it is stated

(also)

in the Ramban⁵⁹

that all of Israel participated in the making of the Ark so that "they all should merit the Torah"⁶⁰.

It follows,

that according to the Ramban,

that the Cover

(and Cherubim)

are one thing with the existence of the Ark

(and the Testimony),

then also the "And I will meet with you there ..

and I will speak with you from above the Cover" is connected to the concept of <b>the Torah </b>

(Tablets).

But not according to Rashi,

these are two separate matters — Torah and Israel.

And one could say,

that the reason for the difference between them is:

In the commentary of the Ramban there are "pleasant words ..

(and)

to those who know grace"&lt;sup&gt;61&lt;/sup&gt;,

he explains matters of the secrets of the Torah openly,

which is connected with the aspect of "revelations".

And from the aspect of revelations, Israel is connected to the Torah and the Torah to the Holy One, blessed be He&lt;sup&gt;62&lt;/sup&gt;

— the connection between Jews and the Most High is through Torah.

But not so in the commentary of Rashi,

&lt;b&gt;the simple meaning &lt;/b&gt;of Scripture,

one hears the &lt;b&gt;simplicity &lt;/b&gt;of a Jew,

which the &lt;b&gt;simplicity &lt;/b&gt;of a Jew is one thing with the simplicity of the Essence&lt;sup&gt;63&lt;/sup&gt;.

And &lt;b&gt;the &lt;/b&gt;connection of Jews with the Most High

is <b>higher </b>yet⁶⁴

than the connection through the Torah, as it were.

And as is known⁶⁵

the explanation that one says “<b>three </b>knots⁶⁶

are connected”

(not — two)

because there is the connection of “the Holy One, blessed be He, Israel, and the Torah.”

And therefore Rashi teaches that the ark-cover

(and cherubim)

are a separate vessel from the ark — because the ark-cover expresses the essential connection between Jews and the Most High above the Torah.

And according to the words of our Rabbis, of blessed memory⁶⁷

that the thought of Israel preceded

(even)

the Torah.

And this is also the explanation in the inwardness of the matters that the cherubim were specifically "the form of the face of a <b>child</b>" — because the essential love of a father for a son⁶⁸,

is not connected with the son's merit,

but rather from the aspect that they are one essence.

And this essential love is revealed specifically regarding his young son⁶⁹.

And so too the self-love of the Supreme One to Jews,

is not connected with their service revealed in Torah and commandments,

but

because they are "literally a part of God above"⁷⁰

(a part of the essence⁷¹).

And therefore the self-love for Jews is expressed specifically in the "image of the form of a <b>child</b>".

8.

Based on this it is understood,

that there is a fundamental difference between Rashi and the Ramban in the reason that the kaporet

(with the keruvim)

its place is "upon the ark from above":

According to the Ramban, also the kaporet and keruvim are because of the <b>testimony</b> that is in the ark

(which is why the verse emphasizes "from between the two keruvim which are upon the ark of the <b>testimony</b>",

as the Ramban says,

as above section 5)

But not according to Rashi,

is that which the cover is "upon the ark from above" is because the cover is,

<![CDATA[<b>higher </b>than the ark]]>

(and the testimony that is in it)⁷²

and therefore they <![CDATA[<b>shield </b>]]>upon the ark — the cover is the covering upon the ark and the testimony that is in it,

they are guardians over the Torah.

Because from the aspect of the essential connection between Israel and the Holy One, blessed be He,

are Jews

<![CDATA[<b>influence</b>]]>⁷³

<translation><![CDATA[<b>into </b>Torah as is known]]>⁷⁴</translation>,

"and to add to it"⁷⁵

specifically.

And this is also the connection with the explanation in Kaporet — language of <b>Kapparah</b>⁷⁶,

because the power for atonement for sin is from the root of the souls of Israel as they are above Torah⁷⁷.

Therefore,

Even when by a Jew there was a deficiency in fulfillment of the Torah

(i.e.,

that is,

that there is

became a deficiency in his connection to the Above through Torah),

he has the power to fill in the deficiency and receive the atonement⁷⁸,

— and moreover

(in the manner of the virtue of penitents relative to the righteous)

Until this higher explanation in atonement⁷⁹

— "to atone before Hashem to be a pleasing satisfaction to his Maker."

(From the talks of Shabbos Parshas Terumah and Shabbos Parshas Mattos 5741)