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The Zohar on Parshas Terumah

The Zohar's mystical interpretation of the Mishkan's construction in Parshas Terumah, exploring the spiritual symbolism of the ark, keruvim, and sanctuary vessels as reflections of divine structure. Sources include both the Zohar's own parashah-based treatment and classical biblical and rabbinic foundations for its mystical readings.

וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה לֵאמֹר דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה

4 sources · all verified

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What the sources say

The Zohar on Parshas Terumah opens with Rabbi Chiya citing Zohar, Terumah, who anchors the parashah's theme of donation in the mutual bond between Hashem and Israel, quoting the pasuk Tehillim 135:4 — "For Hashem chose Yaakov for Himself, Israel as His treasure" — and concluding that just as Hashem desired and cleaved to Israel, so Israel cleaved back to Him.

This bond of closeness finds its architectural expression in the Mishkan itself: Shemot 25:22 promises that Hashem will meet and speak with Moshe from between the two cherubim atop the Ark, making the physical structure the very locus of divine communication.

the Ramban (Shemot 25:10) notes that the Ark uniquely is commanded in the plural — "וְעָשׂוּ אָרוֹן" — so that all of Israel would share in its making, because it is the most sacred of the Mishkan's vessels and its construction enables every Israelite to merit a portion in Torah.

Source 1 · Tanach
Verified

Exodus 25:10-22

Exodus 25:10-22:9

The ark and keruvim section describes the core vessel of the Mishkan, especially the מקום of revelation from above the kaporet. This is a key biblical unit for later mystical and symbolic interpretations in the Zohar.

וְעָשִׂ֛יתָ שְׁנַ֥יִם כְּרֻבִ֖ים זָהָ֑ב מִקְשָׁה֙ תַּעֲשֶׂ֣ה אֹתָ֔ם מִשְּׁנֵ֖י קְצ֥וֹת הַכַּפֹּֽרֶת׃ וַ֠עֲשֵׂ֠ה כְּר֨וּב אֶחָ֤ד מִקָּצָה֙ מִזֶּ֔ה וּכְרוּב־אֶחָ֥ד מִקָּצָ֖ה מִזֶּ֑ה מִן־הַכַּפֹּ֛רֶת תַּעֲשׂ֥וּ אֶת־הַכְּרֻבִ֖ים עַל־שְׁנֵ֥י קְצוֹתָֽיו׃ וְהָי֣וּ הַכְּרֻבִים֩ פֹּרְשֵׂ֨י כְנָפַ֜יִם לְמַ֗עְלָה סֹכְכִ֤ים בְּכַנְפֵיהֶם֙ עַל־הַכַּפֹּ֔רֶת וּפְנֵיהֶ֖ם אִ֣ישׁ אֶל־אָחִ֑יו אֶ֨ל־הַכַּפֹּ֔רֶת יִהְי֖וּ פְּנֵ֥י הַכְּרֻבִֽים׃ וְנוֹעַדְתִּ֣י לְךָ֮ שָׁם֒ וְדִבַּרְתִּ֨י אִתְּךָ֜ מֵעַ֣ל הַכַּפֹּ֗רֶת מִבֵּין֙ שְׁנֵ֣י הַכְּרֻבִ֔ים אֲשֶׁ֖ר עַל־אֲר֣וֹן הָעֵדֻ֑ת אֵ֣ת כׇּל־אֲשֶׁ֧ר אֲצַוֶּ֛ה אוֹתְךָ֖ אֶל־בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}

Make two cherubim of gold—make them of hammered work—at the two ends of the cover. Make one cherub at one end and the other cherub at the other end; of one piece with the cover shall you make the cherubim at its two ends. The cherubim shall have their wings spread out above, shielding the cover with their wings. They shall confront each other, the faces of the cherubim being turned toward the cover. There I will meet with you, and I will impart to you—from above the cover, from between the two cherubim that are on top of the Ark of the Pact—all that I will command you concerning the Israelite people.

Source 2 · Tanach
Verified

Exodus 26:1-14

Exodus 26:1-14:1

The curtains and coverings of the Mishkan articulate the structure and hiddenness of holiness. These verses are often read mystically as layers that conceal and reveal sacred realities.

וְאֶת־הַמִּשְׁכָּ֥ן תַּעֲשֶׂ֖ה עֶ֣שֶׂר יְרִיעֹ֑ת שֵׁ֣שׁ מׇשְׁזָ֗ר וּתְכֵ֤לֶת וְאַרְגָּמָן֙ וְתֹלַ֣עַת שָׁנִ֔י כְּרֻבִ֛ים מַעֲשֵׂ֥ה חֹשֵׁ֖ב תַּעֲשֶׂ֥ה אֹתָֽם׃ וְעָשִׂ֤יתָ מִכְסֶה֙ לָאֹ֔הֶל עֹרֹ֥ת אֵילִ֖ם מְאׇדָּמִ֑ים וּמִכְסֵ֛ה עֹרֹ֥ת תְּחָשִׁ֖ים מִלְמָֽעְלָה׃ {פ}

As for the tabernacle, make it of ten strips of cloth; make these of fine twisted linen, of blue, purple, and crimson yarns, with a design of cherubim worked into them. And make for the tent a covering of tanned ram skins, and a covering of dolphin skins above.

Source 3 · Chazal
Verified

Zohar on Parashat Terumah

Zohar, Terumah

A central Zoharic passage on Terumah discussing the building of the Mishkan, the inner meaning of contributions to holiness, and how the sanctuary below parallels divine structure above. It is one of the Zohar's major parashah-based treatments of the Mishkan and its spiritual symbolism.

(שמות כ״ה:א׳-ב׳) וַיְדַבֵּר יְיָ' אֶל מֹשֶׁה לֵאמֹר. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ וְגוֹ'. רַבִּי חִיָּיא פָּתַח, (תהילים קל״ה:ד׳) כִּי יַעֲקֹב בָּחַר לוֹ יָהּ יִשְׂרָאֵל לִסְגוּלָתוֹ, כַּמָּה חֲבִיבִין יִשְׂרָאֵל קָמֵי קוּדְשָׁא בְּרִיךְ הוּא, דְּאִתְרְעֵי בְּהוּ, וּבָעָא לְאִתְדַּבְּקָא בְּהוּ, וּלְאִתְקְשְּׁרָא עִמְּהוֹן. וְעָבִיד לְהוֹן עַמָּא יְחִידָאִי בְּעָלְמָא, דִּכְתִּיב, (שמואל ב ז׳:כ״ג) וּמִי כְעַמְּךָ כְּיִשְׂרָאֵל גּוֹי אֶחָד בָּאָרֶץ, וְאִינּוּן אִתְרְעוּ בֵּיהּ, וְאִתְקַשְּׁרָן בֵּיהּ.

Source 4 · Rishonim
Verified

Ramban on Exodus 25:10

Ramban on Exodus 25:10

The passage explains that the ark is made through plural language ("they shall make") rather than singular as used for other vessels, to indicate that all Israel participate in its creation so they may merit the Torah; a midrash supports this, teaching that God commanded all Israel to engage with the ark's making for this purpose, whether by donating gold, assisting Betzalel, or directing their intention toward it.

וְעָשׂוּ אֲרוֹן יַחְזֹר אֶל בְּנֵי יִשְׂרָאֵל הַנִּזְכָּרִים לְמַעְלָה, וְאַחֲרֵי כֵן "וְצִפִּיתָ אֹתוֹ" (שמות כ"ה:י"א), "וְיָצַקְתָּ לּוֹ" (שמות כ"ה:י"ב), וְכֻלָּן בִּלְשׁוֹן יָחִיד, כִּי מֹשֶׁה כְּנֶגֶד כָּל יִשְׂרָאֵל (מכילתא יתרו א). וְיִתָּכֵן שֶׁיִּרְמֹז שֶׁיִּהְיוּ כָּל יִשְׂרָאֵל מִשְׁתַּתְּפִין בַּעֲשִׂיַּת הָאָרוֹן בַּעֲבוּר שֶׁהוּא קְדוֹשׁ מִשְׁכְּנֵי עֶלְיוֹן, וְשֶׁיִּזְכּוּ כֻּלָּם לַתּוֹרָה. וְכֵן אָמְרוּ בְּמִדְרַשׁ רַבָּה (שמות לד ב) מִפְּנֵי מָה בְּכָל הַכֵּלִים כָּתוּב "וְעָשִׂיתָ", וּבָאָרוֹן כְּתִיב "וְעָשׂוּ אָרוֹן", א"ר יְהוּדָה בֵּר' שַׁלּוּם אָמַר הקב"ה יָבֹאוּ הַכֹּל וְיִתְעַסְּקוּ בָּאָרוֹן שֶׁיִּזְכּוּ לַתּוֹרָה. וְהָעֵסֶק, שֶׁיִּתְנַדֵּב כָּל אֶחָד כְּלִי זָהָב אֶחָד לָאָרוֹן, אוֹ יַעֲזֹר לִבְצַלְאֵל עֵזֶר מְעַט, אוֹ שֶׁיְּכַוְּנוּ לַדָּבָר: