Efrayimbenshalom

TERUMÁ

“Your offering will attract His presence”.

It instructs the Israelites to offer materials to build the Mishkán so that Hakadosh BarujHu may dwell “among them.” From the Sod (mystery), “Terumá” means to elevate, indicating the spiritual elevation of the material in order to create a sacred space, transforming selfish desire into a desire to share and connect with Hakadosh BarujHu. Derived from rum (to elevate), the offering is not only a material contribution, but the act of elevating the physical (gold, silver, wood) to a spiritual purpose.

The key phrase “…and I will dwell among them” does not refer only to a physical structure, but to the fact that HaShem resides within each person who builds their own inner “sanctuary” through righteousness and intention. The text emphasizes that the offering Terumá must be voluntary (from the heart); we must imitate HaShem because that is His characteristic.

The sages interpret this as the transformation of the energy of the desire to receive for oneself into the desire to share. The construction of the Mishkán symbolizes the rectification of human desire; they always had to bring offerings because it is a continuous service (Tamid / continuous offering). This rectification allows the presence of HaShem to manifest in the physical world through actions of love and justice (tzedaká).

This portion teaches us a great concept that, when applied, changes our entire perspective about this world. The Torah says: “This is the offering that you shall take from them: gold, silver, and copper,” as well as the rest of the materials that can be consecrated and elevated when used properly and at the appropriate time by a Jew.

MISHPATIM.

"Return to the first love".

From the moment at Sinai, which we read in the previous Parashah (Yitró), the Torah now comes to teach us that the Elohim of revelation is simultaneously the Elohim who commands, who orders, who has everything under control. From this, the chosen Hebrews must understand that the uniqueness of Israel is supported by this holistic legislation that encompasses all aspects of life, both of the individual and of the community. Only through the fulfillment of these mitzvot (commandments), those who are His People will produce an elevation from the material to the spiritual that will promote the cosmos in its return to the Infinite. The Hebrew people did not receive a written copy of the Torah until the end of their 40 years in the desert, just before the death of Moshe; therefore, for 40 years they studied Torah orally and already knew all its concepts. Thus, the written form is basically a scheme of this information. That is to say, for 40 years all the Hebrews, taking advantage of the organizational structure of government suggested to Moshe by Yitro, gathered in meetings of reflection through which they could establish norms of coexistence subject to the codes revealed in Mishpatim. Precisely, the Torah (instruction) of HaShem contains these laws, in addition to other types of commandments (mitzvot), in order to grant us rules for social relationships. Mishpatim are civic laws to judge with justice in accordance with the will of HaShem; therefore, Mishpatim are commandments of social coexistence.

YITRO.

Moses' father-in-law, Jethro, heard about the great miracles that God performed for the people of Israel, and came from Midian to the Israelite camp, bringing with him Moses' wife and his two sons. Jethro advised Moses to appoint a hierarchy of magistrates and judges to help him in the task of governing and administering justice to the people. The Children of Israel camped in front of Mount Sinai, where they were informed that the Holy One, Blessed be He, had chosen them as His "nation of priests" and "a nation set apart." The people responded by proclaiming, "All that God has said, we will do." On the sixth day of the month of Sivan, seven weeks after Exodus, the entire nation of Israel gathered at the foot of Mount Sinai. HaShem descends upon the mountain amidst thunder and lightning, there were sounds of the shofar, and He commands Moses to ascend. HaShem proclaims the Ten Words, Ten pronouncements commanded to the people of Israel. The people tell Moshe that the revelation is too strong to bear; that happened to Rabbi Yeshua, they said, these words are very hard, this revelation is very strong (John 6:60-61). The people said to Moshe, begging him to receive the Torah and then transmit it to them. Jethro, Moshe's father-in-law, was an idolatrous priest. Abba is so good that He accepts people who come from witchcraft, but only when they abandon it. It was said that there was not a single idolatry that Jethro had not practiced; he went through all the religions.

BESHALACH.

Pharaoh repents, and the sea parts. HaKadosh Baruch Hu instructs Moses: “Tell them to move forward,” and commands Moses to stretch out his staff over the sea and divide it so that the children of Israel can pass through the middle of the sea. Meanwhile, the pillar of cloud that guided the Israelites in front positions itself behind them, separating the Hebrews from the Egyptians and preventing them from advancing. The sea splits into two columns. The children of Israel cross the seabed, completely dry, crossing the boundary of Egyptian territory toward their ultimate freedom. Salvation and gratitude, the Egyptians decide to pursue them and advance toward the divided sea. Moses stretches out his hand over the sea, the waters collapse, and it closes over the Egyptians, drowning them in the sea. Upon seeing this on the other side of the sea, Moshe and the Hebrews begin to sing, praising HaShem for the wonderful miracles they had witnessed. Miriam, Moshe's sister, leads the women in singing and dancing with instruments. The water and the manna: the Hebrews now begin their journey through the desert and spend three days walking without finding water. When they reach Marah, they find salt water, and at the direction of the Creator of the Universe, the water is made drinkable, and the people quench their thirst.

BO.

In this portion, we are told about the plagues that struck Egypt. But there is something particular we must know. One of the plagues that did affect Pharaoh was the plague of Makat Bechoroth: the plague of the death of the firstborn. Of the nine major plagues—the plague of blood, of frogs, of lice, of boils, of wild animals, of hail—none of these had affected Pharaoh and his son. And it was for this reason that the Torah tells us that Pharaoh hardened his heart more and more. For he saw that nothing happened to him. He saw that his people were only afflicted, he “repented” only for a moment but returned to his stubbornness and did not have genuine repentance. What is the root of Pharaoh's stubbornness? Why did He command Aaron and Moses to go and speak to Pharaoh? Where is Pharaoh? Within Himself, the Yetzer Hara is Pharaoh… When the Torah tells us that He went to HaShem, the same HaShem who hardened Pharaoh's heart, was there no free will there? We must understand that when behaviors are repeated over and over again, free will is lost, because by constantly repeating those behaviors, what is initially forbidden, you first abstain from doing, but then, once you begin to do it, you find pleasure in it. So, what happens there?

Existe un concepto que los jóvenes pueden dominar durante la adolescencia, e incluso que éste puede decidir si tendrán éxito en la vida o no. ¿Les parece una exageración?

Para demostrarles cuán cierto es esto, tenemos que examinar una historia sobre adolescentes cuyos caminos en la vida se bifurcaron en forma bastante radical: Ya'acov y Esav. Es fundamental analizar su historia, porque las vidas de estos dos hermanos tuvieron un epílogo sumamente distinto: uno exitoso y el otro trágico.

Al criar a nuestros hijos, queremos darles las herramientas que necesitarán para triunfar en la vida, y con eso no me refiero tan sólo a si tendrán dinero o no. Esto decidirá si tendrán vidas dichosas, tanto en este mundo como en el mundo venidero.

​La Parashat Vayikrá no es simplemente un manual de rituales antiguos; es un mapa espiritual que traza el camino de retorno al hogar. El Creador, en Su infinita compasión, establece el sistema de Korbanot (acercamientos) como un puente sobre el abismo de nuestras limitaciones. Como ilustra la imagen que hoy nos acompaña, "El Objetivo Final de la Redención" no es el sacrificio en sí, sino la transformación interior. Cada paso hacia el Santuario es un acto de amor y perdón, guiando a la humanidad entera desde la fragilidad terrenal hacia una elevación espiritual colectiva.

Parashat Vayikrá, que marca el comienzo del Libro de Levítico, es un tema mucho más profundo en el nivel Sod (misterio). Aunque el texto parece ser un manual técnico para el sistema de sacrificios (korbanot), en el nivel más espiritual se interpreta estos rituales como metáforas poderosas para el trabajo espiritual interno y el refinamiento del alma.

Sefer Vaikra, Levítico, que también es llamado Sefer Torat Hacohanim, el cual revela los mandamientos impuestos a los hijos de Aharon, leviim, – por esto el nombre Levítico -, responsables por el servicio en el Mishkan – y más tarde en el Beit Hamikdash – el Gran Templo de Jerusalem.

Existe una planta conocida en las regiones desérticas conocida como "Rosa de Jericó”: Una flor que se enrolla cuando el clima es árido y que, cuando recibe humedad, revive como si hubiera regresado de la muerte.

Esta enseñanza adquiere una dimensión especial que se conecta con las parashiot Vayakhel y Pekudei pues antes de que los benei Israel se reunieran a dar contribución para la construcción del Mishkán ocurrió uno de los pecados más terribles: El pecado del becerro de oro.

Israel parecía espiritualmente caído, como una flor marchita pero, incluso ahí... la vida espiritual no desaparece, basta el rocío de la misericordia y el despertar del pueblo para que la flor (Israel) vuelva a abrirse. Y así fue.

Así mismo Israel puede atravesar el exilio y volver a florecer. En el exilio los yehudim no sólo sobrevivirán, sino que prosperará en todas las circunstancias en las que lo ponga H-Shem. ¡Debemos enfrentar los desafíos que se nos presentan en el exilio!

Una plegaria final: "Que los abnegados padres de la actualidad reciban fuerza y aliento en todos sus esfuerzos por educar niños que habrán de convertirse en personas maravillosas y judíos leales, dondequiera que se encuentren" beshem Yeshua HaMashiaj, Amén.

La primera aliyá de las parashot VaYakhel–Pekudei comienza con una escena significativa: Moshé reúne (vayakhel) a toda la congregación de Israel para transmitirles nuevamente el mandamiento del Shabat (Shemot 35:1–2). El hecho de que esta instrucción aparezca inmediatamente antes de iniciar la construcción del Mishkán no es accidental. La Torá establece aquí un principio teológico fundamental: la santidad del tiempo precede a la santidad del espacio. Antes de construir un santuario donde Hakadosh BarujHu habite, el pueblo debe aprender a apartar el tiempo mediante el descanso consagrado.