Wednesday, February 18, 2026

I know about gold, but what's an Acacia?




 
DISPLAYED CLEARLY ON THE ARCH OF TITUS, WHICH CELBRATED THE DESTRUCTION OF  JERUSALEM IN 70  CE BY ROME, ONE CAN SEE THE IMAGE OF THE MENORAH AND OTHER ITEMS TAKEN FROM THE TEMPLE.  OVER A MILLION JEWS WERE EITHER SLAIN OR TAKEN INTO SLAVERY BY THE ROMAN EMPIRE WHEN THE GREAT REVOLT FAILED.

 



                                                    i.     https://en.wikipedia.org/wiki/Terumah_(parashah)

                                                  ii.     https://upload.wikimedia.org/wikipedia/commons/1/18/Stiftshuette_Modell_Timnapark.jpg

Time allowing:   https://youtu.be/PUK2eCzSxLg

 THE ARK OF THE COVENANT?





ARK OF THE COVENANT.





SHEMOT 25

Now Adonai spoke to Moshe, saying:

Speak to the Children of Israel,
that they may take me a donated-contribution;
from every person whose heart makes-them-willing, you are to take my contribution. And this is the contribution that you are to accept from them:

·      gold, silver, and bronze,

·      blue-violet, purple, and worm-scarlet [yarns], linen, and goats’-hair,

·      rams’ skins dyed-orange,

·      tanned-leather skins,

·      acacia wood,

·      oil for lighting,

·      spices for oil of anointing and for fragrant smokey-incense,

·      onyx stones and precious gems for setting

for the efod and for the chest-plate.

 

Let them make me a Mikash/Holy-Shrine, that I may dwell amidst them.  Exactly as I grant you to see,
the building-pattern of the Mishkan/Dwelling and the building-pattern of all its implements,  that’s how you are to make it.

 

They are to make an Aron of acacia wood,
two amot and a half its length,
an amah and a half its width,
and an amah and a half its height.

You are to overlay it with pure gold,
inside and outside you are to overlay it,
and are to make upon it a rim of gold all around.

You are to cast for it four rings of gold
and are to put them upon its four feet,
with two rings on its one flank
and two rings on its second flank.

 

You are to make poles of acacia wood
and are to overlay them with gold

and are to bring the poles into the rings on the flanks of the Aron,
to carry the Aron by means of them.

In the rings of the Aron are the poles to remain;
they are not to be removed from it.

And you are to put in the Aron
the Testimony that I will give you.

 

You are to make a  kaporet/atonement-cover of pure gold,
two cubits and a half its length
and a cubit and a half its width.

You are to make two keruvim/winged-sphinxes of gold;
of hammered-work are you to make them,
at the two ends of the atonement-cover.

Make one sphinx at the end here
and one sphinx at the end here;
from the atonement-cover you are to make the two sphinxes,
at its two ends.

And the sphinxes are to be spreading [their] wings upward
with their wings sheltering the atonement-cover,
their faces, each-one toward the other;
toward the atonement-cover are the sphinxes’ faces to be.

 

You are to put the atonement-cover on the Aron, above it,
and in the Aron you are to put
the Testimony that I give you.

I will appoint-meeting with you there
and I will speak with you
from above the atonement-cover,
from between the sphinxes that are on the Aron of Testimony—
all that I command you
concerning the Children of Israel. 




Why use plain Acacia wood for the Mishkan?

So much else in this portable temple is made of the ost expensive materials: Gold, gems, fine fabrics. What’s with the Acacia wood?


Answer 1:
  Because it was special wood and had been set aside by Jacob himself!  

Rashi  (Rabbi Shlomo Yitzhaki, 10th century France)  on Exodus 25:5:3

ועצי שטים AND ACACIA WOOD — And from where did they get this in the wilderness? Rabbi Tanchuma explained it thus: Our father Jacob foresaw by the gift of the Holy Spirit that Israel would build a Tabernacle in the wilderness: he therefore brought cedars ( here called acacia) to Egypt and planted them there, and instructed his children to take these with them when they would leave Egypt.

So  Rashi believes that the wood was a type of cedar, and cedar is fragrant, marvelous stuff.  Cedar is seen as a dignified wood and is a premium building material even today. In fact, King Solomon builds much of the interior of  his amazing palace out of cedar-  his throne room is recorded as cedar from “floor to floor”.  Solomon also builds much of the first  Temple in Jerusalem (which would take the place of the Mishkan around the year 980  BCE) with cedar.

 

Answer 2:   Because it was common wood and could be found locally.

Ibn Ezra  (Rabbi Abraham ibn Ezra, 11th century Spain) on Exodus 25:5:3

ועצי שטים. ...כי היה סמוך אל הר סיני יער עצי שטים...

...there was a forest of Acacia trees near Mt. Sinai, [and they used that for the Mishkan].

 

Daat Zkenim (by the Ba’aeli Tosefot, a group of  Franco-German scholars in the 12th and 13th cen.) on Exodus 25:5:1

ועצי שטים, “and acacia wood.” ...There were some forests which they called Shee-teem in the wilderness from which the Israelites were able to cut boards. This is also why we read in Joshua 2,1 that “Joshua sent out spies from (the forest around Shee’teem)."

 

Answer 3:  Because it was the perfect stuff for the job

Michael Schlesinger and Catherine Walters, The Biblical Garden Blog (2016):

Several species of acacia were common and accessible on the Sinai peninsula, but only Acacia Raddiana is suitable for construction. This thorny tree has an impressive umbrella shape: a single trunk with a broad and flat crown. The bark is brown-reddish and the leaves are small to conserve water. Highly resistant to drought, it grows deep roots and uses water stores that other plants cannot reach. Because the tree grows slowly, the wood is hard and dense, resistant to water and insect damage. Acacia wood is beautiful and nearly indestructible, well-suited for carrying the Mishkan as the Israelites sojourned in the wilderness and moved on into Canaan. https://www.templesinairi.org/biblical-garden-blog/a-tree-suitable-for-gods-presence

 


 Answer 4:  Because of what it teaches us. Rabbi Charlie Schwartz wrote (2010)“In the eyes of the midrash, acacia wood is a humble, inexpensive wood. God commanded the Mishkan to be made of acacia to teach principles of derekh eretz — that is, the traits one should embody, in this case humility.”    Rabbi Ishmael bar Rav Nachman taught the rabbinic principle Derekh Eretz kadmah Le’Torah,   that one must have Derek Eretz (basic decency and humility) before one can learn Torah.   The simple wood that forms the basic structure of the ark, table of showbread and other parts of the tabernacle has to be in place first before the glorious gold, silver, and rare fabrics  added to it.   So too,  before one learns all the glorious wisdom contained in Torah,  one must have a foundation of decency and humility.”


 What do we learn from the fact that the broken tablets were placed in the Ark alongside the whole ones? 


Tuesday, February 10, 2026

Martial Arts and Mishpatim


 


Hebrew-

Adar is coming! 

https://www.youtube.com/watch?v=mhU1UUJ894I


Bad Transliterations

Verbage

            https://www.pealim.com/dict/1481-lehitatesh/

            https://www.pealim.com/dict/310-legahek/

            https://www.pealim.com/dict/5111-letzachkek/

            https://www.pealim.com/dict/2120-lishog/

            https://www.pealim.com/dict/854-lirok/


 




קָדְשׁוֹ

Kedsho

Kadsho

Kodsho

Kodshu

Korbon  


 הִנְחִילָנוּ

Khinheelanu

Khinhalanu

Hinkheelanu

Hinkhalunu

Hakunamatata

 

 

בְּאַהֲבָה

Be’uhuva

Be’ihiva

Be’ahava

Be’ohava

Be’hive

 

 

 

 קִדְּשָׁנוּ

Keedshanu

Reedshanu

Meedshau

Heedshanu

Needataco


 

 

בְּמִצְוֹתָיו

Bemitzotav

Bemitzvotav

Bemitzvotaiv

Bemeayotav

Bemitzanavim


 


 
   לְמִקְרָאֵי  

Lemik’rah’ey

Lemi’kerah’ey

Lemi’kerah’ai

Lemi’kerah’ah

Lemi’kerah’ee

 


 

  לִיצִיאַת

La’tziat

Leezee’at

Leezee’as

Lo’tzooat

Leetzee’at

 

 

 

 מִצְרָיִם

Mutzram

Mitzram

Mitzrai’im

Mu’tze’rai’im

Metzamnflfn

 

 

 

זִכָּרוֹן

Zekaron

Zakaron

Zecharon

Zacharon

Zekaro

 


 

 

 לְמַעֲשֵׂה

Lumu’usu

Layma’asey

Lama’asah

Le’ma’asah

Le’ma’asey

 

 

 בְרֵאשִׁית

Beraysheet

Beray’asheet

Veraysheet

Vera’asheet

Vereayshees

 

 

 בָחַרְתָ

 Bacharta

Baharta

Vaharta

Vacharta

Vacahareta

 

 

  קְדַּשְׁתָּ

Kadashta

Kadshecha

Kodshecha

Keedashta

Ke’dashta



וְהָאֲחַשְׁדַּרְפְּנִים

Vaha’achashdarpanim

Veha’ahashdarpanim

Veha’achashdarfanim

Veha’achashdarpanim

Veha’chushdurpunum

 

 


 



SHEMOT (Exodus)  24:-

 Adonai said to Moshe, "Come up to Adonai, you, and Aharon, Nadav, and Avihu, and seventy of the Zakenim/leaders of Yisra'el; and worship from a distance.  Moshe alone shall come near to Adonai, but they shall not come near, neither shall the people go up with him."  Moshe came and told the people all the words of Adonai, and all the laws; and all the people answered with one voice, and said, "All the words which Adonai has spoken Na’ahseh/ will we do." 

Moshe wrote all the words of Adonai, and rose up early in the morning, and built an altar under the mountain, and twelve pillars of stones for the twelve tribes of Yisra'el….He took the book of the covenant and read it in the hearing of the people, and they said, "All that Adonai has spoken, Na’she V’nishmah/we will do and we will listen to it.”

Then Moshe, Aharon, Nadav, Avihu, and seventy of the Zakenim of Yisra'el went up. They saw the God of Yisra'el. Under God’s  feet was like a paved work of saphir  stone, like the sky in terms of clarity.  Adonai didn't lay a hand on the nobles of the children of Yisra'el. They saw God, and then ate and drank. 

Adonai said to Moshe, "Come up to me on the mountain, and stay here, and I will give you the tables of stone with the law and the commands that I have written, that you may teach them."  Moshe rose up with Yehoshua, his attendant, and Moshe went up onto God's Mountain.   He said to the Zakenim, "Wait here for us, until we come again to you. Behold, Aharon and Hur are with you. Whoever is involved in a dispute can go to them."

Moshe went up on the mountain, and the cloud covered the mountain….The appearance of the glory of Adonai was like devouring fire on the top of the mountain in the eyes of the children of Yisra'el. Moshe entered into the midst of the cloud, and went up on the mountain; and Moshe was on the mountain forty days and forty nights.


They saw the God of Israel?

Ask the Mepharshim what they think that means.

Rashi:

They peeped in their attempt to catch a glimpse of the Supreme Being, and thereby made themselves liable for death. But it was only because God did not wish to disturb the joy caused by the Giving of the Torah, that God  did not punish them instantly, but waited (postponed the punishment) for Nadab and Abihu until the day when the Tabernacle was dedicated, when they were stricken with death, and for the elders until the event of which the text relates as explained  in Tanchuma. (Midrash Tanchuma, Beha'alotcha 16).

Ibn Ezra:  They did not see God literally, but in a prophetic vision. The same is true of Isaiah’when he says “I beheld Adonai seated on a high and lofty throne ,” (Isaiah 6:1). This is made clear in Ezekiel's vision (Ezekiel 1:1), saying that what he had seen originally was merely visions of God. The term here “God of Israel” refers to the Creator “in whose hand is every living soul,”  (Iyov 12:10).  One who is enlightened will understand.

Nachmanides: Ibn-Ezra says they saw him in the prophetic vision. See his comment. The straightforward sense of the expression of the “God of Israel” is that the merit of their father Israel was with them, giving them the privilege of seeing this, for the elders saw more in this vision than the rest of the people down on the ground,  who saw the great fire  of God’s presence, but only through the dense clouds.  

Gersonides: In this moment they saw that he was God of the entire universe and not just the lower material world.

Maimonides (Mar Hirsch’s Translation):  In  Hebrew, the word Lirot, to see, has multiple meanings, including to comprehend and to experience.  You see? Or did you not see that coming?  Well too bad, I don’t see it that way.  This seeing was a moment of comprehending  God.  To think it meant they used  physical sight to look at God’s physical body means you are a very silly person not even worthy of serving falafel.   What it meant is when they saw the paving of saphir stone, which is transparent and has no color? That they had a glimpse into  the very first moments of creation, and how the very first matter had no set form or color. They understood that God gave all things form, and that all creation and destruction follow at God’s will.   This is what the elders of Israel understood at the moment of “seeing.”

--summary of his essay in part one of “Guide for the Perplexed.”

 

 

SHEMOT 21:22-25—Every Translation is a Commentary

 

Tanakh (Hebrew Bible) and JPS English

וְכִֽי־יִנָּצ֣וּ אֲנָשִׁ֗ים וְנָ֨גְפ֜וּ אִשָּׁ֤ה הָרָה֙ וְיָצְא֣וּ יְלָדֶ֔יהָ וְלֹ֥א יִהְיֶ֖ה אָס֑וֹן עָנ֣וֹשׁ יֵעָנֵ֗שׁ כַּֽאֲשֶׁ֨ר יָשִׁ֤ית עָלָיו֙ בַּ֣עַל הָֽאִשָּׁ֔ה וְנָתַ֖ן בִּפְלִלִֽים׃

When men fight, and one of them pushes a pregnant woman and a miscarriage results, but no disaster ensues, the one responsible shall be fined according as the woman’s husband may exact from him, to be given based on judgement.

וְאִם־אָס֖וֹן יִהְיֶ֑ה וְנָתַתָּ֥ה נֶ֖פֶשׁ תַּ֥חַת נָֽפֶשׁ׃

But if disaster ensues, the penalty shall be life for life,

עַ֚יִן תַּ֣חַת עַ֔יִן שֵׁ֖ן תַּ֣חַת שֵׁ֑ן יָ֚ד תַּ֣חַת יָ֔ד רֶ֖גֶל תַּ֥חַת רָֽגֶל׃

eye for eye, tooth for tooth, hand for hand, foot for foot,

כְּוִיָּה֙ תַּ֣חַת כְּוִיָּ֔ה פֶּ֖צַע תַּ֣חַת פָּ֑צַע חַבּוּרָ֕ה תַּ֖חַת חַבּוּרָֽה׃ (ס)

burn for burn, wound for wound, bruise for bruise.

 

Septuagint (Greek Translation of the Bible used in early Christianity):

“And if two men strive and strikes a woman with child, and then she miscarries a child  imperfectly formed, he shall be forced to pay a penalty; as the woman’s husband may lay upon him, he shall pay with a valuation. But if it be perfectly formed he shall give… life for life.”                     

 

Questions on the two translations of Exodus 21:22-25

1.    What is the disaster that the translation from the Hebrew is concerned with happening or not?  It’s not a miscarriage, so what is it?

2.    What is the difference the translation from the Greek translation known as the Septuagint concerned with?

3.    Between the Hebrew and Greek,  who  is of most importance to whom in this set of verses- the mother or the fetus?

4.    What modern issue that is at the forefront of American politics does this verse connect to?