{"id":11356,"date":"2008-02-05T22:46:00","date_gmt":"2008-02-05T22:46:00","guid":{"rendered":"http:\/\/production.ou.org\/life\/other\/mishnas_chayim_terumah_the_guf_and_the_body\/"},"modified":"2015-10-28T08:43:58","modified_gmt":"2015-10-28T13:43:58","slug":"mishnas_chayim_terumah_the_guf_and_the_body","status":"publish","type":"post","link":"https:\/\/www.ou.org\/life\/torah\/mishnas_chayim_terumah_the_guf_and_the_body\/","title":{"rendered":"Mishnas Chayim – Terumah: The Guf and the Body"},"content":{"rendered":"

View pdf – Parashat Terumah 5768<\/a><\/p>\n

In this week\u2019s parsha<\/i>, Hashem commands the Bnei Yisrael<\/i> to build the mishkan<\/i>, to serve as a resting place for His Shechinah<\/i>. While discussing this incident, the Chofetz Chaim (Shem Olam, Shaar Hischazkus, ch. 5) shares some remarkable revelations about the inner workings of every Jew, and of Klal Yisrael<\/i> as a whole.<\/p>\n

The\u00a0pasuk<\/i>\u00a0states (Shemot 25:8): \u201cAnd they shall make a sanctuary for Me, and I shall dwell amongst them.\u201d The simple meaning of the verse is that by occupying the mishkan<\/i> within the Jews\u2019 encampment, the Shechinah<\/i> will be dwelling in their vicinity.<\/p>\n

The Chofetz Chaim quotes an explanation of Chazal which casts this\u00a0pasuk<\/i>\u00a0in a totally new light. To the final phrase, \u201cI shall dwell amongst them\u201d, Chazal add one word of interpretation: \u201cAmongst them mamash<\/i> (literally).\u201d According to Chazal, the \u2018dwelling place\u2019 referred to here is not the mishkan<\/i>. Rather, the Torah is telling us that Hashem\u2019s dwelling place will be amongst the Jews themselves<\/i>. In all generations, Hashem shall literally rest His Shechinah<\/i> on the nefesh<\/i> of each and every Yid<\/i>\u2014\u201cAmongst them mamash<\/i><\/b>.\u201d<\/p>\n

The Chofetz Chaim wonders how such a situation is possible. Nothing possesses more kedushah<\/i> than the Shechinah<\/i>; even the most lofty and pristine soul is a materialistic entity by comparison. How, then, is it possible for the nefesh<\/i> of a Jew to house the Shechinah<\/i> within it?<\/p>\n

After delineating his question, the Chofetz Chaim digresses to explain a similar phenomenon: the incongruous relationship of body and soul. We often take for granted the fact that our bodies carry our souls around inside of them. Yet, how can this everyday occurrence be possible? The body is a physical entity, while the soul is spiritual. How can they coexist within a single entity?<\/p>\n

In truth, the two cannot<\/i> coexist independently. Quoting the Bris Avrohom<\/i>, the Chofetz Chaim<\/i> explains that in order to facilitate this paradoxical bond, Hashem created an \u2018interlocutor\u2019 known as the guf<\/i>\u2019. Although guf<\/i> usually refers to the physical body, in this context the term guf<\/i> refers to the body\u2019s faculty of sensation. This interlocutor, the guf<\/i>, is the faculty which enables a person to experience the agony of a pulled muscle or the pleasure of a tasty delicacy.<\/p>\n

(Parenthetically, the awareness of the guf\u2019<\/i>s existence can enable us to gain a new appreciation\u2014or constructive fear\u2014of the afflictions of\u00a0Gehinnom<\/i>. The Gemara (Sanhedrin 91b) states that when a rasha<\/i> dies and his soul is sent to the netherworld to receive its just desserts, the guf<\/i> is sent there as well to share in the experience.<\/p>\n

This Gemara is difficult to understand, considering the fact that when a coffin is opened for whatever reason, it usually still contains the remains of the body, even if the departed was a rasha<\/i>. How can the body still be there if the guf<\/i> was sent to Gehinom? Here, too, the Bris Avrohom<\/i> explains that Chazal are not referring to the physical body; rather, they are referring to the faculty of sensation known as the guf<\/i>\u2019. The knowledge that one\u2019s sense of touch<\/i> is subjected to the purgatorial fires of\u00a0Gehinnom<\/i>\u00a0should help to dissuade us from emulating the ways of reshaim<\/i>.)<\/p>\n

The nature of this guf<\/i> lies somewhere between the physical and the spiritual. On the one hand, the guf<\/i>\u2014the faculty of sensation\u2014is not a tangible, physical entity. On the other hand, it does not possess the elements of kedushah<\/i> which are trademarks of the soul. Consequently, it is the perfect candidate to serve as a facilitator between the physical body and the spiritual nefesh<\/i>.<\/p>\n

The Bris Avrohom<\/i> depicts the mechanics: The guf<\/i> makes its home in the physical body, resting upon the vapor which emanates from the bloodstream. The nefesh<\/i>\u2014which is too holy to attach itself directly to the physical body\u2014inhabits this quasi-spiritual guf<\/i>. In this fashion, the soul resides harmoniously within the body.<\/p>\n

Upon concluding his discussion of the body-soul relationship, the Chofetz Chaim explains that the Shechinah<\/i> can be housed by the souls of the Jewish people, through the offices of the Torah, the \u2018interlocutor\u2019 which facilitates the connection. When a Jew immerses himself in Torah study, the Torah reciprocally attaches itself to his soul, becoming a part of him. Since Hashem has concentrated His Shechinah<\/i> within the Torah, when a Jew infuses himself with Torah, his soul automatically becomes a dwelling place for the Shechinah<\/i>\u2014 \u201cAmongst them mamash<\/i>\u201d.<\/p>\n

This lofty idea is reflected in the Mishnah (Avot 3:3,7). The Mishnah states:<\/p>\n

\u05e9\u05b0\u05e0\u05b7\u05d9\u05b4\u05dd \u05e9\u05b6\u05d9\u05d5\u05b9\u05e9\u05b0\u05d1\u05b4\u05d9\u05df \u05d5\u05b0\u05d9\u05b5\u05e9 \u05d1\u05b5\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd \u05d3\u05b4\u05d1\u05b0\u05e8\u05b5\u05d9 \u05ea\u05d5\u05b9\u05e8\u05b8\u05d4, \u05e9\u05b0\u05db\u05b4\u05d9\u05e0\u05b8\u05d4 \u05e9\u05b0\u05e8\u05d5\u05d9\u05b8\u05d4 \u05d1\u05b5\u05d9\u05e0\u05b5\u05d9\u05d4\u05b6\u05dd, \u05e9\u05b6\u05e0\u05b6\u05d0\u05b1\u05de\u05b7\u05e8 (\u05de\u05dc\u05d0\u05db\u05d9 \u05d2), \u05d0\u05b8\u05d6 \u05e0\u05b4\u05d3\u05b0\u05d1\u05b0\u05e8\u05d5 \u05d9\u05b4\u05e8\u05b0\u05d0\u05b5\u05d9 \u05d9\u05b0\u05d9\u05b8 \u05d0\u05b4\u05d9\u05e9 \u05d0\u05b6\u05dc \u05e8\u05b5\u05e2\u05b5\u05d4\u05d5 \u05d5\u05b7\u05d9\u05b7\u05e7\u05b0\u05e9\u05b5\u05d1 \u05d9\u05b0\u05d9\u05b8 \u05d5\u05b7\u05d9\u05b4\u05e9\u05b0\u05de\u05b8\u05e2 \u05d5\u05b7\u05d9\u05b4\u05db\u05b8\u05ea\u05b5\u05d1 \u05e1\u05b5\u05e4\u05b6\u05e8 \u05d6\u05b4\u05db\u05b8\u05e8\u05d5\u05b9\u05df \u05dc\u05b0\u05e4\u05b8\u05e0\u05b8\u05d9\u05d5….\u05d5\u05de\u05b4\u05e0\u05b7\u05d9\u05b4\u05df \u05d0\u05b2\u05e4\u05b4\u05dc\u05d5 \u05d0\u05b6\u05d7\u05b8\u05d3, \u05e9\u05b6\u05e0\u05b6\u05d0\u05b1\u05de\u05b7\u05e8 (\u05e9\u05de\u05d5\u05ea \u05db), \u05d1\u05b0\u05db\u05b8\u05dc \u05d4\u05b7\u05de\u05b8\u05e7\u05d5\u05b9\u05dd \u05d0\u05b2\u05e9\u05b6\u05e8 \u05d0\u05b7\u05d6\u05b0\u05db\u05b4\u05d9\u05e8 \u05d0\u05b6\u05ea \u05e9\u05b0\u05de\u05b4\u05d9 \u05d0\u05b8\u05d1\u05d5\u05b9\u05d0 \u05d0\u05b5\u05dc\u05b6\u05d9\u05da\u05b8 \u05d5\u05d1\u05b5\u05e8\u05b7\u05db\u05b0\u05ea\u05b4\u05d9\u05da\u05b8.<\/p>\n

\u201cWhen two people sit together and learn Torah, the Shechinah<\/i> rests among them<\/b>, as it says (Malachi 3:16), \u2018Then two G-d fearing people spoke to each other (words of Torah), and Hashem hearkened, and they were inscribed in a Book of Remembrance before Him\u2019….. How do we know that this concept is true even for an individual (who engages in Torah study)? For it says (Shemos 20:21), \u2018Any place where My name is mentioned (i.e. someone engages in a sanctified activity such as learning Torah), I will rest My Presence there<\/b> and bring you blessing.\u2019\u201d<\/p>\n

\n

Mishnas Chayim is brought to you by Chevrah Lomdei Mishnah<\/b>, a network of Torah scholars dedicated to bringing the merits of Mishnah study to the greater Jewish public. Encompassing Mishnah, Gemara, and variety of other services, Chevrah Lomdei Mishnah primarily assists mourners interested in acquiring the merit of Torah study for their loved ones. To learn more visit<\/i> www.societyformishnahstudy.org<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"

View pdf – Parashat Terumah 5768 In this week\u2019s parsha, Hashem commands the Bnei Yisrael to build the mishkan, to serve as a resting place for His Shechinah. While discussing this incident, the Chofetz Chaim (Shem Olam, Shaar Hischazkus, ch. 5) shares some remarkable revelations about the inner workings of every Jew, and of Klal<\/p>\n","protected":false},"author":1,"featured_media":42734,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_cloudinary_featured_overwrite":false,"footnotes":""},"categories":[83],"tags":[],"class_list":["post-11356","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-torah"],"yoast_head":"\nMishnas Chayim - Terumah: The Guf and the Body<\/title>\n<meta name=\"description\" content=\"The Shechinah can only be housed by the souls of the Jewish people, through the offices of the Torah, the \u2018interlocutor\u2019 which facilitates the connection\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.ou.org\/life\/torah\/mishnas_chayim_terumah_the_guf_and_the_body\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mishnas Chayim - 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