בס "ד

Integrar la Torá en la propia vida a través de la reflexión y la conversación puede ser una experiencia increíblemente divertida y atractiva. Es un viaje de descubrimiento, en el que la sabiduría ancestral y las enseñanzas intemporales cobran vida en nuestras experiencias cotidianas. A través de la reflexión, tenemos la oportunidad de sumergirnos en el rico tapiz de la Torá, extrayendo profundas ideas y lecciones que resuenan en nuestras vidas modernas. La alegría reside en los momentos "ajá", aquellos en los que un versículo o una historia de la Torá conectan de repente con nuestros retos, aspiraciones y valores personales. Y cuando participamos en conversaciones sobre la Torá con otras personas, se convierte en una exploración interactiva, en la que diversas perspectivas e interpretaciones mejoran nuestra comprensión. Estos diálogos a menudo despiertan el entusiasmo y la curiosidad intelectual, haciendo que el proceso de aprendizaje sea agradable y satisfactorio. La Torá se convierte en una parte vibrante y dinámica de nuestras vidas, que nos ofrece no sólo orientación, sino también una fuente inagotable de fascinación, conexión y crecimiento.


NOTA: No te sientas obligado a consultar todas las fuentes ni a responder a todas las preguntas, a menos que quieras hacerlo. Incluso una sola fuente o una sola pregunta te dará mucho material para debatir y meditar. Disfrútalo.

Algunas reflexiones sobre la Parashá

The construction of the Mishkan was more than just a physical act—it represented bringing G-d’s Presence into the world. While the command to contribute was given specifically to the Israelites, the underlying principle speaks to a broader truth: human beings are called to create spaces where the Divine can dwell.

For Noahides, this idea is deeply relevant. Although the Mishkan and later the Beit HaMikdash were built by Israel (who have the commandment to do so), the vision of the Third Temple is one of universality, where all nations will come to recognize and serve G-d:

“For My house shall be called a house of prayer for all nations.” (Isaiah 56:7)

This means that while Jewish sacred institutions must remain uniquely Jewish, Noahides have a role in sanctifying the world by creating spiritual and ethical structures in their own lives and communities. Just as the Israelites gave “from the heart” to build a dwelling place for G-d, Noahides are called to shape their lives in ways that make room for divine awareness, whether through acts of righteousness, relevant Torah study, or spreading Divine Wisdom.

Non-Jewish donations to Torah institutions must reflect an important balance: honoring the distinctiveness of Jewish religious life while finding meaningful ways to support and connect with Torah. The Mishkan was built exclusively through the contributions of Bnei Yisrael, and is an extension of their covenantal responsibility. Similarly, Jewish institutions must remain fundamentally Jewish in foundation and leadership.

However, Jewish tradition acknowledges that non-Jews can support Torah and divine service in ways that align with their role. In the time of the Beit HaMikdash, non-Jews were permitted to bring offerings (see Nazir 62a), demonstrating that sincere devotion is valued. Additionally, the Mishneh Torah (Hilchot Rotzeach u’Shemirat Nefesh 12:15) emphasizes that Jewish religious structures should not become dependent on outside support, ensuring that the integrity of Torah remains uncompromised.

For Noahides, this principle suggests that true spiritual contribution goes beyond financial giving. Instead, Noahides can engage with Torah in ways that strengthen their own divine service while respecting the unique role of Israel. For example, deepening their study of Torah, and aligning their lives with divine wisdom; upholding moral and ethical conduct and making their homes and communities places of justice and holiness; and supporting righteous causes—helping to build a world that reflects G-d’s values.

Parshat Teruma teaches that holiness is built through personal dedication and sincere giving of oneself. The Mishkan was not just a place—it was an idea: that G-d’s presence can dwell wherever people make space for Him. This applies to Noahides as well. Instead of focusing solely on external contributions, Noahides can build a personal Mishkan—a life dedicated to G-d’s truth, where every action becomes part of a greater Divine Purpose. By creating lives of righteousness, faith, and devotion, Noahides prepare themselves and the world for that ultimate reality.

Socratic Questions for Reflection and Discussion

Ahora, reflexiona sobre las siguientes preguntas:

  1. How can you “build a dwelling place for G-d” in your own life and community?
  2. What does the idea of the Beit HaMikdash as a “house of prayer for all nations” mean to you personally?
  3. How can Noahides meaningfully support Torah while respecting the distinct role of the Jewish people?
  4. In what ways does sincere giving—whether time, effort, or devotion—bring us closer to G-d?
  5. How does the concept of voluntary, heartfelt contributions in the Mishkan teach us about the nature of genuine spiritual growth?

¡Shabbat Shalom!

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¡Shabbat Shalom!

Por el rabino Tani Burton

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