The Torah portion calls on all the people whose hearts were moved to bring gifts to build a sanctuary for God’s presence, “Asu li mikdash v’shachanti b’tocham,” “They shall build Me a sanctuary that I may dwell among them” (Exodus 25:8). These words are often inscribed above the Holy Ark in synagogues or included in architectural features in sanctuaries. New and old synagogues alike use these words to speak of the ancient commandment to build it and the contemporary commandment to sustain it.

In Exodus 25, we are reading after the announcement of the Ten Commandments in Exodus 20, in Parashat Yitro, and the roll call of laws and rules in Exodus 21, in Parashat Mishpatim. At this moment, the text leads us to believe the best about the Israelites, whose hearts were inclined to build the wilderness sanctuary. “Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him” (Exodus 25:2). Everything in this portion speaks about the positive role of every Israelite whose heart is moved.

The Hebrew words for “whose heart is moved” are yidvenu libo. The modern word for “volunteer” comes from the root of yidvenu, because the volunteer is the one whose heart is moved and who answers the call for community support. The rabbis add that though the whole community was called to bring gifts for the construction project, even one person whose heart was moved could have accomplished all the work that needed to be done. Such was the heart of a mitzvah-doer and of one who was especially inspired. And so, the Torah portion describes the gifts that were brought while the Midrash explains how every gift, large or small, was a voluntary offering for the greater community good.

Interestingly, in this Torah portion there are only positive commandments and lists of all the gifts that were ordered to be brought. Nowhere in this idealized portion is there any mention of naysayers, idle hands, or saboteurs. The role of the inspired volunteer was highlighted at the beginning to demonstrate how such holy work can be completed. Later, in Parashat Ki Tissa in Exodus 32, the people grew weary of waiting for Moses to descend from Mount Sinai. They built a Golden Calf, and those who remained unfaithful perished. Human nature intervened to destroy the sacred role needed to accomplish the sacred task at hand. It would become a warning, but it wouldn’t be the end of the people’s goal to complete the work, which they did, and which we learn about before the end of Exodus. There, Moses commands the people to stop bringing gifts because more than enough had been collected. Historically, it’s the first recorded account of a Jewish capital campaign th at was ever finished, let alone over-subscribed.

For us, the Torah portion couldn’t be timelier. The need to build and not destroy, the call to convene and not isolate, and the demand for faith and not faithlessness should accrue to us as strength and resilience in times of rabid hatred of Jews, antisemitism, and antizionism. Focused as the Israelites were on a single building project in the midst of the wilderness, so can we be focused on building the Jewish community in the midst of contemporary but age-old challenges to our people. Like the Midrash teaches, even one person whose heart is moved can accomplish all the work that needs to be done. But the Midrash’s lesson was only to make a point. None of the work can be accomplished by only one, but it can begin with one who leads the way, who inspires others to bring what they have, and to participate in our people’s future.

Each of us has more to bring than a “selah of flour,” as the Midrash describes, because we live in pretty good times, fortunately. We can bring financial resources that are necessary. We can bring goods-in-kind that make an immediate difference. And we can prepare ourselves to do the daily work that our Jewish community requires of us. Jewish education, worship, and community engagement bind us to each other and make us aware of the community’s needs. When the call comes and the commandment is heard, each of us can respond with a ready heart and able hands.

The Torah portion is idealized but so are our hearts and hands prepared to respond. Where there’s idleness, we must show up and make a difference; where there’s pessimism, we must demonstrate optimism and hope; and where there’s destruction, we must build a better future for all. Then may the Holy One dwell among us at home, in the synagogue, and everywhere we go.

L’Shalom,