"Terumah — Part IV — “אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ”: Giving, Generosity, and Human Dignity"

4.3 — The Spiritual Meaning of Materials

More Than Construction Supplies

When the Torah lists the materials for the Mishkan, it begins with three metals:

זָהָב וָכֶסֶף וּנְחֹשֶׁת
Gold, silver, and copper (Shemos 25:3)

At first glance, these appear to be simple building materials. Every structure requires physical components. The Mishkan is no different.

But the Torah is rarely interested in materials for their own sake. The Mishkan is not merely a building. It is a symbolic structure, a model of the world and of the human being. Its materials are therefore charged with meaning.

The graded metals of the Mishkan reflect graded levels of existence and spiritual refinement.

Abarbanel: The Hierarchy of the Materials

Abarbanel explains that the Mishkan’s materials are arranged in a clear hierarchy. Gold is used in the innermost, most sacred areas. Silver appears in the supporting structures. Copper is used in the outer courtyard.

This is not only a practical choice. It is a symbolic one.

Each metal represents a different level of existence:

• Gold represents the highest and most refined spiritual state.
• Silver represents an intermediate level—valuable, but not as pure or radiant as gold.
• Copper represents the outer, more physical level of existence.

The structure of the Mishkan follows this pattern. The closer one moves toward the inner sanctuary, the more precious and refined the materials become.

The outer courtyard contains copper.
The inner chamber contains gold.
The Holy of Holies shines entirely with gold.

This progression reflects a spiritual ascent—from the coarse to the refined, from the external to the inner, from the physical to the sacred.

The Courtyard: Copper and the World of Action

In the outer courtyard, the dominant material is copper. The altar, the sockets, and many of the structural elements are made of this metal.

Copper is strong and functional. It is associated with durability and utility rather than beauty or brilliance. Abarbanel explains that this reflects the nature of the physical world.

The courtyard represents the realm of action, labor, and material existence. It is the space where offerings are brought, where physical substances are transformed through fire.

The use of copper teaches that the outer world is not yet fully refined. It is the place where work begins.

The Inner Chamber: Silver and Transition

Silver appears in the sockets and structural components that support the Mishkan’s boards. It is more precious than copper, but less radiant than gold.

This intermediate material reflects the transitional nature of the inner chamber. It is a space that stands between the outer world and the innermost sanctum.

Silver represents a stage of spiritual growth—a movement away from the purely physical, but not yet at the highest level of refinement.

It is the realm of striving, of elevation, of movement toward holiness.

The Holy of Holies: Gold and Pure Sanctity

In the innermost chamber, gold dominates. The Ark, the cherubim, and the inner surfaces are all covered with gold.

Gold is luminous, untarnished, and precious. It represents the highest level of spiritual refinement.

The Holy of Holies symbolizes the deepest point of connection between the human being and the Divine. It is the realm where the material world is fully transformed into a vessel for holiness.

Gold, in this sense, represents the perfected state—the soul aligned with its highest purpose.

Rav Kook: Elevating the Material World

Rav Kook expands this idea into a broader philosophical vision. He explains that the Torah does not seek to escape the material world. Instead, it seeks to elevate it.

The Mishkan does not appear suddenly in gold alone. It begins with copper, continues with silver, and culminates in gold. This progression reflects the process of spiritual growth.

The material world is not rejected. It is refined.

Copper becomes the starting point of holiness. Silver represents development. Gold represents completion.

According to Rav Kook, this teaches that every level of existence has a role in the Divine plan. Even the lowest, most physical aspects of life can be elevated and transformed.

Holiness is not created by abandoning the material.
It is created by refining it.

A Ladder of Ascent

When viewed together, the metals of the Mishkan form a ladder:

• Copper: the physical world of action and effort.
• Silver: the world of growth and refinement.
• Gold: the world of spiritual illumination.

The structure of the Mishkan teaches that holiness is not a single step. It is a process.

A person begins in the “copper” stage of life—focused on survival, work, and physical needs. Through discipline, learning, and devotion, he moves into the “silver” stage—refinement of character and intention.

Ultimately, he can reach the “gold” stage, where his inner life becomes luminous with awareness and connection to Hashem.

The Unity of the Materials

Although the metals represent different levels, they all belong to the same sanctuary. Copper, silver, and gold are all part of the Mishkan.

This teaches that no part of life is outside the possibility of holiness. The physical world is not excluded. It is included as the foundation of the entire structure.

Without the copper courtyard, there is no path to the golden sanctuary. The journey begins in the material world.

The Mishkan therefore teaches not only hierarchy, but unity. All levels of existence can become part of the same sacred structure.

Application for Today — Elevating the Material World

The graded metals of the Mishkan reflect the stages of a person’s own life.

At times, life feels like copper—focused on work, responsibility, and physical concerns. There may be little sense of spiritual illumination. But the Mishkan teaches that even this stage is part of holiness.

When a person:

• Works honestly,
• Eats with gratitude,
• Speaks kindly,
• Uses resources responsibly,

he is refining the “copper” of his life.

As a person grows, he begins to enter the “silver” stage—more awareness, more intention, more refinement of character. He starts to think more deeply about purpose and meaning.

Eventually, he may experience moments of “gold”—clarity, inspiration, and connection with Hashem.

The Torah teaches that this process is natural and necessary. Holiness does not appear fully formed. It is built step by step, material by material.

Every honest effort, every refined action, and every moment of awareness adds another layer to the inner Mishkan.

The path to gold begins with copper.
And every level of life can become sacred.

📖 Sources

• Full sources available on the Mitzvah Minute Parshas Terumah page under insights and commentaries