Rabbi’s Note: Although we will read today about a segment of the Tabernacle’s design and features,
the commentary below includes the entire portion.

In the five remaining portions of Exodus, the Mishkan (Tabernacle) is the central theme. Parshat Terumah introduces us to the Mishkan as the central religious (and later, social) institution in Israelite communal life.

The particulars of Parshat Terumah are as follows:

• Moses makes a public request for materials: Everyone had an opportunity to volunteer personal materials for constructing and beautifying the Sanctuary.

• Each gift was a terumah, an offering given willingly and with a full heart.

• God reveals the purpose for the Mishkan: “That I may dwell among them.”

The Tabernacle would include:

An ark to house the Holy of Holies

A cover for the ark

A table of bread to demonstrate gratitude for daily sustenance

Curtains for the Tabernacle

A veil to separate the Holy of Holies from the rest of the Tabernacle

An altar for sacrifices

A court separating the Israelite camp from the Sanctuary territory.

Ideas to Consider:

For centuries to come, the Mishkan, and then the Temple in Jerusalem, would be renowned for its spiritual as well as physical beauty. By contributing their precious materials to the project, b'nai yisrael taught the value of community input. The Mishkan was not homage to the elite, but a religious home for every Israelite. Through their contributions, each Israelite could take pride in the work and truly believe that the Mishkan belonged to them. Each individual contribution served as an act of tzedakah, which extended far beyond "writing a check." The material for the Mishkan included silver, gold, fine wood and exquisite materials; it was supposed to be physically impressive. The physical features, however, were an expression of hiddur mitzvah (literally, beautifying a commandment). The fine quality of the work would enhance spirituality rather than detract from it.

Today, we often build impressive synagogues which are physically imposing but spiritually barren. A synagogue can be ornate, as long as the physical structure can further motivate people to enter its doors.

Why does God require a sanctuary?

The reason, “so that I may dwell among them,” suggests that it is the people, and not God, who require the Mishkan. While any place can represent a makom kadosh (a sacred place or Sanctuary) the physical structure is psychologically reassuring. Often, when we suffer individual or national setbacks, people gravitate to houses of worship because they need to sit in a sanctuary even without praying. The Mishkan was quite elaborate in its structure. Much care went into its construction because it was considered a makom kadosh. It would be nice if in our own society, the Synagogue and what it stands for would be considered with such reverence as well.

Question for discussion: What kind of holy places can we create outside of a synagogue or sanctuary?

Haftorah Reading: 1 Kings 5:26-6:13

The Haftorah details how Solomon built the Temple in Jerusalem. The task fell to Solomon, rather than his illustrious father, David. David’s hands were stained by war and the Temple was to be an institution of peace. It was a social home for Jews, as well as a religious home. People traveled from all over the world, particularly on Festivals, to celebrate at the Temple with the Jewish community.