This week's parsha is Terumah, which refers to the "gifts" that the community gave to provide materials and implements for construction of the Mishkan. The Mishkan (the Tabernacle) served as the ritual place of worship while the Jews were in the desert. It was replaced in Jerusalem by the Bet Hamikdash, the Sanctuary. God says,“V'asu li mikdash, ve'shachanti be'socham." "Let them make me a sanctuary so that I may dwell among them." (Shmot, 25:8). We of Ohev Sholom should be familiar with that verse, which is inscribed on the outside of the synagogue building.
The midrash elaborates on this verse by drawing an analogy. A bridegroom, not yet married, in order to see his beloved, must be a guest at the house of his father-in-law-to-be. Once married, it is the father-in-law who comes to visit. So, the midrash says, before the Torah was given on Har Sinai, it was necessary for Moshe to be a guest of the Lord and to "visit" him on Har Sinai. But once the Torah was given, and the Jewish people were betrothed to God, it was God who visited them. Thus, God says, "... that I may dwell among them."
In the Mishkan there were a number of holy objects. Among them were the Aron, the ark, containing the Tablets of the Law; the table on which the "show-breads" were placed daily; and the altar. On each of these objects was a "Zeir Zahav", a band of gold, similar to a crown. The rabbinical interpretation associates this with the Mishna in Pirkei Avot, Ethics of the Fathers, Chapter 4, Mishna 17: Rabbi Simeon says: There are three crowns which an individual may possess, representing his or her sphere of activity: the Crown of Torah, the Crown of Kingship and the Crown of Priesthood. So the crown on the Ark represents the Crown of Torah; the crown on the table represents the Crown of Kingship; and the crown on the Altar is the Crown of Priesthood. The Mishna in Pirke Avot goes on to say that the Crown of a Good Name "oleh al gabeihen," or "rises above all the other crowns." Some interpret that to mean that the Crown of a Good Name should accompany each of the other Crowns.
The haftorah is from the Book of Kings. It discusses the Sanctuary built by King Solomon many years after the Jews were in the desert. Yet, in Psalm 30, which begins the prayer service every day, we say "A Psalm of David. A song for the Dedication of the House." Since the "House" refers to the Sanctuary, the obvious question is: Why is it attributed to David, since it was Solomon who built the Sanctuary? The book of midrash specifically about Tehillim, which is named, appropriately, Midrash Tehillim, offers this explanation:
Even if David didn't build the Sanctuary himself, it was his intention to do so. However, he was unable to. Therefore, God considers David himself as having built it. The midrash gives this analogy: A person intends to place a parapet on the roof of his house, so workers should not fall. (Occupational safety.) However, he never is able to purchase a house. Nevertheless God says, "I consider it as if he performed the mitzvah of the parapet.” So with King David.
TEFILOT
(From the evening prayers) God, with everlasting love you have loved your people Israel. You have taught us Torah and Commandments, laws and judgments. Therefore, Lord our God, we will speak of Your laws when we lie down and when we rise up, rejoicing in the words of Your Torah...
