God calls out to Moshe from the inner sanctuary of the Mishkan. Yet, as Rashi points out to us, the sound of God’s voice, so to speak, was loud and strong, however it was limited to the area within the Mishkan. Those who were outside of that sanctuary heard nothing. The message imparted here is a clear and simple one. Not everyone hears God’s voice, nor can it be heard everywhere.

Ramban (Rabbi Moshe ben Nachman, 13th century Barcelona) points out that the conclusion of the book of Shemot, with its detailed recording of the construction and expenditures involved in the completion of the Mishkan/Tabernacle, places the Jewish people as a whole at the level of spirituality that was present in the homes of our patriarchs and matriarchs at the conclusion of the previous book of Bereshith.

The haftorah for this week’s parsha describes the efforts of the great King Shlomo in the construction of the First Temple. King Shlomo himself is a great and tragic figure. The attitude of the Talmud towards him is an ambivalent one.

In this week's Torah reading we learn of the ingredients and mixture that created the incense offering in the Holy Temple. The list of ingredients and its formula are transmitted to us through the words of the rabbis of the Mishnah and the Talmud. The ingredients and measurements were to be exact and any deviation from the established formula rendered the offering unacceptable.

The Torah ordains that the olive oil used to light the eternal menorah - candelabra - must be of the purest and best available. There is obvious logic to this requirement. Impure oil will cause the flames to stutter and flicker. Impure oil also may exude an unpleasant odor and make the task of the daily cleaning of the oil lamps difficult and inefficient. Yet I feel that the basic underlying reason for this requirement of purity of the oil lies in the value that the Torah advances in the performance of all positive things in life - the necessity to do things correctly, enthusiastically and with exactitude.

The parsha of Terumah follows those of Mishpatim and Yitro. In parshat Yitro we experienced the moment of the revelation at Mount Sinai and the granting of the Torah to the Jewish people. In parshat Mishpatim the Torah began to fill in the details of Jewish law and life, especially as they relate to human and societal behavior and the standards of such behavior that the Torah wishes us to uphold.

A viable legal system is of necessity composed of two parts. One is the law itself, the rules that govern society and are enforced by the proper designated legal authorities. The other part of the legal system is the moral, transcendental value system that governs human and societal behavior generally. If the legalities and rules are the body - the corpus of the legal system, then the value system and moral imperatives that accompany those rules are the soul and spirit of that legal system.

At the revelation at Sinai the Lord set the goal for the Jewish people – “to be a kingdom of priests and a holy nation.” These noble goals, like all great ideas and lofty ideals, require definition. What is meant by a kingdom of priests? In Jewish life the priests, the descendants of Aharon, were people who were freed from the daily mundane chores of life and were supported by the masses of Israel who sustained them physically and financially.

The miracle of the manna that fell from heaven and nurtured millions of people for forty years is one of the focal points of this week’s parsha. The obvious reason for the miracle’s occurrence is that the Jewish people had to have daily nourishment simply to survive. However, the rabbis of the Talmud injected another factor into the miracle of the falling manna. They stated that “the Torah could only have been granted to those that ate manna daily.” Thus, the necessity for the manna was directly associated with the granting of the Torah to the Jewish people on Mount Sinai. No manna, no Torah. Why is this so?

The great moment of freedom and redemption has finally arrived. The faith of the people of Israel in Moshe and Aharon has been vindicated. The Lord’s plagues have finally brought down the arrogance and stubbornness of Pharaoh. If this was an old-fashioned movie script, we would write “and then they lived happily after.”