SEDRA : Terumah Hertz Chumash p. 326 Exodus Ch. 25

This week's Sedra is generously sponsored by Nathan Kuperholz.

SYNOPSIS:

The construction of the Sanctuary and its vessels is a dominant theme for the rest of the book of Exodus. Its purpose will be "and they shall make for Me a Sanctuary that I may dwell among them " - i.e. to heighten the awareness and closeness of the Divine Presence among the people of Israel.
The campaign to gather the funds and materials is to be a "gift of the heart" - the attitude which should characterise all campaigns for the maintenance of Jewish life. The vessels to be constructed included:
The Ark of the Covenant which was fashioned from wood and lined inside and outside with gold to house among other things, the Testimony - the Tablets of Stone of the 10 Commandments;
The Kapporet, the top portion for the Ark fashioned from a single solid piece of gold the upper part of which was shaped into the Cherubim;
The Table for the Showbread symbol of G-d's sustenance of the world; Boards, beams and columns with the necessary sockets to build a frame for the Tabernacle;
A Parochet or partitioning curtain to separate the Holy of Holies from the rest of the Sanctuary;
The Altars for the sacrifices and offerings together with their utensils.

HAPHTORAH HERTZ CHUMASH P. 336 I Kings ch. 5 verse 26.
The Haphtorah is linked to the Sedra through the parallel theme describing the Construction of the first Temple, successor to the Sanctuary, by King Solomon. The concept of the Temple is not to "confine" G-d in a building, but to cause His Presence to be more deeply felt as the dominant influence in daily life.

TELL ME RABBI ... SHEMONEH ESREH (THE AMIDAH) LAWS AND CUSTOMS

As G-d is the King of Kings, no less courtesy should be shown to Him than to mortal Kings. The conventions of royal courts thus became the basis of several customs during worship: for example, three small forward steps are taken before beginning the Shemoneh Esreh.
Where space is at a premium, the practice is to move back several tiny steps before taking the three symbolic steps forward. The idea that one "approaches" G-d to pray is found several times in the Bible: "And Abraham approached" (Gen. 18:23), "And Elijah approached" (Kings 1, 18:36).
Similarly one takes three steps backwards at the very end of the Shemoneh Esreh before reciting the sentence, "Oseh shalom bimromav."
While saying it, it is customary to slightly bow three times from the waist: first towards the left, (since this is the Sovereign's right side) then towards the right, then forward (OH 123:1). So did a subject take leave of his king and so do we exit from the presence of the Sovereign of the universe.
One must not permit oneself to be interrupted at any time during the recitation of the Shemoneh Esreh even if an important person passes by and greets you. Only the gravest emergency justifies the interruption of one's conversation with G-d (Berakhot 5:1).
Similarly, those entering the Synagogue during the Amidah and Kedusha should avoid pushing past or disturbing worshippers who are praying.
The Shemoneh Esreh is repeated at every service except at Maariv. First it is said quietly by the congregation. It is then repeated aloud by the Prayer Leader. (The repetition is called hazarat ha-Shatz in Hebrew).
The public repetition of 'The Prayer' was instituted for the benefit of those who were not able to recite it properly. By listening attentively and answering "Amen" at the end of each blessing, such worshipers are considered to have fulfilled their prayer obligation (Maim. Hil. Tefilah 8:9).
The Shemoneh Esreh is not repeated at the Maariv service since originally that service was considered optional (reshut), and not having the same degree of obligation (hovah).
Today we treat Maariv with the same sense of duty and obligation as Shacharit and Mincha. The non repetition remains witness to the Talmudic ruling about Maariv's once optional character.