Teruma / תרומה
The Parsha relates all the materials and blueprints of the construction of the Mishkan in the desert. Obviously it was an exciting time in the history of the world. Did they have prior knowledge of this great event? The Gemora in Kesubos (628) tells a story of Rabeinu Hakadosh who had planned a wedding at a later date and then rescheduled it for an earlier date. When questioned about the change, the answer was given that it could be likened to Hashem who originally stated in Shiras HaYam “He will bring you and plant you on the ‘mountain’, which will contain the Bais HaMikdosh”. Yet these were a “change of plans” and they built a Mishkon in the midbar. The Maharsha explains that the Torah was a document of Kiddushin, betrothel and mishkon was the chupa. Why then were they not informed of this great moment when the divine spirit filled them and inspired them to sing Shira? The Divrei Yoel explains. The perfect opportune time to build the Mishkon was surely after the receiving of the Torah when the people proclamied “Naaseh ViNishma”. It was then that their hearts were cleaned of the Yetzer Hara and the Shchina could be among them. The Gemora Shabbos (89) tells of the plight of the Satan at that time he was busy searching for ways to disrupt the tranquility of the moment. Therefore it was necessary to give the Torah quietly and indiscreetly not to allow the Satan to interfere (Sanhedrin 26). Likewise we find the rise of Dovid to be Melech was also shrouded in secrecy. Until the last moment the law of Amoni and not Amonis was not known. It was because of this that Hashem did not reveal to the people the major event of the Mishkon for it would be necessary to also reveal the nature of the preparation for such a high level of existence, the receiving of the Torah. So too explains the actions of Rebeinu HaKadosh who comes from the house of Dovid who conducted his affairs similar to his creator. He did not want the Satan to interfere with a holy festive occasion.

In describing the shulchan, the table in the משכן, the Torah also gives reference to the twelve breads that will be placed upon it. Likewise, in describing the Menorah, the Torah gives reference to the seven flames that will burn upon it. However, when the Torah describes the outside Mizbeach, החיצון מזבח, it gives no reference to the offerings, קרבנות, which will be brought upon it? One answer may be, they always had a type of מזבח for offerings, even from the days of אדם הראשון. Another answer may be that the twelve breads were constantly upon the table and the flames, or, at least one was constantly burning on the Menorah. They were, in essence, a part of the structure and therefore mentioned in the diagram and outline of these vessels. The menorah symbolizes spiritual wealth and the table, physical wealth, and both are constant needs of the Bnei Yisroel.