Our haftara begins with the statement that Hashem gave wisdom to Shlomo as he had promised (Melachim I, 5:26). The navi actually mentions Shlomo’s wisdom in several p’sukim in this section, stating that he was wiser than other famous wise men and that his wisdom was well-known throughout the world (ibid. 9-11). The wisdom being discussed is “universal” wisdom (the word being connected to the institution of a university), which was studied in the leading academic centers throughout the Middle East.
What was the goal of the building of the Mishkan and the means of reaching it? We see clearly from the crucial pasuk (Shemot 25:8) that the means is “You shall make for Me a sanctuary” and the goal is “and I shall dwell in their midst,” with the stress on their midst and not just the midst of the sanctuary. We propose the assertion that the Mikdash serves to unite the nation, especially those who came thrice annually to visit it. One could argue that the reason for visiting Yerushalayim is just to take part in the goings-on in the Mikdash. However, we posit that the unity reached is that which made it possible to have the Divine Presence dwell on the people. Unity is an ends and not just a means.
Parashat Teruma begins with the command to build the aron (ark), which was covered by the kaporet, from which the keruvim (angel-like figures) protruded. The pasuk describes the wings of the keruvim as “extending over the kaporet” (Shemot 25:20). In Yeshaya’s inaugural prophecy (6:2), he saw seraphim (a type of angel) with six wings – two covering their faces, two covering their legs, and two for flying. In the opening prophecy of Yechezkel (1:5-6), we again hear of wings, this time, of the chayot hakodesh (the holy animals) and ofanim.