The Tabernacle
The Tabernacle had two purposes – a place of worship and a national focus. In both cases it was something new for the Israelite tribes.They had known of and worshipped God for centuries, but not until nowwas there a set place with a regular ritual. They had long been a moreor less homogeneous people with shared experiences and hopes, but they had never had a communal rallying point and centre.
This double dimension of the Tabernacle remained the pattern of Israelite and Jewish worship throughout history. 
The Tabernacle, like the Temple and the synagogue, was the symbolic representation of Jewish ideas and ideals.
We see this in the names for a synagogue – “bet t’fillah”, house of prayer, and “bet am”, community centre. We also see it in the geography of a Jewish community. In the wilderness, the Tabernacle was the centre of the camp with the tribes grouped around it, and wherever Jews lived, the synagogue was the core of the community. If Jews moved away, the synagogue could not be left high and dry without a community around it, so the synagogue also often moved to the new neighbourhood.
In symbolic terms, too, the Tabernacle, like the Temple and the synagogue, was the symbolic representation of Jewish ideas and ideals. The Ark was the repository of the tablets of the Revelation, symbolic of the crucial teachings and traditions of the Jewish people. The altar represented the community’s commitment to God and His Word. The eternal light stood for the constant Divine Presence. The kohanim and Levites represented the nation, “a kingdom of kohanim and a holy people”.
Building the Tabernacle could not have been left until the Israelites reached the Promised Land; the foundations of Judaism and the Jewish people had to go with them from the moment they left Egypt.
Telefundraising
When you answer the phone you never know who will be on the other end of the line. You can get a pleasant surprise to hear from someone you love dearly. You can also be pestered by someone who is trying to sell you something you don’t want. It is tempting to be rude to the telemarketers who disturb your life, usually at meal times, with a well-rehearsed line of sales talk which gives you no chance to think carefully. But you have to feel sorry for the people who make the calls who are only trying to make a living and probably don’t enjoy what they have to do.
What this has to do with the Torah reading is more than merely the general ethical duty (Parashat K’doshim, Lev. 
My sympathy is worth a five-pound note: what is yours worth?” 
19) not to oppress people or mislead them with selective information. It raises an aspect of telemarketing that can be called telefundraising. The name of today’s portion, T’rumah, is the modern Hebrew word for a donation. In
Biblical literature it means an offering, with the technical connotation of a percentage of one’s earnings which is the due of the kohen. The root of the word denotes to lift up, and hence to set something apart for sacred purposes. In Mishnaic Hebrew the noun gives birth to a verb, “taram”, to donate.
In Israel there are so many good causes for which telefundraisers solicit t’rumot, and it is hard to refuse them. We just have to hope that the telemarketers who are so eloquent about their causes give a personal example of generosity. In England a certain Quaker used tosay, “Friend, my sympathy is worth a five-pound note: what is yours worth?”