Terumah ~ the project of belonging to the Jewish people

(1) ה' spoke to Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart is so moved. (3) And these are the gifts that you shall accept from them: gold, silver, and copper; (4) blue, purple, and crimson yarns, fine linen, goats’ hair; (5) “rams’ skins dyed red, dolphin skins, and acacia wood; (6) oil for lighting, spices for the anointing oil and for the aromatic incense; (7) lapis lazuli and other stones for setting, for the ephod and for the breastpiece. (8) And let them make Me a sanctuary that I may dwell among them.

(4) And make loops of blue wool on the edge of the outermost cloth of the one set; and do likewise on the edge of the outermost cloth of the other set:

Exodus 26:4 “and make loops made from ‎תכלת‎ blue ‎wool” this verse can be understood when we consider the ‎following statement or our sages “‎תכלת‎, wool ‎dyed blue, resembles the ocean, which in turn is a reflection of ‎the color of the sky, which in its turn is a reflection of the ‎throne of God.”‎ (Menachot 43b, Sotah 17a). Speaking allegorically, when a person begins with ‎constructing a building, one begins with an outline of the ‎appearance of the finished building in one's mind. After that one draws up plans for the building, and then a person proceeds with the actual construction, and after that the ‎person or persons who will inhabit it do so. In other words, the project ‎has four distinct aspects: mental image; clarification of the mental image; making and carrying out the reason for the making. Behold, when the mental image is reflected in the making, then ‎person inhabiting the building experiences only good.‎ Similarly, the Blessed Creator imagined the universe about to be created, and the entire project ‎called “universe” had been only for the sake of the Jewish ‎people, who are the aspect of "carrying out the reason for the making". When the thought was revealed מתגלה, that is, when the it was clarified that the Jewish ‎people are the focal point of all of God’s ‎creation, they are filled with immense joy. And it is due to this aspect that God performed so many overt miracles for the Jewish people as we explained regarding the blessings of the ‎מגילה‎. not simply as ‎‎“scroll,” but as the revelation ‎מגלה‎ of the [letter yud] ‎י‎ and when this thought was revealed ‎מגלה‎ then all the four aspects came together in one unity. This is the hint in the word ‎תכלת‎ - the resembles the ocean, which is doing, and the ocean resembles the sky רקיע, which is the clarification [of thought] since we say "spread לרוקע the earth over the water" (Psalms 136:6). And the sky resembles the throne of Glory, which is thought. And these four aspects are hinted in the name Havayah, Blessed be, as it has four letters, and since the yud and the hey hint to thought, and the vav hints to clarification of thought, and the last hey hints to doing, since from God all worlds are made of, and the name Ad-nai is a hint to the "carrying out the reason". And think deeply of these words, and you will understand them easily.

(15) You shall make the planks for the Tabernacle of acacia wood, upright. (16) The length of each plank shall be ten cubits and the width of each plank a cubit and a half. (17) Each plank shall have two tenons, parallel to each other; do the same with all the planks of the Tabernacle. (18) Make the planks for the Tabernacle, twenty planks, for the south, south side: (19) making forty silver sockets under the twenty planks, two sockets under the one plank for its two tenons and two sockets under each following plank for its two tenons; (20) and for the other side wall of the Tabernacle, on the north side, twenty planks, (21) with their forty silver sockets, two sockets under the one plank and two sockets under each following plank. (22) And for the rear of the Tabernacle, to the west, make six planks; (23) and make two planks for the corners of the Tabernacle at the rear. (24) They shall match at the bottom, and terminate alike at the top inside one ring; thus shall it be with both of them: they shall form the two corners. (25) Thus there shall be eight planks with their sockets of silver: sixteen sockets, two sockets under the first plank, and two sockets under each of the other planks.

And make the planks for the Tabernacle of acacia wood, upright (Ex. 26:15) - we should point out that it is written "and they will make Me a sanctuary and I will dwell among them" (Ex. 25:8). And it seems to me that it is connected to the baraita of Rabbi Yishmael "in 13 midot (speech rules / character traits) the Torah is explained" (Sifra, Braita d'Rabbi Yishmael 2). And this means that the essence of the Torah is explained when a person seizes the thirteen midot (attributes), "just as God is compassionate, so too you, be compassionate" (Shabbat 133b) and so on with all of them. And then a person's Torah, the one that is learned, is explained in all the worlds. And the word "sanctuary" מקדש (mikdash) in the Gematria is מדת middat (character trait of/attribute of) and middah is an expression for vessel, meaning, when a person seizes oneself on their good attributes, and keeps oneself far from all bad attributes, then one is a chariot for the Divine presence. And this is the explanation for כביכול, "as it were" - meaning: kav as if כ"ב could be written with קו"ף like ק"ב, as it is known that kaf and kuf change places in the system גיכ"ק. And קב is a measure/middah/attribute as it is known, as we find in "my son Hanina for whom a kav of carobs is enough" (Berakhot 17b). And so the word כביכול can be explained as כב "through the middot" יכול "one is able", that is, through the good attributes that one strengthens oneself, and through distancing oneself from the bad traits, the Holy One of Blessing is able to dwell in this world, that is, because a person becomes the chariot for the Divine presence. And this is "And they will make Me a sanctuary" - meaning, that you should fix yourselves in the attributes/traits so that I will dwell among/in you. And the most prominent of all bad traits is the trait of lying, since all the bad traits are opposite of the trait of truth, and when one strengthens oneself in the trait of truth, and breaks oneself off completely the trait of lying, then automatically one strengthens oneself in the good traits, and breaks off from the bad traits.

And this is "and make planks for the Tabernacle" (Ex. 26:15), meaning: the letters for plank קרש are the same for lie שקר, and this is that you should break off completely from the attribute of lying, and to strengthen yourself on the opposite attribute, just as a the plank is the opposite in letters of lie, until you make yourself a plank for the tabernacle, meaning, that you should be a chariot for the Shechinah, as explained above. "Ten cubits, the length אורך of the plank" (Ex. 26:16) - meaning, anything that is long ארוך, even if it has no end, one can call it with the expression "length". But the word רוחב width, implies something that is finite, and one needs to say how wide it is. And this is the explanation for "ten cubits אמות, the length of the plank" meaning, a thing that has no end, and anything that is spiritual has no end, and is called "long", make sure to serve with complete measures (amot אמות), in all the worlds. "And a cubit, and half a cubit, the width of the plank" - meaning, in the physical things, which are finite, and are called with the expression "width" in relation to the spiritual things, see that you do them with half measures, so that you will eat and have some left over (see Ruth 2:14) or that the rest of your material desires, see that you don't try to satisfy them completely.

"Two tenons (hands) to each plank" (Ex. 26:17) as it is found in the Gemara: "happy is the one that comes here and their learning is in their hand" (Pesachim 50a). And it appears to me that it is also written in the Gemara "greater is study, for it brings to action" (Kiddushin 40b). And in this world, when we see a person learning, we cannot understand if their Torah is good enough to bring about that person to action, and the essence of most deeds is done with one's hand, and this is "happy is the one that comes here and their learning is in their hand" - that is, their study brought them to action.

And according to this we explain "two hands for each plank" (Ex. 26:17): behold, the human being was created with two hands, right and left, so as to make explicit for the human being the choice of going to the right or to left, to serve with the two impulses, and to put the left under the right. And this is what is written "two hands for each plank", meaning one trait that you want to strengthen in yourself or that you want to cut off from yourself, see that you strengthen that also with your left hand, and to serve with both impulses. "Connected, a woman to her sister" this is to be understood through what is said in the Text "even one's enemies will make peace" and there will be peace, just as a "woman and her sister".

"And make planks etc twenty planks for the south, south side" (Ex. 26:18) - the explanation is that when a person does a mitzvah, they need to do it in two aspects which are one: to do it as established and according to the Jewish Law and two: to make sure that they will do it well and not sin, that is, there should be no emptiness and no sin, God forbid. The [category] mizvah is called by the expression "ten", as explained before, and so "twenty planks you shall make" meaning, that the mitzvah should be done in two times ten, that is "to the side of the south, south", meaning, Negev is the expression for neged, meaning, that you should guard yourself from the side of Negev Teimanah, that is from what is the opposition of Teiman, as Teiman is a hint to wisdom, and you should guard yourself from all emptiness that is an opposition to the mitzvah and make sure that you are doing it in its absolute completeness. And this is easy to understand.