"And HaShem spoke to Moses, saying: 'Speak to the children of Israel and they will take for Me a portion (Terumah), from every man whose heart incites him, you will take my portion (Terumah)'" [Exodus 25:1-2]. And Rashi's commentary [has here]: "for Me" [means] "for My Name", and it is [to be] understood according to what is in the Zohar, as the Old Man explained the verse: "Go out and look, o daughters of Sion, at king Solomon, at the crown that his mother crowned him with" [Song of Songs 3:11] [Zohar II.100b, in the part called Saba d'Mishpatim ("The Old Man of Mishpatim")]. And the proper analogy [would be] to say "[look] at king Solomon and at the crown that [his mother] crowned [him with]..." [where king Solomon and his crown are two separate objects to look at; but the actual verse from Song of Songs does not have the "and", thus must refer to looking at two aspects of the same object], when the aspect of the crown would be an entity separate from king Solomon, and [would be] the essence rising [even further] upwards than the entities of His holiness, because truly who [is] the man who can rise to the place of His holiness, to look and to gaze at king Solomon[שלמה], with whom is peace [שלום; paraphrase of Zohar II.100b, same passage as above]. And surely there is no thought that can grasp Him at all, and He, blesssed be He, God, hides Himself and is concealed from all imagination.
And it is impossible to come to this aspect of perception and to see [with] sight of reason the Supreme King, except by means of the clothing of the Shechinah as will be explained to us further down, God willing. And this is "Go out and look, o daughters of Sion, at king Solomon...", only in what is suitable and what is designed for him, for bodily man, to see with reason what is hidden from all imagination. To this continues Scripture
"at the crown which his mother crowned him with", another name for the Shechinah, who is called "crown", and by means of the clothing of the lights that are clear and high in the Shechinah of our Strength [also in Tanya, Igeret HaKodesh, XXI], who is the resemblance in whom all likenesses show themselves [paraphrase of Tikkunei Zohar 121a:4], and from this it will be arranged for him [= man] to see and to grasp just a bit as if "peering through the lattices" [Song of Songs 2:9], and from now on you will surely understand the words of Rashi "and they will take for Me a portion/Terumah...", "for Me" means "for My Name", as if to say: it is impossible for them [to] "and they will take for Me", except by means of My Name as being spoken. And consider and you will understand. And Scripture alludes:
on the structure of the Shechinah and [on] the letters of the Torah. There is no one who does not have understanding of them, and accordingly, [obligation] is placed on him to build Her [=the Shechinah's] structure, and this corresponds to raising
the limbs of the Shechinah and the letters of the Torah up to their place and to their root.
And after this clarity will be complete by everyone and everything and the structure of the Other Side will be emptied, when the children of Israel "...will bring forward a precious one from a lavish one..." [Jeremiah 15:9], these ["precious ones" are] the holy sparks clothed in them. Then the days of purifications will come to us from the "Watchman of Israel" [Psalms 121:4].
Truly until this clarity will be complete, it is not possible for us, children of Israel, to allow our souls, it appears, to be lazy in the Torah and the [Divine] Service even for a short moment, God forbid! And there is never an excuse to say that there are many idle moments, by occasion
or temporary troubles or from the numerous necessities of the people of Israel. And I have already elaborated on them in the previous parashot, that this is no argument against the gratitude that we must show and to praise His Name, blessed be He always. But on the contrary, from them and with them the wise one can give advices and quietude to his soul in/with the aspect of his service, service of the Creator as is written above.
is above the Building, [but] only from the Building downwards, what is known from the installments, that there are five colors in which five [kinds of] light flow, when we have expounded the elucidation, God willing, in the sermon of Rosh haShana, and by means of the colours it will be designed for him, for man, to grasp and to comprehend the bright lights, and see, he also saw and comprehended the matters that in the subject of the Terumah there was "of dolphins", and according to the words of Rashi who deepened in his words that 'and it did only exist at that time' as if to say the dolphin that was an animal-species in the days of Moses existed only for the need of the work on the Tabernacle. And truly the Tabernacle of HaShem are they, the children of Israel, and also when their stature is complete there is the aspect of "dolphin", the teacher of Seven Days of Building, who are
the aspect of colours, differing from one another, white, black, red, and to this Rashi refers: 'and many colours did it have ... which is glad and is proud of its colours', and His blessed Face is changing to many colours, to show the might of His power, by means of clothing His degrees, which are holy, sometimes with the degree of Judgement, and sometimes with the degree of Mercy, and everything in order to arrange the awakening of the lower, and here is not the place to dwell on this,
and scripture alludes:
"and acacia wood"[Exodus 25:5], and the explanation of Rashi: 'and from where did they have it in the desert? The explanation of Rabbi Tanhuma: Jacob our father foresaw with the Holy Spirit that Israel would build a Tabernacle in the desert, so brought cedar trees to Egypt and planted them [there], and he commanded his children to take them with them when they would go out of Egypt'. And also below on the subject in the verse "And you shall make the boards for the Tabernacle of acacia wood upright" [Exodus 26:15] the explanation of Rashi: 'One would have to say "boards" [without the definite article] as had been said on every [other] element. What is "the boards"? From those that stand and are specific for that [purpose]. Jacob our father planted cedar trees in Egypt, and when he died he commanded his children
to bring them up with them when they would leave Egypt. And he said to them that the Holy One, blessed be He would command them in the future to make a Tabernacle in the desert out of acacia woods. "See to it that they are [then] ready in your hands". This is what he established in the piyyut "the plant of the accelerating flew up, beams of cedars for our house". And there is a hint in their words, because it is known that the seven Holy Degrees [is what] has been given in our hands to restore them because of the verse: "The heavens, heavens to HaShem and the earth He has given to the children of Man" [Psalms 115:16], as if to say: His 7 Degrees [together] with this [earth] "He has given to the children of Man", to restore them and to build their structure, and we have called them "cedars", cedars of the Libanon [לבנון], which are stretched out from lofty white [לובן], world of Binah. And Jacob our father, peace on him, showed his sons the way of HaShem,
expansion of His Divinity, blessed be He, by means of His Holy Degrees and His sparks, which are in all that is created, and there is no place without Him. And the spark that is situated in the degree of the lower ones to enliven it, it is in distress and in darkness [and] it does not have brightness until the coming of the wise one who completes, and he has the extension of Da'at to take for himself the "hint of wisdom" to worship the Creator, blessed be He, with this aspect. And this is on behalf of his spirit and his soul, to understand out of this the place of His abiding to know how make them [= the sparks] ascend to the root and her first place.
And from now on you will understand what the wise said,
[that] Jacob our father, peace be on him, foresaw in the Holy Spirit that Israel in the future would build a Tabernacle in the desert, and that is we, children of Israel, always will we build our statures fully from head to heel with divine inspirations, and then, in the desert, we built the Tabernacle from the Portion/Terumah that has been mentioned here, and thus in each and every generation the subject has not yet halted, because we, children of Israel, are prepared to constantly build the stature of the Shechinah with the preparation of the fulness of our stature, and as our Sages of blessed memory were aroused by the verse:
"And they shall make a Sanctuary for me, and I will dwell among you."[Exodus 25:8] "...among it" is not written, but "...among you", teaching that the Holy One, blessed be He, dwells in each and every individual of Israel, and this is in the explained plan, that when they are building fully His stature, to arouse inside themselves His Divinity, blessed be He, then the Holy One, Blessed be His Name, dwells near them. And truly it is in the Zohar: the figure of the Work of Creation and the figure of the Dwelling and the figure of a human being, they are one. And all this will be explained to us in length further below,
and now...
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