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Tags: Kabbala
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The parsha of Terumah is all about bringing the materials for the Mishkan. The Zohar digs into the deeper meaning behind the donations, explaining how gold, silver, and copper represent different aspects of the spiritual worlds. Gold comes from the side of Gevurah (strict judgment), while silver is from the side of Chesed (kindness), and in the end, silver is the ikkar, the main thing.
The Mizbeiach HaNechoshes (Copper Altar) is small, just like we see in the pasuk that Dovid HaMelech was called “the small one,” yet it holds everything within it. The Mizbeiach HaZahav (Golden Altar) represents something greater, like the “great luminary” mentioned in Bereishis.
Techeiles, which is used in tzitzis, is tied to Dinim (judgments), representing the Kisei HaDin, the heavenly throne of judgment. The Zohar explains that different types of judgment exist—those of money and those of life-and-death cases. Techeiles is associated with the heavier kind of judgment. That’s why a person who sees techeiles in a dream has to be concerned, because his neshamah is being judged.
The Zohar also discusses Argaman (purple wool), Tola’as Shani (red-dyed wool), and Sheish (linen), each representing different levels of spiritual energy. The tachash skins that covered the Mishkan came from a unique, one-time animal that existed only for this purpose.
The Atzei Shittim (Acacia wood) used for the Mishkan are linked to the Malachim, and the Zohar connects them to the “Seraphim standing” in Yeshaya.
The Zohar also brings the machlokes between Beis Shammai and Beis Hillel about whether Krias Shema must be said lying down at night and standing in the morning. Shammai holds that since night is a time of judgment (Nukva dominates), one should lean when saying Shema. In the morning, when Zechar (male energy) dominates, one should stand. Beis Hillel, however, holds that since everything ultimately joins into one, there’s no need to change position—rather, a person should recite Shema in whatever position he finds himself.
Finally, the Zohar emphasizes the importance of Shema Yisrael and Baruch Shem Kevod Malchuso LeOlam Va’ed. “Shema Yisrael” contains 25 letters, representing the Yichud Elyon (higher unification), and “Baruch Shem” has 24 letters, representing the lower unification. When a person recites Shema with the right kavana, all these hidden levels of kedusha become connected, and it’s as if he fulfilled the entire Torah.
Main Text
English Translation
He (R’ Elazar) opened and said: (Shemos 25:2) “And they shall take for Me a Terumah,” like it was said. What is Terumah? In the secret of gold. Because from there she was led astray originally, because she is the lower Gevurah that comes from the side of gold. And even though she comes from the side of gold, her whole essence did not remain except in the side of silver, which is the right side.
And this secret (Introduction 1a) is the Kos Shel Bracha, which needs to be received with the right hand and with the left hand, but the whole essence did not remain except in the right hand. (Another version: “And the left hand was removed from it and not…”) And the left hand arouses the right hand, but it does not cling to it, because it is given between the right and the left, and the left is attached below it, and the right is attached above it, like it says (Shir HaShirim 2:6), “His left hand is under my head, and His right hand embraces me.” Gold and silver, like it says (Chaggai 2:8), “Mine is the silver, and Mine is the gold,” and this was already explained.
And copper—this is a color like the color of gold because it is blended from the color of gold and the color of silver. And because of this, the Mizbe’ach HaNechoshes is small. Why is it small? Like it says (Melachim I 8:64), “For the Mizbe’ach that was before Hashem was too small to contain the Olah, etc.” Like it says (Shmuel I 17:14), “And Dovid was the youngest (smallest).” And even though it is small, everything is included in it. And if you say another Mizbe’ach is called small—not so! Because “small” is only about this, as it is written (Bereishis 1:16), “The great luminary to rule by day, and the small luminary to rule by night.” And this is the small luminary. The great luminary is the Inner Mizbe’ach, which is the Mizbe’ach HaZahav.
And Techeiles—this is the Techeiles of Tzitzis. Techeiles—this is the Kisei, the secret of Tefillin Shel Yad. Techeiles—this is the Kisei, which judges the judgments of souls. Because there is a Kisei that judges monetary cases, and there is a Kisei that judges life-and-death cases. And because of this, all colors (135a, 152a, Bereishis 51b) are good for a dream, except for the color of Techeiles, because it indicates that his soul is being judged. And when a soul is judged, the body is judged for destruction, and that dream requires much mercy.
Techeiles—this is the Kisei, as it is written (Yechezkel 1:26), “Like the appearance of a sapphire stone was the likeness of a throne.” (And it is written: “And a fire was flashing,” and it is written: “And there was a brightness around it.”) Because they make fringes for Tzitzis from it. And when there is brightness to it, it turns into the color green, like the color of leeks. From that time on, the time of Kriyas Shema begins, because the color of Techeiles has changed from what it was. And because of this, it is forbidden to judge life-and-death cases at night, because that color of Techeiles rules at that time, and permission is given to snatch souls without judgment. Because judgment does not rule at that time.
When morning comes, and the right side above awakens, that light goes out and reaches this Techeiles, and it changes from what it was. And then another holy Kisei rules over it. From that time on, the time of Kriyas Shema begins.
And Argaman—this is a grouping that includes all colors together. And Tola’as Shani—it is written “Shani,” and it is written “Shanim,” as it is written (Mishlei 31:21), “For all her household is clothed in Shanim.” But this color is called “Shani,” because it takes all colors into itself, and everything is one—Shani and Shanim. Shanim—when all are included in it as one. Shani—because it comes from the upper Kisei, which rules over Techeiles from the right side. And this is the advocate of Yisrael, as it is written (Daniel 10:21), “Michael, your prince.” Tola’as—because its strength is in its mouth, like a worm that destroys everything and uproots everything.
Tola’as Shani and Sheish—two colors together, right and left, white and red. Sheish—this is fine linen, because six threads are joined together, and this is what is written (Daniel 10:6), “And his body was like Tarshish.” And in these two, two others are included.
And goats—these are the lower Gevuros from outside, to cover over what is inside. And everything is necessary, and it is necessary to give a place for everything, because they come from the side of gold. And “Oros Eilim Me’adamim”—this is the drawing of the two sides, right and left, to cover in another place.
And “Oros Techashim”—this is one side, which is great within another side of destruction, and it is not found in settlement, and this is the side of purity, and it is called Techash.
In the Sefer of Shlomo HaMelech, regarding this Mizbe’ach HaNechoshes that we spoke about, there are lofty secrets. Because “Mizbe’ach Adamah” is written (Shemos 20:21), “You shall make for Me a Mizbe’ach of earth, etc.” And this is the secret as is proper. Nechoshes—when other mountains rule, and it needs to sustain them, it is colored in this color to sustain them. And they are called “Harrei Nechoshes.”
And these (beginning of 260a) “Harrei Nechoshes”—a certain spirit extends upon them from this Mizbe’ach. And when this Mizbe’ach was elevated to another ascent, then the letter Nun was removed from it, for it is the holy Mizbe’ach, and the spirit of these “Harrei Nechoshes” remained. And when that spirit ascends in its place, it is called Techash, because the Nun was removed from it.
And this was divided into many other spirits, and they too were called so. And because of this, that nation was called “Techash,” like it says (Bereishis 22:24), “And Techash and Ma’achah.” They knew about that creature of the Mishkan, which was named after them.
And Atzei Shittim—these are holy secrets, which are the beams of the Mishkan, and they are called in their secret. It is written: “Atzei Shittim standing,” and it is written (Yeshayah 6:2), “Serafim standing.”
From here onward: Shemen Lamaor—this is the drawing of the anointing of the Holy Master to extend upon them. Avnei Shoham and Avnei Milu’im—these are holy stones, the foundations of the Mikdash. These are holy sources, designated for honor and praise, in a precious garment, to be seen by the Kohen there, and to remind (and bless) the twelve Shevatim. And because of this, there are twelve stones, as was said.
Thirteen weapons there are, besides the twelve precious stones. And all of them ascend to the twenty-five letters, in the lofty secret of Yichuda. And corresponding to these, Moshe engraved and established twenty-five letters in the secret of the verse of Yichuda, as it is written (Devarim 6:4), “Shema Yisrael Hashem Elokeinu Hashem Echad.” And these twenty-five letters are engraved and inscribed in the secret above.
Yaakov sought to establish below, in the secret of Yichuda, and he established with twenty-four letters: “Baruch Shem Kevod Malchuso Le’olam Va’ed.” But he did not complete it to twenty-five letters, because the Mishkan had not yet been established. Once the Mishkan was established and completed, the first word that emerged from it—once it was completed—was spoken only with twenty-five letters, to show that this was completed corresponding to above, as it is written (Vayikra 1:1), “And Hashem spoke to him from the Ohel Moed, saying.” Behold, twenty-five letters.
And because of this, twenty-five weapons were needed to complete the structure of the Mikdash (another version: of the Mishkan). And all these letters, we have already established regarding those engraved letters that I learned from the Master. And because the Mishkan was completed with these secrets, it is called “twenty-five,” in the Yichuda of the completion of the Mishkan. And because of this, it is written (Tehillim 145:10), “And Your pious ones shall bless You”—this is the secret of the completion of the entire Mishkan and its arrangement. Twenty-five corresponding to the twenty-two letters, and the Torah, Nevi’im, and Kesuvim, which are all one whole, and one secret.
At the time that Yisrael declares Yichuda in this verse, in the secret of the twenty-five letters: “Shema Yisrael Hashem Elokeinu Hashem Echad,” and “Baruch Shem Kevod Malchuso Le’olam Va’ed,” which are twenty-four letters, and one should have intention in both—then all the letters join together as one, and they ascend in one union (another version: “then the forty-nine gates are opened”), in the secret of Yovel. And then, it is necessary to ascend until no more. And then the gates open, and HaKadosh Baruch Hu considers that person as if he fulfilled the entire Torah, for it comes in forty-nine facets.
And because of this, one must have intention of heart and will in the twenty-five and in the twenty-four, and to elevate them with the will of the heart to the forty-nine gates that we mentioned. When one has intention in this, he has intention in that Yichuda that the master said: “Shema Yisrael” and “Baruch Shem Kevod Malchuso Le’olam Va’ed”—which is the entirety of the whole Torah. Fortunate is his portion, one who has intention in them, for this is truly the entirety of the Torah, both above and below. And this is the secret of the complete Adam, male and female, and the secret of all Emuna.
The machlokes of Shammai and Hillel regarding standing and lying down, as it is written (Devarim 6:7), “When you lie down and when you rise”—Shammai holds: In the evening, when the Nukva is in its rule, one must go toward the Nukva and lean and read. And in the morning, when the Zechar rules in the dominion of the upper world, one must stand before the Zechar, just like in Tefillah one must stand, and in every place where Zechar is present.
And Beis Hillel holds: If this and this were found separately, it would be necessary so. But since we join them together as one, in unity with forty-nine facets and forty-nine gates, we do not need to separate this from that, but rather to recognize that all is one, without separation. And as it is set up for a person, so he should say it, for both are in one unity, as they are comfortable with, and so it should be seen.
And because of this, the Zechar is in six aspects in the verse “Shema Yisrael,” which has six words. And the Nukva is in six aspects in “Baruch Shem Kevod Malchuso Le’olam Va’ed,” which has six words. And they ascend together in one unity, in the secret of the forty-nine gates. And the halacha is like Beis Hillel in all places.
And because of this, one must direct the heart and the will in the twenty-five and the twenty-four, and to elevate them with the will of the heart to the forty-nine gates that we mentioned. Since one has intention in this, he will have intention in that Yichuda that the master said—“Shema Yisrael” and “Baruch Shem Kevod Malchuso Le’olam Va’ed”—which is the entirety of the whole Torah. Fortunate is the portion of one who has intention in them, for it is certainly the entirety of the Torah above and below. And this is the secret of the complete Adam—male and female, and the secret of all Emuna.
The machlokes between Shammai and Hillel regarding standing and lying down, as it is written (Devarim 6:7), “When you lie down and when you rise”—Shammai holds: In the evening, when the Nukva is in her rule, one must go towards the Nukva, lean, and recite. And in the morning, when the Zechar rules in the dominion of the upper world, one must stand before the Zechar, just like in Tefillah one must stand, and in every place where Zechar appears.
And Beis Hillel holds: If this and this were found separately, it would be necessary so. But since we join them together as one, in unity, with forty-nine facets and forty-nine gates, we do not need to separate this from that, but rather to recognize that all is one, without separation. And as it is set up for a person, so he should say it, for both are in one unity, as they are comfortable with, and so it should be seen.
And because of this, the Zechar is in six aspects in the verse “Shema Yisrael”, which has six words. And the Nukva is in six aspects in “Baruch Shem Kevod Malchuso Le’olam Va’ed”, which has six words. And they ascend together in one unity, in the secret of the forty-nine gates. And the halacha follows Beis Hillel in all places.