Tafsiran yang Mengutip untuk Keluaran 26:7

There are still other considerations behind the requirement to use such materials as twisted linen of specific colours, goats' hair, etc. It is not accidental that G'd commanded ten strips of cloth to be made of linen whereas He commanded eleven strips of cloth made of goats' hair (verse 7) to be constructed and to be placed on top of the ten inner strips of cloth. Also the commandment to join five each of the linen strips of cloth together to form one unit, or in the case of the strips of cloth made of goats' hair, to combine two units of five or six strips together, this too was not arbitrary. The reason for all this was that G'd thereby symbolically impressed the three basic letters of His Ineffable Name on these four sections of strips of cloth joined in units of 10+5+6. (י+ה+ו). G'd commanded that all of these strips of cloth be four cubits wide, regardless of whether they were made of linen or of goats' hair. The number four symbolises that G'd's name contains four letters. You will find that our sages in Shabbat 6 state that a minimum of 4 handbreadths square and ten handbreadths height is required to qualify as a private domain. This is an allusion to the four letters in the Ineffable Name of G'd adding up to the number 26. Similarly, 4 by 4 plus 10 adds up to 26, i.e י+ה+ו+ה. Seeing that the letter י is relatively holier than the other letters in G'd's name, the unit of ten strips of cloth made of linen formed the inner cover of the Tabernacle, being closest to (directly exposed to) the Holy Ark. The reason the strips had to be joined in units of five is an allusion to the thought that the first letter ה in G'd's name is always associated with the letter י. This is part of the mystique of the reading of the letter י. When you read (look at the spelling of) that letter as if it were a word, i.e. י־ו־ד, you are combining the י with the letters ו and ד, which between them make up the shape of the letter ה, although you actually read only a single letter. This is part of the mystical dimension חכמה and some of these mystical apects are alluded to in the details of the coverings of the Tabernacle. The first two letters of the word חכמה add up to 28, corresponding to the length of these various strips of cloth the Torah commands as coverings for the Tabernacle. The third letter of the word חכמה, i.e. the letter מ whose numerical value is 40, is represented by the width of 40 cubits which the two units of linen strips amount to when joined together width-wise. The fourth letter in the word חכמה, i.e. the letter ה, equals 5, which is represented by the fact that 5 such strips of cloth had to be sewn together into a unit. It also alludes to the five different kinds of kind deeds that derive from the emanation חכמה. Subsequently, G'd commanded the making of eleven strips of cloth out of goats' hair, their number (11) to complete the name of G'd, i.e. ו־ה. They were to be divided into units of five and six respectively to form an allusion to these two letters in the latter half of G'd's Ineffable Name. The combined width of these eleven strips of cloth of goats' hair, i.e. 44 cubits, are an allusion to the mystical dimension of the spelling of the Ineffable Name as words, i.e. יוד־הא־ואו־הא. When you spell the name in this fashion you obtain a total of 45. (We have already explained on Genesis 48,5 that a discrepancy of a single digit when working with numerical values is compensated for by either adding or subtracting the entire word as required in order to make up this digit, i.e. 44 plus or minus the word serving as basis of the gematria.

Bileam may also have alluded to two different time frames when distinguishing between "tents" and "residences," respectively. In Exodus 26,7 the Torah speaks of the coverings of the Tabernacle making a tent of it. When Bileam spoke of the "tents of Jacob," he referred to this element the Tabernacle represented. In Kings I 8,1 where Solomon dedicates the Holy Temple, he describes G'd as taking up residence in a permanent home, using the word לשכון for residing somewhere permanently. When Bileam spoke of the משכנות ישראל, he referred to the time when the permanent Temple would be built. The reason Bileam spoke of either dwelling in the plural i.e. אהליך and משכנותיך is that both the Tabernacle and the Holy Temple consisted of different levels of holiness in that the Holy of Holies was more sacred than the Sanctuary in front of the dividing curtain.

A Midrashic approach: The reason that the Torah writes the words משכן,המשכן here in succession is to teach us that the Sanctuary on earth has a parallel in the celestial regions. We mentioned previously that all this is based on Exodus 15,17 where the Torah spoke of “the place You made to dwell in, O Lord, the sanctuary, O Lord which Your hands established.”
The word מכון which the Torah wrote to describe the place for G’d to dwell in, should be read as מכוון, “prepared for, intended for.” The concept here is that the Tabernacle, Sanctuary, was considered as equivalent in importance and value to the entire world G’d had created previously. There are a number of expressions which have been used in the construction of the Tabernacle which closely parallel expressions we are familiar with in connection with descriptions of the universe such as carpets, יריעות, to name one. When earth was created the Torah spoke about luminaries, מאורות being created. The Tabernacle contained as an essential part a מנורה, a lampstand intended to illuminate the Sanctuary. In connection with the creation of earth the Torah mentioned that the waters congregated in one area, i.e. יקוו המים אל מקום אחד, whereas part of the vessels required for the Tabernacle was a כיור, a basin in which water had been collected. The Tabernacle’s roof consisted of carpets, יריעות, forming sort of a tent-like cover, whereas the sky or heaven covering our terrestrial universe is described as something G’d “spread like a tent over the universe” (Psalms 104,2). The author continues quoting more such examples. The gist of the Midrash Tanchuma 2 on our portion is that there are too many parallel expressions in the creation of the universe and the manufacture of the Tabernacle for them to be accidental; the message must be that we are dealing here with a microcosm, i.e. a miniature “world.” It is therefore easier to perceive of the Presence of G’d feeling comfortable in such surroundings. Thus far the Midrash