Chasydyzm do Wyjścia 26:15

"And you shall plate (tzipitah) it with pure gold" (Exodus 25:11): It is is found in the Gemara (Sukkah 45b:3), "'Of acacia wood, standing up' (Exodus 26:15), [meaning] that they supported their plating." We can say that the understanding is like this: That the righteous one is called a tree (the same word is used for wood), as mentioned above; and they can support anything that they anticipate (metzapim) and desire to have bounty and mercy come upon the world. They [hence] support their existence. As it indeed exists according to their words and their desires. [The Gemara continues:] "Lest you say, 'Their hope is lost and their prospect is abolished." Its explanation is lest you say that this is so, God forbid, that their hope and prospect is abolished. "[Hence] we learn to say, 'of acacia wood, standing.'" And that is [the meaning of], "And you shall plate (tzipitah)." It means that the righteous one who anticipates bringing down the flow to the world, his anticipation will be so translucent and clear that he will bring "gold" to sustenance; [sustenance that is] "pure," that will be permissible and with great purity. And how shall he do [this]? "You shall cover it inside and out" (Exodus 25:11), meaning that his inside should match his outside, that he should anticipate bringing blessing to the world with his spirit and body.

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.