Living Space - Mishpatim and Terumah are the two modes in which the torah comes to translate Har Sinai. One is the translation of chok into mishpat , and the other is that of “panim el panim” of Har Sinai into (apparently) an attempt to duplicate it in simple materials. In Mishpatim, we reintroduced the missing vav of Bereishit by allowing humanity to be re-associated with the Torah; a torah that was meant to be accessible to what a human being has become. But Terumah allows the Shechina to be mechaber with its own vav into Maaseh Bereishit, which has now, for the first time, experienced the meaning of tzimtzum of the Shechina (which is the act of Maaseh Bereishit itself) into the area between the keruvim. Now it is possible to see the simplicity of Maaseh Bereishit, which allows for all the primal chaos, the 18, 000 universes at kabbalah, to be present in a universe that until now He has been locked out of—for where was His own vav (the arich anpin* that has to appear now to provide for the Shechina in the bayit)? With whom would He speak? How was that ayin from which this universe comes supposed to be expressed in any serious way by the cheapness and childishness of the trinkets that this universe could provide Him? Only through the process of the binyan habayit, through which “simple” things become an entry into a completely different world. Then, the materials of the Mishkan themselves become the nature of the emergent brains, of the consciousness that allows the appreciation of those materials in the first place, and give H” someone to “talk to.” That new world was the true concept of b’shvil Yisrael, and b’shvil terumah: Terumah!
Both Parashot also include the tremendous danger of the third alternative to translating Har Sinai—the egel. Whether it’s in terms of mishpatim (as tofsei torah), or in terms of Terumah (as Avodah Zara and egel instead of Keruvim), the only difference is that what we set out to build is something that will emerge according to “hamareh asher Harata behar”; that our understanding will be shaped according to “pen tishkach it hadevarim asher rau einecha.” The moment that it departs from that model—whether in terms of action, where one is no longer careful of Issurim etc, or in terms of concepts, where one gets locked into how he enjoys viewing things, or even in terms of the needs of one’s personal life and significance, in making his moment of time-space unique and meaningful in some way that everyone will agree is the “most special”—then he loses the ability to emerge into the world of Terumah that finally restores the Beit of Bereishit. (from Yelli Lobel)
[Arich Anpin is generally identified with the concept of "infinity" or "infinite power," for Arich, "long," implies infinite extension…The inherent "patience" of Arich Anpin is the patience necessary to allow for a totally new realm of reality to develop and mature into being.].

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