Acacia Wood
ועצי שטים AND SHITTIM WOOD — But from where did they get this in the wilderness? Rabbi Tanchuma explained it thus: Our father Jacob foresaw by the gift of the Holy Spirit that Israel would once build a Tabernacle in the wilderness: he therefore brought cedars to Egypt and planted them there, and bade his children take these with them when they would leave Egypt (Midrash Tanchuma, Terumah 9; cf. Bereishit Rabbah 94 and Rashi on Exodus 26:15).
Rabbi Elliot Kaplowitz
Twice, Rashi cites a Midrash which asks how B’nei Yisrael acquired acacia wood in the desert. The Midrash answers that when Jacob went to Egypt to reunite with Joseph, he saw through prophecy that his descendants would one day build a Tabernacle in the desert. Jacob brought trees and planted them in Egypt so the wood would be ready for his descendants when they needed it. Thus, the trees of the Tabernacle were due to the foresight of Jacob. While this teaches a beautiful lesson about planting for the future, the story of the acacia wood does not end here. The Torah notes that on his way to Egypt, Jacob stopped in Be’er Sheva to offer sacrifices to God (Genesis 46:1). The Midrash (Breishit Rabbah 94:4) explains that Jacob had another reason for stopping in Be’er Sheva — previously, Abraham had planted an eshel in Be’er Sheva (Genesis 21:33). The meaning of the word eshel is unclear, and the commentators offer many suggestions including: an orchard of fruit trees with which to feed guests; an inn to host travelers; an orchard of trees where Avraham would pray; the word is an acronym for ochel, shetiya, leviah — food drink and escort. Avraham taught that to properly welcome guests requires these three things. Whatever the exact meaning of the word eshel, clearly the Midrash wants to connect the trees prepared by Jacob for the construction of the Mishkan with the eshel planted by Abraham. While this creates a powerful historical connection, it also emphasizes that the same values stressed by Abraham — hachnasat orchim (welcoming guests) — are integral to the Mishkan as well. In the eyes of our sages, a Mishkan in which Hashem dwells among the Jewish people is possible only if it is built with a commitment to the values and lessons instilled by Abraham.
Sefer Ha-Agadah 194:8
When a boy was born, it was the custom to plant a ceder tree; when a girl was born, an acacia. When they wed, the tree [planted at birth] was cut down and the wedding canopy was made from it's branches.
Almond Blossoms
The word for almond, shaked, means "speed." This is because almonds are the first produce to sprout in Israel (around Tu Bishvat). Aaron was able to speedily bring about the almonds on his branch, in order to create peace and reconciliation to the Jewish people. Aaron is known for his ability to create peace in times of strife, because of his Rav Chesed, his abundance of compassionate love.
Dolphin Skins
(לד) וַיִּשָּׂ֥א הָעָ֛ם אֶת־בְּצֵק֖וֹ טֶ֣רֶם יֶחְמָ֑ץ מִשְׁאֲרֹתָ֛ם צְרֻרֹ֥ת בְּשִׂמְלֹתָ֖ם עַל־שִׁכְמָֽם׃ (לה) וּבְנֵי־יִשְׂרָאֵ֥ל עָשׂ֖וּ כִּדְבַ֣ר מֹשֶׁ֑ה וַֽיִּשְׁאֲלוּ֙ מִמִּצְרַ֔יִם כְּלֵי־כֶ֛סֶף וּכְלֵ֥י זָהָ֖ב וּשְׂמָלֹֽת׃ (לו) וַֽיהוָ֞ה נָתַ֨ן אֶת־חֵ֥ן הָעָ֛ם בְּעֵינֵ֥י מִצְרַ֖יִם וַיַּשְׁאִל֑וּם וַֽיְנַצְּל֖וּ אֶת־מִצְרָֽיִם׃ (פ)
"And the covering of tachash that is on top of it (Num. 4:25)."--This should be understood according to its plain sense. In the name of Rabbi Shimon, son of Lakish, Rabbi Meir says that the tachash that existed in the days of Moses was a creature unique to itself. The Sages could not ascertain whether it was, in that same generation, a kind of wild animal or a kind of herd animal. One horn was on its forehead, and for a time it was summoned for Moses. After the Mishkan has been made from it, it was concealed. From the statement that it had one horn on its forehead, we learn that it was ritually pure.
Tachash Skins: What are these? Rabbi Judah said they were violet colored. Rabbi Nechemiah says they were ermine; Rabbi Yochanan says that, from the large animals that the Holy One of Blessing showed Moses, he used the skin for the requirements of the Mishkan then stored it away. Rabbi Avin says "keresh" was its name. Rabbi Hoshayah learned: It had one horn on its forehead. As it says (Psalm 69:32 "That will please the LORD more than oxen, than bulls with horns and hooves." But should we not infer from the word "makrin (with horns)" that it has two horns. Rabbi Chaninah son of Isacc says the word in written without the yud (therefore implying a lessoning of the number from two to one).
(1) This is the offering … and rams’ skins dyed red, and sealskins (Exod. 25:3). R. Judah and R. Nehemiah discussed this verse. R. Judah said: It was a large pure animal, with a single horn in its forehead and a skin of six different colors that roamed the desert.9The authorities were undecided as to whether it was a domesticated animal or a wild beast. See Shabbat 28b. They captured one of them and from its skin made a covering for the ark. R. Nehemiah contended that it was a miraculous creature He created for that precise moment, and that it disappeared immediately thereafter from earth. Why is it called orot tahashim (“sealskins,” lit. “skins of tahashim”)? Because the verse states: The length of each curtain shall be thirty cubits (Exod. 26:8). What known animal could supply enough skin for a curtain of thirty cubits? It must, indeed, have been a miraculous creation, which disappeared (immediately after it was created).
The Gemara asks: What is the halakhic conclusion reached about this matter of the taḥash that existed in the days of Moses? Rabbi Ela said that Rabbi Shimon ben Lakish said that Rabbi Meir used to say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages did not determine whether it was a type of undomesticated animal or a type of domesticated animal. And it had a single horn on its forehead, and this taḥash happened to come to Moses for the moment while the Tabernacle was being built, and he made the covering for the Tabernacle from it. And from then on the taḥash was suppressed and is no longer found.