All things are on the earth. Empirically we see that everything originates from the earth, and that all things and creatures move or rest on the earth. They cannot possibly detach and move away from the earth unless there is a countering force: someone exerting force on the thing, taking it from its place on the earth and distancing it from there.
The extent to which something moves away from the earth is in proportion to the strength of the countervailing force. But afterwards, when the countervailing force is depleted, the thing returns to the earth. For example, if a person throws some object skyward, his strength exerts force on the object and detaches it from the earth. The force he exerts on the object and how high he throws it is in proportion to his strength. But afterwards, when the countervailing force that he exerts is depleted, the object returns and falls to the earth.
This is because the earth has a gravitational pull and draws everything to itself. Were it not so, nothing could exist on it; things would just fall off. For [the earth] is round, with people settled on all its sides, as is known. However, it has an attracting force. Thus when the countervailing force is exhausted and the object returns and falls down to the earth, the closer it comes, the faster it flies and falls downward. This is because it is coming closer to [the core of] the earth’s gravitational pull, and so falls with greater speed.
Now, the tzaddik is the aspect of the abovementioned dust. For he is the world’s foundation, as it is written (Proverbs 10:25), “the tzaddik is the foundation of the world.” All things stand on him, and he has an attracting force through which he draws everything to himself.
There is only one such tzaddik in the world. He is the world’s foundation, from whom all things are drawn. Even all the other tzaddikim are merely his offshoots, each one commensurate with his level. One is a direct offshoot; another, an offshoot of an offshoot. For this unique tzaddik is humble and modest. He makes himself like dust, as in “I am [but] dust and ashes” (Genesis 18:27). This is why he is “the foundation of the world”—i.e., the aspect of dust, on which everything exists. Hence our request: “and may my soul be like dust to all” (Amidah Prayer)—like dust, it should have an attracting force for drawing everything to it, as explained above.
And this tzaddik draws every influx of bounty <to himself and> into the world; this being the aspect of “gold dust” (Job 28:6). <In other words, someone who is the aspect of “gold dust,” all bounty is drawn from him>. Therefore, anyone who gives charity to this tzaddik is blessed immediately. He has sown seeds in earth whose yield is copious, as in “Sow for yourselves seeds of charity, and you will reap in accord with kindness” (Hosea 10:12) .
But if one gives charity to someone who is not the aspect of dust, it brings no reward <whatsoever>. This was how Yirmiyahu cursed the people of Anatot (Jeremiah 18:23): “[O God…] act against them in the time of Your anger”—trip them up through those who are unworthy (Bava Kama 16b). They are not the aspect of dust, <as explained above,> and so the charity one gives them sows no seeds at all.
Now, by right, everyone should be drawn to this tzaddik who is the aspect of dust, which has the attracting force. However, the countervailing force detaches and distances them from him. In other words, there are individuals who, through their words and deeds, keep others detached and far removed from the abovementioned tzaddik. Their distance from the tzaddik is in proportion to the strength of the countervailing force. But afterwards, when this countervailing force is depleted, they return and draw close to the tzaddik who is the aspect of dust. This is because when the countervailing force is exhausted, they return to the dust—to the abovementioned tzaddik who has an attracting force, as explained above.
Thus there are some people who are very far from the tzaddik, because they are still under the influence of the countervailing force that pushes them away. But afterwards, when the countervailing force is depleted, they return and get close. This is why when a person travels to the tzaddik, we see that the closer he comes to the tzaddik’s location, the greater is his yearning. This is because he is moving closer to [the essence of] the attracting force, as explained above.
2A. This is the concept of the Tabernacle. The Tabernacle had an attracting force for drawing Godliness to the site in which it stood, as in “Draw Me; we will run after You” (Song of Songs 1:4). Specifically “we will run after You,” since the closer one comes to it, the faster one runs, on account of the attracting force.
As the Midrash (Shemot Rabbah 31:10) brings: The word MiShKaN (Tabernacle) connotes MaShKoN (a guarantee). It is a guarantee for the Jewish people that the Divine Presence will dwell in their midst even if they transgress, God forbid, as it is written (Leviticus 26:11): “I will set My Tabernacle in your midst, and My soul will not detest you.” Thus we find that the SheKhiNah (Divine Presence) dwells with Israel because of the miShKaN. Hence MiShKaN is etymologically similar to “MaShKheiNi (Draw Me)…,” since it had a koach haMoSheKh (attracting force) for drawing Godliness to the site on which it stood.
Therefore, no one can erect the Tabernacle but the tzaddik who is the aspect of dust. This is the aspect of Moshe, who was the most humble of all men. Thus it is written (Exodus 40:18), “Moshe erected the Tabernacle.” No one else could put it up it. For only that tzaddik who is the aspect of dust, the attracting force, could erect the Tabernacle, the aspect of the attracting force for drawing Godliness, as explained above.
This is the meaning of what is written (Deuteronomy 7:7), “It was not because you were more numerous [than all the nations] that God desired you.” On this our Sages, of blessed memory, expounded: “It was not [because you were more numerous]”—but because you made yourselves less—“that God desired you.” They made themselves less and were self-effacing, and so became the aspect of dust, with its attracting force: corresponding to the Tabernacle, which draws Godliness. Therefore, “God desired you.” This is as in “I dwell with the humble” (cf. Isaiah 57:15). Through modesty, by which [the tzaddik] makes himself like dust, he acquires the attracting force for drawing God to himself, just like the Tabernacle.
2B. This is also the concept of glory mentioned in connection with the Tabernacle, as it is written (Exodus 29:43), “it will be sanctified with My glory”; and it is also written (ibid. 40:34), “and God’s glory filled the Tabernacle.” Whatever glory people have in this world, from the small to the great, they receive it exclusively from this tzaddik who is the aspect of dust/the Tabernacle, from whom everything is drawn. This is because all glory and greatness are solely with the tzaddik. Everyone else receives from him, as it is written: Wherever you find His greatness, there you find His humbleness (Megillah 31a). Thus we find that where there is modesty and humility, all glory and greatness reside, as it is written: “I dwell with the humble.”
Therefore, all leaders in the world receive their glory by means of this tzaddik who is the aspect of dust. The renewal of <authority and> glory are likewise [from him]. Every time that glory is renewed—that this official receives a new appointment, thus renewing authority and glory—it is entirely by means of this tzaddik. For commensurate with the manner in which he each time erects the Tabernacle, which is the source of glory, as in “and God’s glory filled the Tabernacle,” glory and authority are renewed accordingly.
3. This is [the explanation of the opening verse]: “On the eighth day Moshe summoned Aharon, his sons, and the elders of Israel.” When the tzaddik has to summon the nation’s leaders, he does so by erecting the Tabernacle, <from which all> glory comes. This summons them, because they all come in order to receive glory <and authority> from him. This is: “On the eighth day” Moshe erected the Tabernacle, and through this “Moshe summoned Aharon, his sons, and the elders of Israel”—all the leaders of the nation, from small to great. By erecting the Tabernacle he summoned all the nation’s leaders, who correspond to “Aharon, his sons, [and the elders of Israel].”
And this is the meaning of what our Sages, of blessed memory, taught: Nissan is the New Year for kings (Rosh HaShanah 2a). It was then that the Tabernacle—the source of the glory of kings, and of all officials and leaders—was erected. This is why the Tabernacle was erected specifically on the New Moon—for this is the concept of ROSh ChoDeSh (the New Moon), from which all the ROShim (leaders) nitChaDShim (are renewed)—and especially the New Moon of Nissan, the New Year for kings.
וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל: (ויקרא ט׳:א׳)
“Vayehi Bayom HaShemini (On the Eighth Day) Moshe summoned Aharon, his sons, and the elders of Israel.” (Leviticus 9:1)
כִּי כָּל הַדְּבָרִים הֵם עַל הָאָרֶץ, כְּמוֹ שֶׁאָנוּ רוֹאִין בְּחוּשׁ, שֶׁהַכֹּל גָּדֵל מִן הָאָרֶץ, וְכָל הַדְּבָרִים וְהַבְּרִיּוֹת הוֹלְכִים וּמֻנָּחִים עַל הָאָרֶץ, וְאִי אֶפְשָׁר שֶׁיִּפָּסְקוּ וְיִתְרַחֲקוּ מֵהָאָרֶץ. אִם לֹא עַל־יְדֵי כֹּחַ הַמַּכְרִיחַ, הַיְנוּ עַל־יְדֵי שֶׁיֵּשׁ מִי שֶׁמַּכְרִיחַ הַדָּבָר, וְנוֹטְלוֹ מִמְּקוֹמוֹ מֵהָאָרֶץ, וּמַרְחִיקוֹ מִמֶּנָּה.
All things are on the earth. Empirically we see that everything originates from the earth, and that all things and creatures move or rest on the earth. They cannot possibly detach and move away from the earth unless there is a countering force: someone exerting force on the thing, taking it from its place on the earth and distancing it from there.
וּכְפִי כֹּחַ הַמַּכְרִיחַ, כֵּן נִתְרַחֵק הַדָּבָר מֵהָאָרֶץ. וְאַחַר־כָּךְ כְּשֶׁנִּפְסָק כֹּחַ הַמַּכְרִיחַ, חוֹזֵר הַדָּבָר לְהָאָרֶץ. כְּגוֹן: אִם זוֹרֵק אָדָם דָּבָר לְמַעְלָה, אֲזַי עַל־יְדֵי כֹּחוֹ מַכְרִיחַ הַדָּבָר וּמַפְסִיקוֹ מֵהָאָרֶץ. וּכְפִי כֹּחוֹ, כֵּן מַכְרִיחַ הַדָּבָר וְזוֹרְקוֹ לְמַעְלָה יוֹתֵר. וְאַחַר־כָּךְ כְּשֶׁנִּפְסָק כֹּחוֹ, שֶׁהוּא כֹּחַ הַמַּכְרִיחַ, חוֹזֵר הַדָּבָר וְנוֹפֵל לְהָאָרֶץ.
The extent to which something moves away from the earth is in proportion to the strength of the countervailing force. But afterwards, when the countervailing force is depleted, the thing returns to the earth. For example, if a person throws some object skyward, his strength exerts force on the object and detaches it from the earth. The force he exerts on the object and how high he throws it is in proportion to his strength. But afterwards, when the countervailing force that he exerts is depleted, the object returns and falls to the earth.
כִּי הָאָרֶץ יֵשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ, וּמַמְשֶׁכֶת כָּל הַדְּבָרִים לְעַצְמָהּ. כִּי אִם לָאו, לֹא הָיוּ יְכוֹלִים לְהִתְקַיֵּם עָלֶיהָ, כִּי הָיָה רָאוּי לִפֹּל מִמֶּנָּה, מֵחֲמַת שֶׁהִיא כַּדּוּרִית, וְכָל בְּנֵי הָעוֹלָם עוֹמְדִים סְבִיבָהּ כַּיָּדוּעַ, אַךְ שֶׁיֵּשׁ לָהּ כֹּחַ הַמּוֹשֵׁךְ. וְעַל כֵּן כְּשֶׁנִּפְסָק כֹּחַ הַמַּכְרִיחַ, וְחוֹזֵר הַדָּבָר וְנוֹפֵל לְמַטָּה לְהָאָרֶץ, כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר לְמַטָּה, הוּא פּוֹרֵחַ וְנוֹפֵל לְמַטָּה בִּמְהִירוּת יוֹתֵר, זֶה מֵחֲמַת שֶׁמִּתְקָרֵב לְהַכֹּחַ הַמּוֹשֵׁךְ שֶׁל הָאָרֶץ, עַל־כֵּן נוֹפֵל בִּמְהִירוּת יוֹתֵר לְמַטָּה.
This is because the earth has a gravitational pull and draws everything to itself. Were it not so, nothing could exist on it; things would just fall off. For [the earth] is round, with people settled on all its sides, as is known. However, it has an attracting force. Thus when the countervailing force is exhausted and the object returns and falls down to the earth, the closer it comes, the faster it flies and falls downward. This is because it is coming closer to [the core of] the earth’s gravitational pull, and so falls with greater speed.
וְהַצַּדִּיק הוּא בְּחִינַת עָפָר הַנַּ"ל, כִּי הַצַּדִּיק הוּא יְסוֹד עוֹלָם, כְּמוֹ שֶׁכָּתוּב (משלי י׳:כ״ה): וְצַדִּיק יְסוֹד עוֹלָם; וְכָל הַדְּבָרִים עוֹמְדִים עָלָיו, וְיֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ כָּל הַדְּבָרִים אֵלָיו.
Now, the tzaddik is the aspect of the abovementioned dust. For he is the world’s foundation, as it is written (Proverbs 10:25), “the tzaddik is the foundation of the world.” All things stand on him, and he has an attracting force through which he draws everything to himself.
כִּי זֶה הַצַּדִּיק הוּא רַק יָחִיד בָּעוֹלָם, שֶׁהוּא יְסוֹד עוֹלָם, שֶׁכָּל הַדְּבָרִים נִמְשָׁכִים מִמֶּנּוּ, וַאֲפִלּוּ כָּל הַצַּדִּיקִים הֵם רַק עֲנָפִים מִמֶּנּוּ, כָּל אֶחָד לְפִי בְּחִינָתוֹ. יֵשׁ שֶׁהוּא בְּחִינוֹת עָנָף, מִמֶּנּוּ, וְיֵשׁ שֶׁהוּא בְּחִינוֹת עָנָף מִן הֶעָנָף. כִּי זֶה הַצַּדִּיק הַיָּחִיד בָּעוֹלָם, הוּא עָנָו וְשָׁפָל, וּמֵשִׂים עַצְמוֹ כְּעָפָר, בִּבְחִינוֹת (בראשית י״ח:כ״ז): וְאָנֹכִי עָפָר וָאֵפֶר, וְעַל־כֵּן הוּא יְסוֹד עוֹלָם, הַיְנוּ בְּחִינַת עָפָר, שֶׁכָּל הַדְּבָרִים הֵם עָלָיו כַּנַּ"ל. וְזֶה שֶׁאָנוּ מְבַקְּשִׁים: וְנַפְשִׁי כְּעָפָר לַכֹּל תִּהְיֶה; הַיְנוּ שֶׁיִּהְיֶה לָהּ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ הַכֹּל אֵלָיו כְּעָפָר כַּנַּ"ל.
There is only one such tzaddik in the world. He is the world’s foundation, from whom all things are drawn. Even all the other tzaddikim are merely his offshoots, each one commensurate with his level. One is a direct offshoot; another, an offshoot of an offshoot. For this unique tzaddik is humble and modest. He makes himself like dust, as in “I am [but] dust and ashes” (Genesis 18:27). This is why he is “the foundation of the world”—i.e., the aspect of dust, on which everything exists. Hence our request: “and may my soul be like dust to all” (Amidah Prayer)—like dust, it should have an attracting force for drawing everything to it, as explained above.
וְזֶה הַצַּדִּיק מַמְשִׁיךְ כָּל הַהַשְׁפָּעוֹת לָעוֹלָם, בִּבְחִינוֹת (איוב כ״ח:ו׳): וְעַפְרוֹת זָהָב; שֶׁכָּל הַהַשְׁפָּעוֹת נִמְשָׁכִין מִבְּחִינוֹת עָפָר, מֵהַצַּדִּיק הַנַּ"ל. וְעַל כֵּן אִם נוֹתְנִין צְדָקָה לְזֶה הַצַּדִּיק, הוּא מִתְבָּרֵךְ מִיָּד, כִּי הוּא בְּחִינַת זְרִיעָה עַל הֶעָפָר, שֶׁמַּצְמַחַת כֶּפֶל כִּפְלַיִם, בִּבְחִינוֹת (הושע י׳:י״ב): זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חָסֶד.
And this tzaddik draws every influx of bounty <to himself and> into the world; this being the aspect of “gold dust” (Job 28:6). <In other words, someone who is the aspect of “gold dust,” all bounty is drawn from him>. Therefore, anyone who gives charity to this tzaddik is blessed immediately. He has sown seeds in earth whose yield is copious, as in “Sow for yourselves seeds of charity, and you will reap in accord with kindness” (Hosea 10:12) .
אֲבָל אִם נוֹתֵן צְדָקָה לְמִי שֶׁאֵינוֹ בְּחִינַת עָפָר כְּלָל, אֵינוֹ עוֹשֶׂה פֵּרוֹת. וְזֶה שֶׁקִּלֵּל יִרְמְיָה אֶת אַנְשֵׁי עֲנָתוֹת: בְּעֵת אַפְּךָ עֲשֵׂה בָּהֶם – הַכְשִׁילֵם בַּעֲנִיִּים שֶׁאֵינָם מְהֻגָּנִים (בבא קמא טז:), הַיְנוּ שֶׁאֵינָם בִּבְחִינַת עָפָר כְּלָל, וְעַל כֵּן הַצְּדָקָה שֶׁנּוֹתְנִים לָהֶם אֵינָהּ בְּחִינַת זְרִיעָה כְּלָל.
But if one gives charity to someone who is not the aspect of dust, it brings no reward <whatsoever>. This was how Yirmiyahu cursed the people of Anatot (Jeremiah 18:23): “[O God…] act against them in the time of Your anger”—trip them up through those who are unworthy (Bava Kama 16b). They are not the aspect of dust, <as explained above,> and so the charity one gives them sows no seeds at all.
וְהִנֵּה הָיָה רָאוּי שֶׁיִּמָּשְׁכוּ כָּל בְּנֵי אָדָם לְזֶה הַצַּדִּיק, שֶׁהוּא בְּחִינַת עָפָר, שֶׁיֵּשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל. אַךְ עַל־יְדֵי כֹּחַ הַמַּכְרִיחַ, מַפְסִיקִין וּמַרְחִיקִין מִמֶּנּוּ. הַיְנוּ, שֶׁיֵּשׁ בְּנֵי אָדָם, שֶׁעַל־יְדֵי דִּבּוּרָם וּמַעֲשֵׂיהֶם הֵם מַכְרִיחִים אֶת בְּנֵי אָדָם לְהַפְסִיקָם וּלְהַרְחִיקָם מֵהַצַּדִּיק הַנַּ"ל. וּלְפִי כֹּחַ הַמַּכְרִיחַ, כֵּן מַרְחִיק מֵהַצַּדִּיק כַּנַּ"ל, וְאַחַר־כָּךְ, כְּשֶׁיַּפְסִיק כֹּחַ הַמַּכְרִיחַ, יַחֲזֹר וְיַמְשִׁיךְ עַצְמוֹ וְיִתְקָרֵב לְהַצַּדִּיק שֶׁהוּא בְּחִינַת עָפָר כַּנַּ"ל, כִּי כְּשֶׁיַּפְסִיק הַמַּכְרִיחַ, יָשׁוּב לְהֶעָפָר, לְהַצַּדִּיק הַנַּ"ל, שֶׁיֵּשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל.
Now, by right, everyone should be drawn to this tzaddik who is the aspect of dust, which has the attracting force. However, the countervailing force detaches and distances them from him. In other words, there are individuals who, through their words and deeds, keep others detached and far removed from the abovementioned tzaddik. Their distance from the tzaddik is in proportion to the strength of the countervailing force. But afterwards, when this countervailing force is depleted, they return and draw close to the tzaddik who is the aspect of dust. This is because when the countervailing force is exhausted, they return to the dust—to the abovementioned tzaddik who has an attracting force, as explained above.
וְעַל־כֵּן יֵשׁ בְּנֵי אָדָם שֶׁהֵם רְחוֹקִים מְאֹד מֵהַצַּדִּיק, מֵחֲמַת שֶׁהֵם עֲדַיִן בַּכֹּחַ הַמַּכְרִיחַ הַמַּרְחִיק אוֹתָם, אֲבָל אַחַר־כָּךְ כְּשֶׁיַּפְסִיק כֹּחַ הַמַּכְרִיחַ, יַחְזְרוּ וְיִתְקָרְבוּ כַּנַּ"ל. וְזֶה שֶׁאָנוּ רוֹאִין, כְּשֶׁאָדָם נוֹסֵעַ לְהַצַּדִּיק, כָּל מַה שֶּׁמִּתְקָרֵב לִמְקוֹם הַצַּדִּיק יוֹתֵר, יֵשׁ לוֹ חֵשֶׁק יוֹתֵר, מֵחֲמַת שֶׁמִּתְקָרֵב יוֹתֵר לְהַכֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל:
Thus there are some people who are very far from the tzaddik, because they are still under the influence of the countervailing force that pushes them away. But afterwards, when the countervailing force is depleted, they return and get close. This is why when a person travels to the tzaddik, we see that the closer he comes to the tzaddik’s location, the greater is his yearning. This is because he is moving closer to [the essence of] the attracting force, as explained above.
וְזֶה בְּחִינַת מִשְׁכָּן, כִּי מִשְׁכָּן הָיָה לוֹ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ אֱלֹקוּת לַמָּקוֹם שֶׁהָיָה עוֹמֵד שָׁם, בְּחִינַת (שיר השירים א׳:ד׳): מָשְׁכֵנִי אַחֲרֶיךָ נָּרוּצָה. אַחֲרֶיךָ נָּרוּצָה דַּיְקָא, כִּי כָּל מַה שֶּׁמִּתְקָרֵב יוֹתֵר אֵלָיו, הוּא רָץ בְּיוֹתֵר כַּנַּ"ל, מֵחֲמַת הַכֹּחַ הַמּוֹשֵׁךְ כַּנַּ"ל.
2A. This is the concept of the Tabernacle. The Tabernacle had an attracting force for drawing Godliness to the site in which it stood, as in “Draw Me; we will run after You” (Song of Songs 1:4). Specifically “we will run after You,” since the closer one comes to it, the faster one runs, on account of the attracting force.
וְכַמּוּבָא בַּמִּדְרָשׁ (שמות פ' לא), שֶׁהַמִּשְׁכָּן הוּא לְשׁוֹן מַשְׁכּוֹן, שֶׁהוּא מַשְׁכּוֹן לְיִשְׂרָאֵל, שֶׁתִּשְׁרֶה שְׁכִינָה אֶצְלָם אֲפִלּוּ אִם יֶחֶטְאוּ, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתוּב (ויקרא כ״ו:י״א): וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם. נִמְצָא שֶׁעַל־יְדֵי הַמִּשְׁכָּן, הַשְּׁכִינָה שׁוֹרָה בְּיִשְׂרָאֵל. הַיְנוּ כַּנַּ"ל, כִּי מִשְׁכָּן לְשׁוֹן מָשְׁכֵנִי וְכוּ', שֶׁיֵּשׁ לוֹ בְּחִינַת כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ אֱלֹקוּת לַמָּקוֹם שֶׁהָיָה עוֹמֵד שָׁם כַּנַּ"ל.
As the Midrash (Shemot Rabbah 31:10) brings: The word MiShKaN (Tabernacle) connotes MaShKoN (a guarantee). It is a guarantee for the Jewish people that the Divine Presence will dwell in their midst even if they transgress, God forbid, as it is written (Leviticus 26:11): “I will set My Tabernacle in your midst, and My soul will not detest you.” Thus we find that the SheKhiNah (Divine Presence) dwells with Israel because of the miShKaN. Hence MiShKaN is etymologically similar to “MaShKheiNi (Draw Me)…,” since it had a koach haMoSheKh (attracting force) for drawing Godliness to the site on which it stood.
וְעַל כֵּן אִי אֶפְשָׁר לְהָקִים אֶת הַמִּשְׁכָּן, אֶלָּא הַצַּדִּיק שֶׁהוּא בְּחִינַת עָפָר, בְּחִינַת מֹשֶׁה, שֶׁהָיָה עָנָו מִכָּל הָאָדָם, כְּמוֹ שֶׁכָּתוּב (שמות מ׳:י״ח): וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וְאַחֵר לֹא הָיָה יָכוֹל לַהֲקִימוֹ, כִּי דַּוְקָא זֶה הַצַּדִּיק, שֶׁהוּא בְּחִינַת עָפָר, בְּחִינַת כֹּחַ הַמּוֹשֵׁךְ, יָכוֹל לְהָקִים הַמִּשְׁכָּן, שֶׁהוּא בְּחִינַת כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ הָאֱלֹקוּת כַּנַּ"ל:
Therefore, no one can erect the Tabernacle but the tzaddik who is the aspect of dust. This is the aspect of Moshe, who was the most humble of all men. Thus it is written (Exodus 40:18), “Moshe erected the Tabernacle.” No one else could put it up it. For only that tzaddik who is the aspect of dust, the attracting force, could erect the Tabernacle, the aspect of the attracting force for drawing Godliness, as explained above.
וְזֶה שֶׁכָּתוּב (דברים ז׳:ז׳): לֹא מֵרֻבְּכֶם חָשַׁק ה' בָּכֶם כִּי אַתֶּם הַמְּעַט, וְדָרְשׁוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין פט והובא בפירש"י שם): לֹא וְכוּ', רַק מֵחֲמַת שֶׁאַתֶּם מַמְעִיטִין עַצְמְכֶם וְכוּ', חָשַׁק ה' בָּכֶם. כִּי מֵחֲמַת שֶׁהֵם מַמְעִיטִין וּמַקְטִינִים עַצְמָן, עַל־יְדֵי־זֶה הֵם בִּבְחִינַת עָפָר, שֶׁיֵּשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ, בְּחִינַת מִשְׁכָּן, שֶׁמּוֹשֵׁךְ הָאֱלֹקוּת כַּנַּ"ל, וְעַל־כֵּן חָשַׁק ה' בָּכֶם. וְזֶה בְּחִינַת (ישעיהו נ״ז:ט״ו): אֶשְׁכֹּן אֶת דַּכָּא, כִּי עַל־יְדֵי שִׁפְלוּת, שֶׁמֵּשִׂים עַצְמוֹ כְּעָפָר, עַל־יְדֵי־זֶה יֵשׁ לוֹ כֹּחַ הַמּוֹשֵׁךְ, לְהַמְשִׁיךְ הַשֵּׁם יִתְבָּרַךְ אֶצְלוֹ, שֶׁזֶּהוּ בְּחִינַת הַמִּשְׁכָּן כַּנַּ"ל:
This is the meaning of what is written (Deuteronomy 7:7), “It was not because you were more numerous [than all the nations] that God desired you.” On this our Sages, of blessed memory, expounded: “It was not [because you were more numerous]”—but because you made yourselves less—“that God desired you.” They made themselves less and were self-effacing, and so became the aspect of dust, with its attracting force: corresponding to the Tabernacle, which draws Godliness. Therefore, “God desired you.” This is as in “I dwell with the humble” (cf. Isaiah 57:15). Through modesty, by which [the tzaddik] makes himself like dust, he acquires the attracting force for drawing God to himself, just like the Tabernacle.
וְזֶה בְּחִינַת הַכָּבוֹד הַנֶּאֱמַר אֵצֶל הַמִּשְׁכָּן, כְּמוֹ שֶׁכָּתוּב (שמות כ״ט:מ״ג): וְנִקְדַּשׁ בִּכְבוֹדִי, וּכְמוֹ שֶׁכָּתוּב (שם מ): וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן. כִּי כָּל הַכָּבוֹד שֶׁיֵּשׁ לְכָל אָדָם שֶׁבָּעוֹלָם, מִקָּטֹן וְעַד גָּדוֹל, כֻּלָּם הֵם מְקַבְּלִים רַק מִזֶּה הַצַּדִּיק, שֶׁהוּא בְּחִינַת עָפָר, בְּחִינַת מִשְׁכָּן, שֶׁמִּמֶּנּוּ נִמְשָׁךְ הַכֹּל. כִּי כָּל הַכָּבוֹד וְהַגְּדֻלָּה, הוּא רַק אֵצֶל זֶה הַצַּדִּיק, וְכֻלָּם מְקַבְּלִים מִמֶּנּוּ, כְּמוֹ שֶׁכָּתוּב (מגילה לא): כָּל מָקוֹם שֶׁאַתָּה מוֹצֵא גְּדֻלָּתוֹ, שָׁם אַתָּה מוֹצֵא עַנְוְתָנוּתוֹ. נִמְצָא, שֶׁבִּמְקוֹם הַשִּׁפְלוּת וְהַקַּטְנוּת, שָׁם שׁוֹרֶה כָּל הַכָּבוֹד וְהַגְּדֻלָּה, כְּמוֹ שֶׁכָּתוּב: אֶשְׁכֹּן אֶת דַּכָּא.
2B. This is also the concept of glory mentioned in connection with the Tabernacle, as it is written (Exodus 29:43), “it will be sanctified with My glory”; and it is also written (ibid. 40:34), “and God’s glory filled the Tabernacle.” Whatever glory people have in this world, from the small to the great, they receive it exclusively from this tzaddik who is the aspect of dust/the Tabernacle, from whom everything is drawn. This is because all glory and greatness are solely with the tzaddik. Everyone else receives from him, as it is written: Wherever you find His greatness, there you find His humbleness (Megillah 31a). Thus we find that where there is modesty and humility, all glory and greatness reside, as it is written: “I dwell with the humble.”
וְעַל כֵּן כָּל הָרָאשִׁים שֶׁבָּעוֹלָם, מְקַבְּלִים כְּבוֹדָם מִזֶּה הַצַּדִּיק, שֶׁהוּא בְּחִינַת עָפָר. וְכֵן הִתְחַדְּשׁוּת הַכָּבוֹד, כִּי בְּכָל פַּעַם נִתְחַדֵּשׁ הַכָּבוֹד, שֶׁזֶּה הַמְּמֻנֶּה בָּא לְהִתְמַנּוּת אַחֵר, וְנִתְחַדֵּשׁ הָרָאשִׁיּוּת וְהַכָּבוֹד, הוּא הַכֹּל עַל־יְדֵי זֶה הַצַּדִּיק. כִּי כְּפִי הֲקָמָתוֹ אֶת הַמִּשְׁכָּן בְּכָל פַּעַם, שֶׁמִּשָּׁם בָּא הַכָּבוֹד, בִּבְחִינוֹת: וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן כַּנַּ"ל, כֵּן נִתְחַדֵּשׁ כָּל הַכָּבוֹד וְהָרָאשִׁיּוּת כַּנַּ"ל:
Therefore, all leaders in the world receive their glory by means of this tzaddik who is the aspect of dust. The renewal of <authority and> glory are likewise [from him]. Every time that glory is renewed—that this official receives a new appointment, thus renewing authority and glory—it is entirely by means of this tzaddik. For commensurate with the manner in which he each time erects the Tabernacle, which is the source of glory, as in “and God’s glory filled the Tabernacle,” glory and authority are renewed accordingly.
וְזֶה: וַיְהִי בַּיּוֹם הַשְּׁמִינִי קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל. כִּי כְּשֶׁהַצַּדִּיק צָרִיךְ לִקְרוֹת אֶת רָאשֵׁי הָעָם, הוּא קוֹרֵא אוֹתָם בָּזֶה שֶׁהוּא מֵקִים אֶת הַמִּשְׁכָּן, שֶׁשָּׁם הַכָּבוֹד כַּנַּ"ל, וְעַל־יְדֵי־זֶה קוֹרֵא אוֹתָם, כִּי כֻּלָּם בָּאִים אֵלָיו לְקַבֵּל הַכָּבוֹד מִמֶּנּוּ. וְזֶה: בַּיּוֹם הַשְּׁמִינִי, שֶׁהֵקִים מֹשֶׁה אֶת הַמִּשְׁכָּן, עַל־יְדֵי־זֶה: קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל, שֶׁהֵם כְּלַל רָאשֵׁי הָעָם, מִקָּטֹן וְעַד גָּדוֹל. כִּי עַל־יְדֵי הֲקָמַת הַמִּשְׁכָּן, קָרָא אֶת כָּל רָאשֵׁי הָעָם, שֶׁהֵם בְּחִינַת אַהֲרֹן וּבָנָיו וְכוּ' כַּנַּ"ל:
3. This is [the explanation of the opening verse]: “On the eighth day Moshe summoned Aharon, his sons, and the elders of Israel.” When the tzaddik has to summon the nation’s leaders, he does so by erecting the Tabernacle, <from which all> glory comes. This summons them, because they all come in order to receive glory <and authority> from him. This is: “On the eighth day” Moshe erected the Tabernacle, and through this “Moshe summoned Aharon, his sons, and the elders of Israel”—all the leaders of the nation, from small to great. By erecting the Tabernacle he summoned all the nation’s leaders, who correspond to “Aharon, his sons, [and the elders of Israel].”
וְזֶה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ראש השנה א): שֶׁנִּיסָן רֹאשׁ הַשָּׁנָה לִמְלָכִים, כִּי אָז הָיָה הֲקָמַת הַמִּשְׁכָּן, שֶׁמִּשָּׁם נִמְשָׁךְ הַכָּבוֹד שֶׁל מְלָכִים, שֶׁל כָּל הַמְמֻנִּים וְהָרָאשִׁים כַּנַּ"ל. וְעַל־כֵּן הָיָה הֲקָמַת הַמִּשְׁכָּן בְּרֹאשׁ חֹדֶשׁ נִיסָן דַּוְקָא, כִּי זֶה בְּחִינַת רֹאשׁ חֹדֶשׁ, שֶׁעַל־יְדֵי־זֶה נִתְחַדְּשִׁים כָּל הָרָאשִׁים כַּנַּ"ל, וְזֶהוּ בְּחִינַת: רֹאשׁ־ חֹדֶשׁ נִיסָן רֹאשׁ־הַשָּׁנָה לִמְלָכִים כַּנַּ"ל:
And this is the meaning of what our Sages, of blessed memory, taught: Nissan is the New Year for kings (Rosh HaShanah 2a). It was then that the Tabernacle—the source of the glory of kings, and of all officials and leaders—was erected. This is why the Tabernacle was erected specifically on the New Moon—for this is the concept of ROSh ChoDeSh (the New Moon), from which all the ROShim (leaders) nitChaDShim (are renewed)—and especially the New Moon of Nissan, the New Year for kings.