AND THOU SHALT COMMAND THE CHILDREN OF ISRAEL:… AND THOU BRING NEAR UNTO THEE AARON THY BROTHER. Said R. Hiya: What is the significance of the expression “and thou” in these and other passages, e.g., “And thou shalt speak unto all that are of a wise heart” (XXVIII, 3); “And thou take unto thee principal spices” (Ex. 30, 23)? In all cases it contains a reference to the supernal world, indicating that the Shekinah is joined with Moses.’
Said R. Isaac: ‘The upper and the lower lights, when united, are designated “and thou”, as, for instance, in the passage, “and thou givest life to them all”. Therefore it does not say merely “Command”, “Take unto thee”, “speak”, etc., but prefixes the words “And thou”, because at the time of the building of the Tabernacle the Sun united with the Moon, and all the divine aspects were merged into one Whole which should rest upon the holy place and bless the work of its construction.’ R. Eleazar derived the same inference from the words: “Then wrought Bezalel… and every wise-hearted man, in whom the Lord put wisdom and understanding” (Ex. 37, 1).
Said R. Simeon: ‘It can also be proved from the verse, “And thou shalt speak unto all that are of a wise heart, to him whom I have filled with the spirit of wisdom.” Instead of “to him”, we should have expected “to them”, but the singular form refers to the “heart”, which He has filled with the spirit of wisdom, as it is written: “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding”, etc. (Isa. 11, 2). Therefore it was necessary to say, “Him whom I have filled with the spirit of wisdom”, in order to show that the Sun united with the Moon in an all-embracing completeness. For the same reason “and thou” is used in all the cases which we have considered.’ Said R. Eleazar: ‘How, then, are all the passages beginning with “and thou” to be understood?’
R. Simeon replied: ‘In this way: “And thou bring near unto thee Aaron”-to join and unite with him in fitting manner the mystery of the Holy Name; “And thou shalt speak unto all that are of a wise heart”: this indicates that none of them came to do the work of Aaron’s vestments before the Holy Spirit spoke in them bidding them begin: “And thou shalt command the children of Israel that they bring pure oil… for the light”-this indicates that it was the Holy Spirit which urged them to do this and shed its light upon them that they might perform the work with all their heart; “And thou take unto thee principal spices”- this has the same significance as “And thou bring near unto thee Aaron”. In fact, all the repetitions of the phrase “and thou” which occur in connection with the work of the Tabernacle contain this implication.’
R. Simeon spoke on the verse: “And thou, O Lord, be not far from me; O my strength, haste thou to help me” (Ps. 22, 20). Said he: ‘The two invocations, “And thou, O Lord”, are in effect one. “Be not far”, that is, do not soar away from us aloft, to remove the upper Light from the lower, for when the one separates from the other all light is darkened and removed from the world.
For this cause, indeed, was the Temple destroyed in the time of Jeremiah, and although it was afterwards restored, that Light did not even then return to its place with the same fulness and perfection as before. The very name of that prophet signifies the “going up on high” (Jeremiah; lit. God shall be exalted) of the supernal light, and its continued absence from its place in the earthly sanctuary. Jeremiah himself was removed and never returned to his place, and the Temple was destroyed and the light was darkened;
but Isaiah’s very name (“The Salvation of the Lord”) is the cause of future redemption and the return of the supernal light to its place and the restoration of the Temple and all the splendour and glory thereof. Therefore the names of these two prophets are thus differentiated, because the name is of great significance and potency, and the combination of letters one with the other operates either for good or for evil. Connected with this mystery is the combination of the letters of the holy names, and even the letters in themselves can be made to reveal supreme mysteries.
(שמות כ״ז:כ׳) וְאַתָּה תְּצַוֵּה אֶת בְּנֵי יִשְׂרָאֵל וְגו'. וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ וְגו'. אָמַר רִבִּי חִיָּיא, מַאי שְׁנָא הָכָא מִבְכָל אֲתָר, דִּכְתִּיב וְאַתָּה הַקְרֵב אֵלֶיךָ וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב. וְאַתָּה תְּצַוֵּה אֶת בְּנִי יִשְׂרָאֵל. (שמות ל׳:כ״ג) וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מָר דְּרוֹר. אֶלָּא כֹּלָּא בְּרָזָא עִלָּאָה אִיהוּ, לְאַכְלְלָא שְׁכִינְתָּא בַהֲדֵיהּ.
AND THOU SHALT COMMAND THE CHILDREN OF ISRAEL:… AND THOU BRING NEAR UNTO THEE AARON THY BROTHER. Said R. Hiya: What is the significance of the expression “and thou” in these and other passages, e.g., “And thou shalt speak unto all that are of a wise heart” (XXVIII, 3); “And thou take unto thee principal spices” (Ex. 30, 23)? In all cases it contains a reference to the supernal world, indicating that the Shekinah is joined with Moses.’
אָמַר רִבִּי יִצְחָק, נְהוֹרָא עִלָּאָה, וּנְהוֹרָא תַּתָּאָה כָּלִיל כַּחֲדָא, אִקְרֵי (קל"ח ע"ב) וְאַתָּה. כְּמָה דְּאַתְּ אָמַר (נחמיה ט׳:ו׳) וְאַתָּה מְחַיֶּה אֶת כֻּלָּם. וְעַל דָּא לָא כְּתִיב, וְהִקְרַבְתָּ אֶת אַהֲרֹן אָחִיךְ. וְצִוִיתָ אֶת בְּנֵי יִשְׂרָאֵל. וְדִבַּרְתָּ אֶל כָּל חַכְמֵי לֵב. בְּגִין דְּהַהוּא זִמְנָא שַׁרְיָא שִׁמְשָׁא בְּסִיהֲרָא, וְאִשְׁתָּתַּף כֹּלָּא כַּחֲדָא, לְשַׁרְיָא עַל אוּמָנוּתָא דְּעוֹבָדָא. אָמַר רִבִּי אֶלְעָזָר, מֵהָכָא, (שמות ל״ו:א׳) אֲשֶׁר נָתַן יְיָ' חָכְמָה וּתְבוּנָה בָּהֵמָּה.
Said R. Isaac: ‘The upper and the lower lights, when united, are designated “and thou”, as, for instance, in the passage, “and thou givest life to them all”. Therefore it does not say merely “Command”, “Take unto thee”, “speak”, etc., but prefixes the words “And thou”, because at the time of the building of the Tabernacle the Sun united with the Moon, and all the divine aspects were merged into one Whole which should rest upon the holy place and bless the work of its construction.’ R. Eleazar derived the same inference from the words: “Then wrought Bezalel… and every wise-hearted man, in whom the Lord put wisdom and understanding” (Ex. 37, 1).
רִבִּי שִׁמְעוֹן אָמַר מֵהָכָא, וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה. אֲשֶׁר מִלֵּאתִים מִבָּעֵי לֵיהּ. אֶלָּא אֲשֶׁר מִלֵּאתִיו, לְהַהוּא לִבָּא, מִלֵּאתִיו רוּחַ חָכְמָה. כְּמָה דְאַתְּ אָמֵר (ישעיהו י״א:ב׳) וְנָחָה עָלָיו רוּחַ יְיָ' רוּחַ חָכְמָה וְגוֹ' וְעַל דָּא אִצְטְרִיךְ אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה, דְּשַׁרְיָא שִׁמְשָׁא בְּסִיהֲרָא בְּאַשְׁלְמוּתָא דְּכֹלָּא, וְעַל דָּא אִתְרְשִׁים כֹּלָּא בְכָל אֲתָר. אָמַר רִבִּי אֶלְעָזָר, אִי הָכִי הָנֵי וְאַתָּה וְאַתָּה, הֵיאַךְ מִתְיַישְּׁבָן בִּקְרָאֵי.
Said R. Simeon: ‘It can also be proved from the verse, “And thou shalt speak unto all that are of a wise heart, to him whom I have filled with the spirit of wisdom.” Instead of “to him”, we should have expected “to them”, but the singular form refers to the “heart”, which He has filled with the spirit of wisdom, as it is written: “And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding”, etc. (Isa. 11, 2). Therefore it was necessary to say, “Him whom I have filled with the spirit of wisdom”, in order to show that the Sun united with the Moon in an all-embracing completeness. For the same reason “and thou” is used in all the cases which we have considered.’ Said R. Eleazar: ‘How, then, are all the passages beginning with “and thou” to be understood?’
אָמַר לֵיהּ, כֻּלְּהוּ מִתְיַישְּׁבָן נִינְהוּ. וְאַתָּה הַקְּרֵב אֵלֶיךָ: לְיַחֲדָא בַּהֲדֵיהּ, וּלְקָרְבָא בַּהֲדֵיהּ, רָזָא דִּשְׁמָא קַדִישָׁא כְּדְקָא יֵאוֹת. וְאַתָּה תְּדַבֵּר אֶל כָּל חַכְמֵי לֵב: בְּגִין דְּכֻלְּהוּ לָא אַתְיָין לְמֶעְבַּד עֲבִידְתָּא, עַד דְּרוּחַ קֻדְשָׁא מְמַלְּלָא בְּגַוַּויְיהוּ, וְלָחַשׁ לוֹן בִּלְחִישׁוּ, וּכְדֵין עַבְדֵי עֲבִידְתָּא. וְאַתָּה תְּצַוֵּה אֶת בְּנִי יִשְׂרָאֵל: רוּחַ קֻדְשָׁא פַּקְדָא עָלַיְיהוּ, וְאַנְהִיר עָלַיְיהוּ, לְמֶעְבַּד עוֹבָדָא בִּרְעוּתָא שְׁלִים. וְאַתָּה קַח לְךָ: כְּמָה דְּאוֹקִימְנָא. (דכתיב) וְאַתָּה הַקְרֵב אֵלֶיךָ, וְהָנִי כֻּלְּהוּ, הָכָא בְּעוֹבָדָא דְּמַשְׁכְּנָא. דְּכֹלָּא אִתְעָבִיד בְּרָזָא דָּא.
R. Simeon replied: ‘In this way: “And thou bring near unto thee Aaron”-to join and unite with him in fitting manner the mystery of the Holy Name; “And thou shalt speak unto all that are of a wise heart”: this indicates that none of them came to do the work of Aaron’s vestments before the Holy Spirit spoke in them bidding them begin: “And thou shalt command the children of Israel that they bring pure oil… for the light”-this indicates that it was the Holy Spirit which urged them to do this and shed its light upon them that they might perform the work with all their heart; “And thou take unto thee principal spices”- this has the same significance as “And thou bring near unto thee Aaron”. In fact, all the repetitions of the phrase “and thou” which occur in connection with the work of the Tabernacle contain this implication.’
פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר (תהילים כ״ב:כ׳) וְאַתָּה יְיָ' אַל תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה. וְאַתָּה יְיָ' כֹּלָּא חַד. אַל תִּרְחָק: לְאִסְתַּלְּקָא מִינָן, לְמֶהֱוֵי סָלִיק נְהוֹרָא עִלָּאָה מִתַּתָּאָה. דְּהָא כַּד אִסְתָּלַּק נְהוֹרָא עִלָּאָה מִתַּתָּאָה, כְּדֵין אִתְחֲשָׁךְ כָּל נְהוֹרָא, וְלָא אִשְׁתְּכַח כְּלַל בְּעָלְמָא.
R. Simeon spoke on the verse: “And thou, O Lord, be not far from me; O my strength, haste thou to help me” (Ps. 22, 20). Said he: ‘The two invocations, “And thou, O Lord”, are in effect one. “Be not far”, that is, do not soar away from us aloft, to remove the upper Light from the lower, for when the one separates from the other all light is darkened and removed from the world.
וְעַל דָּא אִתְחָרַב בֵּי מַקְדְּשָׁא בְּיוֹמוֹי דְּיִרְמְיָהוּ. וְאַף עַל גַּב דְּאִתְבְּנֵי לְבָתַר, לָא אַהְדָר נְהוֹרָא לְאַתְרֵיהּ כַּדְקָא יֵאוֹת. וְעַל רָזָא דָּא, שְׁמָא דְּהַהוּא נְבִיאָה דְּאִתְנַבֵּי עַל דָּא, יִרְמְיָהוּ. אִסְתַּלְקוּתָא דִּנְהוֹרָא עִלָּאָה, דְּאִסְתָּלַּק לְעֵילָא לְעֵילָּא, וְלָא אַהְדָר לְאַנְהָרָא לְבָתַר כְּדְקָא יֵאוֹת. יִרְמְיָהוּ: אִסְתָּלַּק וְלָא אַהְדָר לְאַתְרֵיהּ, וְאִתְחָרַב בֵּי מַקְדְשָׁא וְאִתְחֲשָׁכוּ נְהוֹרִין.
For this cause, indeed, was the Temple destroyed in the time of Jeremiah, and although it was afterwards restored, that Light did not even then return to its place with the same fulness and perfection as before. The very name of that prophet signifies the “going up on high” (Jeremiah; lit. God shall be exalted) of the supernal light, and its continued absence from its place in the earthly sanctuary. Jeremiah himself was removed and never returned to his place, and the Temple was destroyed and the light was darkened;
אֲבָל יְשַׁעְיָהוּ, שְׁמָא גָּרִים לְפוּרְקָנָא, וּלְאַהְדָּרָא נְהוֹרָא עִלָּאָה לְאַתְרִיהּ, (ישעיהו לאנהרא ההוא נהורא עלאה ולמעבד פורקנא) וּלְמִבְנֵי בֵּי מַקְדְשָׁא, וְכָל טָבִין וְכָל נְהוֹרִין, יָהַדְרוּן כְּדִבְּקַדְמֵיתָא. וְעַל דָּא, שְׁמָהָן דִּתְרֵין נְבִיאִין אִלֵּין, קַיְימִין דָּא לָקֳבֵל דָּא, בְּגִין דִּשְׁמָא גָּרִים, וְצֵרוּפָא דְּאַתְוָון דָּא בְּדָא, גַּרְמִין עוֹבָדָא, הֵן לְטָב וְהֵן לְבִישׁ. וְעַל רָזָא דָּא, צֵרוּפָא דְּאַתְוָון דִּשְׁמָהָן קַדִּישִׁין, וְכֵן אָתְוָון בְּגַרְמַיְיהוּ, גַּרְמִין לְאִתְחֲזָאָה רָזִין עִלָּאִין, כְּגַוְונָא דִּשְׁמָא קַדִּישָׁא, דְּאַתְוָון בְּגַרְמַיְיהוּ, גַּרְמִין רָזִין עִלָּאִין קַדִּישִׁין לְאִתְחֲזָאָה בְּהוּ.
but Isaiah’s very name (“The Salvation of the Lord”) is the cause of future redemption and the return of the supernal light to its place and the restoration of the Temple and all the splendour and glory thereof. Therefore the names of these two prophets are thus differentiated, because the name is of great significance and potency, and the combination of letters one with the other operates either for good or for evil. Connected with this mystery is the combination of the letters of the holy names, and even the letters in themselves can be made to reveal supreme mysteries.