THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF THE TESTIMONY, AS THEY WERE RENDERED ACCORDING TO THE COMMANDMENT OF MOSES. R. Simeon discoursed here on the verse: “In the beginning God created the heaven and the earth” (Gen. 1, 1). ‘This verse’, he said, ‘has been already expounded from various aspects.
However, when the Holy One, blessed be He, created this world, He created it after the pattern of the supernal world. All the aspects of the upper world he established in the lower, so that the two worlds should be firmly knitted together. Furthermore, the Holy One, when about to create the world, used the Torah as a copy, and also the Divine Name, which is the epitome of the Torah, and by it firmly established the world. By three energies is the world upheld, to wit, by Wisdom, Understanding, and Knowledge. So Scripture says: “The Lord by wisdom founded the earth, by understanding he established the heavens. By his knowledge the depths were broken up” (Prov. 3, 19-20). Observe that with the same three the Tabernacle was built, as it is written: “And I have filled him with the spirit of God, in wisdom and in understanding, and in knowledge” (Ex. 31, 3);
and all these three are indicated in the story of Creation. Thus, “In the beginning” corresponds to Wisdom; “God created” hints at Understanding; “the heaven” to Knowledge. Similarly, in the account of the Tabernacle, “These are the accounts of the tabernacle” points to Wisdom; “even the tabernacle of testimony” points to Understanding; “as they were rendered according to the commandment of Moses” points to Knowledge. The two thus correspond to each other.
Now, when God commanded Moses to make the Tabernacle, Moses stood bewildered, not knowing how to proceed until God showed him an actual representation of it. We thus read: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). We learn from the phrase, “after their pattern”, that the Holy One showed Moses each single part of it in its exact supernal form, after which Moses constructed the earthly Tabernacle.
Why does Scripture say, “which thou art shown (mor’eh) on the mount” instead of “which thou seest (roeh)”? By this we learn that Moses was shown through a dark glass, as it were, the reflection of all the parts of the Tabernacle as they existed on high, and as they were to be constructed here below.
Moses, on surveying them, was somewhat perplexed, so God said to him: “O Moses, do thou follow thy indications and I will follow mine.” Moses then commenced the work without misgiving.
When he had completed the whole work it was necessary for him to make an inventory of all the parts in order that the Israelites should not say that there was a surplus of silver or gold which he was keeping back for himself. He had thus to render an account in the presence of Israel according to the injunction, “and ye shall be clear before the Lord and before Israel” (Num. 32, 22).
Hence it is written: “These are the accounts of the tabernacle, even the tabernacle of the testimony.” For, indeed, the Holy Spirit made the whole of Israel see the amount of gold and silver offered by them; and then rendered account of them, calling out: “AII the gold that was used for the work… And the silver of them that were numbered in the congregation was a hundred talents….” For the Holy One, blessed be He, was well pleased with those artificers and thus desired to demonstrate their trustworthiness before all.
When the work of the Tabernacle was completed, the “other side” began going to and fro to see if he could not find something wrong, but he could discover no ground to impugn the honesty of the artificers; and the Holy One, blessed be He, made him do obeisance to Moses, and forced him against his will to acknowledge the correctness of the accounts. The integrity of the artificers was thus revealed to all; and this is the inward significance of the sentence, “These are the accounts of the tabernacle”. It is also written, “as they were rendered according to the commandment of Moses”, which signifies that by the order of Moses a complete account was rendered of all that concerned the Tabernacle in the presence of himself and the whole of Israel.
THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. The term “tabernacle” is mentioned twice: once in reference to the one on high, and once in reference to the one below. What constituted the “testimony”? In regard to this, Scripture says, “even the tribes of the Lord (YH), as a testimony unto Israel” (Ps. 122, 4), whence we learn that that Divine Name is a testimony unto Israel. Verily, these two letters render testimony in every place. Hence “tabernacle” is used as the symbol of this holy name.1Kah, which is the name of Binah.
To this allusion is made in the words, “and my testimony that I shall teach them” (Ibid. 132, 12), inasmuch as it is a spot hidden and undisclosed beyond all other spots.
AS WAS RENDERED ACCORDING TO THE COMMANDMENT OF MOSES. This refers to the testimony, not to the Tabernacle, and we should render “which was entrusted to the mouth of Moses”. For after the departure from this world of the patriarchs and all the heads of the tribes, to wit, the sons of Jacob, during Israel’s sufferings in exile, the knowledge of the mystery of that supernal Divine Name was forgotten by them, the Name bound up with the testimony, the Name composed of those two letters which are the basis of heaven and earth, of high and low, and of all corners of the universe.
But when Moses came, that Name was once more sought after and mentioned. For when he was near the thorn-bush he straightway asked concerning that Name, saying, “and they shall say to me, What is his name? what shall I say unto them?” (Ex. 3, 13). It was there that that Name was entrusted to the mouth of Moses.
We read further: THROUGH THE SERVICE OF THE LEVITES. The inner significance of this is supplied by the passage: “But the Levite shall serve Hu (lit. He)” (Num. 18, 23), which is an emblem of the Holy Name. Therein is enclosed the mystery of the Divine Name, which is characterized by “He” (hu), and not “Thou” (atthah). The Tabernacle is thus fitly identified with the “service of the Levites”. Or we may also say that the Tabernacle is the “service of the Levites”, inasmuch as they carried it on their shoulders from place to place, as Scripture says: “But unto the sons of Kehath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders” (Num. 7, 9).
THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. R. Abba began a discourse on the verse: “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek, and his resting-place shall be glorious” (Isa. 11, 10). ‘In that day’, he said, ‘when peace will flourish in the world, the root of the Tree of Life will be confirmed, and from it shall all the terrestrial roots ramify and draw strength.
“That standeth for an ensign of the people”; to wit, as a sign and symbol of the inwardness of the Divine Name. “Unto him shall the nations seek”; inasmuch as in him is contained the mystery of the Divine Name. The same is indicated in the words; “And many people shall go and say: Come ye, and let us go up to the mountain of the Lord”, etc. (Ibid. 2, 3). “And his resting-place shall be glorious”, to wit, the Temple, of which it is written: “This is my resting-place for ever” (Ps. 132, 14).
Now, the resting-place of the root of Jesse, which is called “the glory of the Lord”, will never be within the bounds of numbering and calculation. For blessing rests not upon what is counted, but only on what is beyond number.
Observe that that Tabernacle was subjected to an inventory, and hence it needed the prayer of Moses for blessings to rest upon it, as Scripture says: “And Moses blessed them” (Ex. 39, 42). What blessing did he pronounce? He said: “Let it be His will that blessing should rest on your handiwork.” Yet blessings did not rest on that Tabernacle until Moses joined it to the heavenly Tabernacle. So Scripture says: “These are the accounts of the tabernacle, even the tabernacle of the testimony, as they were rendered according to the commandment of Moses.” The last words indicate that without the supervision of Moses the accounts could not have been rendered.’
R. Abba continued: ‘We find it written that the woman of Zarephath said to Elijah: “As the Lord thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse” (I Kings 17, 12).
Now, a “handful” forms a definite measure, hence it was not fitting that any blessing should rest upon the cruse. Nevertheless, we are told further: “For thus saith the Lord, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the Lord will give rain upon the land” (Ibid. 14); and so it was.
Now if that meal, though measured out and known to consist of a handful, yet did not fail to receive blessing in virtue of the word spoken by Elijah, how much the more so here, in regard to the Tabernacle of the testimony, notwithstanding its having been subjected to numbering, was it meet that blessings should rest on it since its inventory was made by Moses himself! ‘ THESE ARE THE ACCOUNTS OF THE TABERNACLE.
R. Hezekiah adduced here the verse: “Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Ex. 3, 5). ‘This verse’, he said, ‘has been explained as an injunction to Moses to separate from his wife so as to cleave to the Shekinah. The term “holy ground” denotes the Shekinah, to whom Moses attached himself at that moment.
The Holy One, blessed be He, thus bound him to Himself in heavenly love and affection, made him, as it were, steward of the House, so that he had only to order and the Holy One would execute that decree, as when he said, “and the ground shall open her mouth”, etc. (Num. 16, 30), and we are told, “And it came to pass as he made an end of speaking… that the ground did cleave asunder” (Ibid. 31); or again, as when he said, “Rise up, O Lord… Return, O Lord” (Ibid. 10, 35-36). It is thus written: “as they were counted (puqqad) under the commandment of Moses”, for it was under the command of Moses that the whole was accomplished and the sum of it counted. The word piqude (numberings) here contains an allusion to the message which God gave to Moses, saying: “I have indeed taken count (paqod paqadti) of you” (Ex. 3, 16). For it was Moses who constituted the voice that uttered the message which heralded the departure of Israel from exile.’
AND BEZALEL, THE SON OF URI, THE SON OF HUR, OF THE TRIBE OF JUDAH, ETC. Said R. Judah: It has been laid down that Bezalel was of the “right side”, and so it was he who perfected the whole work. Furthermore, since Judah was ruler and king over the rest of the tribes, it thus fell to a descendant of his to construct the Tabernacle. It has already been explained that the name Bezalel is a compound of two words, signifying “in the shadow of God”, and thus indicates the “right side”. Further, from this side Bezalel possessed himself of the wisdom to do all the work.
AND WITH HIM WAS OHOLIAB, THE SON OF AHISAMACH, OF THE TRIBE OF DAN. Oholiab symbolized the “left side”, the side of Rigour. The Tabernacle was thus made out of the two sides and upheld by both, so as to be a combination and a balancing of the Right and the Left.’
(שמות ל״ח:כ״א) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. רַבִּי שִׁמְעוֹן פָּתַח, בְּרֵאשִׁית בָּרָא אֱלֹהִים אֶת הַשָּׁמַיִם וְאֵת הָאָרֶץ, הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר בְּכַמָּה סִטְרִין. אֲבָל כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, בָּרָא לֵיהּ כְּגַוְונָא דִּלְעֵילָּא, לְמֶהֱוֵי עָלְמָא דָּא בְּדִיּוּקְנָא דְּעָלְמָא דִּלְעֵילָּא. וְכָל אִינּוּן גַּוְונִין דִּלְעֵילָּא, אַתְקִין לוֹן לְתַתָּא, לְאִתְדַּבְּקָא וּלְאִתְקַשְּׁרָא עָלְמָא בְּעָלְמָא.
THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF THE TESTIMONY, AS THEY WERE RENDERED ACCORDING TO THE COMMANDMENT OF MOSES. R. Simeon discoursed here on the verse: “In the beginning God created the heaven and the earth” (Gen. 1, 1). ‘This verse’, he said, ‘has been already expounded from various aspects.
וְכַד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא, אַשְׁגַּח בְּאוֹרַיְיתָא וּבָרָא לֵיהּ. וְאִסְתָּכַּל בִּשְׁמָא קַדִּישָׁא, (ויקרא י"ט ע"א כ"א ע"א) כְּלָלָא דְּאוֹרַיְיתָא, וְקִיֵּים עָלְמָא. בִּתְלַת סִטְרִין אִתְקָיָּים עָלְמָא, וְאִינּוּן חָכְמָה וּתְבוּנָה וָדַעַת. בְּחָכְמָה, דִּכְתִּיב, (משלי ג׳:י״ט) יְיָ' בְּחָכְמָה יָסַד אָרֶץ. בִּתְבוּנָה, דִּכְתִּיב כּוֹנֵן שָׁמַיִם בִּתְבוּנָה. בְּדַעַת, דִּכְתִּיב בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ. הָא כֻּלְּהוּ בְּקִיּוּמָא דְּעָלְמָא. וּבְאִלֵּין תְּלָתָא אִתְבְּנֵי מַשְׁכְּנָא, דִּכְתִּיב וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת.
However, when the Holy One, blessed be He, created this world, He created it after the pattern of the supernal world. All the aspects of the upper world he established in the lower, so that the two worlds should be firmly knitted together. Furthermore, the Holy One, when about to create the world, used the Torah as a copy, and also the Divine Name, which is the epitome of the Torah, and by it firmly established the world. By three energies is the world upheld, to wit, by Wisdom, Understanding, and Knowledge. So Scripture says: “The Lord by wisdom founded the earth, by understanding he established the heavens. By his knowledge the depths were broken up” (Prov. 3, 19-20). Observe that with the same three the Tabernacle was built, as it is written: “And I have filled him with the spirit of God, in wisdom and in understanding, and in knowledge” (Ex. 31, 3);
וְכֻלְּהוּ תְּלָתָא רְמִיזִין בִּקְרָא דָּא, בְּרֵאשִׁית, הַיְינוּ דִּכְתִּיב בְּחָכְמָה. בָּרָא אֱלֹהִים, הַיְינוּ דִּכְתִּיב בִּתְבוּנָה. אֵת הַשָּׁמַיִם, הַיְינוּ דִּכְתִּיב בְּדַעַת. וְכֻלְּהוּ כְּתִיבֵי בַּעֲבִידַת מַשְׁכְּנָא. וּבְרָזָא דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן, דָּא רָזָא דְּחָכְמָה. מִשְׁכַּן הָעֵדוּת, דָּא רָזָא דִּתְבוּנָה, אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, דָּא רָזָא דְּדַעַת. וְכֹלָּא דָּא לָקֳבֵל דָּא, בְּגִין דְּכָל מַה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא דֵּין, בָּרָא לֵיהּ כְּגַוְונָא דִּלְעֵילָּא. וְכֹלָּא אִתְרְשִׁים בַּעֲבִידַת מַשְׁכְּנָא.
and all these three are indicated in the story of Creation. Thus, “In the beginning” corresponds to Wisdom; “God created” hints at Understanding; “the heaven” to Knowledge. Similarly, in the account of the Tabernacle, “These are the accounts of the tabernacle” points to Wisdom; “even the tabernacle of testimony” points to Understanding; “as they were rendered according to the commandment of Moses” points to Knowledge. The two thus correspond to each other.
תָּא חֲזֵי, בְּשַׁעֲתָא דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה עֲבִיד מַשְׁכְּנָא, הֲוָה קָאִים מֹשֶׁה תּוֹהֵא, דְּלָא יָדַע מַה לְמֶעְבַּד, עַד דְּאַחְזֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּעֵינָא, כְּמָה דִּכְתִּיב, (שמות כ״ה:מ׳) וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר. מַאי בְּתַבְנִיתָם. אֶלָּא אוֹלִיפְנָא, דְּאַחְמֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, דִּיּוּקְנָא דְּכָל מִלָּה וּמִלָּה, כְּהַהוּא דִּיּוּקְנָא דְּאִיהוּ לְעֵילָּא, וְכָל חַד וְחַד הֲוָה עָבִיד דִּיּוּקְנָא דִּילֵיהּ כְּדִּיוּקְנָא (דאיהו לעילא וכל חד הוי עביד דיוקנא דיליה כדיוקנא) דְּאִיהוּ אִתְעַבִיד בְּאַרְעָא.
Now, when God commanded Moses to make the Tabernacle, Moses stood bewildered, not knowing how to proceed until God showed him an actual representation of it. We thus read: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). We learn from the phrase, “after their pattern”, that the Holy One showed Moses each single part of it in its exact supernal form, after which Moses constructed the earthly Tabernacle.
אֲשֶׁר אַתָּה מָרְאֶה בָּהָר, אֲשֶׁר אַתָּה רוֹאֶה מִבָּעֵי לֵיהּ. אֶלָּא אוֹלִיפְנָא, דְּאַסְפַּקְלַרְיָא דְּלָא נַהֲרָא, הֲוָה אַחְמֵי לֵיהּ בְּגַוֵיהּ כָּל אִינּוּן גַּוְונִין וְדִיּוּקְנִין דְּאִתְעָבֵידוּ לְתַתָּא, כְּהַאי חֵיזוּ דְּאַחְזֵי בְּגַוֵיהּ כָּל אִינּוּן דִּיוּקְנִין.
Why does Scripture say, “which thou art shown (mor’eh) on the mount” instead of “which thou seest (roeh)”? By this we learn that Moses was shown through a dark glass, as it were, the reflection of all the parts of the Tabernacle as they existed on high, and as they were to be constructed here below.
מַשְׁמַע דִּכְתִּיב אֲשֶׁר אַתָּה מָרְאֶה, (קל"ח ע"ב) אַתָּה, רָזָא דְּאַסְפַּקְלַרְיָא דְּלָא נָהֲרָא, דְּאַחְזֵי לֵיהּ בְּגַוֵיהּ כָּל אִינּוּן דִּיוּקְנִין. וַהֲוָה חָמֵי לוֹן מֹשֶׁה כָּל מִלָּה וּמִלָּה עַל תִּקּוּנֵיהּ, כְּמָה דְּחָמֵי גּוֹ עֲשָׁשִׁיתָא, וְגוֹ חֵיזוּ דְּאַחְזֵי כָּל דִּיוּקְנִין. וְכַד אִסְתָּכַּל בְּהוּ מֹשֶׁה, אִתְקָשֵׁי קַמֵּיהּ, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, מֹשֶׁה, אַתְּ בְּסִימָנִיךְ, וַאֲנִי בְּסִימָנִי כְּדֵין אִתְיָישַׁב מֹשֶׁה בְּכָל עֲבִידְתָּא.
Moses, on surveying them, was somewhat perplexed, so God said to him: “O Moses, do thou follow thy indications and I will follow mine.” Moses then commenced the work without misgiving.
כַּד אִתְעָבִיד כָּל עֲבִידְתָּא, אִצְטְרִיךְ מֹשֶׁה לְמִמְנֵי כֹּלָּא, בְּגִין דְּלָא יִיִמְרוּן יִשְׂרָאֵל דְּאִשְׁתְּאַר כַּסְפָּא וְדַהֲבָא, וְאִסְתְּלִיק לְנַטְלָא לֵיהּ. וְעַל דָּא אִצְטְרִיךְ לְמִמְנִי חוּשְׁבָּנָא קַמַּיְיהוּ דְּיִשְׂרָאֵל, בְּגִין דִּכְתִּיב, (במדבר לכ) וִהְיִיתֶם נְקִיִּים מֵיְיָ' וּמִיִּשְׂרָאֵל.
When he had completed the whole work it was necessary for him to make an inventory of all the parts in order that the Israelites should not say that there was a surplus of silver or gold which he was keeping back for himself. He had thus to render an account in the presence of Israel according to the injunction, “and ye shall be clear before the Lord and before Israel” (Num. 32, 22).
וּבְגִין דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת, דְּהָא רוּחָא דְּקוּדְשָׁא, הֲוָה אַחְזֵי לְכֹלָּא, חוּשְׁבָּנָא דְּכָל דַּהֲבָא וְכַסְפָּא דִּנְדִיבוּ יִשְׂרָאֵל, וְרוּחַ קוּדְשָׁא הֲוָה אָמַר וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְגוֹ', כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה וְגוֹ'. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, בְּאִינּוּן אוּמָנִין, וּבָעָא לְאַפָּקָא מְהֵימְנוּתָא דִּילְהוֹן קַמֵּי כֹּלָּא.
Hence it is written: “These are the accounts of the tabernacle, even the tabernacle of the testimony.” For, indeed, the Holy Spirit made the whole of Israel see the amount of gold and silver offered by them; and then rendered account of them, calling out: “AII the gold that was used for the work… And the silver of them that were numbered in the congregation was a hundred talents….” For the Holy One, blessed be He, was well pleased with those artificers and thus desired to demonstrate their trustworthiness before all.
אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. תָּא חֲזֵי, בְּהַהִיא שַׁעֲתָא דַּעֲבִידְתָּא דְּמַשְׁכְּנָא אִתְעָבִיד, הֲוָה סִטְרָא אַחֲרָא אָזִיל וְשָׁאט לְאַסְטָאָה, וְלָא אַשְׁכָּחַת עִילָה עַל מְהֵימְנוּתָא דְּאוּמָנִין, עַד דְּקוּדְשָׁא בְּרִיךְ הוּא כָּפִיף לֵיהּ לְקַמֵּיהּ דְּמֹשֶׁה, וְאִיהוּ עָבִיד חוּשְׁבָּנָא דִּמְהֵימְנוּתָא בְּעַל כָּרְחֵיהּ, וְסָלִיק מְהֵימְנוּתָא דִּילְהוֹן לְגַבֵּי כֹּלָּא. וְרָזָא דָּא דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. וְהָא אוֹקִימְנָא, אֵלֶּה: כְּמָה דְאַתְּ אָמֵר, (ישעיהו מ״ט:ט״ו) גַּם אֵלֶּה (מ"ו ע"ב) תִשְׁכַּחְנָה. וּכְתִיב, אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, דְּתַמָּן אִתְמְנֵי וְאִתְפְּקִיד, עַד דְּאִתְעָבִיד חוּשְׁבָּנָא דְּבֵי מַשְׁכְּנָא, קַמֵּי מֹשֶׁה וְיִשְׂרָאֵל כֻּלְּהוּ.
When the work of the Tabernacle was completed, the “other side” began going to and fro to see if he could not find something wrong, but he could discover no ground to impugn the honesty of the artificers; and the Holy One, blessed be He, made him do obeisance to Moses, and forced him against his will to acknowledge the correctness of the accounts. The integrity of the artificers was thus revealed to all; and this is the inward significance of the sentence, “These are the accounts of the tabernacle”. It is also written, “as they were rendered according to the commandment of Moses”, which signifies that by the order of Moses a complete account was rendered of all that concerned the Tabernacle in the presence of himself and the whole of Israel.
(שמות ל״ח:כ״א) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת. מַאן עֵדוּת. אֶלָּא תְּרֵי זִמְנֵי כְּתִיב הָכָא מִשְׁכָּן, חַד לְעֵילָּא, וְחַד לְתַתָּא. וּמִשְׁכָּן אִקְרֵי מִשְׁכַּן הָעֵדוּת. וּמַאן עֵדוּת. כְּמָה דְאַתְּ אָמֵר (תהילים קכ״ב:ד׳) שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל. שְׁמָא דָּא, אִיהוּ עֵדוּת לְיִשְׂרָאֵל.
THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. The term “tabernacle” is mentioned twice: once in reference to the one on high, and once in reference to the one below. What constituted the “testimony”? In regard to this, Scripture says, “even the tribes of the Lord (YH), as a testimony unto Israel” (Ps. 122, 4), whence we learn that that Divine Name is a testimony unto Israel. Verily, these two letters render testimony in every place. Hence “tabernacle” is used as the symbol of this holy name.1Kah, which is the name of Binah.
כְּגַוְונָא דָּא (תהילים פ״א:ו׳) עֵדוּת בִּיהוֹסֵף שָׂמוֹ, עֵדוּת שֵׁם יָהּ בִּיהוֹסֵף, אִיהוּ עֵדוּת וַדַּאי, אִלֵּין תְּרֵין אַתְוָון סָהֲדִין סַהֲדוּתָא בְּכָל אֲתָר, וְהָכָא אִיהוּ עֵדוּת. וּבְגִין כַּךְ, מִשְׁכַּן הָעֵדוּת, מַשְׁכְּנָא דְּהַאי עֵדוּת. וְעַל דָּא מַשְׁכְּנָא אִקְרֵי, עַל רָזָא דִּשְׁמָא דָּא קַדִּישָׁא. וְהַיְינוּ דִּכְתִּיב, (תהילים קל״ב:י״ב) וְעֵדוֹתִי זוֹ אַלַמְּדֵם, בְּגִין דְּהַאי אֲתָר, אִיהוּ סְתִימוּ וּגְנִיזוּ דְּכֹלָּא.
To this allusion is made in the words, “and my testimony that I shall teach them” (Ibid. 132, 12), inasmuch as it is a spot hidden and undisclosed beyond all other spots.
אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, עַד הָכָא לָא יְדַעְנָא, אִי הַאי מַשְׁכְּנָא פֻּקַּד, אוֹ הַאי עֵדוּת. אֶלָּא פֻּקַּד וַדַּאי הַאי עֵדוּת. בְּגִין דְּמִן יוֹמָא דְּאִסְתְּלִיקוּ אֲבָהָן מֵעָלְמָא, וְכָל אִינּוּן שְׁבָטִין בְּנוֹי דְּיַעֲקֹב, וְאִשְׁתָּאָרוּ יִשְׂרָאֵל בְּגָלוּתָא, בְּאִינּוּן עָאקָן, אִתְנְשֵׁי מִנַּיְיהוּ יְדִיעָא דְּרָזָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה דָּא, דְּאִיהוּ (רכ"ט ע"ב) שְׁמָא דְּעֵדוּת, קִיוּמָא דִּשְׁמַיָּא וְאַרְעָא, דְּאִלֵּין תְּרֵין אַתְוָון, אוֹקִימוּ עִילָּאֵי וְתַתָּאֵי, וְכֻלְּהוּ סִטְרִין דְּעָלְמָא.
AS WAS RENDERED ACCORDING TO THE COMMANDMENT OF MOSES. This refers to the testimony, not to the Tabernacle, and we should render “which was entrusted to the mouth of Moses”. For after the departure from this world of the patriarchs and all the heads of the tribes, to wit, the sons of Jacob, during Israel’s sufferings in exile, the knowledge of the mystery of that supernal Divine Name was forgotten by them, the Name bound up with the testimony, the Name composed of those two letters which are the basis of heaven and earth, of high and low, and of all corners of the universe.
כֵּיוָן דְּאָתָא מֹשֶׁה, אִתְפְּקָד וְאִדְכַּר שְׁמָא דָּא בְּעָלְמָא. דְּכַד הֲוָה בַּסְּנֶה מִיַּד שָׁאִיל עַל שְׁמָא דָּא, דִּכְתִּיב, (שמות ג׳:י״ג-י״ד) וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אוֹמַר אֲלֵיהֶם. וְתַמָּן אִתְפְּקַד שְׁמָא דָּא עַל פִּי מֹשֶׁה.
But when Moses came, that Name was once more sought after and mentioned. For when he was near the thorn-bush he straightway asked concerning that Name, saying, “and they shall say to me, What is his name? what shall I say unto them?” (Ex. 3, 13). It was there that that Name was entrusted to the mouth of Moses.
עֲבֹדַת הַלְוִיִּם, מַאי עֲבֹדַת הַלְוִיִּם. אֶלָּא רָזָא דָּא דִּכְתִּיב, (במדבר י״ח:כ״ג) וְעָבַד הַלֵּוִי הוּא. הוּא: דָּא רָזָא דִּשְׁמָא (ויצא קנ"ד ע"ב) קַדִּישָׁא, דְּאִקְרֵי הוּא, וְלָא אִקְרֵי אַתָּה. וּבְגִין דָּא עֲבוֹדַת הַלְוִיִּם וַדַּאי. דָּבָר אַחֵר עֲבֹדַת הַלְוִיִּם, דְּאִינּוּן נַטְלִין מַשְׁכְּנָא עַל כִּתְפַיְיהוּ מֵאֲתָר לְאֲתָר, דִּכְתִּיב, (במדבר ז׳:ט׳) וְלִבְנַי קְהָת לֹא נָתָן כִּי עֲבוֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָּׂאוּ.
We read further: THROUGH THE SERVICE OF THE LEVITES. The inner significance of this is supplied by the passage: “But the Levite shall serve Hu (lit. He)” (Num. 18, 23), which is an emblem of the Holy Name. Therein is enclosed the mystery of the Divine Name, which is characterized by “He” (hu), and not “Thou” (atthah). The Tabernacle is thus fitly identified with the “service of the Levites”. Or we may also say that the Tabernacle is the “service of the Levites”, inasmuch as they carried it on their shoulders from place to place, as Scripture says: “But unto the sons of Kehath he gave none, because the service of the holy things belonged unto them: they bore them upon their shoulders” (Num. 7, 9).
(שמות ל״ח:כ״א) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת וְגוֹ'. רִבִּי אַבָּא פָּתַח, (ישעיהו י״א:י׳) וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי וְגוֹ'. וְהָיָה בַּיוֹם הַהוּא, בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַסְגֵּי שְׁלָמָא בְּעָלְמָא, יִתְקַיֵּים שָׁרְשָׁא דְּאִילָנָא דְּחַיֵּי, וְהַהוּא שָׁרְשָׁא, מִנֵּיהּ יִתְקָיָימוּ שְׁאַר שָׁרָשִׁין לְתַתָּא, דְּכֻלְּהוּ אִשְׁתָּרְשָׁן וְאִתְקַיְימָן מִנֵּיהּ.
THESE ARE THE ACCOUNTS OF THE TABERNACLE, EVEN THE TABERNACLE OF TESTIMONY. R. Abba began a discourse on the verse: “And it shall come to pass in that day, that the root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek, and his resting-place shall be glorious” (Isa. 11, 10). ‘In that day’, he said, ‘when peace will flourish in the world, the root of the Tree of Life will be confirmed, and from it shall all the terrestrial roots ramify and draw strength.
אֲשֶׁר עוֹמֵד לְנֵס עַמִּים, דְּהַאי אִיהוּ קַיְּימָא לְנִסָא וּלְאָת לְרָזָא דִּשְׁמָא קַדִּישָׁא. אֵלָיו גּוֹיִם יִדְרֹשׁוּ, דְּתַמָּן רָזָא דְּקִיּוּמָא דִּשְׁמָא קַדִּישָׁא, וּבְגִין כַּךְ אֵלָיו גּוֹיִם יִדְרֹשׁוּ. כְּמָה דְאַתְּ אָמֵר, (ישעיהו ב׳:ג׳) וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר יְיָ' וְגוֹ', וְעַל דָּא, אֵלָיו גּוֹיִם יִדְרֹשׁוּ. וְהָיְתָה מְנוּחָתוֹ כָּבוֹד, מְנוּחָתוֹ, דָּא בֵּי מַקְדְּשָׁא. דִּכְתִּיב, (תהילים קל״ב:י״ד) זֹאת מְנוּחָתִי עֲדֵי עַד. כָּבוֹד, דְּהָכִי אִקְרֵי כְּבוֹד יְיָ' בְּהַהוּא זִמְנָא, דִּכְתִּיב, (ישעיהו ל׳:כ״ו) וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם.
“That standeth for an ensign of the people”; to wit, as a sign and symbol of the inwardness of the Divine Name. “Unto him shall the nations seek”; inasmuch as in him is contained the mystery of the Divine Name. The same is indicated in the words; “And many people shall go and say: Come ye, and let us go up to the mountain of the Lord”, etc. (Ibid. 2, 3). “And his resting-place shall be glorious”, to wit, the Temple, of which it is written: “This is my resting-place for ever” (Ps. 132, 14).
וּמְנוּחָתוֹ דְּהַהוּא שֹׁרֶשׁ יִשַׁי, דְּאִתְקְרֵי כְּבוֹד יְיָ', לָא יִתְמְנֵי, וְלָא יְקוּם בְּחוּשְׁבָּנָא לְעָלְמָא. מַאי טַעֲמָא. (ד"א בגין דהא קיימא בחושבנא השתא וההוא זמנא לא יתקיים בחושבנא. מאי טעמא) בְּגִין דְּכָל מַה דְּקַיְּימָא בְּחוּשְׁבָּנָא, לָא שַׁרְיָין תַּמָּן בִּרְכָאן בִּשְׁלִימוּ. וּבִרְכָּאן שַׁרְיָין בְּמַּה דְּלָא קַיְּימָא בְּחוּשְׁבָּנָא. בְּזִמְנָא קַדְמָאָה קַיְּימָא בְּחוּשְׁבָּנָא, דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן.
Now, the resting-place of the root of Jesse, which is called “the glory of the Lord”, will never be within the bounds of numbering and calculation. For blessing rests not upon what is counted, but only on what is beyond number.
תָּא חֲזֵי, מַשְׁכְּנָא דָּא קַיְּימָא בְּחוּשְׁבָּנָא, וּבְגִין כַּךְ אִצְטְרִיךְ לִצְלוֹתָא דְּמֹשֶׁה, דְּיִשְׁרֵי עָלֵיהּ בִּרְכָאן, דִּכְתִּיב וַיְבָרֶךְ אוֹתָם מֹשֶׁה, וּמַה בְּרָכָה בָּרִיךְ לוֹן, יְהֵא רַעֲוָא דְּתִשְׁרֵי בְּרָכָה עַל עוֹבָדֵי יְדֵיכוֹן. וּבִרְכָּאן לָא שָׁרָאן עַל הַאי חוּשְׁבָּנָא עַד דְּאִקְשָׁר לֵיהּ מֹשֶׁה בְּמַשְׁכְּנָא דִּלְעֵילָּא, דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. דְּאִי לָאו דְּאִתְעֲבָד חוּשְׁבָּנָא עַל יְדָא דְּמֹשֶׁה, לָא יַכְלִין אִינּוּן לְמֶעְבַּד חוּשְׁבָּנָא, דִּכְתִּיב אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה.
Observe that that Tabernacle was subjected to an inventory, and hence it needed the prayer of Moses for blessings to rest upon it, as Scripture says: “And Moses blessed them” (Ex. 39, 42). What blessing did he pronounce? He said: “Let it be His will that blessing should rest on your handiwork.” Yet blessings did not rest on that Tabernacle until Moses joined it to the heavenly Tabernacle. So Scripture says: “These are the accounts of the tabernacle, even the tabernacle of the testimony, as they were rendered according to the commandment of Moses.” The last words indicate that without the supervision of Moses the accounts could not have been rendered.’
פָּתַח וְאָמַר, (מלכים א י״ז:ח׳-ט׳) וַיְהִי דְּבַר יְיָ' אֶל אֵלִיָהוּ לֵאמֹר קוּם לֵךְ צָרְפָתָה וְגוֹ' הִנֵּה צִוִּיתִי שָׁם אִשָׁה אַלְמָנָה לְכַלְכְּלֶךָ. וְכִי אָן פָּקִיד לָהּ קוּדְשָׁא בְּרִיךְ הוּא. אֶלָּא עַד לָא יֵיתֵי לְעָלְמָא, פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא בִּגְזֵירָה דִּילֵיהּ לְעֵילָּא עַל הָעוֹרְבִים, לְמֵיתֵי מְזוֹנָא לְאֵלִיָּהוּ, וּלְהַהִיא אִתְּתָא לְמֵיהַב לֵיהּ מְזוֹנָא.
R. Abba continued: ‘We find it written that the woman of Zarephath said to Elijah: “As the Lord thy God liveth, I have not a cake, only a handful of meal in the jar, and a little oil in the cruse” (I Kings 17, 12).
מַה כְּתִיב, (מלכים א י״ז:י״ב) וַתֹּאמֶר חַי יְיָ' אֱלֹהֶיךָ אִם יֵשׁ לִי מָעוֹג כִּי אִם מְלא כַף קֶמַח בַּכַּד וּמְעַט שֶׁמֶן בַּצַּפָּחַת וְגוֹ'. וְהָא הָכָא מְדִידוּ הֲוָה בְּהַהוּא קִמְחָא, דְּהָא הֲוָה בֵּיהּ מְלא כַּף קֶמַח בַּכַּד, כַּף הוּא מְדִידוּ דִּילֵיהּ, וְאִתְחַזֵּי דְּלָא שַׁרְיָין בֵּיהּ בִּרְכָן, הוֹאִיל וְקָאִים בְּמִּדָּה. מַה כְּתִיב, (מלכים א י״ז:י״ד) כִּי כֹה אָמַר יְיָ' אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תֵּת יְיָ' גֶּשֶׁם.
Now, a “handful” forms a definite measure, hence it was not fitting that any blessing should rest upon the cruse. Nevertheless, we are told further: “For thus saith the Lord, the God of Israel: The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that the Lord will give rain upon the land” (Ibid. 14); and so it was.
תֵּת, תִּתֵּן כְּתִיב, מַאי טַעֲמָא. בְּגִין דִּבְכָל דָּרָא לָא אִשְׁתְּכַח מַאן דְּיִזְכֵּי לִזְכוּ כְּהַאי אִתְּתָא, וְעַל דָּא כְּתִיב תִּתֵּן, אַנְתְּ תִּתֵּן מִטְרָא עַל עָלְמָא, בְּגִין דִּזְכוּתָךְ סַגִּי.
וּכְתִיב (מלכים א י״ז:ט״ז) כַּד הַקֶּמַח לא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לא חָסֵר כִּדְבַר יְיָ' אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ. וְכִי אִם הַהוּא קִמְחָא דְּקַיְּימָא בִּמְדִּידוּ, דְּהֲוָה מְלֹא כַף קֶמַח, לָא פַּסְקוּ מִנֵּיהּ בִּרְכָאן בְּגִין מִלָּה דְּאֵלִיָּהוּ, דִּכְתִּיב כַּד הַקֶּמַח לא תִכְלָה, וּכְתִיב כַּד הַקֶּמַח לא כָלָתָה. מִשְׁכַּן הָעֵדוּת אַף עַל גַּב דְּקַיְּימָא בְּחוּשְׁבָּנָא, הוֹאִיל וְאִתְפְּקַד עַל יְדָא דְּמֹשֶׁה, כָּל שֶׁכֵּן וְכָל שֶׁכֵּן דְּשַׁרְיָין בֵּיהּ בִּרְכָאן. וְעַל דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה.
Now if that meal, though measured out and known to consist of a handful, yet did not fail to receive blessing in virtue of the word spoken by Elijah, how much the more so here, in regard to the Tabernacle of the testimony, notwithstanding its having been subjected to numbering, was it meet that blessings should rest on it since its inventory was made by Moses himself! ‘ THESE ARE THE ACCOUNTS OF THE TABERNACLE.
(שמות ל״ח:כ״א) אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. רִבִּי חִזְקִיָּה פָּתַח וְאָמַר, (שמות ג׳:ה׳) אַל תִּקְרַב הֲלוֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ וְגוֹ'. הַאי קְרָא אוּקְמוּהָ, דְּפָרִישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מְאִתְּתֵיהּ, בְּגִין לְאִתְדַּבְּקָא בִּשְׁכִינְתָּא, דִּכְתִּיב, (שמות ג׳:ה׳) כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא. אַדְמַת קֹדֶשׁ, דָּא שְׁכִינְתָּא, אִתְדַּבְּקוּתָא קַדִּישָׁא אִתְדַּבָּק מֹשֶׁה בְּהַהִיא שַׁעֲתָא לְעֵילָּא.
R. Hezekiah adduced here the verse: “Draw not nigh hither, put off thy shoes from off thy feet, for the place whereon thou standest is holy ground” (Ex. 3, 5). ‘This verse’, he said, ‘has been explained as an injunction to Moses to separate from his wife so as to cleave to the Shekinah. The term “holy ground” denotes the Shekinah, to whom Moses attached himself at that moment.
דִּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא קָשִׁיר לֵיהּ בַּחֲבִיבוּתָא דִּלְעֵילָּא, וְאִתְפְּקַד רַב מְמָנָא עַל בֵּיתָא, וְאִיהוּ גָּזִיר, וְקוּדְשָׁא בְּרִיךְ הוּא עָבִיד, דִּכְתִּיב, (במדבר ט״ז:ל׳) וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ וְגוֹ', וּכְתִיב (במדבר ט״ז:ל״א) וַיְהִי כְּכַלּוֹתוֹ לְדַבֵּר וְגוֹ', וַתִּבָּקַע הָאֲדָמָה. וּכְתִיב, (במדבר י׳:ל״ה) קוּמָה יְיָ'. שׁוּבָה יְיָ'. הֲדָא הוּא דִּכְתִּיב אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. עַל פִּי מֹשֶׁה אִתְתָּקַּן, וְאִתְפְּקַד בְּכֹלָּא. (ויצא קנ"ט ע"ב) פְּקִידָה דְּמִשְׁכָּן הֲוָה עַל יְדָא דְּמֹשֶׁה, דִּכְתִּיב (שמות ג׳:ט״ז) פָּקֹד פָּקַדְתִּי אֶתְכֶם, דְּאִיהוּ הֲוָה קוֹל, דְּאַפִּיק לְהַהוּא דִּבּוּר, וְעָבִיד לֵיהּ פְּקִידָה לְנָפְקָא מִן גָּלוּתָא. וְהַשְׁתָּא אִתְפָּקְדָא לְאַמְשָׁכָא קְדוּשָּׁה מֵעֵילָּא לְתַתָּא, כְּמָה דְאַתְּ אָמֵר (שמות כ״ה:ח׳) וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם.
The Holy One, blessed be He, thus bound him to Himself in heavenly love and affection, made him, as it were, steward of the House, so that he had only to order and the Holy One would execute that decree, as when he said, “and the ground shall open her mouth”, etc. (Num. 16, 30), and we are told, “And it came to pass as he made an end of speaking… that the ground did cleave asunder” (Ibid. 31); or again, as when he said, “Rise up, O Lord… Return, O Lord” (Ibid. 10, 35-36). It is thus written: “as they were counted (puqqad) under the commandment of Moses”, for it was under the command of Moses that the whole was accomplished and the sum of it counted. The word piqude (numberings) here contains an allusion to the message which God gave to Moses, saying: “I have indeed taken count (paqod paqadti) of you” (Ex. 3, 16). For it was Moses who constituted the voice that uttered the message which heralded the departure of Israel from exile.’
(שמות ל״ח:כ״ב) וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה וְגוֹ'. אָמַר רִבִּי יְהוּדָה, הָא אִתְּמַר, דְּהָא בְּצַלְאֵל מִסִּטְרָא דִּימִינָא הֲוָה, וְאִיהוּ אַתְקִין תִּקּוּנָא דְּכֹלָּא. וְתוּ, דְּהָא יְהוּדָה אִיהוּ שַׁלִּיטָא וּמַלְכָּא עַל כָּל שְׁאַר שְׁבָטִין, וּמִנֵּיהּ נָפַק מַאן דְּאַתְקִין כָּל מַשְׁכְּנָא. בְּצַלְאֵל, הָא אוּקְמוּהָ, בְּצֵל אֵל, וּמַאן אִיהוּ בְּצֵל אֵל. דָּא יְמִינָא. וְתוּ, מִסִּטְרָא דָּא אַתְקִין כֹּלָּא, וְיָרִית חָכְמְתָא לְמֶעְבַּד כָּל עֲבִידָא.
AND BEZALEL, THE SON OF URI, THE SON OF HUR, OF THE TRIBE OF JUDAH, ETC. Said R. Judah: It has been laid down that Bezalel was of the “right side”, and so it was he who perfected the whole work. Furthermore, since Judah was ruler and king over the rest of the tribes, it thus fell to a descendant of his to construct the Tabernacle. It has already been explained that the name Bezalel is a compound of two words, signifying “in the shadow of God”, and thus indicates the “right side”. Further, from this side Bezalel possessed himself of the wisdom to do all the work.
וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָּן, דָּא אִיהוּ מִסִּטְרָא דִּשְׂמָאלָא, דָּא אִיהוּ מִסִּטְרָא דְּדִינָא קַשְׁיָא, (נ"א קדישא) וְהָא אוּקְמוּהָ, דְּהָא מִתְּרֵין סִטְרִין אִלֵּין, אִתְעָבִיד מַשְׁכְּנָא, וְאִתְתָּקַּן בְּהוּ, לְאִתְקַשְּׁרָא בְּהוּ, לְמֶהֱוֵי בֵּין יְמִינָא וּשְׂמָאלָא, וְהָא אִתְּמַר וְאוּקְמוּהָ.
AND WITH HIM WAS OHOLIAB, THE SON OF AHISAMACH, OF THE TRIBE OF DAN. Oholiab symbolized the “left side”, the side of Rigour. The Tabernacle was thus made out of the two sides and upheld by both, so as to be a combination and a balancing of the Right and the Left.’