In this connection R. Simeon expounded thus the verse: “This is the law of the burnt-offering (‘olah); it is that which goes up…” (Lev. 6, 2). ‘The burnt-offering symbolizes the ascent of the Community of Israel and her attachment [to the Holy One]within the World-to-come, so as to form a unity, and therefore She is called ‘olah (ascending).
It is thus written: “This is the law (Torah) of the burnt-offering (‘olah)”, to wit, the Written Law and the Oral Law, the two representing the unity of the male and female principles. She is called “the ‘olah” because she ascends to the World-to-come, designated the holy of holies. Similarly, the burnt-offering (‘olah) is holy of holies,
and therefore it is killed northward [of the altar], since it is of the left side in that the Oral Law is not embraced save when the north side is awakened, as it says: “Let his left hand be under my head, and his right hand embrace me” (S.S. 2, 6). The Oral Law then goes up in love, is entwined in the right and attached in the midst, and the whole becomes illumined from the esoteric source of the Holy of Holies, under the beneficent influence of the service of the priests, the song of the Levites, and the prayer of Israel.
As already said, the burnt-offering, the most holy grade of offerings, is the emblem of the supernal spirit. For there are three spirits knit together: the lower spirit, designated the Holy Spirit; the intermediate spirit, called “spirit of wisdom and understanding”, a name also borne by the lower spirit. But the spirit that proceeds out of the trumpet and is composed of fire and water is called “supernal spirit”, since it is hidden and silent, and in it are concentrated all the holy spirits and all the illumined countenances. The burnt- offering was thus transmuted, as it were, into the very essence of that spirit,
whereas its beast-part, the consumed fats, were food for the unclean side. Not so the other, or peace-offerings, which had in them the sides of the forces of Rigour, and hence were named “lesser holy offerings”; for they do not ascend as adornments to the height of heights like the most holy offerings; and hence may be killed on any side of the altar.’
R. Simeon further expounded the verse: “Man and beast thou preservest, O Lord” (Ps. 36, 7). ‘Man’, he said, ‘comes from the side of Man, that is, from that of Adam, whereas beast comes from its own side, that of beast. Hence, “When a man brings from you an offering… of the cattle”, etc. (Lev. 1, 2), indicating that the offering is first from man, and then from the cattle, that is, the beast-part, both being necessary for our offering. Similarly, God at the Creation made man and beast together (on the same day).
It may be said that birds are also eligible for offerings, and even for burnt-offerings, as we read, “And if his offering be a burnt-offering of fowls” (Lev. 1, 14). Note, however, that of fowls, only turtle-doves and young pigeons are eligible for an offering, the qualifications of the two being opposite to each other;1According to T. B. Hulin, 22a-22b, there is a special age qualification for each, that of the turtle-dove comnmencing when that of the young pigeon had already terminated.
since the former is symbolic of the right, the latter of the left. This is indicated in “and let fowl (‘of=flying creatures) fly”, an esoteric allusion to the Heavenly Chariot by which the Holy spirit ascends upwards, the term “fowl” being symbolic of the right side, the same being Michael, and the term “let fly” of the left, the same being Gabriel, the two together forming a unity: to wit, that of the lower world with the upper world, or of the Spouse with Her Master.
In the Ancient Books it is stated that the poor man1Whose offerings consist only of birds. provides a portion only for the upper regions, but the truth is that even his portion is distributed both in the upper and the lower regions, each receiving the part appropriate to it.
In reply R. Simeon said: ‘Even as far as EN-Sof (without end the Infinite, where is the union and consummation of all in complete mystery. EN-Sof cannot be known, nor how it makes beginning or end, just as the zero number produces beginning and end. What is the beginning? This is the supernal Point, the beginning of all, hidden in “Thought”. And it makes the end which is called “the end of the matter” (Eccles. 12, 13). But beyond there is “no end” -
neither intention nor light nor lamp; all the lights are dependent on it, but it cannot be reached. This is a Supreme Will, mysterious above all mysteries. It is Zero (‘en‘).
When the supreme Point and the World-to-come ascend, they catch no more than a scent of it…. This, however,1The text seems here to revert abruptly to the subject of the offering of the bird introduced above. is not “a sweet savour”, for such is furnished only by the combination of the three acceptable services of prayer, song, and offering, the whole symbolizing “man”. It is this sweet odour which drives away the other side-a service performed by the hand of the priest,
as it says: “Command Aaron and his sons, saying” (Lev. 17, 2), the term “command”, as tradition tells us, alluding to idolatry.1v. T. B. Sanhedrin, 56b. This signifies that the evil thought is removed from the holy principle, is separated along with the smoke and the burning fats, whilst the favoured part of the sacrifice ascends on high in its pure holiness. This is the work that was entrusted to the priests. It is true that the same term “command” is used in connection with the whole of Israel, as we read: “Command the children of Israel” (Num. 28, 1). Israel, however, achieve the same work by means of prayer and obedience to the will of their Master. It is by this means that the evil is made powerless to rule over them
This signifies that the evil thought is removed from the holy principle, is separated along with the smoke and the burning fats, whilst the favoured part of the sacrifice ascends on high in its pure holiness. This is the work that was entrusted to the priests. It is true that the same term “command” is used in connection with the whole of Israel, as we read: “Command the children of Israel” (Num. 28, 1). Israel, however, achieve the same work by means of prayer and obedience to the will of their Master.
It is by this means that the evil is made powerless to rule over them; and this verse indicates how the Holy Spirit ascends ever higher whilst the spirit of defilement sinks to the lowest depths. Thus, what Israel achieves through prayer the priests achieve through the temple service. All this falls within the work of the priest, and thus is expounded the recondite doctrine of the co-operation (in the sacrifice) of “man and beast”. Happy is the portion of the righteous in this world and in the world to come, in that they know the ways of the Torah and thus walk in the way of truth. Of them it is written: “O Lord, by these things”, to wit, by the ways of the Torah, “men live” (Isa. 38, 16), to wit, in this world and in the world to come.
According to another interpretation, the term “this is the law” refers to the Community of Israel, and the term ha’olah (that which ascends) to the evil thought that rises up in man’s mind to turn him aside from the way of truth.
The verse thus continues: “on its fire-wood upon the altar all night”, signifying that the evil thought has to be consumed in fire so as not to allow it to grow.
By the term “night” is meant the Community of Israel, which comes to purge man of the evil thought, and so “on its fire-wood” points to the “fiery stream” (n’har di-nur) (Dan. 7, 10), the place where the “unstable” (spirits) have to pass through the burning fire and be deprived of their power.
When that happens, the Community of Israel, being the embodiment of the Holy Spirit, ascends on high. It is thus one of the recondite objects of the sacrifice to assign a portion of it as the share of the evil power so as to enable the Holy Spirit to rise on high, as symbolized in the rearing up of the Tabernacle.
Observe that at the moment when the Tabernacle was erected, as also when the Temple (in Jerusalem) was built, the “other side” was subjugated and removed from the world; and that when the Tabernacle was erected by the hand of Moses the upper and the lower Tabernacles were erected together. Hence it is written: “And Moses reared up the tabernacle”, signifying that the Tabernacle below was raised by Moses, as it were, to the height of heights; he raised up, in a sense, that which was fallen and lying low. The same will happen in the days to come, of which it is written: “In that day will I raise up the tabernacle of David that is fallen” (Amos 9, 11).1The last seven lines of the Hebrew text do not appear in the translation.
1The first six lines of the Hebrew text do not appear in the translation.Observe that when Moses erected the Tabernacle, another Tabernacle, to wit, the celestial one, hidden and undisclosed, was simultaneously erected; and it was by the force of that upper Tabernacle that the lower one was made and held firm. As it was the hand of Moses that erected the lower Tabernacle, so was it the “grade” of Moses that simultaneously erected the celestial one. This is proved from the words: “And Moses reared up the (eth) tabernacle”, where the particle (eth) signifies a twin Tabernacle.’
R. Jose said: ‘How can Scripture say AND MOSES REARED UP THE TABERNACLE, seeing that that passage speaks of the setting up of its several parts, whilst the term “rearing-up” can only mean the completion of the whole by putting together of all its parts?’ Said R. Isaac: ‘Moses first set up the three sides of the Tabernacle, whereby the evil power was partly subjugated, and then completed the fourth side, so that the evil power was completely subjugated: a work that could only be done by Moses, and by no one else.
Observe, that when HE LAID ITS SOCKETS. Samael was shaken out of his place, together with his forty chariot-legions, and fled a distance of four hundred parasangs until he found refuge within the hidden abysmal cavern; and, as Moses “reared up its pillars” and made firm this “side”,’ the pillars of the “other side” were loosened and fell down.’
R. Isaac further discoursed on the verse: “In that day will I raise up the tabernacle of David that is fallen” (Amos 9, 11). ‘It speaks of the day’, he said, ‘when the Almighty will execute divine justice upon the world and will visit their deeds upon the wicked of the world. For the Community of Israel cannot rise from the dust so long as the sinners from among Israel exist in the world. Thus the previous verse says: “AII the sinners of my people shall die by the sword, that say: The evil shall not overtake nor confront us” (Ibid. 10); and this is immediately followed by the verse, saying: “In that day will I raise up the tabernacle…
and close up their breaches, and I will raise up its ruins”, where the plural “their” breaches can only point to “the sinners of My people” who form breaches in Israel, and so when “the sinners of My people shall die by the sword” those “breaches” will be closed up; “and I will raise up its ruins”, to wit, the ruins of the tabernacle of David which was laid into ruins what time the wicked kingdom obtained dominion in the world.
For, as we have learnt, of the two powers, as the one gathers strength the other languishes; as the one is filled the other is laid waste. So, until that day the wicked kingdom will be in power, but on that day the Holy One, blessed be He, will raise up the Holy Kingdom and “will raise up its ruins, and will build it as in the days of old” (Ibid.). This last is in allusion to: “Moreover the light of the moon shall be as the light of the sun, etc.” (Isa. 30, 26).
AND MOSES REARED UP THE TABERNACLE, to wit, AND LAID ITS SOCKETS as a support underneath, and to enable the doors to revolve. “He laid them”; that is, he made them very firm, and at the same time the pillars of the “other side” were removed.
Now we read: “Remember, O Lord, against the children of Edom the day of Jerusalem; who said: Rase it, rase it, even to the foundation thereof’ (Ps. 137, 7). But God will in the future build the foundations of Jerusalem out of another substance which will prevail against all, to wit, out of sapphires, as it says, “and (I will) lay thy foundations with sapphires” (Isa. 55, 11). For these form firm and solid foundations without any weakness such as was in the former foundations. Over those stones of the former foundations other nations could prevail, inasmuch as they lacked the light supernal; but these will possess the radiation from the supernal light and will be embedded in the abyss so that no one will be able to loosen them. These are the sapphires that will shed their light above and below.
Nor should we think that the former foundations will then be discarded, for it is written: “Behold, I will set thy stones in antimony (pukh)”, the term “set” (marbitz) signifying the repairing of the old broken stones. There are certain stones called pukh; the reason-so said R. Eleazar- only being known to the “reapers in the field”.
For we must not think for a moment that the stones of the foundations of Zion and Jerusalem fell into the power of the nations. In truth, they did not burn them, nor were they burnt, but they were all hidden and treasured up by the Holy One, blessed be He, without the loss of a single stone, and when God will again establish Jerusalem in its place, the ancient foundation-stones will return to their former positions; and no other (al. evil) eye will be able to rest on them save an eye painted with antimony (pukh). With such an eye one will be enabled to behold all the stones and foundations of Jerusalem set aright in their places. Similarly, all the other precious stones and stone edifices will be reared up in their former positions.
Then “they shall see eye to eye the Lord returning1The Zohar takes here the verb shub (returning) in a transitive sense. (to) Zion” (Ibid. 52, 8). Scripture speaks of the “Lord returning” for the reason that when other nations obtain rule over Zion, God removes her, as it were, and places her on high; but then He will restore her to her own place.
Observe that if a thing is too bright for the eye to behold, the eye may yet look upon it if it is painted with certain substances. Hence, “Behold, I will set thy stones in pukh”1i.e. owing to the intense brilliancy of the stones, the eye could only look at them when shaded by certain paints like pukh (antimony). Observe also that all the former foundations will in the future be in their former positions and the sapphire stones will be placed around them.
The Holy One, blessed be He, will then establish the Community of Israel, will raise up the pillars and the pins, and all the beams of the Sanctuary in their proper setting to endure for evermore. The “other side” will be swallowed up for ever: “And the reproach of his people will he take away from off all the earth; for the Lord hath spoken it” (Ibid.).
AND MOSES REARED UP THE TABERNACLE, AND LAID (vayiten) ITS SOCKETS. At the time when these pillars and supports were put into their places, the pillars and supports of the evil side were loosened and swept away from their places.
Moses, as we have learnt, saw the wicked Samael advancing towards him with intent to bring accusations against him. But he overpowered him and bound him in fetters, and then reared up the tabernacle, and fixed its sockets. The term vayiten (and he laid) indicates the use of intense force, for no other man but Moses would have been able to overcome this antagonist and to fix the foundations in their place.
It was on the first of Nisan that the Tabernacle was reared up, a season when the evil powers are let loose in the world; for in the days of Nisan, as the saying goes, “even when the ox has his head in the fodder basket, go up the roof’1t. p. Pesahim, 112. Moses saw Samael going round and round him to confuse him, but he overpowered him.
And whilst he began to set firmly the Tabernacle below, a corresponding work was begun on high; there was opposite the earthly Tabernacle a heavenly Tabernacle, hidden and undisclosed, that radiated light on all sides, illuminating all the worlds.
R. Jose asked R. Simeon: ‘How is it that Scripture seems to speak of three Tabernacles, in that it says: “And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning” (Num. 9, 15)? And further, why “tabernacle” rather than “house”, inasmuch as a house was needed rather than a temporary abode?’ ‘Observe’, he said, ‘that when Moses was commanded to make the Tabernacle, he could not comprehend its design until God showed him an exact replica of every single part, a replica in white fire, in black fire, in red fire, and in green fire. Scripture thus says: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). Still Moses found the work difficult, and though he was shown it eye to eye, as it were, he was reluctant to undertake it.
R. Simeon prefaced his reply with the verse: “Thus saith the Lord: The heaven is my throne, etc.” (Isa. 66, 1). ‘Observe’, he said, ‘that the Holy One, blessed be He, found delight in Israel as His inheritance and portion, brought them near to Himself, and divided them into certain grades after the celestial model, so as to bring into one complete whole all the worlds, both the upper and the lower.
Thus “the heaven is my throne” indicates the firmament wherein Jacob dwells, an exalted image, as it were, of the most high Divine Throne ;1Al. “an exalted throne for the supernal sacred form.”. “And the earth is My footstool”, to wit, the firmament where King David abides to feast on the resplendency of the luminous glass; and since this resplendency is designed to be diffused downwards, the term “My footstool” is used. “The house that ye may build unto me” alludes to the Temple; and “the place that may be my resting-place” speaks of the Holy of Holies of the lower Temple.
Now observe that all the time that the Israelites wandered in the desert they possessed a Tabernacle, which remained in existence until they came to Shiloh. This, then, is the allusion of the threefold mention of the word “tabernacle”, that it went from one place to another, carrying a trail of light through all, but it was not a permanent resting-place. This only came about when the Temple was built in the days of King Solomon. Then was there indeed rest, both in the upper world and the lower; there were no more journeyings from place to place.
The difference between “tabernacle” and “house” may be illustrated thus. In regard to the former we have to imagine a king who comes to visit his friend without bringing with him all his retinue, but only a few attendants, so as not to put his friend to trouble. But a “house” is a place where he comes to abide accompanied by his full retinue. The Temple, then, was designed as an ever-enduring resting-place for all the legions, all the symbols, all the solemn works, on the model of the celestial Temple; but the Tabernacle was the same, only on a small scale.
Observe that when Moses was commanded to make the Tabernacle, he could not comprehend its design until God showed him an exact replica of every single part, a replica in white fire, in black fire, in red fire, and in green fire. Scripture thus says: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). Still Moses found the work difficult, and though he was shown it eye to eye, as it were, he was reluctant to undertake it.
Now it cannot be that he lacked the skill or the knowledge for the work, for though Bezalel and Oholiab and the others with them did not see what Moses saw, yet it is written of them: “And Moses saw all the work, and, behold, they had done it, etc.” (Ex. 39, 43). How much more, then was Moses able to accomplish it! But the truth is that though Moses withdrew himself from the work of the Tabernacle, yet was the whole work done by his direction and under his supervision. Hence we read, “And see that thou make”.
According to an alternative exposition, Moses withdrew himself from the work of the Tabernacle, preferring to make way for someone else. So God said to him: “See, I have called by name Bezalel… I have appointed with him Oholiab” (Ibid. 31, 1-6); and we read further: “And Bezalel and Oholiab and every wise- hearted man shall work” (Ibid. 36, 1).
For all that, seeing that the work was accomplished by and under his direction, it was as though he himself had done it. Moreover, it is the finishing of a work which is the decisive factor, and therefore we read: “And Moses reared up the tabernacle”; all those wise-hearted men attempted to rear it up but could not, the honour being left for Moses.’
פָּתַח וְאָמַר, (ויקרא ו׳:י״ח) זֹאת תּוֹרַת הָעוֹלָה הִיא הָעוֹלָה, אָמַר רַבִּי שִׁמְעוֹן, כְּתִיב, (תהילים ל״ו:ז׳) אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ'. עוֹלָה סְלִיקוּ וּקְשִׁירוּ דְּכְּנְסֶת יִשְׂרָאֵל לְעֵילָּא, וְדִבּוּקָא דִּילָהּ בְּגוֹ עָלְמָא דְּאָתֵי, לְמֶהוֵי כֹּלָּא חַד. אִקְרֵי עוֹלָה קֹדֶשׁ קֳדָשִׁים. וּבְגִין כַּךְ אִקְרֵי עוֹלָה, דְּסַלְּקָא וְאִתְעַטְּרָא לְמֶהֱוֵי כֹּלָּא חַד. בְּקִשּׁוּרָא חֲדָא בְּחִדוּ.
In this connection R. Simeon expounded thus the verse: “This is the law of the burnt-offering (‘olah); it is that which goes up…” (Lev. 6, 2). ‘The burnt-offering symbolizes the ascent of the Community of Israel and her attachment [to the Holy One]within the World-to-come, so as to form a unity, and therefore She is called ‘olah (ascending).
וּבְגִין דְּסַלְּקָא לְעֵילָּא לְעֵילָּא, כְּתִיב זֹאת תּוֹרַת הָעוֹלָה. רָזָא דְּכַר וְנוּקְבָּא כַּחֲדָא, תּוֹרָה שֶׁבִּכְתָּב וְתוֹרָה שֶׁבְּעַל פֶּה. הָעוֹלָה: דְּסַלְּקָא גּוֹ עָלְמָא דְּאָתֵי, לְאִתְקַשְּׁרָא בְּגַוֵיהּ, דְּאִקְרֵי קֹדֶשׁ הַקֳּדָשִׁים וַדַּאי, וְעוֹלָה נָמֵי קֹדֶשׁ הַקֳּדָשִׁים הִיא.
It is thus written: “This is the law (Torah) of the burnt-offering (‘olah)”, to wit, the Written Law and the Oral Law, the two representing the unity of the male and female principles. She is called “the ‘olah” because she ascends to the World-to-come, designated the holy of holies. Similarly, the burnt-offering (‘olah) is holy of holies,
וּבְגִין כַּךְ, סִדּוּרָא דִּנְכִיסוּ דִּילָהּ לִסְטַר צָפוֹן, דְּאִיהוּ סְטָר שְׂמָאלָא. דְּהַאי תּוֹרָה שֶׁבְּעַל פֶּה לָא סַלְּקָא בַּחֲבִיבוּתָא, אֶלָּא כַּד אַתְעַר סִטְרָא דְּצָפוֹן, דִּכְתִּיב, (שיר השירים ב׳:ו׳) שְׂמֹאלוֹ תַּחַת לְרֹאשִׁי וִימִינוֹ תְּחַבְּקֵנִי, וּכְדֵין אִיהִי סַלְּקָא בַּחֲבִיבוּתָא, וְאִתְעַטְּרָא בִּימִינָא, וְאִתְחֲבָּרַת בְּאֶמְצָעִיתָא, וְאִתְנְהִיר כֹּלָּא, מֵרָזָא דְּקֹדֶשׁ הַקֳּדָשִׁים, וְדָא מִגּוֹ רָזָא דְּאָדָם, בִּרְעוּ דְּכַהֲנָא, וּבְשִׁירָתָא דְּלֵיוָאֵי, וּבִצְלוֹתָא דְּיִשְׂרָאֵל.
and therefore it is killed northward [of the altar], since it is of the left side in that the Oral Law is not embraced save when the north side is awakened, as it says: “Let his left hand be under my head, and his right hand embrace me” (S.S. 2, 6). The Oral Law then goes up in love, is entwined in the right and attached in the midst, and the whole becomes illumined from the esoteric source of the Holy of Holies, under the beneficent influence of the service of the priests, the song of the Levites, and the prayer of Israel.
וְהָא אוֹקִימְנָא, דְּעוֹלָה קֹדֶשׁ הַקֳּדָשִׁים, בְּרָזָא דְּרוּחַ עִלָּאָה, בְּגִין דִּתְלַת רוּחִין קְשִׁירִין כַּחֲדָא, רוּחַ תַּתָּאָה, דְּאִקְרֵי (ויקרא ס"א ע"א) רוּחַ הַקֹּדֶשׁ רוּחַ דִּלְגוֹ בְּאֶמְצָעִיתָא דְּאִקְרֵי רוּחַ חָכְמָה וּבִינָה. וְכֵן אִקְרֵי רוּחַ תַּתָּאָה, אֲבָל הַאי אִקְרֵי רוּחַ דְּנָפִיק מִגּוֹ שׁוֹפָר, כָּלוּל בְּאֶשָּׁא וּבְמַּיָא. רוּחַ עִלָּאָה, דְּאִיהוּ סָתִים בַּחֲשָׁאי, דְּבֵיהּ קַיְימָן כָּל רוּחִין קַדִּישִׁין, וְכָל אַנְפִּין נְהִירִין. וּבְגִין כַּךְ, אַהֲדְרַת עוֹלָה רוּחַ מַמָּשׁ.
As already said, the burnt-offering, the most holy grade of offerings, is the emblem of the supernal spirit. For there are three spirits knit together: the lower spirit, designated the Holy Spirit; the intermediate spirit, called “spirit of wisdom and understanding”, a name also borne by the lower spirit. But the spirit that proceeds out of the trumpet and is composed of fire and water is called “supernal spirit”, since it is hidden and silent, and in it are concentrated all the holy spirits and all the illumined countenances. The burnt- offering was thus transmuted, as it were, into the very essence of that spirit,
וּלְבָתַר, מֵרָזָא דִּבְהֵמָה, מִסְתַּפְּקֵי וְאִתְּזָנוּ, לְאִתְקַשְּׁרָא רוּחַ אַחֲרָא דְּאִיהוּ גּוֹ מְסָאֲבוּ, מֵאִינּוּן תַּרְבִּין וְשַׁמְנוּנִין כְּמָה דְּאִתְּמַר. בְּגִין כָּךְ, עוֹלָה קֹדֶשׁ הַקֳּדָשִׁים, שְׁאַר קָרְבָּנִין לְמֶעְבַּד שְׁלָמָא בְּעָלְמָא, כֻּלְּהוּ מִכַּמָּה סִטְרִין, וּמָארֵי דִּינִין (נ"א לאתעברא) לְאִתְעַרְבָא (נ"א לאתעטרא) וּלְאִתְנַהֲרָא מִגּוֹ רְעוּתָא לְאִתְבַּסְּמָא, אִקְרוּן קֳדָשִׁים קַלִים, בְּגִין דְּלָא מִתְעַטְּרָא לְעֵילָּא לְעֵילָּא בְּקֹּדֶשׁ הַקָּדָשִׁים, וְעַל דָּא אִינּוּן קֳדָשִׁים קַלִים, וּנְכִיסוּ דִּילְהוֹן בְּכָל אֲתָר כְּמָה דְּאוֹקִימְנָא. אֲבָל עוֹלָה דְּאִיהוּ רָזָא דְּקֹדֶשׁ הַקָּדָשִׁים, לָאו אִיהוּ כִּשְׁאַר קָרְבָּנִין, דְּכָל עוֹבָדָהָא קֹדֶשׁ.
whereas its beast-part, the consumed fats, were food for the unclean side. Not so the other, or peace-offerings, which had in them the sides of the forces of Rigour, and hence were named “lesser holy offerings”; for they do not ascend as adornments to the height of heights like the most holy offerings; and hence may be killed on any side of the altar.’
תָּא חֲזֵי, מַה כְּתִיב (ויקרא ו׳:ג׳) וְלָבַשׁ הַכֹּהֵן מִדוֹ בַד, אִלֵּין לְבוּשִׁין מְיַיחֲדִין לִקְדוּשָּׁה. בַּד: יְחִידָאי, מְיַחֲדָא לִקְדוּשָּׁה. וּכְתִיב בִּגְדֵי קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת בְּשָׂרוֹ וּלְבֵשָׁם. מַאי טַעֲמָא. (דא קדש) אֶלָּא רָזָא דְּמִלָּה כִּדְקַאמְרָן, דְּאִיהִי קֹדֶשׁ הַקָּדָשִׁים, דְּסַלְּקָא כֹּלָּא וְאִתְעַטְּרָא בְּקֹּדֶשׁ הַקָּדָשִׁים, בְּקִשּׁוּרָא חֲדָא. וּלְבָתַר מַפְנֵי וְאַעְבַּר רוּחַ מִסְאֲבָא דְּסָאִיב כֹּלָּא, דְּלָא שַׁלְטָא, וְלָא יִתְקְרִיב גּוֹ מַקְדְּשָׁא, וְאִתְעֲבָּר מִכָּל סִטְרֵי קוּדְשָׁא, וְאִשְׁתְּאַר כֹּלָּא קֹדֶשׁ בִּקְדוּשָּׁה יְחִידָאי.
וְאָמַר רִבִּי שִׁמְעוֹן, הָא אִתְּמַר (רס"ב ע"ב, רמ"ד ע"ב) דִּכְתִּיב, (תהילים ל״ו:ז׳) אָדָם וּבְהֵמָה תּוֹשִׁיעַ יְיָ'. וְהָכִי סָלְּקָא רָזָא דְּאָדָם, מִסִּטְרָא דְּאָדָם וַדַּאי. בְּהֵמָה, מִסִּטְרָא דִּבְהֵמָה. וּבְגִין כָּךְ כְּתִיב, (ויקרא א׳:ב׳) אָדָם כִּי יַקְרִיב מִכֶּם, אָדָם וַדַּאי, דְּדָא קָרְבָּנֵיהּ לְעֵילָּא, לְקַשְּׁרָא קִשְׁרָא בְּרָזָא דְּאָדָם. וּלְבָתַר מִן הַבְּהֵמָה, וְכֹלָּא אִיהוּ בְּרָזָא דְּאָדָם וּבְהֵמָה. וְדָא הוּא רָזָא דְּאִצְטְרִיךְ לְקָרְבָּנָא, אָדָם וּבְהֵמָה כִּדְקַאמְרָן. תָּא חֲזֵי, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, הָכִי עֲבַד אָדָם וּבְהֵמָה.
R. Simeon further expounded the verse: “Man and beast thou preservest, O Lord” (Ps. 36, 7). ‘Man’, he said, ‘comes from the side of Man, that is, from that of Adam, whereas beast comes from its own side, that of beast. Hence, “When a man brings from you an offering… of the cattle”, etc. (Lev. 1, 2), indicating that the offering is first from man, and then from the cattle, that is, the beast-part, both being necessary for our offering. Similarly, God at the Creation made man and beast together (on the same day).
וְאִי תֵּימָא, וְהָא כְּתִיב (בראשית א׳:כ׳) וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, דְּהָא מִנַּיְיהוּ מְקָרְבִין קָרְבָּנִין, וַאֲפִילּוּ עוֹלָה, כְּמָה דִּכְתִּיב, (ויקרא א׳:י״ד) וְאִם מִן הָעוֹף עוֹלָה קָרְבָּנוֹ. תָּא חֲזֵי, מִכָּל אִינּוּן עוֹפֵי, לָא מְקָרְבִין אֶלָּא תּוֹרִים וּבְנֵי יוֹנָה, (אלא רזא דא) מַה דְּאִתְכְּשַׁר בְּדָא, פָּסִיל בְּדָא דָּא יְמִינָא, וְדָא שְׂמָאלָא.
It may be said that birds are also eligible for offerings, and even for burnt-offerings, as we read, “And if his offering be a burnt-offering of fowls” (Lev. 1, 14). Note, however, that of fowls, only turtle-doves and young pigeons are eligible for an offering, the qualifications of the two being opposite to each other;1According to T. B. Hulin, 22a-22b, there is a special age qualification for each, that of the turtle-dove comnmencing when that of the young pigeon had already terminated.
אֲבָל רָזָא דָּא הָא אוֹקִימְנָא, כְּתִיב וְעוֹף יְעוֹפֵף עַל הָאָרֶץ, דְּאִינּוּן רָזָא דִּרְתִיכָא, וּבְהוּ אִסְתַּלָּק רוּחַ הַקֹּדֶשׁ, לְסַלְּקָא לְעֵילָּא, דְּאִינּוּן תְּרֵי, חַד לִימִינָא, וְחַד לִשְׂמָאלָא, עוֹף לִימִינָא, וְדָא מִיכָאֵל. יְעוֹפֵף, לִשְׂמָאלָא, וְדָא (בראשית מ"ו ע"א) גַּבְרִיאֵל. דָּא לִימִינָא וְדָא לִשְׂמָאלָא. וּבְגִין כָּךְ, מְקָרְבִין תְּרֵין אִלֵּין, לְסַלְּקָא רוּחַ קוּדְשָׁא, וּשְׂמָאלָא מְעַטֵּר וְזָיִין לְתַתָּא, לְהַהוּא סְטָר שְׂמָאלָא. וִימִינָא לִימִינָא וְאִתְקַשְּׁרָא אִתְּתָא בְּבַעְלָהּ, לְמֶהֱוֵי חַד, וְכֹלָּא אִסְתַּלָּק וְאִתְקָשַׁר כַּחֲדָא לְעֵילָּא וְתַתָּא, וְקוּדְשָׁא בְּרִיךְ הוּא אִסְתַּלָּק בִּלְחוֹדוֹי וְאִתָּקַף.
since the former is symbolic of the right, the latter of the left. This is indicated in “and let fowl (‘of=flying creatures) fly”, an esoteric allusion to the Heavenly Chariot by which the Holy spirit ascends upwards, the term “fowl” being symbolic of the right side, the same being Michael, and the term “let fly” of the left, the same being Gabriel, the two together forming a unity: to wit, that of the lower world with the upper world, or of the Spouse with Her Master.
וּבְסִפְרֵי קַדְמָאֵי, מִסְכְּנָא, לָא יָהִיב חוּלָקָא לְאַתְּזָנָא, אֶלָּא לְעֵילָּא לְאִתְקַשְּׁרָא, אֲבָל כֹּלָּא לְעֵילָּא וְתַתָּא מִתְקָשַׁר, כָּל חַד וְחַד לְסִטְרֵיהּ כְּדְקָא יֵאוֹת, וְהָא אוֹקִימְנָא. (ויקרא כ"ו ע"ב)
In the Ancient Books it is stated that the poor man1Whose offerings consist only of birds. provides a portion only for the upper regions, but the truth is that even his portion is distributed both in the upper and the lower regions, each receiving the part appropriate to it.
רִבִּי אֶלְעָזָר שָׁאִיל לְרִבִּי שִׁמְעוֹן, אָמַר, הָא קִשּׁוּרָא דְּכֹלָּא (נ"א דעולה), אִתְקָשַׁר בְּקֹּדֶשׁ הַקָּדָשִׁים, לְאִתְנַהֲרָא. אִתְדַּבְּקוּתָא דִּרְעוּתָא דְּכַהֲנָא וְלֵיוָאֵי וְיִשְׂרָאֵל לְעֵילָּא, עַד הֵיכָן (רמ"ד ע"ב, רי"ג ע"ב) אִיהוּ סַלְּקָא.
R. Eleazar asked of R. Simeon how far in the heights the burnt-offering reaches.
אֲמַר לֵיהּ, הָא אוֹקִימְנָא, עַד אֵין סוֹף, דְּכָל קִשּׁוּרָא וְיִחוּדָא וּשְׁלִימוּ, לְאַצְנְעָא בְּהַהוּא צְנִיעוּ, דְּלָא אִתְדַּבָּק, וְלָא אִתְיְידַע, דְּרַעֲוָא דְּכָל רַעֲוִין בֵּיהּ, אֵין סוֹף לָא קַיְּימָא לְאוֹדָעָא, וְלַאו לְמֶעְבַּד סוֹף, וְלָאו לְמֶעְבַּד רֹאשׁ, כְּמָה דְּאָיִן קַדְמָאָה אַפִּיק רֹאשׁ וְסוֹף. מַאן רֹאשׁ. דָּא נְקוּדָה עִלָּאָה, דְּאִיהוּ רֵישָׁא דְּכֹלָּא סְתִימָאָה, דְּקַיְּימָא גּוֹ מַחֲשָׁבָה. וְעָבִיד סוֹף, דְּאִקְרֵי (קהלת יב) סוֹף דָּבָר. אֲבָל לְהָתָם, אֵין סוֹף.
In reply R. Simeon said: ‘Even as far as EN-Sof (without end the Infinite, where is the union and consummation of all in complete mystery. EN-Sof cannot be known, nor how it makes beginning or end, just as the zero number produces beginning and end. What is the beginning? This is the supernal Point, the beginning of all, hidden in “Thought”. And it makes the end which is called “the end of the matter” (Eccles. 12, 13). But beyond there is “no end” -
לָאו רְעוּתִין, לָאו נְהוֹרִין, לָאו בּוּצִינִין, בְּהַהוּא אֵין סוֹף, כָּל אִלֵּין בּוּצִינִין וּנְהוֹרִין, תַּלְיָין לְאִתְקַיְּימָא בְּהוּ, וְלָא קַיְימָא לְאִתְדַּבְּקָא מַאן דְּיָדַע וְלָא יָדַע, לָאו אִיהוּ אֶלָּא רְעוּ עִלָּאָה, סְתִימָא דְּכָל סְתִימִין, אָיִן. (צו כ"ו ע"ב)
neither intention nor light nor lamp; all the lights are dependent on it, but it cannot be reached. This is a Supreme Will, mysterious above all mysteries. It is Zero (‘en‘).
וְכַד נְקוּדָה עִלָּאָה, וְעָלְמָא דְּאָתֵי, אִסְתְּלָקוּ, לָא יַדְעֵי בַּר רֵיחָא, כְּמַאן דְּאָרַח בְּרֵיחָא וְאִתְבָּסָם. וְלָאו דָּא נַיְיחָא נִחוֹחַ, דְּהָא כְּתִיב (ויקרא כ״ו:ל״א) וְלֹא אָרִיחַ בָּרִיחַ נִיחֹחֲכֶם, דְּהָא רֵיחַ נִיחֹחַ, רֵיחָא דִּרְעוּתָא דְּכָל הָנֵי רְעוּתָא דִּצְלוֹתָא, וּרְעוּתָא דְּשִׁירָתָא, וּרְעוּתָא דְּכַהֲנָא, דְּכֻלְּהוּ רָזָא דְּאָדָם. כְּדֵין כֻּלְּהוּ אִתְעָבִידוּ רְעוּתָא חֲדָא, וְהַהוּא אִקְרֵי נִיחֹחַ, רַעֲוָא, כְּתַרְגּוּמוֹ. כְּדֵין כֹּלָּא אִתְקָשַׁר וְאִתְנְהִיר כַּחֲדָא, כְּדְקָא יֵאוֹת, כְּמָה דְּאִתְּמַר.
When the supreme Point and the World-to-come ascend, they catch no more than a scent of it…. This, however,1The text seems here to revert abruptly to the subject of the offering of the bird introduced above. is not “a sweet savour”, for such is furnished only by the combination of the three acceptable services of prayer, song, and offering, the whole symbolizing “man”. It is this sweet odour which drives away the other side-a service performed by the hand of the priest,
וְעַל דָּא אִתְיְיהִיבַת הַאי סִטְרָא אַחֲרָא, בִּידָא דְּכַהֲנָא, דִּכְתִּיב, (ויקרא ו׳:ב׳) צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר, רָזָא הָכָא, דְּהָא אוֹקִימְנָא לֵית צַו אֶלָּא עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת, וְהָכָא אִתְיְיהִיבַת לֵיהּ, לְאִתּוֹקְדָא הַהִיא מַחֲשָׁבָה רָעָה, וּלְאַעְבְּרָא לָהּ מִגּוֹ קוּדְשָׁא, בְּהַאי רְעוּתָא דְּסַלְּקָא לְעֵילָּא, וּבְהָא תְּנָנָא, וְתַרְבִּין דְּאִתּוֹקְדָן. בְּגִין לְאִתְעַבְּרָא מִן קוּדְשָׁא. וְהַאי צַו, בִּרְשׁוּתַיְיהוּ קַיְּימָא, לְאַפְרָשָׁא לָהּ מִן קוּדְשָׁא, מִגּוֹ הַאי קָרְבָּנָא. וְאִי תֵּימָא (במדבר כח) צַו אֶת בְּנִי יִשְׂרָאֵל. הָכִי נָמֵי, דְּהָא בִּרְשׁוּתַיְיהוּ קַיְּימָא, (ד"א לאפרשא לה מן קדושה) כָּל זִמְנָא דְּעַבְדֵי רְעוּתָא דְּמָארֵיהוֹן, דְּלָא יַכְלָא לְשַׁלְּטָאָה עָלַיְיהוּ.
as it says: “Command Aaron and his sons, saying” (Lev. 17, 2), the term “command”, as tradition tells us, alluding to idolatry.1v. T. B. Sanhedrin, 56b. This signifies that the evil thought is removed from the holy principle, is separated along with the smoke and the burning fats, whilst the favoured part of the sacrifice ascends on high in its pure holiness. This is the work that was entrusted to the priests. It is true that the same term “command” is used in connection with the whole of Israel, as we read: “Command the children of Israel” (Num. 28, 1). Israel, however, achieve the same work by means of prayer and obedience to the will of their Master. It is by this means that the evil is made powerless to rule over them
וְהַאי קְרָא כֹּלָּא, אַתְיָא לְאַחֲזָאָה רָזָא דְּמִלָּה, לְאַעְטְּרָא לְהַהוּא רוּחַ קוּדְשָׁא, לְעֵילָּא לְעֵילָּא, וּלְאַפְרְשָׁא לָהּ לְדָא רוּחַ טוּמְאָה, לְנַחְתָּא לָהּ לְתַתָּא לְתַתָּא, דָּא בִּרְעוּתָא וּבִצְלוֹתָא כִּדְקַאמְרָן, וְדָא בְּעוֹבָדָא, כֹּלָּא כִּדְקָחָזֵי לֵיהּ.
This signifies that the evil thought is removed from the holy principle, is separated along with the smoke and the burning fats, whilst the favoured part of the sacrifice ascends on high in its pure holiness. This is the work that was entrusted to the priests. It is true that the same term “command” is used in connection with the whole of Israel, as we read: “Command the children of Israel” (Num. 28, 1). Israel, however, achieve the same work by means of prayer and obedience to the will of their Master.
וְהַאי קְרָא מוֹכַח עָלַיְיהוּ, דִּכְתִּיב, צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר. צַו: דָּא עֲבוֹדַת כּוֹכָבִים וּמַזָּלוֹת רוּחַ מִסְאֲבָא. לֵאמֹר: (נח ס' ע"א) דָּא אִתְּתָא, דְּאִקְרֵי (משלי לא) יִרְאַת יְיָ'. כְּתִיב הָכָא לֵאמֹר, וּכְתִיב הָתָם לֵאמֹר (ירמיהו ג׳:א׳) הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ, וְהָא אוּקְמוּהָ. וּבְגִין כָּךְ, כֹּלָּא אִתְּמַר, וְכַהֲנָא קַיְּימָא לְאַתְקְנָא כֹּלָּא, בְּרָזָא (רמ"ד ע"ב) דְּאָדָם וּבְהֵמָה. זַכָּאָה חוּלָקֵיהוֹן דְּצַדִּיקַיָּיא, בְּעָלְמָא דֵּין, וּבְעָלְמָא דְּאָתֵי, לְאִינּוּן יַדְעֵי אָרְחֵי דְּאוֹרַיְיתָא, וְאַזְלֵי בָּהּ בְּאֹרַח קְשׁוֹט, עָלַיְיהוּ כְּתִיב, (ישעיהו ל״ח:ט״ז) יְיָ' עֲלֵיהֶם יִחְיוּ. מַאי עֲלֵיהֶם. אִלֵּין אָרְחוֹי דְּאוֹרַיְיתָא. יִחְיוּ, יִתְקַיְימוּ בְּהַאי עָלְמָא, וּבְעָלְמָא דְּאָתֵי.
It is by this means that the evil is made powerless to rule over them; and this verse indicates how the Holy Spirit ascends ever higher whilst the spirit of defilement sinks to the lowest depths. Thus, what Israel achieves through prayer the priests achieve through the temple service. All this falls within the work of the priest, and thus is expounded the recondite doctrine of the co-operation (in the sacrifice) of “man and beast”. Happy is the portion of the righteous in this world and in the world to come, in that they know the ways of the Torah and thus walk in the way of truth. Of them it is written: “O Lord, by these things”, to wit, by the ways of the Torah, “men live” (Isa. 38, 16), to wit, in this world and in the world to come.
תָּא חֲזֵי, כְּתִיב זֹאת תּוֹרַת הָעוֹלָה, אָמַר רִבִּי חִיָיא, הַאי קְרָא אוֹקִימְנָא לֵיהּ בְּהַאי גַּוְונָא, זֹאת תּוֹרַת: דָּא כְּנֶסֶת יִשְׂרָאֵל. הָעוֹלָה: דְּאִיהִי סַלְקַת וְאִתְעַטְּרַת לְעֵילָּא לְעֵילָּא, לְאִתְקַשְּׁרָא כְּדְקָא יֵאוֹת, עַד אֲתָר דְּאִקְרֵי קֹדֶשׁ הַקָּדָשִׁים.
According to another interpretation, the term “this is the law” refers to the Community of Israel, and the term ha’olah (that which ascends) to the evil thought that rises up in man’s mind to turn him aside from the way of truth.
דָּבָר אַחֵר, זֹאת תּוֹרַת: דָּא כְּנֶסֶת יִשְׂרָאֵל. הָעוֹלָה: דָּא מַחֲשָׁבָה רָעָה, דְּאִיהִי סַלְּקָא עַל רְעוּתָא דְּבַר נָשׁ, לְאַסְטָאָה לֵיהּ מֵאוֹרְחָא דִּקְשׁוֹט. הִיא הָעוֹלָה, הִיא הִיא דְּסַלְּקָא, וְאַסְטִיאַת לֵיהּ לְבַר נָשׁ, בָּעֵי לְאוֹקְדָא לֵיהּ בְּנוּרָא, בְּגִין דְּלָא יִתְיָיהִיב לָהּ דּוּכְתָּא (נ"א לאסטאה) לְאַסְגָּאָה.
The verse thus continues: “on its fire-wood upon the altar all night”, signifying that the evil thought has to be consumed in fire so as not to allow it to grow.
וּבְגִין כָּךְ, עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה, מַאן לַיְלָה, דָּא כְּנֶסֶת יִשְׂרָאֵל. (דאיהי זאת בגין) דְּאַתְיָא לְדַכְּאָה לֵיהּ לְבַר נָשׁ, מֵהַהוּא רְעוּתָא. עַל מוֹקְדָה. בְּגִין דִּי נָהָר דִּינוּר, אִיהוּ אֲתָר לְאוֹקְדָא לְכָל אִינּוּן, דְּלָא קַיְימֵי בְּקִיּוּמַיְיהוּ, דְּהָא עָאלִין לוֹן בְּהַהוּא נוֹרָא דְּדָלִיק, וּמְעַבְּרֵי שׁוּלְטָנֵהוֹן מֵעָלְמָא. וּבְגִין דְּלָא יִשְׁלוֹט, אִצְטְרִיךְ עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה, וְאִתְכַּפְיָיא וְלָא שַׁלְטָא.
By the term “night” is meant the Community of Israel, which comes to purge man of the evil thought, and so “on its fire-wood” points to the “fiery stream” (n’har di-nur) (Dan. 7, 10), the place where the “unstable” (spirits) have to pass through the burning fire and be deprived of their power.
וְעַל דָּא, כַּד אִתְכַּפְיָיא הַאי, סַלְּקָא כְּנֶסֶת יִשְׂרָאֵל, דְּאִיהִי רוּחַ קוּדְשָׁא, דְּסַלְּקָא וְאִתְעַטְּרָא לְעֵילָּא, דְּהָא סְלִיקוּ דִּילָהּ, כַּד אִתְכַּפְיָיא הַאי חֵילָא אַחֲרָא, וְאִתְפַּרְשָׁא מִינָּהּ. וּבְגִין כָּךְ, בָּעֵינָן בְּרָזָא דְּקָרְבְּנָא, לְאַפְרָשָׁא לְהַאי סִטְרָא מֵרוּחַ קוּדְשָׁא, וּלְמֵיהַב לָהּ חוּלָקָא, בְּגִין דְּרוּחַ קוּדְשָׁא אִסְתַּלָּק לְעֵילָּא.
When that happens, the Community of Israel, being the embodiment of the Holy Spirit, ascends on high. It is thus one of the recondite objects of the sacrifice to assign a portion of it as the share of the evil power so as to enable the Holy Spirit to rise on high, as symbolized in the rearing up of the Tabernacle.
וְתָא חֲזֵי, בְּזִמְנָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא, וְאִתְעָבִיד. אִתְכַּפְיָיא סִטְרָא אַחֲרָא, וְאִסְתַּלָּק מֵעָלְמָא. וְכַד אִסְתַּלָּק מֵעָלְמָא, וְאִתְּקַם מַשְׁכְּנָא עַל יְדָא דְּמֹשֶׁה, כְּדֵין אִתְּקַם לְעֵילָּא וְתַתָּא. הֲדָא הוּא דִכְתִיב, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. מַאי וַיָּקֶם. אֶלָּא דְּאוֹקִים לָהּ, לְאִסְתַּלְּקָא לְעֵילָּא לְעֵילָּא. וְעַל דָּא, וַיָּקֶם מֹשֶׁה, מַאן דְּהֲוָה מָאִיךְ אוּקְמֵיהּ, כְּמַאן דְּאוֹקִים לְמַאן דְּנָפִיל. כְּגַוְונָא דָּא, לְזִמְנָא דְּאָתֵי כְּתִיב (עמוס ט׳:י״א) אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת.
Observe that at the moment when the Tabernacle was erected, as also when the Temple (in Jerusalem) was built, the “other side” was subjugated and removed from the world; and that when the Tabernacle was erected by the hand of Moses the upper and the lower Tabernacles were erected together. Hence it is written: “And Moses reared up the tabernacle”, signifying that the Tabernacle below was raised by Moses, as it were, to the height of heights; he raised up, in a sense, that which was fallen and lying low. The same will happen in the days to come, of which it is written: “In that day will I raise up the tabernacle of David that is fallen” (Amos 9, 11).1The last seven lines of the Hebrew text do not appear in the translation.
כְּתִיב, (עמוס ה׳:ב׳) נָפְלָה לֹא תוֹסִיף קוּם בְּתוּלַת יִשְׂרָאֵל, מַאי לא תּוֹסִיף קוּם. (משמע דחד זמנא אחרא קמת) אֶלָּא בְּזִמְנָא אַחֲרָא קָמַת. הִיא קָמַת מִגַּרְמָהּ, וְלָא אוֹקִים לָהּ קוּדְשָׁא בְּרִיךְ הוּא. דְּהָא בְּגָלוּתָא דְּמִצְרַיִם, קוּדְשָׁא בְּרִיךְ הוּא אוֹקִים לָהּ, וְעֲבַד כַּמָה נִסִּין, בְּגִין לְאַקָּמָא לָהּ, וּבְגָלוּתָא דְּבָבֶל הוּא לָא אוֹקִים לָהּ, בְּגִין דְּלָא עֲבַד לוֹן נִסִּים, דְּגָרִים חוֹבָה, אֶלָּא הִיא קָמַת. וּסְלִיקוּ בְּנֵי גּוֹלָה, כְּאִינּוּן דְּלָא הֲוָה לוֹן פָּרוֹקָא, וְלָא הֲוָה תִּיאוּבְתָּא דְקוּדְשָׁא בְּרִיךְ הוּא עָלַיְיהוּ, בְּגִין דְּגָרַם הַהוּא חוֹבָא, דְּאִינּוּן נָשִׁים נָכְרִיּוֹת.
וְעַל דָּא, קוּדְשָׁא בְּרִיךְ הוּא לָא אוֹקִים לָהּ לִכְנְסֶת יִשְׂרָאֵל, וְלָא עָבֵד לָהּ נִסִּין וּגְבוּרָאן בְּהַהוּא זִמְנָא כְּדְקָא יֵאוֹת. אֲבָל לְזִמְנָא דְּאָתֵי, לֹא תוֹסִיף קוּם כְּתִיב, לָא תּוֹסִיף, קוּם מִגַּרְמָהּ, אֶלָּא קוּדְשָׁא בְּרִיךְ הוּא יוֹקִים לָהּ, דִּכְתִּיב אָקִים אֶת סוּכַּת דָּוִד הַנּוֹפֶלֶת. וּכְתִיב (ירמיהו ל׳:ט׳) וְאֵת דָּוִד מַלְכָּם אֲשֶׁר אָקִים לָהֶם. וּבְגִין כַּךְ כְּתִיב הָכָא, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וַיָּקֶם מֹשֶׁה וְגוֹ'.
תָּא חֲזֵי, כַּד אוֹקִים לֵיהּ מֹשֶׁה לְמַשְׁכְּנָא, אִתְּקַם מַשְׁכְּנָא אַחֲרָא עִמֵּיהּ. וּמַשְׁכְּנָא עִלָּאָה, אוֹקִים (נ"א אוקיר) וְסָעִיד כֹּלָּא, בְּגִין דְּמַשְׁכְּנָא עִלָּאָה, סָתִים וְגָנִיז אִיהוּ לְעֵילָּא לְעֵילָּא. וּמַשְׁכְּנָא אַחֲרָא אִתְּקַם עַל מַשְׁכְּנָא דִּלְתַתָּא וְקַיְּימָא עָלֵּיהּ, (ס"א עמיה. ומשכנא עילאה ההוא דסתים וגניז לעילא לעילא אוקים וסעיד כלא. ומשכנא אחרא ההוא אתקם על ידא דמשכנא דלתתא קיימא עליה) בְּחֵילָא דְּהַהוּא מַשְׁכְּנָא עִלָּאָה עַל כֹּלָּא. וְכַמָּה דְּאִתְּקַם מַשְׁכְּנָא דִּלְתַתָּא עַל יְדָא דְּמֹשֶׁה, אוּף הָכִי לְעֵילָּא, עַל יְדֵי דְּהַהוּא דְבָּנֵי דְּמֹשֶׁה (נ"א דרגא דמשה). מְנָלָן. דִּכְתִּיב, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. אֶת דַּיְיקָא, לְאִתְחֲזָּאָה דִּתְרֵי מַשְׁכְּנִין בְּרָזָא דְּמֹשֶׁה אִתְּקָנוּ (נ"א אתקמו).
1The first six lines of the Hebrew text do not appear in the translation.Observe that when Moses erected the Tabernacle, another Tabernacle, to wit, the celestial one, hidden and undisclosed, was simultaneously erected; and it was by the force of that upper Tabernacle that the lower one was made and held firm. As it was the hand of Moses that erected the lower Tabernacle, so was it the “grade” of Moses that simultaneously erected the celestial one. This is proved from the words: “And Moses reared up the (eth) tabernacle”, where the particle (eth) signifies a twin Tabernacle.’
אָמַר רִבִּי יוֹסֵי, וְכִי וַיָּקֶם מֹשֶׁה, וְהָא כֹּלָּא עַד לָא אִתְתָּקַּן, וְקִימָה לָאו אִיהוּ אֶלָּא כַּד אִשְׁתְּלִים כֹּלָּא, וְעָאל שַׁיְיפָא בְּשַׁיְיפֵיהּ, מַאי וַיָּקֶם. אָמַר רִבִּי יִצְחָק, בִּתְלַת סִטְרִין אוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא, מַה כְּתִיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן, וַיִתֵּן אֶת אֲדָנָיו, וַיָּשֶׂם אֶת קְרָשָׁיו. בְּהָנִי תְּלַת סִטְרֵי, אוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא. וּבְהָנֵי תְּלַת סִטְרֵי, אִסְתַּלָּק מַשְׁכְּנָא. וְאִתְכַּפְיָיא סִטְרָא אַחֲרָא. ועֲבוֹדָה זָרָה, כַּד אוֹקִים מֹשֶׁה לְהַאי סִטְרָא, אִתְכַּפְיָיא סִטְרָא אַחֲרָא. בְּגִין כָּךְ מֹשֶׁה אוֹקִים לֵיהּ וְלָא אַחֲרָא.
R. Jose said: ‘How can Scripture say AND MOSES REARED UP THE TABERNACLE, seeing that that passage speaks of the setting up of its several parts, whilst the term “rearing-up” can only mean the completion of the whole by putting together of all its parts?’ Said R. Isaac: ‘Moses first set up the three sides of the Tabernacle, whereby the evil power was partly subjugated, and then completed the fourth side, so that the evil power was completely subjugated: a work that could only be done by Moses, and by no one else.
תָּא חֲזֵי, כְּתִיב וַיִתֵּן אֶת אֲדָנָיו, בְּהַהִיא שַׁעֲתָא אִזְדַּעְזָע סָמָאֵ"ל מֵאַתְרִיהּ, וְאַרְבְּעִין רְתִיכִין דְּעִמֵּיהּ, וְעָרַק אַרְבַּע מֵאָה פַּרְסֵי, גּוֹ טְסִירוּ דְּנוּקְבָּא דְּעַפְרָא. אָעִיל מֹשֶׁה אִינּוּן סַמְכִין, וְאִתָּקִיף סִטְרָא דָּא, כְּדֵין אִינּוּן סַמְכִין דְּסִטְרָא אַחֲרָא, נָפְלוּ וְאִתְרְפוּ.
Observe, that when HE LAID ITS SOCKETS. Samael was shaken out of his place, together with his forty chariot-legions, and fled a distance of four hundred parasangs until he found refuge within the hidden abysmal cavern; and, as Moses “reared up its pillars” and made firm this “side”,’ the pillars of the “other side” were loosened and fell down.’
פָּתַח וְאָמַר, בַּיוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת וְגוֹ', מַאי בַּיוֹם הַהוּא. בְּיוֹמָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַעְבִּיד דִּינָא בְּעָלְמָא, וְיִפְקוֹד עַל חַיָּיבֵי עָלְמָא כְּעוֹבָדֵיהוֹן. דְּהָא לֵית קִימָה לִכְנֶסֶת יִשְׂרָאֵל מֵעַפְרָא, בְּעוֹד דְּאִינּוּן חַיָּיבִין דְּיִשְׂרָאֵל יְקוּמוּן בְּעָלְמָא. מַה כְּתִיב לְעֵילָּא, (עמוס ט׳:י׳) בַּחֶרֶב יָמוּתוּ כֹּל חֲטָּאֵי עַמִּי הָאוֹמְרִים לא תַגִישׁ וְתַקְדִּים בַּעֲדֵנוּ הָרָעָה. מַה כְּתִיב בַּתְרֵיהּ, בַּיוֹם הַהוּא אָקִים אֶת סֻכַּת דָּוִד הַנּוֹפֶלֶת וְגוֹ'.
R. Isaac further discoursed on the verse: “In that day will I raise up the tabernacle of David that is fallen” (Amos 9, 11). ‘It speaks of the day’, he said, ‘when the Almighty will execute divine justice upon the world and will visit their deeds upon the wicked of the world. For the Community of Israel cannot rise from the dust so long as the sinners from among Israel exist in the world. Thus the previous verse says: “AII the sinners of my people shall die by the sword, that say: The evil shall not overtake nor confront us” (Ibid. 10); and this is immediately followed by the verse, saying: “In that day will I raise up the tabernacle…
הַאי קְרָא אִית לְאִסְתַּכְּלָא בֵּיהּ, (עמוס) אֶת פִּרְצֵיהֶן, אֶת פִּרְצָהּ מִבָּעֵי לֵיהּ. וַהֲרִיסוֹתָיו, וַהֲרִיסוֹתֶיהָ מִבָּעֵי לֵיהּ. אֶלָּא וְגָדַרְתִּי אֶת פִּרְצֵיהֶן מִמַּאן, מֵאִינּוּן חַיָּיבִין, דִּכְתִּיב בַּחֶרֶב יָמוּתוּ כֹּל חַטָּאֵי עַמִּי, דְּהָא כְּדֵין יִתְעֲבִיד פִּרְצָן בְּיִשְׂרָאֵל, וְעַל דָּא וְגָדַרְתִּי אֶת פִּרְצֵיהֶן. וַהֲרִיסוֹתָיו אָקִים, הֲרִיסוֹתָיו דְּמַאן, הֲרִיסוֹתָיו דְּסוּכַּת דָּוִד. (ממאן מדוד) בְּגִין, דְּכַד אִתָּקַף מַלְכוּ חַיָּיבָא בְּעָלְמָא, כְּדֵין הַאי מַלְכוּ קַדִּישָׁא אִתְרַפֵי, וְסֻכַּת דָּוִד אַסְתִּיר בִּנְיָינָא דִּילֵיהּ, וְעַל דָּא וַהֲרִיסוֹתָיו אָקִים.
and close up their breaches, and I will raise up its ruins”, where the plural “their” breaches can only point to “the sinners of My people” who form breaches in Israel, and so when “the sinners of My people shall die by the sword” those “breaches” will be closed up; “and I will raise up its ruins”, to wit, the ruins of the tabernacle of David which was laid into ruins what time the wicked kingdom obtained dominion in the world.
דְּהָא תָּנֵינָן, כָּל זִמְנָא דְּהַאי אִתָּקַף, הַאי אִתְרַפֵי. דָּא מַלְיָא, וְדָא חָרְבָה. וּבְגִין כָּךְ, עַד הַהוּא יוֹמָא, מַלְכוּ חַיָּיבָא יִתְקַף. בְּהַהוּא יוֹמָא, יִתָּקַף וְיוֹקִים לָהּ קוּדְשָׁא בְּרִיךְ הוּא, לְהַאי מַלְכוּ קַדִּישָׁא. וְעַל דָּא וַהֲרִיסוֹתָיו אָקִים. וּבְנִיתִיהָ כִּימֵי עוֹלָם, מַאי וּבְנִיתִיהָ כִּימֵי עוֹלָם. הַיְינוּ דִּכְתִּיב, (ישעיהו ל׳:כ״ו) וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְגוֹ'.
For, as we have learnt, of the two powers, as the one gathers strength the other languishes; as the one is filled the other is laid waste. So, until that day the wicked kingdom will be in power, but on that day the Holy One, blessed be He, will raise up the Holy Kingdom and “will raise up its ruins, and will build it as in the days of old” (Ibid.). This last is in allusion to: “Moreover the light of the moon shall be as the light of the sun, etc.” (Isa. 30, 26).
(שמות לט) וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן, בְּמַאי אוֹקִים לֵיהּ. דִּכְתִּיב וַיִתֵּן אֶת אֲדָנָיו וְיָהַב אִינּוּן סַמְכִין דִּתְחוֹתֵיהּ, לְקַיְּימָא עָלַיְיהוּ, וּלְאַסְחֲרָא בְּהוּ אִינּוּן צִירִים דְּפִתְחִין. בְּגִין דְּאִינּוּן סַמְכִין דִּתְחוֹתַיְיהוּ, אִינּוּן קִיוּמָא לְאַסְחֲרָא. אֲמַאי וַיִתֵּן. אַתְקִיף וְאַתְקִין לוֹן בְּתוּקְפוֹי. בְּהַהִיא שַׁעֲתָא אַעְדִּיוּ אִינּוּן סַמְכִין אַחֲרָנִין דְּסִטְרָא אַחֲרָא.
AND MOSES REARED UP THE TABERNACLE, to wit, AND LAID ITS SOCKETS as a support underneath, and to enable the doors to revolve. “He laid them”; that is, he made them very firm, and at the same time the pillars of the “other side” were removed.
תָּא חֲזֵי, כְּתִיב (תהילים קל״ז:ז׳) זְכוֹר יְיָ' לִבְנִי אֱדוֹם אֶת יוֹם יְרוּשָׁלַ ם הָאוֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּה. וְעַל דָּא זַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְמִבְנֵי יְסוֹדֵי יְרוּשָׁלַ ם, מִיְסוֹדִין אַחֲרָנִין, דְּיִשְׁלְטוּן עַל כֹּלָּא. וּמַאן אִינּוּן. סַפִּירִין. דִּכְתִּיב, (ישעיהו נ״ד:י״א) וִיסַדְתִּיךְ בַּסַּפִּירִים, דְּאִלֵּין אִינּוּן יְסוֹדִין, וְסַמְכִין תַּקִּיפִין וְעִלָּאִין, דְּלֵית לְהוּ חֲלִישׁוּ כְּקַדְמָאֵי. מַאי טַעֲמָא. בְּגִין דְּאֲבָנִין קַדְמָאִין מֵאִינּוּן יְסוֹדֵי, יָכִילוּ שְׁאַר עַמִּין לְמִשְׁלַט עָלַיְיהוּ. מַאי טַעֲמָא. בְּגִין דְּלֵית בְּהוּ נְהִירוּ עִלָּאָה, כְּדְקָא יֵאוֹת. אֲבָל אִלֵּין, יְהוֹן נְהִירִין מִגּוֹ נְהִירוּ עִלָּאָה, וּמְשַׁקְּעָאן גּוֹ תְּהוֹמֵי, דְּלָא יַכְלִין לְשַׁלְּטָאָה עָלַיְיהוּ. וְאִלֵּין אִינּוּן סַפִּירִין, דְּיִנְהֲרוּן לְעֵילָּא וְתַתָּא. (ואי תימא) בְּגִין דִּבְהַהוּא זִמְנָא, יִתּוֹסַף נְהִירוּ עִלָּאָה, לְעֵילָּא וְתַתָּא.
Now we read: “Remember, O Lord, against the children of Edom the day of Jerusalem; who said: Rase it, rase it, even to the foundation thereof’ (Ps. 137, 7). But God will in the future build the foundations of Jerusalem out of another substance which will prevail against all, to wit, out of sapphires, as it says, “and (I will) lay thy foundations with sapphires” (Isa. 55, 11). For these form firm and solid foundations without any weakness such as was in the former foundations. Over those stones of the former foundations other nations could prevail, inasmuch as they lacked the light supernal; but these will possess the radiation from the supernal light and will be embedded in the abyss so that no one will be able to loosen them. These are the sapphires that will shed their light above and below.
וְאִי תֵּימָא אִינּוּן יְסוֹדֵי קַדְמָאֵי, יִתְבַטְּלוּן. הָא כְּתִיב (ישעיהו נ״ד:י״א) הִנֵּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ. מַרְבִּיץ לְאַתְקְנָא תְּבִירָא. מַאי בַּפּוּךְ. כְּמָה דְאַתְּ אָמֵר (מלכים ב ט׳:ל׳) וַתָּשֶׂם בַּפּוּךְ עֵינֶיהָ. אֲבָנִים אִית דְּאִקְרוּן פּוּךְ. מַאי טַעֲמָא הַאי. אָמַר רִבִּי אֶלְעָזָר רָזָא אִיהוּ, וְרָזָא דָּא לִמְחַצְדֵי חַקְלָא אִתְיְיהִיב לְמִנְדַּע.
Nor should we think that the former foundations will then be discarded, for it is written: “Behold, I will set thy stones in antimony (pukh)”, the term “set” (marbitz) signifying the repairing of the old broken stones. There are certain stones called pukh; the reason-so said R. Eleazar- only being known to the “reapers in the field”.
תָּא חֲזֵי, אִינּוּן אֲבָנִין דִּיְסוֹדֵי צִיּוֹן וִיְרוּשָׁלַם, חַס וְשָׁלוֹם דִּשְׁלִיטוּ עָלַיְיהוּ שְׁאַר עַמִּין, וְלָא אוֹקְדוּ לוֹן, וְלָא אִתּוֹקְדוּן, אֶלָּא כֻּלְּהוּ אִתְגְּנִיזוּ, וְגָנִיז לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְכָל אִינּוּן יְסוֹדֵי בֵּיתָא קַדִּישָׁא כֻּלְּהוּ אִתְגְּנִיזוּ, וְלָא אִתְאֲבִידוּ מִנַּיְיהוּ אֲפִילּוּ חַד. וְכַד יֶהְדַּר קוּדְשָׁא בְּרִיךְ הוּא וְיוֹקִים לָהּ לִיְרוּשָׁלַם עַל אַתְרֵיהּ, אִינּוּן יְסוֹדֵי אֲבָנִין קַדְמָאֵי, יָהַדְרוּן לְאַתְרַיְיהוּ, וְלָא יַשְׁלִיט בְּהוּ עֵינָא אַחֲרָא (נ"א בישא), בַּר בְּזִמְנָא דְּיִכְחוֹל בַּר נָשׁ עֵינוֹי בְּהַהוּא פּוּכָא, וְיִמְלֵי עֵינֵיהּ מִנֵּיהּ, וּכְדֵין יֶחֱמֵי כָּל אֲבָנִין וְכָל יְסוֹדֵי יְרוּשָׁלַ ם, מְתֻקְּנָן עַל אַתְרַיְיהוּ, דְּלָא שָׁלִיטוּ בְּהוּ שְׁאַר עַמִּין, וְכָל אִינּוּן אֲבָנִין יְקָרִין אַחֲרָנִין, וְכָל אִינּוּן בִּנְיָינִי אֲבָנִין, כֻּלְּהוּ קַיְימֵי עַל קִיוּמַיְיהוּ.
For we must not think for a moment that the stones of the foundations of Zion and Jerusalem fell into the power of the nations. In truth, they did not burn them, nor were they burnt, but they were all hidden and treasured up by the Holy One, blessed be He, without the loss of a single stone, and when God will again establish Jerusalem in its place, the ancient foundation-stones will return to their former positions; and no other (al. evil) eye will be able to rest on them save an eye painted with antimony (pukh). With such an eye one will be enabled to behold all the stones and foundations of Jerusalem set aright in their places. Similarly, all the other precious stones and stone edifices will be reared up in their former positions.
וּכְדֵין (ישעיהו נ״ב:ח׳) כִּי עַיִן בְּעַיִן יִרְאוּ בְּשׁוּב יְיָ' צִיּוֹן. מַאי בְּשׁוּב יְיָ'. אֶלָּא כַּד שְׁלִיטוּ עָלָהּ שְׁאַר עַמִּין, קוּדְשָׁא בְּרִיךְ הוּא סָלִיק לָהּ לְעֵילָּא, וּבְהַהוּא זִמְנָא אִיהוּ יֶהְדַּר לָהּ לְאַתְרָהּ, דִּכְתִּיב בְּשׁוּב יְיָ' צִיּוֹן. בְּשׁוּב יְיָ' וַדַּאי.
Then “they shall see eye to eye the Lord returning1The Zohar takes here the verb shub (returning) in a transitive sense. (to) Zion” (Ibid. 52, 8). Scripture speaks of the “Lord returning” for the reason that when other nations obtain rule over Zion, God removes her, as it were, and places her on high; but then He will restore her to her own place.
וְתָא חֲזֵי, כָּל מַאן דְּאַסְתִּים מִן עֵינָא, וְלָא אִתְיְיהִיב רְשׁוּ לְשַׁלְּטָאָה בֵּיהּ עֵינָא, לָא יַכְלִין לְמִשְׁלַט בֵּיהּ עֵינָא, בַּר בְּכִחְלָא דְּעֵינָא, בְּמִלִּין יְדִיעָאן. וּבְגִין כָּךְ, הִנִּה אָנֹכִי מַרְבִּיץ בַּפּוּךְ אֲבָנַיִךְ. וְתָּא חֲזֵי, כָּל אִלֵּין אֲבָנִין יִתְקַיְּימוּן בְּאַתְרַיְיהוּ, וְלֶהֱווֹ יִסוֹדִין כְּקַדְמֵיתָא, וִיסוֹדֵי סַפִּירִין (אחרנין) יִתְקַיְּימוּן בַּאֲתָר אַחֲרָא סָחֲרָנָא, לְפוּתְיָא וּלְאַרְכָּא, הֲדָא הוּא דִכְתִיב וִיסַדְתִּיךְ בַּסַּפִּירִים.
Observe that if a thing is too bright for the eye to behold, the eye may yet look upon it if it is painted with certain substances. Hence, “Behold, I will set thy stones in pukh”1i.e. owing to the intense brilliancy of the stones, the eye could only look at them when shaded by certain paints like pukh (antimony). Observe also that all the former foundations will in the future be in their former positions and the sapphire stones will be placed around them.
בְּזִמְנָא דְּיוֹקִים קוּדְשָׁא בְּרִיךְ הוּא לְבֵיתֵיהּ, בְּהַהוּא זִמְנָא מַה כְּתִיב, (ישעיהו כ״ה:ח׳) בִּלַּע הַמָּוֶת לָנֶצַח. בִּלַּע, כִּדְאָמְרִינָן (איכה ב) בִּלַּע יְיָ' וְלֹא חָמַל, הַהוּא כּוֹס דְּשָׁתָה הַאי, יִשְׁתֶּה הַאי.
Of the time that God will restore His House it is written: “He will swallow up death for ever” (Ibid. 25, 8);
וְאִי תֵּימָא, הַהוּא בִּלַּע אִיהוּ לִזְמַן יְדִיעָא וְקָצִיב כְּיִשְׂרָאֵל, לָאו הָכִי. כְּתִיב לָנֶצַח, מַאי לָנֶצַח. לְדָרֵי דָּרִין. וְלָאו כְּיִשְׂרָאֵל, וְלָאו כְּהַהוּא זִמְנָא דְּאוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא. אֶלָּא לָנֶצַח לְעָלְמִין.
it will not be as at the time when Moses reared up the Tabernacle, but for ever and for all generations.
וּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא יוֹקִים לָהּ לִכְּנְסֶת יִשְׂרָאֵל, וְאִיהוּ יוֹקִים סַמְכִין, וְסֵיפֵי, וְכָל אִינּוּן תִּקְרֵי בֵּיתָא, בְּתִקּוּנוֹי, (ס"א בתקיפו) לְעָלַם וּלְעָלְמֵי עָלְמַיָּא. וּכְתִיב (ישעיהו נ״ד:ב׳) הַרְחִיבִי מְקוֹם אָהֳלֵךְ וְגוֹ', בְּגִין דְּיִתְבְלַע סִטְרָא אַחֲרָא, וְלָא יְקוּם לְעָלְמִין וּכְדֵין, (ישעיהו כ״ה:ח׳) וְחֶרְפַּת עַמּוֹ יָסִיר מֵעַל כָּל הָאָרֶץ כִּי יְיָ' דִּבֵּר.
The Holy One, blessed be He, will then establish the Community of Israel, will raise up the pillars and the pins, and all the beams of the Sanctuary in their proper setting to endure for evermore. The “other side” will be swallowed up for ever: “And the reproach of his people will he take away from off all the earth; for the Lord hath spoken it” (Ibid.).
(שמות לט) וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן, בְּהַהוּא זִמְנָא דְּאִלֵּין סַמְכִין אִתְּקָמוּ, וְאִתְיְיהִיבוּ בְּאַתְרַיְיהוּ, הַהוּא זִמְנָא אִתְרְפוּ וְאִתְעֲבָרוּ מֵאַתְרַיְיהוּ סַמְכִין בַּאֲתָר סְטָר אַחֲרָא, וְעַל דָּא, וְיִּתֵּן אֶת אֲדָנָיו.
AND MOSES REARED UP THE TABERNACLE, AND LAID (vayiten) ITS SOCKETS. At the time when these pillars and supports were put into their places, the pillars and supports of the evil side were loosened and swept away from their places.
מַאי וְיִּתֵּן. אֶלָּא אוֹלִיפְנָא, דְּחָמָא מֹשֶׁה לְקַמֵּיהּ לְסָמָאֵ"ל חַיָּיבָא, דְּהֲוָה אָזִיל לְגַבֵּיהּ לְקַטְרְגָא לֵיהּ, וּכְדֵין אַתְקִיף בֵּיהּ מֹשֶׁה, וְקָשִׁיר לֵיהּ קַמֵּיהּ, וְאוֹקִים לֵיהּ לְמַשְׁכְּנָא, וְיָהַב לְסַמְכוֹי. דִּכְתִּיב וְיִּתֵּן אֶת אֲדָנָיו. וְיִּתֵּן: בִּתְקִיפוּ, דְּלָא יָכִיל בַּר נָשׁ אַחֲרָא לְשַׁלְּטָאָה עָלֵיהּ, וּלְמֵיהַב סַמְכִין בְּאַתְרַיְיהוּ, כְּמֹשֶׁה. דְּהָא בִּתְקִיפוּ רַב, אוֹקִים לֵיהּ מֹשֶׁה.
Moses, as we have learnt, saw the wicked Samael advancing towards him with intent to bring accusations against him. But he overpowered him and bound him in fetters, and then reared up the tabernacle, and fixed its sockets. The term vayiten (and he laid) indicates the use of intense force, for no other man but Moses would have been able to overcome this antagonist and to fix the foundations in their place.
בְּהַהוּא יוֹמָא דְּאִתְּקַם מַשְׁכְּנָא, כַּד שָׁאֲרִי מֹשֶׁה לְאַקָּמָא לֵיהּ, בְּחַד בְּנִיסָן הֲוָה, וּבְהַהוּא זִמְנָא, תְּקִיפוּ דְסִטְרָא אַחֲרָא הֲוָה בְּעָלְמָא, דְּהָא בְּיוֹמֵי דְּנִיסָן, רֵישׁ תּוֹרָא בְּדִיקוּלָא (סליק לאגרא). תָּנֵינָן. וּבְנִיסָן שָׁארֵי מֹשֶׁה, וְחָמָא לֵיהּ לְסָמָאֵ"ל, אָזִיל סַחֲרָנֵיהּ, לְעַרְבְּבָא לֵיהּ, וְאִתְגַּבָּר עָלֵיהּ מֹשֶׁה, וּכְדֵין, וַיִּתֵּן אֶת אֲדָנָיו. שָׁארֵי הוּא וְיָהַב לְתַתָּא, וְשָׁארִי מַאן דְּשָׁארִי וְיָהַב לְעֵילָּא דָּא לָקֳבֵל דָּא.
It was on the first of Nisan that the Tabernacle was reared up, a season when the evil powers are let loose in the world; for in the days of Nisan, as the saying goes, “even when the ox has his head in the fodder basket, go up the roof’1t. p. Pesahim, 112. Moses saw Samael going round and round him to confuse him, but he overpowered him.
בְּיוֹמָא דְּאִתְּקַם הַאי מַשְׁכְּנָא לְתַתָּא, אִתְּקַם מַשְׁכְּנָא אַחֲרָא קַדִּישָׁא לְעֵילָּא, וּמַשְׁכְּנָא עִלָּאָה טָמִיר וְגָנִיז, אַפִּיק נְהוֹרִין לְכָל סְטָר, וְאִתְנָהַרוּן עָלְמִין.
And whilst he began to set firmly the Tabernacle below, a corresponding work was begun on high; there was opposite the earthly Tabernacle a heavenly Tabernacle, hidden and undisclosed, that radiated light on all sides, illuminating all the worlds.
רִבִּי יוֹסֵי שָׁאִיל לְרִבִּי שִׁמְעוֹן, אֲמַר לֵיהּ, תְּלַת מַשְׁכְּנִין חֲמֵינָן בַּקְּרָא, דִּכְתִּיב, (במדבר ט׳:ט״ו) וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן, כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן לְאֹהֶל הָעֵדוּת, וּבָעֶרֶב יִהְיֶה עַל הַמִּשְׁכָּן כְּמַרְאֵה אֵשׁ עַד בֹּקֶר, הָא תְּלַת מַשְׁכְּנִין הָכָא. וַאֲמַאי מַשְׁכְּנָא, וְלָא בַּיִת, דְּהָא בַּיִת אִצְטְרִיךְ וְלָא מִשְׁכָּן.
R. Jose asked R. Simeon: ‘How is it that Scripture seems to speak of three Tabernacles, in that it says: “And on the day that the tabernacle was reared up the cloud covered the tabernacle, even the tent of the testimony; and at even there was upon the tabernacle as it were the appearance of fire, until morning” (Num. 9, 15)? And further, why “tabernacle” rather than “house”, inasmuch as a house was needed rather than a temporary abode?’ ‘Observe’, he said, ‘that when Moses was commanded to make the Tabernacle, he could not comprehend its design until God showed him an exact replica of every single part, a replica in white fire, in black fire, in red fire, and in green fire. Scripture thus says: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). Still Moses found the work difficult, and though he was shown it eye to eye, as it were, he was reluctant to undertake it.
פָּתַח וְאָמַר, (ישעיהו ס״ו:א׳) כֹּה אָמַר יְיָ' הַשָּׁמַיִם כִּסְאִי וְגוֹ'. תָּא חֲזֵי, קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ בְּיִשְׂרָאֵל לְאַחֲסַנְתֵּיהּ וְעַדְבֵיהּ, וְקָרִיב לוֹן לְגַבֵּיהּ. וְהָא אוֹקִימְנָא דְּעֲבַד מִנַּיְיהוּ דַּרְגִּן יְדִיעָן בְּהַאי עָלְמָא, כְּגַוְונָא דִּלְעֵילָּא, לְשַׁכְלְלָא עָלְמִין כֻּלְּהוּ כְּחַד, עֵילָּא וְתַתָּא. דִּכְתִּיב הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדוֹם רַגְלָי לְשַׁכְלְלָא עֵילָּא וְתַתָּא לְמֶהוֵי חַד.
R. Simeon prefaced his reply with the verse: “Thus saith the Lord: The heaven is my throne, etc.” (Isa. 66, 1). ‘Observe’, he said, ‘that the Holy One, blessed be He, found delight in Israel as His inheritance and portion, brought them near to Himself, and divided them into certain grades after the celestial model, so as to bring into one complete whole all the worlds, both the upper and the lower.
תָּא חֲזֵי, הַשָּׁמַיִם כִּסְאִי, דָּא רְקִיעָא דְּיַעֲקֹב שַׁרְיָא בֵּיהּ, דְּאִיהוּ דִּיּוּקְנָא עִלָּאָה, לְכוּרְסְיָיא (ס"א כורסייא עלאה לדיוקנא) עִלָּאָה קַדִּישָׁא. וְהָאָרֶץ הֲדוֹם רַגְלָי, דָּא רְקִיעָא דְּדָוִד מַלְכָּא שַׁרְיָא בֵּיהּ, לְאִתְהֲנָאָה מִזִּיוָא דְּאַסְפָקָלַרְיָא דְּנַהֲרָא. וּבְגִין דְּבָעֵי לְאִתְפַּשְׁטָא יַתִּיר לְתַתָּא אָמַר הֲדוֹם רַגְלָי. אֵיזֶה בַיִת אֲשֶׁר תִּבְנוּ לִי, דָּא בִּנְיַן בֵּית מַקְדְּשָׁא. וְאֵיזֶה מָקוֹם מְנוּחָתִי, דָּא בֵּית קֹדֶשׁ הַקָּדָשִׁים דִּלְתַתָּא.
Thus “the heaven is my throne” indicates the firmament wherein Jacob dwells, an exalted image, as it were, of the most high Divine Throne ;1Al. “an exalted throne for the supernal sacred form.”. “And the earth is My footstool”, to wit, the firmament where King David abides to feast on the resplendency of the luminous glass; and since this resplendency is designed to be diffused downwards, the term “My footstool” is used. “The house that ye may build unto me” alludes to the Temple; and “the place that may be my resting-place” speaks of the Holy of Holies of the lower Temple.
אֲבָל תָּא חֲזֵי, כָּל זִמְנָא דְּאָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא, הֲוָה לְהוּ מִשְׁכָּן, עַד דְּאָתוּ לְשִׁילֹה, וַהֲוָה תַּמָּן. וְדָא אִיהוּ רָזָא, לְאַמְשָׁכָא דָּא בְּדָא, וּלְאַעֲלָא דָּא בְּדָא, לְאִתְקַשְּׁרָא דָּא בְּדָא, בְּגִין לְאַנְהָרָא. אֲבָל לָאו לְנַיְיחָא. דְּהָא לָאו נַיְיחָא, בַּר כַּד אִתְבְּנֵי בֵּי מַקְדְּשָׁא, בְּיוֹמוֹי דִּשְׁלֹמֹה מַלְכָּא, דְּהָא כְּדֵין אִיהוּ מְנוּחָה לְעֵילָּא וְתַתָּא. בְּגִין דְּתַמָּן תְּקִיפוּ דְּנַיְיחָא, וְלָא לְנַטְלָא מֵאֲתָר לַאֲתָר.
Now observe that all the time that the Israelites wandered in the desert they possessed a Tabernacle, which remained in existence until they came to Shiloh. This, then, is the allusion of the threefold mention of the word “tabernacle”, that it went from one place to another, carrying a trail of light through all, but it was not a permanent resting-place. This only came about when the Temple was built in the days of King Solomon. Then was there indeed rest, both in the upper world and the lower; there were no more journeyings from place to place.
וּבְגִין כַּךְ אִית מִשְׁכָּן, וְאִית בַּיִת. מִשְׁכָּן: כְּמָה דְּאַתְּ אָמֵר, (ויקרא כ״ו:י״א) וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלא תִגְעַל נַפְשִׁי אֶתְכֶם. מַאי מִשְׁכָּנִי. מִשְׁכְּנוֹתָיו דְּקוּדְשָׁא בְּרִיךְ הוּא, דְּלִהווֹן גַּבַּיְיהוּ דְּיִשְׂרָאֵל. מַאי טַעֲמָא. בְּגִין דִּכְתִּיב וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם.
מַה בֵּין הַאי לְהַאי. אֶלָּא מִשְׁכָּן, כְּמַלְכָּא דְּאָתֵי לְגַבֵּי רְחִימֵיהּ, וְלָא מַיְיתֵי כָּל אֻכְלוּסִין דִּילֵיהּ עִמֵּיהּ, בְּגִין דְּלָא לְאַטְרְחָא עָלֵיהּ, אִיהוּ אָתֵי לְגַבֵּיהּ בִּזְעֵיר חֵילִין. בַּיִת: דְּכָל חֵילִין וְכָל (ויקרא ב' ע"ב) אֹכְלוֹסִין דִּילֵיהּ, כֻּלְּהוּ אַיְיתֵי עִמֵּיהּ, לְדַיְּירָא בְּהַהוּא בֵּיתָא, וְדָא אִיהוּ בֵּין מִשְׁכָּן וּבֵין בַּיִת. בֵּית הַמִּקְדָּשׁ, אִיהוּ דִּיּוּרָא דְּנַיְיחָא לְעָלְמִין, בְּכָל אִינּוּן רְתִיכִין, בְּכָל אִינּוּן דִּיוּקְנִין, בְּכָל אִינּוּן עוֹבָדִין, כְּגַוְונָא דִּלְעֵילָּא. לְתַבְּרָא (ד"א לחברא) עוֹבָדִין דִּלְתַתָּא, כְּגַוְונָא דִּלְעֵילָּא. מִשְׁכָּן, בִּזְעֵיר דִּיוּקְנִין, בִּזְעִירִין עוֹבָדִין, לְנַטְלָא מֵאֲתָר לַאֲתָר, וְכֹלָּא בְּרָזָא דִּלְעֵילָּא.
The difference between “tabernacle” and “house” may be illustrated thus. In regard to the former we have to imagine a king who comes to visit his friend without bringing with him all his retinue, but only a few attendants, so as not to put his friend to trouble. But a “house” is a place where he comes to abide accompanied by his full retinue. The Temple, then, was designed as an ever-enduring resting-place for all the legions, all the symbols, all the solemn works, on the model of the celestial Temple; but the Tabernacle was the same, only on a small scale.
תָּא חֲזֵי, כַּד פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה עַל מַשְׁכְּנָא, לָא הֲוָה יָכִיל לְמֵיקָם בֵּיהּ, עַד דְקוּדְשָׁא בְּרִיךְ הוּא אַחְמֵי לֵיהּ כֹּלָּא בְּדִיוּקְנֵיהּ, כָּל מִלָּה וּמִלָּה. בְּמָּה אַחְזֵי לֵיהּ. בְּאֶשָּׁא חִוָּורָא, וּבְאֶשָּׁא אוּכָמָא, וּבְאֶשָּׁא סוּמָקָא, וּבְאֶשָּׁא יְרוֹקָא. מַה כְּתִיב, (שמות כ״ה:מ׳) וּרְאֵה וַעֲשֵׂה כְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר. עִם כָּל דָּא אַקְשֵׁי לֵיהּ לְמֹשֶׁה.
Observe that when Moses was commanded to make the Tabernacle, he could not comprehend its design until God showed him an exact replica of every single part, a replica in white fire, in black fire, in red fire, and in green fire. Scripture thus says: “And see that thou make them after their pattern, which is being shown thee in the mount” (Ex. 25, 40). Still Moses found the work difficult, and though he was shown it eye to eye, as it were, he was reluctant to undertake it.
תָּא חֲזֵי, אַף עַל גַּב דְּאַחְזֵי לֵיהּ עֵינָא בְּעֵינָא לָא בָּעָא מֹשֶׁה לְמֶעְבַּד. וְאִי תֵּימָא דְּאִיהוּ לָא יָדַע לְמֶעְבַּד, אוֹ חָכְמְתָא לָא הֲוָה עִמֵּיהּ. תָּא חֲזֵי, בְּצַלְאֵל וְאָהֳלִיאָב, וְכָל אִינּוּן שְׁאַר אַחֲרָנִין, אַף עַל גַּב דְּלָא חָמוּ כְּמֹשֶׁה, מַה כְּתִיב, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנִּה עָשׂוּ אוֹתָהּ וְגוֹ', אִי אִינּוּן דְּלָא חָמוּ, עָבְדוּ כַּךְ. מֹשֶׁה דְּחָמָא, עַל אַחַת כַּמָה וְכַמָּה. אֶלָּא מֹשֶׁה, אַף עַל גַּב דְּאִסְתַּלָּק מִן מַשְׁכְּנָא מֵעֲבִידָתָא, כֹּלָּא הֲוָה בִּידֵיהּ, וְעַל יְדֵיהּ, וְאִיהוּ אִקְרֵי עַל שְׁמֵיהּ, וְעַל דָּא כְּתִיב וּרְאֵה וַעֲשֵׂה.
Now it cannot be that he lacked the skill or the knowledge for the work, for though Bezalel and Oholiab and the others with them did not see what Moses saw, yet it is written of them: “And Moses saw all the work, and, behold, they had done it, etc.” (Ex. 39, 43). How much more, then was Moses able to accomplish it! But the truth is that though Moses withdrew himself from the work of the Tabernacle, yet was the whole work done by his direction and under his supervision. Hence we read, “And see that thou make”.
דָּבָר אַחֵר, מֹשֶׁה אִסְתַּלָּק מִן דָּא, וְיָהִיב דּוּכְתֵּיהּ לְאַחֲרָא, עַד דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא (שמות ל״א:ב׳) רְאֵה קָרָאתִי בְשֵׁם בְּצַלְאֵל, וְאִתּוֹ אָהֳלִיאָב. וּכְתִיב וְעָשָׂה בְּצַלְאֵל וְאָהֳלִיאָב וְכֹל אִישׁ חֲכַם לֵב. אִי יְקָרָא דָּא, הֲוָה דְּמֹשֶׁה, דְּאִיהוּ יַעְבִּיד לֵיהּ, יִתְקְיָּים בֵּיהּ תָּדִיר. (ס"א יתיר תדיר)
According to an alternative exposition, Moses withdrew himself from the work of the Tabernacle, preferring to make way for someone else. So God said to him: “See, I have called by name Bezalel… I have appointed with him Oholiab” (Ibid. 31, 1-6); and we read further: “And Bezalel and Oholiab and every wise- hearted man shall work” (Ibid. 36, 1).
וְעִם כָּל דָּא, כֵּיוָן דְּאִיהוּ פָּקִיד, וּבְפִקוּדֵיהּ יִתְעֲבִיד, אִיהוּ עָבִיד כֹּלָּא. תּוּ, כָּל עֲבִידְתָּא לָא קַיְּימָא, אֶלָּא בְּסִיוּמָא דְּעוֹבָדָא, וְעַל דָּא, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. בָּעוּ לְאַקָּמָא לֵיהּ כָּל אִינּוּן חַכִּימֵי לִבָּא, וְלָא הֲוָה מִתְקַיֵּים, בְּגִין יְקָרֵיהּ דְּמֹשֶׁה, עַד דְּאָתָא מֹשֶׁה, וְאוֹקִים לֵיהּ. וְהָא אוּקְמוּהָ.
For all that, seeing that the work was accomplished by and under his direction, it was as though he himself had done it. Moreover, it is the finishing of a work which is the decisive factor, and therefore we read: “And Moses reared up the tabernacle”; all those wise-hearted men attempted to rear it up but could not, the honour being left for Moses.’