"And they brought the Tabernacle to Moses," part two

Synopsis

Rabbi Shimon talks about the vision of Ezekiel, as in: "and above the firmament that was over their heads was the likeness of a throne, in appearance like a sapphire stone...," saying that the firmament is supported by the four animals. He tells how the creatures and the wheels are lifted up to Atzilut so that Malchut goes up to Zeir Anpin, as in: "and bore up the Ark, and it was lifted up above the earth." In the verse: "and they brought the Tabernacle to Moses," 'Tabernacle' is Malchut and 'Moses' is the secret of Zeir Anpin. "The likeness as the appearance of a man above upon it" is the secret of man, namely Moses. Here Rabbi Shimon says that Moses is Zeir Anpin. Next he offers several explanations for "And they brought the Tabernacle," all of which include the concept of Malchut joining with Zeir Anpin. When the wise men brought all the parts of the Tabernacle to Moses they were unable to join them all together, but he had no difficulty, this is the secret of "and Moses erected the Tabernacle." Rabbi Shimon says that as the Holy Side gets stronger the Other Side gets weaker; this is why Moses strengthened the Holy Side by constructing the Tabernacle.

Air Animals Ezekiel Firmaments Head Likenesses Moses Sapphire Shechinah Stone Tabernacle Throne

338. "And they brought the Tabernacle to Moses" (Shemot 39:33). It is written, "and above the firmament THAT WAS OVER THEIR HEADS WAS THE LIKENESS OF A THRONE, IN APPEARANCE LIKE A SAPPHIRE STONE..." (Yechezkel 1:26). This firmament is supported by the four living creatures. When they are raised by a certain air that strikes them, TO RAISE THE THRONE, MALCHUT, they do not lift up their heads, TO BEHOLD THE SHECHINAH, WHICH IS THE THRONE, BECAUSE OF THE FIRMAMENT THAT IS ABOVE THEM.

Animals Asiyah Briyah Earth Living Creatures Wheel Worlds Yetzirah

Air Animals Ark Atzilut Earth Moses Tabernacle Throne Zeir Anpin

340. HE ASKS: Why are they raised TO ATZILUT? AND HE ANSWERS that the air OF MALCHUT strikes THE FOUR LIVING CREATURES, raises the four living creatures beneath that living creature MALCHUT, and they raise it, until they bring it to the supernal splendor, ZEIR ANPIN. This is the secret meaning of the verse, "the virgins, her companions that follow her, shall be brought to you" (Tehilim 45:15), for the four LIVING CREATURES are thus called. They never budge from the animal, which is the throne, NAMELY, MALCHUT, and they raise it from below upward so as to fix the throne, MALCHUT, upward, TOWARDS ZEIR ANPIN. This is the secret of the verse, "and bore up the ark, and it was lifted up above the earth" (Beresheet 7:17). And when MALCHUT mounts up TO ZEIR ANPIN, and THE FOUR LIVING CREATURES raise it, then it is written, "and they brought the Tabernacle to Moses." FOR MALCHUT IS CALLED 'TABERNACLE', AND MOSES IS THE SECRET OF ZEIR ANPIN, AND IT IS THE FOUR LIVING CREATURES WHO BRING IT.

340. אֲמַאי מִסְתַּלְּקֵי. אֶלָּא כַּד בָּטַשׁ הַהוּא אֲוִירָא עָלַיְיהוּ, סָלִיק לְאִלֵּין אַרְבַּע דִּתְחוֹת הַאי חַיָּה, וְאִינּוּן סַלְקֵי לָהּ לְעֵילָּא, עַד דְּמַתְיָין לָהּ לְגַבֵּי זִהֲרָא עִלָּאָה, וְהַיְינוּ רָזָא דִּכְתִּיב, בְּתוּלוֹת אַחֲרֶיהָ רְעוֹתֶיהָ מוּבָאוֹת לָךְ, בְּגִין דְּהָנֵי אַרְבַּע אִקְרוּן הָכִי, וְלָא זָזוּ מִן חַיָּה דָּא, דְּאִיהִי כּוּרְסְיָיא, לְעָלְמִין. וְסָלְּקִין לָהּ מִתַּתָּא לְעֵילָּא, לְאַתְקְנָא כּוּרְסְיָיא לְגַבֵּי עֵילָּא, וְרָזָא דָּא וַיִּשְׂאוּ אֶת הַתֵּבָה וַתָּרָם מֵעַל הָאָרֶץ. וְכַד אִסְתָּלָקַת לְעֵילָּא, וְאִלֵּין סַלְּקִין לָהּ, כְּדֵין כְּתִיב, וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה.

Adam Animals Ark Ezekiel Firmaments Flesh Head Likenesses Moses Sapphire Stone Tabernacle Throne Zeir Anpin

341. "And they brought the Tabernacle to Moses" resembles the verse, "shall be brought to you," WHICH MEANS THAT THE LIVING CREATURES BRING MALCHUT. It is written, "and [they] bore up the ark," REFERRING TO THE LIVING CREATURES CARRYING MALCHUT to Moses, as it is said, "The likeness as the appearance of a man above upon it" (Yechezkel 1:26). This is the secret of man, ZEIR ANPIN. From where do we know that MOSES is called 'a man' (also: 'Adam')? From the verse, "My spirit shall not always strive on account of man, for that (Heb. beshgam) he also is flesh" (Beresheet 6:3). This alludes to Moses FOR BESHAGAM HAS THE SAME NUMERICAL VALUE AS MOSES. For that reason, upon the throne, WHICH IS MALCHUT, stands the appearance of man, namely, Moses, WHO IS ZEIR ANPIN. THEREFORE THE SCRIPTURE SAYS "AND ABOVE THE FIRMAMENT THAT WAS OVER THEIR HEADS" OF THE FOUR LIVING CREATURES, "IN APPEARANCE LIKE A SAPPHIRE STONE WAS THE LIKENESS OF A THRONE," WHICH IS MALCHUT. "AND UPON THE LIKENESS OF THE THRONE WAS THE LIKENESS AS THE APPEARANCE OF A MAN ABOVE UPON IT" (YECHEZKEL 1:26) REFERS TO ZEIR ANPIN.

341. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן, כד"א מוּבָאוֹת לָךְ, וּכְתִיב וַיִּשְׂאוּ אֶת הַתֵּבָה. אֶל מֹשֶׁה, כד"א דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה, וְהַיְינוּ רָזָא דְּאָדָם. וּמְנָלָן דְּאִקְרֵי אָדָם, דִּכְתִּיב לָא יָדוֹן רוּחִי בָאָדָם לְעוֹלָם בְּשַׁגַּם הוּא בָּשָׂר, וְהַיְינוּ מֹשֶׁה. ובג"כ, עַל הַאי כּוּרְסְיָיא, דִּיּוּקְנָא דְּאָדָם קַיְּימָא עָלֵיהּ, וְהַיְינוּ מֹשֶׁה.

Animals Atzilut Body Bride Female Male Tabernacle Zeir Anpin

342. "And they brought the Tabernacle," "they" being the four living creatures BRINGING MALCHUT when they mount TO ATZILUT, as we said. ALSO, "they," in "And they brought the Tabernacle," refers to the members of the body, THE SFIROT OF ZEIR ANPIN, all with holy yearning, grasping THE TABERNACLE, WHICH IS MALCHUT, so male and female may be united. ANOTHER EXPLANATION FOR, "And they brought the Tabernacle" is bringing the bride, MALCHUT, under the Wedding Canopy. First they have to raise and bring her up to Him, then He will always come to her, as we already explained.

342. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן, אִלֵּין אַרְבַּע חֵיוָון, כַּד סַלְּקִין כִּדְקַאמְרָן. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן, אִלֵּין כָּל שַׁיְיפִין דְּגוּפָא, דְּכֻלְּהוּ בְּתִיאוּבְתָּא קַדִּישָׁא, כֻּלְּהוּ אַחֲדִין בֵּיהּ, לְאִתְדַּבְּקָא דְּכַר וְנוּקְבָּא כַּחֲדָא. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן, לְמֵיעַל כַּלָּה לַחוּפָּה בְּקַדְמֵיתָא, אִינּוּן צְרִיכִין לְסַלְּקָא לָהּ, וּלְאַיְיתָאָה לָהּ לְגַבֵּיהּ, וּלְבָתַר אִיהוּ יֵיתֵי לְגַבָּהּ תָּדִיר, וְהָא אוֹקִימְנָא.

Blessing Faith Grades Moses Righteous Sanctuary Tabernacle Throne Zeir Anpin

343. "And they brought the Tabernacle" refers to all those RIGHTEOUS, daily binding the knots of unison, and bringing together the unison of the secret of the Faith, MALCHUT CALLED 'TABERNACLE'. Daily they raise the throne, WHICH IS MALCHUT, until it is brought before Moses, ZEIR ANPIN. THIS VERSE IS WRITTEN OF THEM. Once they connect it with Moses, these RIGHTEOUS MEN gain blessings from the source of life for this secret, for the knots of unison they bind. The secret lies in binding it properly. This is the recondite meaning of the verse, "And Moses saw all the work, NAMELY, THE UNISON...and Moses blessed them" (Shemot 39:43). For they gained the blessings from the place, where lies the grade of Moses, NAMELY, ZEIR ANPIN. They are "the wise men, that carried out all the work of the sanctuary" (Shemot 36:4), since they know how to properly carry out the work of the sanctuary, BY THE UNISONS THEY MAKE.

343. וַיָּבִיאוּ אֶת הַמִּשְׁכָּן, רָזָא דְּכָל אִינּוּן דְּקַשְׁרֵי קִשְׁרִין דְּיִחוּדָא, וְיַחְדֵי יִחוּדָא דְּרָזֵי דִּמְהֵימְנוּתָא כָּל יוֹמָא, אִינּוּן סַלְּקִין לָהּ לְכוּרְסְיָיא דָּא, עַד דְּאַתְיָין לָהּ לְגַבֵּי מֹשֶׁה, וְכֵיוָן דְּדַבְקֵי לָהּ לְגַבֵּי מֹשֶׁה, כְּדֵין אִינּוּן הֲווֹ דְּרָוְוחֵי בִּרְכָאן מִמְקוֹרָא דְּחַיֵּי, עַל רָזָא דָּא, בְּקִשּׁוּרָא דְּיִחוּדָא דְּאִינּוּן קִשְׁרִין. וְרָזָא דָּא, כַּד מִתְקַשְּׁרִין יִחוּדָא דְּכֹלָּא כַּדְקָא יֵאוֹת, וְרָזָא דָּא כְּתִיב, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְגוֹ', וַיְבָרֶךְ אוֹתָם מֹשֶׁה, רַוְוחֵי בִּרְכָאן מֵאֲתָר דַּרְגָּא דְּמֹשֶׁה שַׁרְיָא בֵּיהּ, וְדָא אִיהוּ הַחֲכָמִים הָעוֹשִׂים אֵת כָּל מְלֶאכֶת הַקֹּדֶשׁ, בְּגִין דְּאִינּוּן יַדְעֵי לְסַדְּרָא עֲבִידְתָּא דְּקוּדְשָׁא כַּדְקָא חֲזֵי.

Blessing Moses Prayer

344. וְעַל דָּא, כָּל מַאן דְּצַלֵּי צְלוֹתָא, וְקָשִׁיר יִחוּדָא, מִסְתַּכְּלִין בֵּיהּ אִי אִיהִי צְלוֹתָא וְקִשּׁוּרָא כַּדְקָא יֵאוֹת, וְאִי הַהִיא צְלוֹתָא וְהַהוּא קִשּׁוּרָא כַּדְקָא יֵאוֹת, כְּדֵין אִתְבְּרַךְ אִיהוּ בְּקַדְמֵיתָא, מֵאֲתָר דְּכָל בִּרְכָאן נָפְקִין. הה"ד וְהִנֵּה עָשׂוּ אוֹתָהּ וְגוֹ', מִיַּד וַיְבָרֶךְ אוֹתָם מֹשֶׁה.

Moses Tabernacle Zeir Anpin

345. ובג"כ, וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה, דְּאִיהוּ מָארֵי דְּבֵיתָא, לְאַחֲזָאָה בְּתִקּוּנָא דְּבֵיתֵיהּ, וְלֵיהּ אִצְטְרִיךְ לְמֵחֱזֵי תִּקּוּנָהָא וְרָזִין דִּילָהּ, דְּלָא אִתְיְיהִיבוּ לְאַחֲרָא, לְאִסְתַּכְּלָא וּלְמֶחֱזֵי בָּה, בְּאִינּוּן סִתְרִין וּבְאִינּוּן רָזִין דִּילָהּ, בַּר מֹשֶׁה בִּלְחוֹדוֹי.

Moses Tabernacle Tents

346. Therefore, "they brought the Tabernacle to Moses, the tent, and all its furniture" (Shemot 39:33). When they brought it all to Moses, they brought all its parts, so each may be joined one to the other. When they wanted to insert them one within the other THEMSELVES, they could not do it; only when they brought it to Moses, he straightway succeeded. Each part advanced and fit into its place. This is the mystery of "and Moses erected the Tabernacle" (Shemot 40:18), and "the Tabernacle was reared up" (Ibid. 17) which we already explained.

346. וְעַל דָּא וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה אֶת הָאֹהֶל וְאֶת כָּל כֵּלָיו. וְכַד אַיְיתִיאוּ לֵיהּ לְמֹשֶׁה, כֹּלָּא אַיְיתִיאוּ לֵיהּ בְּשַׁיְיפִין יְדִיעָאן, כָּל חַד וְחָד לְאַתְקְנָא, שַׁיְיפָא בְּשַׁיְיפָא, לְאַעֲלָא דָּא בְּדָא, וְכַד הֲווֹ בָּעָאן לְתַקְּנָא דָּא בְּדָא, וּלְאַעְלָאָה דָּא בְּדָא, לָא הֲוָה סָלִיק בִּידֵיהוֹן. כֵּיוָן דְּאַיְיתִיאוּ לֵיהּ לְמֹשֶׁה, מִיַּד כֹּלָּא אִסְתָּלִיק בִּידֵיהּ, וְכָל שַׁיְיפָא וְשַׁיְיפָא הֲוָה אִסְתָּלִיק וְעָאל בְּדוּכְתֵּיהּ, הה"ד, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן וּכְתִיב הוּקַם הַמִּשְׁכָּן, וְהָא אוֹקִימְנָא.

Evil Holiness (Kedushah) Jerusalem Kedushah (Holiness) Moses Other Side Tabernacle

347. Come and see: When Moses started to construct the Tabernacle, he started by fixing the parts and putting them together. Then all the parts and constructions of the Other Side became enfeebled. Once the holy side strengthens, the Other Side became weak. One gets stronger and the other gets weaker. We already explained that while HOLINESS is strong, all the members of the Other Side become enfeebled, the one becomes full, and the other dry. This is the secret of Jerusalem and the evil Tyre, when one is full the other is ruined. Therefore, when HOLINESS gets stronger, THE OTHER SIDE becomes weak.

347. ת"ח, בְּהַהִיא שַׁעֲתָא כַּד שָׁארִי מֹשֶׁה לְאַקָּמָא מִשְׁכְּנָא, וְשָׁאֲרִי לְאַתְקְנָא תִּקּוּנָא דְּשַׁיְיפִין, לְאַעֲלָא דָּא בְּדָא. כְּדֵין, אִתְרְפִיוּ כָּל שַׁיְיפִין וְכָל תִּקּוּנִין דְּסִטְרָא אַחֲרָא מְסַאֲבָא, כַּד שָׁרֵי לְאַתְקְפָא הַאי סִטְרָא דְּאִיהִי קַדִּישָׁא, אִתְרַפֵּי סִטְרָא אַחֲרָא מְסַאֲבָא, אִתָּקַף דָּא וְאִתְרַפֵּי דָּא. וְהָא אוֹקִימְנָא, דְּכָל זִמְנָא דְּהִיא בִּתְקִיפוּ, סִטְרָא אַחֲרָא אִתְרַפָּן כָּל שַׁיְיפוֹי, דָּא מַלְיָא, דָּא חָרוּב, וְרָזָא דָּא יְרוּשָׁלַםִ וְצוֹר חַיָּיבָא, כַּד מַלְיָא דָּא, חָרוּב דָּא. וע"ד, כַּד אִתָּקַף דָּא אִתְרַפֵּי דָּא.

Astrology Chariot Congregation Light Mirror Moon Moses Sun Tabernacle Zeir Anpin

348. That is why "Moses erected the Tabernacle," so as to be strengthened by the mystery above, ZEIR ANPIN, FOR MOSES WAS A CHARIOT TO ZEIR ANPIN, and not to be strengthened from below. Therefore, Moses, who was of the secret of the shining mirror, ZEIR ANPIN, had to erect a Tabernacle that would shine by his light and not by another's. The moon, WHICH IS MALCHUT, must illuminate by the light of the sun, and not by that of another. Come and see: The Congregation of Yisrael, MALCHUT, must rise up to be joined with the sun, WHICH IS ZEIR ANPIN.

348. וּבְגִין כַּךְ, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן, לְאִתְתַּקְּפָא מֵרָזָא דִּלְעֵילָּא, וְלָא יִתְקַף מֵרָזָא דִּלְתַתָּא. וְעַל דָּא מֹשֶׁה דַּהֲוָה מֵרָזָא דְּגוֹ אַסְפָּקָלַרְיָא דְּנַהֲרָא, אִצְטְרִיךְ אִיהוּ לְאַקָּמָא מַשְׁכְּנָא, לְאַנְהָרָא מִנֵּיהּ, וְלָא מֵאַחֲרָא. סִיהֲרָא אִצְטְרִיךְ לְאַנְהָרָא מִן שִׁמְשָׁא, וְלָא מֵאַחֲרָא. תָּא חֲזֵי, כְּנֶסֶת יִשְׂרָאֵל אִצְטְרִיכַת לְאִסְתַּלְּקָא לְעֵילָּא, וּלְאִתְדַּבְּקָא גּוֹ שִׁמְשָׁא.