1. "And you shall command the children of Yisrael..." (Shemot 27:20), "And take you to you Aaron your brother..." (Shemot 28:1). Rabbi Chiya said: Why is this different than all other places? For it is written: "And take you to you"; "And you shall speak to all that are wise hearted" (Ibid. 3); "And you shall command the children of Yisrael"; "Take you also to you the best spices, of pure myrrh" (Shemot 30:23). IT IS NOT WRITTEN, AS IN ALL OTHER PLACES: 'AND OFFER', 'AND SPEAK', 'AND COMMAND', 'AND TAKE'. HE ANSWERS, but everything is done with a supernal secret, in order to include the Shechinah with Him. BECAUSE THE SHECHINAH IS CALLED 'YOU'; AND WHEN IT IS WRITTEN, "AND YOU," IT IS DONE TO INCLUDE THE SHECHINAH WITH HIM IN COMMANDING, SPEAKING, ETC.

2. Rabbi Yitzchak said: The Upper Light, WHICH IS ZEIR ANPIN, and the Lower Light, WHICH IS THE NUKVA, are included together IN, "AND YOU," BECAUSE "YOU" IS THE NAME OF THE NUKVA, AS MENTIONED BEFORE, AND THE EXTRA VAV (= AND) IS ZEIR ANPIN. As you say, "And You do preserve them all" (Nechemyah 9:6) THAT ALLUDES TO ZEIR ANPIN AND THE NUKVA. Therefore, it is not written: 'And take to you Aaron your brother'; 'And command the children of Yisrael'; 'And speak to all that are wise hearted,' because at that time the sun, WHICH IS ZEIR ANPIN, dwelt in the moon, WHICH IS THE NUKVA, and they came together, NAMELY ZEIR ANPIN AND THE NUKVA, to dwell upon the craftsmanship of this work. THEREFORE, IT IS WRITTEN OF THEM, "AND YOU," WHICH DENOTES ZEIR ANPIN AND THE NUKVA. Rabbi Elazar said: From here, IT IS IMPLIED THAT THE HOLY ONE, BLESSED BE HE, DWELT UPON THE CRAFT OF THE WORK OF THE TABERNACLE, AS WRITTEN: "In whom Hashem put wisdom and understanding" (Shemot 36:1).

3. Rabbi Shimon said: From this IT IS IMPLIED THAT ZEIR ANPIN AND THE NUKVA DWELT UPON THE CRAFT OF THE WORK OF THE TABERNACLE, AS IT IS WRITTEN: "And you shall speak to all that are wise hearted, whom I have filled with the spirit of wisdom" (Shemot 28:3). 'Whom (sing.) I have filled' should have been IN PLURAL, IF IT REFERS TO THE WISE HEARTED. But, "whom I have filled," IS IN SINGULAR, REFERING TO that heart, THE SHECHINAH THAT IS CALLED 'HEART', AS IS WRITTEN: "And the spirit of Hashem shall rest upon him, the spirit of wisdom..." (Yeshayah 11:2). Therefore, it should SAY, "whom (sing.) I have filled with the spirit of wisdom," TO TEACH that the sun, WHICH IS ZEIR ANPIN, dwells in the moon, WHICH IS THE NUKVA THAT IS CALLED 'HEART', replete with everything. Therefore, they are all recorded, NAMELY ZEIR ANPIN AND THE NUKVA, throughout the texts OF THE WORK OF THE TABERNACLE, THAT IT IS WRITTEN OF THEM, "AND YOU," WHICH ALLUDES TO ZEIR ANPIN AND THE NUKVA. Rabbi Elazar said to him: If so, how are all these instances of "and you," explained in the course of the passages, IF WE EXPLAIN THAT THEY PERTAIN TO ZEIR ANPIN AND THE NUKVA?

4. Rabbi Shimon said to him: They are all satisfactorily defined: "And take you to you," MEANS THAT HE SAID TO MOSES TO TAKE "AND YOU," WHICH IS ZEIR ANPIN AND THE NUKVA, TO AARON - NAMELY, to properly unite in him and take to him the secret of the Holy Name, "AND YOU." SIMILARLY, "And you shall speak to all that are wise hearted," MEANS THAT HE SHOULD SPEAK AND BRING NEAR AND DECLARE THE UNITY OF THE NAME "AND YOU," WHICH IS MALE AND FEMALE, TO ALL THAT ARE WISE HEARTED. For they all came to do the work of the Tabernacle only after the Holy Spirit spoke to them and secretly whispered to them HOW TO DO IT. Only then did they do the work. IN THE SAME MANNER: "And you shall command the children of Yisrael," MEANING the Holy Spirit, WHICH IS ALLUDED TO IN THE NAME, "AND YOU" shall command the children of Yisrael and shine on them so they do the work with complete willingness. So we have established what, "(And) Take you also to you" (Shemot 30:23), MEANS. And so, "And take you to you," and all of these occurrnces OF "AND YOU," THAT ARE WRITTEN here are by the work of the Tabernacle. For it was all done by means OF THE NAME "AND YOU."

5. Rabbi Shimon opened the discussion, saying: "But (And) you, Hashem, be not far from me. O, my strength, haste You to help me" (Tehilim 22:20). In, "And You, Hashem," "YOU" IS THE NUKVA AND THE NAME YUD HEI VAV HEI (HASHEM) IS ZEIR ANPIN. He PRAYS that it all SHALL BECOME one, THAT THEY SHALL BE UNITED TOGETHER. "Be not far," MEANS He shall not distance Himself and leave him; that the Supernal Light, ZEIR ANPIN, shall not move away from the Lower Light, THE NUKVA, because when the Supernal Light moves away from the Lower Light, every light is darkened and is not present in the world. BECAUSE THE WORLD RECEIVES ONLY FROM MALCHUT, WHICH IS THE LOWER LIGHT, IF THE SUPERNAL LIGHT, WHICH IS ZEIR ANPIN, DOES NOT ILLUMINATE IN HER, SHE HAS NOTHING TO SHINE TO THIS WORLD.

6. Because of this, the Temple was destroyed in the days of Jeremia, MEANING BECAUSE ZEIR ANPIN WAS REMOVED FROM MALCHUT. Although it was later rebuilt, NAMELY THE SECOND TEMPLE, nonetheless, the light did not properly return to its place. Therefore, the name of the prophet who predicted this is Jeremia, WHICH IS COMPOSED OF THE LETTERS YARUM (ENG. 'SHALL RISE') YUD HEI VAV, WHICH MEANS the rising of the Supernal Light high up FROM MALCHUT. And it did not again afterwards illuminate properly DURING THE SECOND TEMPLE. THE NAME Jeremia SIGNIFIES THAT THE SUPERNAL LIGHT was gone up FROM MALCHUT, and did not return to its place, the Temple was destroyed and the luminaries were darkened.

7. But the name Isaiah, WHICH IS COMPOSED OF THE LETTERS YESHA (ENG. 'SALVATION') YUD HEI VAV, brings redemption and the return of the Supernal Light to its place, TO MALCHUT, the rebuilding of the Temple, and ensures that every goodness and every light will return as before. Therefore, the names of these two prophets are in opposition to each other. FOR THE NAME OF ONE MEANS 'YUD HEI VAV WILL RISE' AND THE NAME OF THE OTHER IS THE OPPOSITE, 'YUD HEI VAV WILL SAVE'. The name causes, and the combination of the letters with each other brings about action, ACCORDING TO THEIR MEANING, both good and evil. And based on this secret is the combination of the letters of the Holy Names and also the letters on their own. They cause supernal secrets to appear according to the meaning of the name, for the letters themselves cause holy, supernal secrets to appear in them.