Musar do Wyjścia 25:41

ויקחו לי תרומה The Torah contains 40 letters [I suppose this means when we consider the various vowels and semi-vowels in addition to the 27 consonants including the five final letters. Even Shoshan lists 13 vowels in his abbreviated grammar. Ed.] This is because the Torah was given over a period of forty days. The Torah is alluded to in the construction of the Tabernacle, since the purpose of building the Tabernacle was to house the Holy Ark which in turn contained the tablets inscribed by G–d Himself. Study of the Torah is something equivalent to all other virtues. Just as the 22 basic letters of the Torah are divided into three groups as explained in the ספר יצירה, namely the three letters א,מ,ש, and seven כפולות, i.e. ב,ג,ד,כ,פ,ר,ת, and 12 פשוטות, i.e. ה,ו,ז,ח,ט,י,ל,נ,ס,ע,צ,ק, so you will find during the construction of the Tabernacle that the holy vessels were made of three kinds of metal; they were made of gold, silver, and copper, corresponding to the three letters א,מ,ש. The seven lamps of the candlestick corresponded to the seven letters ב,ג,ד,כ,פ,ר,ת.

Commandment 96 of the 613 commandments stipulates the building of a Temple as per Exodus 25,8: "They shall make for Me a Temple." The Tabernacle is also called "Temple," and the Temple is on occasion referred to as "Tabernacle."

Let me first quote some words of the saintly author of Shaarey Or on the subject of the Holy Temple. The following is a quotation from the first chapter of his book entitled Shechinah: After the erection of the Tabernacle the שכינה, manifestation of G–d's Presence, was visible at all times over the camp of the Israelites. We derive this from the verse: "They shall make a Temple for Me so that I may dwell in their midst" (25,8). You need to appreciate an important rule. G–d's principal residence was in our world when He first created the universe and man. Although the "upper" regions had been allocated to the creatures of those regions and the "lower" regions to the creatures of the terrestrial universe, because G–d had His principal residence on earth, He thereby provided the unification of heaven and earth, allowed for unimpeded communication and transfer to our world of sources of blessing from the inexhaustible pools of the upper regions. All this is alluded to in the verse: "And the heavens and the earth were completed together with all their hosts" (Genesis 2,1). This means that each part of the "lower" universe was also a part of the "higher" universe and thus contributed to the other's existence. The conduits supplying sources from one region to the other worked perfectly without hindrance. This is what the prophet referred to in Isaiah 66,1: "The heaven is My throne and the earth is My footstool." G–d is perceived as halfway between the earth and heaven, or, between terrestrial and celestial beings.

Commandment 97 forbids removal of the staves used to carry the Holy Ark from the rings they were placed in as per Exodus 25,15: "The staves must not be removed from them."

Commandment 98 enjoins the priests to place showbreads inside the Holy Temple on a permanent basis as per Exodus 25,30: "And on the table you shall set the bread of display, to be before Me always."

ויקהל משה את כל עדת בני ישראל. Why are all the members of the nation included here, whereas when the donations are discussed in chapter 25 Moses was content to receive gifts from כל איש, every man? The Zohar Sullam edition Vayakhel page 3 asks and adds a further question. Why did Moses describe the donations for the building of the Tabernacle (35,5) as קחו מאתכם, "take from you," whereas when Moses was commanded about this in Exodus 25,2 G–d described the donations ויקחו לי תרומה, as "a donation for Me?" The answer given is that Moses first received this commandment prior to the sin of the golden calf. At that time G–d included the mixed multitude in the list of people from whom He would accept these donations, hence the emphasis on מאת כל איש, from everybody. Moses relayed this instruction to the Jewish people on the morrow of the Day of Atonement, after the episode of the golden calf. That whole episode was caused by the mixed multitude. This is why the Torah emphasised that Moses assembled "the whole congregation of the Children of Israel," thereby excluding those converts who were not descended from Jacob. In order to emphasise this further, Moses instructed: "take from you, not from the mixed multitude."

We have stated that just as the Tabernacle serves to assure us of the Presence of G–d's שכינה in our midst, so man's physical stature is meant to be the receptacle for G–d's Presence within him. In order to attain this goal, he must strive to purify his entire body from head to toe. If he succeeds in doing this he will experience the fulfilment of ושכנתי בתוכם, "I shall dwell amongst them."

From the inside and the outside you shall overlay it." This is an allusion to the Torah student whose interior should match his exterior, i.e. he should not pretend to be pious when in truth he is not.

By taking a close look at the respective significance of the number three and four, we will understand the meaning of the Midrash HaNe'elam on Parshat Chayei Sarah, in which it is stated that the commandment ועשו לי מקדש is based on the mystical dimension of תפילין, phylacteries. Rabbi Eliezer reports in that Midrash that he had been told that G–d in His great love for Israel asked the Jewish people to build for Him a dwelling similar to the "carriage," מרכבה, in the Celestial Regions which supports His Presence, in order that He could take up residence amongst them. This is the meaning of ועשו לי מקדש ושכנתי בתוכם (Exodus 25,8). The message contained in this verse reveals the metaphysical significance of the commandment of תפילין.

The staves by means of which the Ark was carried were not to be removed from the rings they sat in. These staves are symbolic of heads of households (non-scholars) who financially support those who study Torah. Our sages said אלמלא עליא, לא אתקיימו אתכליא, "without leaves the trunk could not continue to exist" (Chullin 92). Concerning this proverb the Torah says in Deut. 33,18: שמח זבולון בצאתך ויששכר באהלך, "Rejoice Zevulun when you depart (on your voyage to make a livelihood) and you Issachar within your tent." This means that those who support the ones who study Torah receive as much reward as those who study. This is the reason the staves were not to be removed from the Ark. Our sages went even further when they said that the reason Zevulun is mentioned first in the verse quoted, though he was the younger, is that it was he who enabled Issachar his brother to devote himself to Torah study on a full-time basis..

The cherubs which covered the Ark with their wings had the faces of children. This symbolised that they were sin-free, just as the young children in Torah schools are free from sin. It applies to older as well as younger children. This may be the reason the Torah speaks about שנים כרובים, rather than about שני כרובים as we would have expected.

The שכינה itself resides exclusively amongst Israel, and this is the reason the Torah says "They shall make a Temple for Me so that I may reside amongst them." The Torah is also on record as: "whom I have taken out of the land of Egypt in order to dwell amongst them" (Exodus 29,46), and the Torah says: "I shall place My residence amongst them" (Leviticus 26,11). This is the residence in which the Ineffable Name of G–d is at home. G–d said to the Jewish people: "Take My residence, the one which I dwell in, for yourselves, and I will never depart from you." Even though on occasion you are bound to become ritually defiled (the antithesis to sanctity) My Presence will not depart from you. This is the meaning of: "who dwells amongst them in the midst of their defilement" (Leviticus 16,16). When G–d gave Israel this gift, and His Presence resided amongst them, Israel became the recipient of all of G–d's bounty. G–d entrusted Israel with the keys to all His treasure-chambers so that they had access to and could receive every conceivable kind of blessing from the שכינה. This is the true meaning of the verse: ונתתי משכני בתוככם והתהלכתי בתוככם והייתי לכם לאלוקים, "I make My residence amongst you….and I walk amongst you and I shall be your G–d" (Leviticus 26, 11-12). This verse almost portrays the שכינה as similar to the pledge held by a creditor, as if G–d were Israel's debtor.

Man is composed of body and soul, a visible as well as an invisible part. This is the deeper meaning of Exodus 25,8: ועשו לי מקדש ושכנתי בתוכם, "They shall make for Me a Sanctuary and I shall dwell among them." The difficulty here is that the verse speaks about the Tabernacle. Our Rabbis in Shavuot 16 tell us that the expression Tabernacle and Sanctuary may be used interchangeably. This was not the only difficulty in the verse. Why, if the Sanctuary is a single unit, does the Torah report G–d saying that He will dwell among them (pl)? The Torah should have written בתוכו!

ופניהם איש אל אחיו, "their faces facing each other." This is an allusion to the saying that one should face one's teacher.

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

Rabbenu Bachyah comments on the repeated use of the word משכן in 38,21, that this is a hint that the Tabernacle in our world stood "opposite" the Sanctuary in the Celestial Regions. We know this also from Exodus 15,17: מכון לשבתך פעלת ה', "You have made a place for You to dwell in." The word מכון should be read as מכוון, "corresponding" to the Sanctuary in Heaven. This places the importance of the Tabernacle on earth on a par with the creation of the universe. In connection with the universe, Isaiah 40,22, speaks about G–d "who spread out the skies like gauze, stretched them out like a tent to dwell in," whereas in connection with the Tabernacle on earth the Torah says: "You shall make cloths of goats' hair for a tent over the Tabernacle." In connection with the creation of the universe the Psalmist (Psalms 104,2) speaks about נוטה שמים כיריעה, "He stretches the heavens like a tent-doth." During the process of creation we read (Genesis 1,9) "Let the waters concentrate in one place," whereas in connection with the construction of the Tabernacle the Torah instructs the making of a copper basin to contain all the water used in the Tabernacle by the priests. During the creation the Torah speaks about the creation of luminaries, whereas during the construction of the Tabernacle the making of a candlestick is commanded. The winged creatures mentioned during the process of creation are matched in the Tabernacle by the cherubs spreading their wings over the Holy Ark. Whereas the creation of Adam represented the highlight of the act of creation, the highlight of the construction of the Tabernacle was reached when G–d told Moses to appoint Aaron as High Priest (Exodus 28,1). The completion of the work of creation was announced by the words: ויכלו השמים והארץ, whereas the completion of the work on the Tabernacle was described by the Torah as ותכל כל עבודת משכן (39,32). Whereas the Torah reported that G–d blessed the seventh day (Genesis 2,3), Moses blessed the Tabernacle and sanctified it and all its utensils (39,43). The Torah reported G–d as resting on the seventh day, (Genesis 2,3), whereas in connection with the Tabernacle the Torah stated: "You shall perform your work during six days and the seventh day shall be holy" (35,2). After all this the Torah said: "Take from yourselves a donation" Thus far the comment of Rabbenu Bachyah.

Nonetheless, there was a partial rehabilitation through the construction of the Tabernacle called מקדש, Sanctuary, which served as an illustration of how the material and spiritual worlds are inter-related, as I have explained on פרשת תרומה and on פרשת ויקהל-פקודי. It was equivalent to a new act of creation, a rejuvenation of the universe as it were. In that rejuvenated universe Aaron took the place of Adam. Of Aaron the Torah writes specifically that he should be brought "close," i.e. that he should personify what Adam had personified prior to the latter's sin. (cf. Exodus 28,1 and the Midrash I have quoted in connection with that verse). In our physical universe Aaron's function as High Priest corresponds to the function of the High Priest in the Celestial Region who offers the souls of the righteous on an altar (Chagigah 12). We have illustrated this by quoting כי היום ה' נראה אליכם (Leviticus 9,4) and showing that the words נראה אליכם nhna comprise the same letters as אהרן , מיכאל. This is an allusion to Aaron's function here on earth being similar to that of the archangel Michael in Heaven. Aaron was to bring about the closest rapprochement possible between man and G–d Instead of offering the souls of the righteous, Aaron could only offer animal sacrifices i.e. from the domesticated beasts such as the cattle and the sheep. This was basically no different from what Adam himself had done after he had sinned, when he sacrificed the ox which is reputed to have had a single horn on its forehead (Shabbat 28). Noach offered animal sacrifices in expiation for a corrupt human society which had been punished. Abraham did likewise in order to obtain forgiveness for the sin of the generation of the Tower of Babel. It is written of him ויבן שם מזבח לה' ויקרא בשם ה', "He built there an altar for the Lord, and proclaimed the name of the Lord" (Genesis 12,8). Not only did Abraham offer animal sacrifices, but he even offered his only beloved son Isaac as a sacrifice.

Come and see how great is the power of peace. For in the beginning of the creation of the universe the Holy One Blessed be He employed Himself in the creation of an instrument of peace, as it is written (Bereshith 1:3): "And G-d said: 'Let there be light' — and there was light." And how do we know that light is peace? For it is written (Isaiah 45:7): "He fashions light and creates darkness; He makes peace and creates evil." On this basis, our teachers of blessed memory ruled (Shabbath 23b): "As between a candle for his house and wine for kiddush, to sanctify the Sabbath [if he can afford only one], a candle for his house takes precedence because of the peace of his household." What is more, our sages enacted many ordinances in pursuit of the paths of peace, viz. (Gittin 59a): "They declared the following in pursuit of the paths of peace: 'The Cohein reads first [in the Torah], then the Levite, then the Israelite, because of "the paths of peace."'" An eruv [a halachic enabling device] is placed in an old house, because of "the paths of peace." The pit nearest the irrigation canal is filled first because of "the paths of peace."'" And so is it written (Proverbs 3;17): "Its [Torah's] ways are ways of pleasantness and all of its paths are peace." And thus did our sages of blessed memory say in the aggadah (Bamidbar Rabbah 15:13, Tanchuma Beha'alothecha 11): "There are thirteen things that the Holy One Blessed be He loved, and of all of them, He "doubled" [in profusion of love], only "peace." They [(the thirteen)] are: Cohanim, Levites, Israel, Sanhedrin [the high court], the first-born, the offerings of the tabernacle, the sacrifices, the oil of anointment, the Land of Israel, Jerusalem, the Temple, the kingdom of the house of David, and the silver and the gold. The Cohanim — (Shemoth 28:41): "And they shall be priests unto Me." the Levites (Numbers 3:41): "And I shall take the Levites unto Me." Israel — (Shemoth 19:6): "And you [Israel] shall be unto Me a kingdom of priests." Sanhedrin — (Numbers 11:16): "Gather unto Me seventy men." The first-born — (Shemoth 13:2) "Sanctify unto Me every first-born." The offerings of the tabernacle — (Ibid. 25:2): "And they shall take unto Me an offering." The sacrifices — (Numbers 28:2): "You shall heed to sacrifice unto Me in its appointed time." The oil of anointment — (Shemoth 30:31): "The holy oil of anointment shall this be unto Me for your generations." The Land of Israel — (Ibid. 19:5): "For unto Me is all the land." Jerusalem — (I Kings 11:36): "The city that I have chosen unto Me." The Temple — (I Chronicles 17:12): "He shall build unto Me a habitation." The kingdom of the house of David — (I Samuel 16:1): "For I have seen in his sons a king unto Me." The silver and the gold — (Chaggai 2:8): "Mine is the silver, and Mine is the gold." But, of all of these, none was doubled [in profusion of love] but "peace," as it is written (Isaiah 27:5): "Or let him take hold of My strength. He shall make peace unto Me; peace shall he make unto Me." Great is peace, which takes precedence to praise of the Blessed One Himself. For when Yithro came to Moses, immediately (Exodus 18:7): "And each made inquiry of the other's peace," whereas only afterwards (Ibid. 8): "And Moses related to his father-in-law all of the miracles that the Holy One Blessed be He had wrought for Israel." What is more, for all of the mitzvoth that the wicked perform in this world, the Holy One Blessed be He gives them their reward in this world — such as wealth, property, years, honor, and the like — except peace, which He does not give them, as it is written (Isaiah 57:21): "There is no peace, says my G-d, for the wicked." And, what is more, the Holy One Blessed be He gives peace as a reward to the righteous, as it is written (Ibid. 32:17): "And the reward for righteousness shall be peace…" What is more, it is with peace that He draws near to Him converts and penitents, as it is written (Ibid. 57:19): "He creates the utterance of the lips: 'Peace, Peace,' for the far and the near, says the L-rd, and I will heal him." Great is peace, for in regard to all of the journeyings in the desert it is written "And they journeyed and they rested," journeying in strife and resting in strife. But when they came to Mount Sinai, they made one great "resting," as it is written (Shemoth 19:2): "And Israel rested there, before the mountain." (Vayikra Rabbah 9:9): "The Holy One Blessed be He said: 'The time has now arrived for Me to give Torah to My children.'" For as long as they are at peace with one another, the Shechinah is among them. And thus is it said (Devarim 33:5): "And He was a King in Yeshurun when the heads of the people were gathered, together with the tribes of Israel." When does the kingdom and the Shechinah of the Blessed One abide in Israel? When they are all gathered together as one. Come and see how great is the power of peace; for it is through the power of peace that the world endures. For thus have our sages of blessed memory said (Avoth 1:18): "On three things does the world stand: on judgment, on truth, and on peace, as it is written (Zechariah 8:16): 'Truth and a judgment of peace shall you judge in your gates.'" What is more, when there is peace among men, there is blessing in their fruits, as it is written (Ibid. 12): "For as the seed of peace, the vine shall give its fruit, and the earth shall give its produce, and the heavens shall give its dew, and I shall bequeath all of these to the remnant of this people." And thus is it written (Psalms 147:14): "He makes peace on your borders and sates you with the fatness of wheat." Our sages have said (Vayikra Rabbah 9:9): "Great is peace, for if one erases one letter of G-d's name, he transgresses a negative commandment, as it is written (Devarim 12:3): 'And you shall wipe out their [the idols'] name from that place,' followed by (Ibid. 4): 'You shall not do so to the L-rd your G-d.' Yet to make peace between a man and his wife, the Torah says (Numbers 5:23): 'And the Cohein shall write these curses [containing G-d's name] in a book and erase them into the bitter waters.' The Holy One Blessed be He says: 'Let My name, which was written in holiness, be erased by the waters.'" And Chazal have said further (Vayikrah Rabbah 9:9): "Great is peace, for all of the goodly blessings and consolations that the Holy One Blessed be He convokes upon Israel conclude with "peace." The Shema — "He spreads a canopy of peace." The Amidah — "He makes peace." The priestly blessing — "And He shall repose peace upon you." "Therefore, my sons, be circumspect in this trait — to love peace and to pursue peace. For there is no end to the reward for loving peace and pursuing peace." Until here, the language of Ma'aloth Hamiddoth.

He goes on to say that G–d preferred the parallel items in the Tabernacle over the original ones in the Celestial Regions. We know this because G–d was prepared to abandon His Heavenly Residence in favour of the one established by man for Him on earth. G–d said (25,8): "When they will make a Sanctuary for me, I shall dwell amongst them" (instead of in Heaven).

You will now understand that if someone eats tissue from a living animal (one that is not completely dead) he may possibly be practicing a form of cannibalism, i.e. eating tissue of a fellow human being whose soul was re-incarnated in that animal. This is the mystical dimension of the Torah telling us : "Do not eat the soul with the flesh" (12,23). The entire legislation about domestic animals, free roaming beasts, or even birds which are "impure," is connected to the possibility that such animals harbor a spark of holiness by being host to a soul which had once inhabited a human body, a soul which had originated in the Celestial Spheres. It is irrelevant in this respect whether the soul in question originated in the "left" or the "right" side of the emanations. I have written more about the latter aspect in my commentary on פרשת שמיני. It is when the Israelites conduct themselves in a spirit of sanctity that the promise of Exodus 25,8: "They shall make a Sanctuary for Me and I will dwell among them," will be fulfilled. The people themselves are the Sanctuary within whom G–d promises to reside provided that they lead consecrated lives. Man's three major parts, i.e. the head, the heart and the bowels, correspond to the קדשי קדשים, Holy of Holies, the היכל, Sanctuary, and the חצר הקודש the Holy Courtyard surrounding the Temple, respectively. We have discussed this at length in פרשת תרומה. When a Jew consumes consecrated food he is considered as if he were the sacrifice offered on the Altar. Concerning this aspect of our lives, the Rabbis have said that nowadays our table serves as the altar.

When the Torah stipulates that the showbreads are to be on this Table on a constant basis (25,30), this is an allusion to the requirement to feed the needy at all times in a generous and friendly manner. Such hospitality must also bear in mind the dignity of the recipient. One should always remember that G–d provides food for all His creatures in a friendly spirit.

As far as the half-shekel contribution was concerned every Jew being counted, i.e. every ראש was equal. Since the word תרומה appears three times in this paragraph, it is clear that the Torah alludes to three distinct contributions to be made. One of these contributions is a voluntary one, described by the Torah as given to G–d, i.e. לי, "for Me," such as when the Torah described the donations made for building the Tabernacle in 25,2. When you combine the word לי there, with the word ראש used by the Torah here, you have the word ישראל. When all the Jews have made both their mandatory and their voluntary contributions the result is שבת קודש לישראל, meaning that the 600,000 Israelites have each joined their mate, the holy Sabbath, i.e. the seventh day. Tragically, when the Israelites sinned by worshipping the golden calf, an episode introduced by the Torah (32,1) with the words וירא העם כי בשש משה, normally translated as "the people noticed that Moses was late," the word Boshesh can be read as ba-shesh that the people regressed to the spiritual level of six instead of seven. Our sages all refer to the word meaning that Moses was six hours overdue or something to this effect, as mentioned already by Rashi. Israel's conduct discredited both the name of G–d and His throne. Their action was the equivalent of unhitching one of the four animals pulling G–d's chariot. This is the meaning of ופני שור מן השמאל לארבעתן, "the face of an ox to the left of the four" (Ezekiel 1,10). The ox is one of the four חיות described in the vision as pulling the chariot. [You are aware that the connotation of "left" is one that symbolises the domain of Satan. Ed]

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those "structures" and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles I 29,11: "Yours, O Lord are greatness, might, splendour, triumph, and majesty-- yes all that is in Heaven and earth," quotes Rabbi Berechyah; he sees this as proof that G–d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: "O Lord, I love Your temple abode, the dwelling-place of Your glory," as proof that the residence of G–d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: "At the beginning G–d created the heaven and the earth," whereas we read in Psalms 104,2: "You spread the heavens like a tent cloth." The Tabernacle was also covered by tent cloth as per Exodus 26,1: "You shall make the Tabernacle from ten strips of tent cloth." When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the "upper" waters from the "lower" waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the "curtain shall divide between the Sanctuary and the Holy of Holies" (Exodus 26,33). The Torah, relating the work G–d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lampstand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G–d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G–d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G–d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ויכל to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G–d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1).

In our times, when the Presence of G–d has withdrawn from earth, we have to strive to bring it back to us. In Adam's time however, before he sinned, G–d had a residence on earth, and all that Adam had to do was to increase this Divine Presence much as one adds light when kindling lights from a master candle. In the future this situation will prevail once more, as promised by G–d in Exodus 25,8: ושכנתי בתוכם, "I will dwell among them."

Rabbenu Bachyah comments on the verse in Exodus 25,9: את תבנית המשכן ואת תבנית כל כליו, "The pattern of the Tabernacle and the; pattern of its furnishings." It is a well known fact that the Tabernacle and its furnishings are physical illustrations designed to help us understand their counterparts in the Celestial Regions. One important factor is the fact that the Tabernacle was divided into three separate areas, each with a different level of sanctity. The innermost part was the site of the Holy Ark with the cherubs on its lid, the Holy of Holies. Beyond the dividing curtain was the Sanctuary known as אהל מועד. Beyond that was the courtyard containing the copper altar on which most sacrifices were offered. These three areas correspond to the three parts of the universe: the world of the angels, the world of the planets and our world. That most important element in creation, man himself, is similarly composed of three distinct parts. He represents the very existence on earth known as עולם הקטן, microcosm. Existence on earth is similarly divided into three parts: The עולם הדבור, the creatures who can freely communicate with one another, there is the עולם החיות, the other living creatures, and there is the עולם הטבע, inanimate nature. The first part of the Tabernacle is the section beyond the dividing curtain containing the Holy Ark, the tablets and the cherubs, all of which are interior vessels concealed from inspection. These represent the מרכבה. Ezekiel 10,19 describes this first part in the words: "and the Glory of Israel's G–d was upon them, above." We also have a verse in Psalms 80,2 describing the Shepherd of Israel, as "sitting on the cherubs." This is a reference to the world of the angels who are intangible, invisible intellectual beings who serve as throne and carrier of G–d. The corresponding manifestation in our world is the עולם הדבור, the head, seat of the brain and wisdom. The intellect is perceived as pouring out wisdom to the brain. A truly righteous person serves as מרכבה, a carrier of G–d's Presence, as did the patriarchs of old; we can similarly serve as the מרכבה by fulfilling the commandment of wearing phylacteries on the head, symbol of the brain, and on the arm opposite our hearts. These two organs correspond to the two cherubs. By keeping this in mind we can understand the powerful effect of laying and wearing the Tefillin.

We have now learned that the three parts of the Tabernacle correspond to the three parts of the universe concerning which King David said in Psalms 103,20: "Bless the Lord, O, His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord all His hosts, His servants who do His will; bless the Lord all His works, through the length and breadth of His realm." David's son Solomon also adopted his father's outlook when he alluded to this in three consecutive verses in Song of Songs 5,13-15. Three different parts of the human body form the subject of those verses, each one representing a different aspect of the universe and how man's composition reflects this division of the universe into three constituent parts. I (Rabbenu Bachyah) have explained this in detail when I discussed Jacob's dream of the ladder." Thus far the quotation from Rabbenu Bachyah.

I have already written about G–d sometimes revealing Himself, other times remaining totally concealed. I had defined the very Being of G–d as manifested by His actions and, in contrast, His remaining concealed as part of His Essence. This is why G–d does not operate in public in His capacity as the Ineffable Name. In the Temple, however, an area which is holy, i.e. separate, secluded, G–d does operate in His capacity as the Ineffable Name, י-ה-ו-ה. Just as one can sometimes smell the fragrance of some flower or spice without actually seeing the source of the fragrance, so G–d's Ineffable Name operates within the confines of the Tabernacle and we become aware of this through its "fragrance." There is a Midrash which says that the words in 25,2: ויקחו לי תרומה, "They shall take a contribution for Me,” are to be understood as a metaphorical gift to G–d in His capacity as the Ineffable Name, the concealed. This had to be mentioned, since, when it comes to the Tabernacle, we deal with the revealed as well as with the concealed. The construction of the Tabernacle, its furnishings, all in accordance with G–d's instructions to Moses, represented the revealed dimension of the Tabernacle. The concealed dimension involved the planning, i.e. מחשבות that Betzalel had to have in order to be able to carry out all G–d's instructions. We referred to this earlier when we explained that Betzalel was able to manipulate the letters in the Torah in a manner similar to the way they had been used when the universe was created. We may therefore perceive of the Tabernacle as קודש, holy, in its visible dimension, and as קודש קדשים, holiest of holy, in its invisible dimension.

Let us now return to the way the Tabernacle corresponded to the act of creation. We know from Avot 5,1 that G–d created the universe with 10 directives. The deeper meaning of the ten directives is well known. When the Tabernacle was constructed we also find the number 10 prominent both when describing part of the walls as well as when describing the coverings forming the ceiling of the Tabernacle. Exodus 26,1 commences with the instruction to make the Tabernacle of ten strips of cloth. Similarly each of the boards used for the walls was to be ten cubits high. The Holy Ark was ten handbreadths high, including one cubit for the thickness of its lid. This may be the reason that in the reference to the Holy Ark in Psalms 132,8: אתה וארון עוזיך the word עוזך is spelled with the extra letter י. [Our texts do not have the extra letter י, neither here nor in Chronicles II 6,41. Ed.] The Talmud Yuma 21 states that the site on which the Holy Ark stood was not included in the measurements of the Temple or Tabernacle. This too is an allusion to the concealed nature of the Ineffable Name of G–d which was present within the Holy of Holies between the wings of the cherubs on the lid of the altar. We allude to this in the קדושה prayer when we recite: ברוך ה' ממקומו, "Blessed the glory of the Lord from its abode." [its invisible site Ed.] The table was also 9 handbreadths high, above which was a golden frame 1 handbreadth high. So here too the number ten was prominent. The candlestick with its seven arms and a knob, cup, and flower on each arm again featured the number ten. Here too we find that the Torah refers to: תיעשה המנורה "the candlestick shall be constructed" (Exodus 26,31) the word תיעשה being unaccountably spelled with an extra letter י. The golden altar was twelve handbreadths high, corresponding to the twelve permutations in which the Ineffable Name can be spelled. The copper altar was square, five cubits long and five cubits deep. This corresponded to the number five mentioned in the ספר היצירה. Its height, however, was ten cubits.

This comment is based on the wording of Exodus 25,2: ויקחו לי תרומה מאת כל איש, "They will take a donation for Me from every person." Immediately afterwards the Torah refers to this same donation as תקחו את תרומתי, "You will take My donation." Why did the Torah first refer to this gift as being the donor's and immediately afterwards as being G–d's? The answer is that the requirements for the building of the Tabernacle were very great and in many instances the materials exceeded what the Jewish people possessed at that time. The gold had to be pure, something the Israelites did not possess. The same applied to other components required. In spite of all this the Torah reported that the sum total of the donations exceeded what was needed so that Moses was forced to call a halt to further contributions (36,6). This was due to the blessing G–d bestowed on all the donations so that small amounts grew into larger amounts. The cause of this blessing was the generous impulses of the donors at the time they made their contributions. Any person who donated, say, one ounce of gold, felt sorry that he was not able to contribute two ounces. Since G–d knew the thoughts of every donor, He translated the good intention of the donor into an actual and increased the amount in accordance with what the donor would have given had he been able to. Thus the excess was G–d's contribution, and thus G–d became man's partner. This is why the Torah speaks about "take My contribution." Since the Tabernacle, as we have explained, represented a re-enactment of the work of creation, all those who had contributed generously had become partners in the work of creation.

The construction of the Tabernacle, first reported in Parshat Terumah, commences with the Torah's instruction to make the Holy Ark, the repository of the Tablets, symbol of the light of Torah. When you invert the letters in the word ארון, Ark, you have אורן, "their light." This alludes to the fact that the Torah in the Ark is the source of light for all of us. Parshat Tetzaveh, on the other hand, commences with the commandment to provide the oil for lighting up the lamps of the Candlestick. When we look at the adjective used by the Torah for the olive oil to be used, i.e. זך, we note that the word זך has a numerical value of 27, i.e. the number of different letters used in the written Torah when we include the five "final" letters as separate letters. The word כתית which describes the pounding the olives have to undergo before they yield the oil, is an allusion to the way in which a potential Torah student has to "pound himself" in order to study with the proper kind of dedication. We find an allusion to this in Esther 8,16: ליהודים היתה אורה ושמחה וששון ויקר, "The Jews enjoyed light and gladness, happiness and honour." The word אורה is a reference to Torah. They emerged from the darkness caused by Haman into a great light, the light of Torah."

It is worth remembering that whereas angels are considered spiritually stationary, man is equipped to advance from one spiritual level to another, level by level. Zachariah 3,7 describes the High Priest Joshua as one who is able to move amongst the angels who are described as merely מהלכים, stationary. If someone progresses faster than normal he is called רץ, running, and attains a station no one else can reach. All others can be viewed as מהלכים, stationary when compared to the runner. Proverbs then views such a צדיק as superior to the angels. G–d hinted to Noach that this would be his real task in building the ark. The ark was to be as much a spiritual sanctuary as a physical sanctuary. The צוהר, window, Noach was instructed to place in the ark was a hint that Noach should ascend "from the bottom up” as it were-spiritually. Alas, Noach failed in mastering that challenge.

The Torah reports here that Moses called Aaron, his sons, and the elders of Israel. The Talmud Eruvin 54b describes the procedure of Moses explaining the Oral Tradition in the words: "How did Moses teach? Aaron entered and Moses expounded the Torah to him. Afterwards Aaron's sons entered and the procedure was repeated. After this the elders entered and the procedure was again repeated. Finally the whole of Israel approached to be taught the Torah." Here Moses called on the three choicest categories, ignoring the rest of the people for the time being. This was because the paragraph commences with the words ויהי, which – as we have stated – introduces an episode marred by tragedy. Moses knew that the Sanctuary was going to be sanctified through one of the outstanding personalities of Israel. He thought that it might be either himself or his brother Aaron (Torat Kohanim on 10,3). The kind of death experienced by Nadav and Avihu is an excellent death because it testifies to the high degree of sanctity they had achieved. Moses invited the choicest of the people to be taught the Torah first so as to signify that when the need arises to sanctify the name of G–d, i.e. to die for the glorification of His Name, it will be the spiritual leaders of the people who will be chosen for this distinction (sacrifice). When G–d announced the instruction to build the Tabernacle, He said that when all would be completed ושכנתי בתוכם (Exodus 25,8). The building of the house that we read about in Proverbs 9,1-3 refers to the גן עדן of the future when this "house" will have an enduring existence. It refers to the residence of humans at that time.

We have said that the ladder also alludes to the Holy Temple; we find the concept of the Holy Temple similarly divided into three levels corresponding to the three divisions of the letters in the alphabet. The first set of donations for the Tabernacle mentioned in the Torah (Exodus 25, 3) comprises זהב, כסף, ונחשת, gold silver and copper. Gold always represents something "above," copper something "below," whereas silver corresponds to the elements bridging the gap between what is above and what is below. The seven arms of the candelabra, which provide spiritual illumination, correspond to the seven major planets which illumine the physical world. The twelve precious stones that the High Priest wore in his breastplate, the אבני זכרון, correspond to the significance of the group of twelve letters, and the 12 מזלות. We see how in the word וישכב, which we divided into the two words יש-כב, all these concepts are represented, and why the Mishnah in Uktzin spoke about 310 = יש reserved for the Jewish people.

The crown of Torah, known as תפארת, refers to the written Torah which was deposited in the Holy Ark, otherwise known as ארון הברית אדון כל הארץ, "the ark of the covenant with the Lord of the whole earth. This name is a reference to the שכינה, i.e. the ark containing תפארת, and is concealed therein as explained by the Zohar. The border or crown around the Holy Ark is an allusion to the אשת חיל עטרת בעלה, "The woman of valour, crown of her husband" (Proverbs 12,4). When the Torah (Exodus 25,12) commands: "You shall cast for it (the golden altar) four rings of gold," this is an allusion to the four legs of the מרכבה, chariot, which carries the presence of the שכינה. The dimensions of the tablets, -2 tablets each of 6 handbreadths by 6 handbreadths by 3 handbreadths each,- add up to 72 handbreadths cubed, i.e. 216. The number 216 is reminiscent of the Ineffable name of G–d spelled as words, using the letter י in such a spelling. [Example: יוד-הי-ויו-הי. This gives you 72. When you cube this number, as we did with the measurements of the tablets, you obtain the number 216. Ed.] The written Torah is the foundation, יסוד, of the Ineffable Name, and it reposed within the Holy Ark, as hinted at when G–d said: כי שמי בקרבו, "For My Name is within it" (Exodus 23,21). This means that G–d's Ineffable Name is in the Sanctuary, that G–d is found within His Torah. This is where you find the crown of the good name. From that source Israel [potentially any Israelite. Ed.] was crowned with the crown of Torah.

This imprint of G–d is the mystical factor that causes the Presence of the שכינה in Israel since the spirituality of the Torah is represented by the souls of Israel. These souls enable G–d to fulfil His promise ושכנתי בתוכם, "I shall dwell among them" (Exodus 25,8). The Torah refers to messianic times and the revelation of G–d's Presence at that time. Concerning that era we have the prophecy of Isaiah 25,9: "On that day it (the people of Israel) will say: "This is our G–d; we trusted in Him, and He delivered us; this is the Lord in whom we trusted." This whole development depends on the progressive evolution of many souls to higher levels. The Ari zal has explained the verse הקטן יהיה לאלף, והצעיר לגוי גדול, נאום ה' בעתה אחישנו "the smallest shall become one thousand; the least, a mighty nation; I the Lord will speed it in due time" (Isaiah 60,22). The obvious difficulty here is that either the redemption comes at a time appointed by G–d, i.e. בעתה, or there is no timetable for redemption, and G–d is free to bring redemption at any time. Different commentators deal with this problem in different ways. The Arizal sees in the verse an allusion to a statement in the Talmud that אין בן דוד בא עד שיכלו כל הנשמות שבגוף, the Messiah will not come until all the souls of the body have been "exhausted" (Yevamot 62). The meaning is that nowadays, while we are in exile, the existing souls of Israel are mostly revolving around themselves and not progressing to higher dimensions. Once these souls have all exhausted their stay on earth, and "new" souls arrive, redemption will occur, and with it the revelation of the original light that G–d withdrew from this earth after the seven days of Creation. G–d called this "the smallest will become one thousand." It is a process of increasing the Jewish birth-rate so that the "store" of souls that has not yet been placed in bodies will be exhausted sooner. In this way the date for the redemption can be advanced dramatically. There is then no contradiction between the words בעתה, and אחישנה. As a result the Presence of the שכינה is directly related to fulfillment of the commandment to procreate. Even though we have quoted proof from a verse in Numbers 10,36 that the Presence of G–d is possible when there are 22,000 souls present (compare page 2 of this chapter), this was only meant to illustrate that G–ds Presence does manifest itself on earth. The extent to which this is possible when all the souls that have been assigned to bodies have fulfilled their task is beyond our experience, and cannot be compared with what occurred in the desert.

Rekanati comments that the gallery, מסגרת, which was attached to the surface of the Table all around (Exodus 25,25), was so called because it alludes to something סגור, closed, shut away, as implied in the word צפון which David used in Psalms 31,20 for describing the location where G–d stores His abundant good. It includes a reference to the primordial light which remains hidden. As to the four rings of the Table, they were to be fastened לעומת המסגרת, next to the frame, since their purpose was to exert the influence they symbolised on that מסגרת.

Rekanati comments that the gallery, מסגרת, which was attached to the surface of the Table all around (Exodus 25,25), was so called because it alludes to something סגור, closed, shut away, as implied in the word צפון which David used in Psalms 31,20 for describing the location where G–d stores His abundant good. It includes a reference to the primordial light which remains hidden. As to the four rings of the Table, they were to be fastened לעומת המסגרת, next to the frame, since their purpose was to exert the influence they symbolised on that מסגרת.

This is the reason the Midrash quotes only the half of the verse which speaks about Israel building a Sanctuary for G–d, i.e. hearkening to His voice. The remaining difficulty is that since this verse speaks about the construction of the Tabernacle, why does the Torah not describe it as such and prefers to call it מקדש? We know that our sages (Eyruvin 2) have said that the terms משכן and מקדש are used interchangeably. We are nonetheless entitled to know why this is so. In view of what we have said the interchangeable nature of these two terms is now quite easily apparent. The sanctity of the people of Israel is dependent upon the construction of the Temple. When it exists, the sanctity of the pairing of G–d's uniqueness and Israel's uniqueness as symbolised by the two cherubs who face each other on the lid of the Holy Ark, and who assume a position of mutual love similar to that of man and woman, is preserved (cf. Baba Batra 99 on the significance of the positions of the cherubs). Originally, the Sanctuary was called משכן because it was only a temporary, collapsible structure. Even the so-called permanent Temple built by Solomon was still referred to as משכן, because it was subject to being destroyed sooner or later. At that time, G–d's children, Israel, were expelled from their father's table. In the future, when the Temple will be rebuilt, it will be known only as מקדש, to signify that it will be an enduring structure, never again to be destroyed.