Assembling the Power of the L‑rd

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

The one hundred sockets of the Tabernacle were manifestations of the name Ado-nai.

In this Torah-reading, the accounts are given of the donations the Jewish people made to the construction of the Tabernacle and what was done with the donations. We are told that "the silver [collected] from those of the community who were recorded totaled 100 talents and 1,775 shekels by the sanctuary weight…. The 100 talents of silver [were used] for casting the sockets of the sanctuary and the sockets of the entry-curtain: 100 talents for 100 sockets, a talent a socket." (Ex. 38:25-27)

The word for "socket" in Hebrew is "aden", and the plural construct ["the sockets of"], the form used in this passage, is "adnei". This is spelled exactly the same as the divine name Ado-nai. With this in mind, the Ari elaborates:

Know that the one hundred sockets of the Tabernacle are manifestations of the sefira of malchut, which is synonymous with the divine name Ado-nai.

chanoch adds:This is the firstr time I have seen the idea espressed that malchut and Adonai are synonomous. Usually we use the language of connection.

The Tabernacle…was a microcosm of the entire Creation….

The sockets were the base of the Tabernacle; the boards which formed the walls were inserted into these sockets. The Tabernacle was, as we have noted previously, the means through which G‑d's presence was manifest in the world (and in the consciousness of every Jew); it therefore was a microcosm of the entire Creation. The final, lowest sefira of the ten sefirot is malchut; therefore, the sockets, the lowest element of the Tabernacle, manifest this sefira. As opposed to the preceding nine sefirot, malchut has no "content" or "personality" of its own. It is not an attribute of G‑d per se but rather the power of expression of all the other, preceding attributes. Thus, it is stated in the Zohar that malchut "has nothing of its own." The word "malchut" means "kingdom", i.e. the manifestation of the preceding attributes of G‑d throughout Creation, creating, informing and organizing reality into a unified, harmonious whole - a kingdom run by a King, namely G‑d. The divine name which expresses this lordship over reality is, of course, Ado-nai, which literally means "My L-rd". Every sefira, being a manifestation of G‑d in the context of Creation, is in effect another "name" of His, since the purpose of a name or title is to identify an individual in the context of the role he is playing vis-a-vis the world around him.

This name possesses the numerical value of 100, as follows:

The number 100...being the perfect square of 10...conveys as well this same idea of super-perfection….

The simple numerical value of the word Ado-nai [spelled alef-dalet-nun-yud] is 65, but through analyzing its milui [the full spelling-out of each letter], its numerical value is increased to 100. As mentioned previously, the full spelling out of a letter indicates in Kabbala the full manifestation of all the divine power latent in that letter. The full spelling of the name Ado-nai therefore indicates the full manifestation of G‑d's power to unite creation under His rule. This, again, is the fullest expression of the idea of the Tabernacle in general: the dissemination of the awareness and consciousness of G‑d throughout Creation. In order to reach the value of 100, the name Ado-nai must be doubly spelled out, that is each of its constituent letters must be spelled out fully, as we will demonstrate presently. This indicates an even greater, consummate revelation of malchut throughout Creation. The number 100, as well, being the perfect square of 10, the number of completion, conveys as well this same idea of super-perfection.

The filling of the filling of the name Ado-nai may be done in two ways. This is indicated as well in the verse "And therefore, I pray, let the power of Ado-nai be great, as You have declared…." (Num. 14:17) The yud in the word "be great" [in Hebrew, "yigdal"] is written large.

A certain number of letters in the Torah are written larger than the rest. This indicates a magnification of some kind. Here, as will be presently demonstrated, it indicates that the power of Ado-nai is to be made great by the addition of the letter yud to its double spelling out.

This alludes to the following: The filling of the filling of this name [Ado-nai] is alef-lamed-pei lamed-mem-dalet pei-alef, dalet-lamed-tav lamed-mem-dalet tav-vav, nun-vav-nun vav-alef-vav nun-vav-nun, yud-vav-dalet vav-alef-vav dalet-lamed-tav.

To simplify this construction, let us picture it graphically:

simple spelling - first filling - filling of filling

alef – alef – alef-lamed-pei

alef continues – lamed – lamed-mem-dalet

alef continues – pei – pei-alef

dalet – dalet – dalet-lamed-tav

dalet continues – lamed – lamed-mem-dalet

dalet continues - tav – tav-vav

nun – nun – nun-vav-nun

nun continues – vav – vav-alef-vav

nun continues – nun – nun-vav-nun

yud – yud – yud-vav-dalet

yud continues – vav – vav-alef-vav

yud continues – dalet – dalet-lamed-tav

If we imagine the original four letters alef-dalet-nun-yud as defining a straight line, the first milui would add a dimension, giving a square, and the milui of the milui would add a third dimension, giving a cube.

The name Ado-nai…is synonymous with the sefira of malchut….

This [filling of filling] consists of 34 letters, this number being the same as the numerical value of the word for "poor" [in Hebrew, "dal"]. This is why the name Ado-nai, which is synonymous with the sefira of malchut, the poor and destitute one, this being the concept of the reflective or translucent lens.

As we mentioned above in the name of the Zohar, malchut "possesses nothing of its own", but merely reflects and transmits that which it receives from the preceding sefirot.

Prophecy is envisioned as seeing divine truth through a lens. Moses' prophetic vision is said to have been as if "through a transparent lens", while that of all the other prophets is said to have been as if "through a non-transparent lens", i.e. either a cloudy pane or a mirror. This simply indicates that the inferior prophecy of the other prophets was transmitted through the sefira of malchut; they experienced divinity as it has been funneled into Creation (specifically, the three worlds of Beriya, Yetzira, and Asiya). Moses, in contrast, experienced divinity directly [i.e. as it is manifest in the world of Atzilut before being channeled through malchut].

The Arizal now explains how "the filling of the filling of the name Ado-nai may be done in two ways":

This is, however, only if the letter yud is omitted from the spelling of the letter tav [like this: tav-vav]. If, however, the letter yud is included [like this: tav-yud-vav], [the filling of the filling] is then great and complete, this being the concept of the full moon.

At issue here is the third line of the letter dalet above, where the tav of the dalet of Ado-nai is spelled out. Tav may be spelled either with or without a yud. By adding the yud, the number of letters in the spelling out of the spelling out changes from 34 to 35. 34 signified poverty, as was just mentioned; the significance of 35 will be explained presently.

chanoch adds: The letter tav is usually spelled tav vav. It may also be pelled tav yud vav. This second method of spelling a tav represents na complete spelling similar to the idea of a vav missing nin many nwords in the Torah.

One of the earthly manifestations of the sefira of malchut is the moon….

One of the earthly manifestations of the sefira of malchut is the moon. Just as malchut has nothing of its own, the moon merely reflects the light of the sun. Just as malchut's emptiness or fullness is dependent upon the extent to which it is funneling the content of the preceding sefirot into Creation, the moon waxes and wanes in accordance with how much it receives of the sun's light. The full moon thus signifies malchut in its fullness, when the additional yud has transformed it from "poor and destitute" to "great and complete."

The letter yud is the first letter of the divine name Havayah, and in this context generally indicates the sefira of chochma ("wisdom") or sometimes intellect in general. As the Arizal explains elsewhere, this yud which completes the spelling out of the name Ado-nai is synonymous with the extra measure of divine intellect that radiates throughout the world (and specifically in the Jewish soul) on the Sabbath, festivals, and Rosh Chodesh.

The Arizal also explains elsewhere that the significance of the number 35 is that it is the numerical value of the full spelling of the first two letters of the name Havayah, yud and hei (yud + vav + dalet + hei + yud = 10 + 6 + 4 + 5 + 10 = 35). These two letters signify the first two sefirot of the intellect, chochma and bina.

The rectification of any situation or state of consciousness is accomplished by re-rooting it in the initial idea….

The completion and fulfillment of the name Ado-nai, thus, is the introduction and the presence of the intellect into its consciousness or experience. This is a pervasive theme in Kabbala, replayed many times in various teachings, that the rectification of any situation or state of consciousness is accomplished by re-rooting it in the initial idea and intellectual development from which it issued in the first place. In our case, this means that in order for the dissemination of divine consciousness throughout the world to be truly effective, it must be permeated by the inspiration afforded to it by the first, radical awareness of the idea of G‑d. We have encountered this theme before: the feminine, active principle in Creation is at risk of losing its inspiration in the ongoing task of elevating the world. It therefore needs to be constantly, or at least periodically, refreshed by reliving the initial insight of G‑dliness as divorced from any particular worldly application.

chanoch adds: In Ten Luminous Emanations by Rabbi Ashlag he teaches that in order nto “flow down to the net level down meaning the next generation Malchut nmust return to Kether. This nmeans relive nthe nzimsum since the desire of Malchut phase 4 to return to Phase one “eliminates the desire to receive” which causes the light to know longer be revealed in qall phases. This is the first paradox.

This is the mystical meaning of the word "be great" [in Hebrew, "yig-dal"]. We may understand it to mean: "let the filling which possesses 'dal' [ = 34] letters - and is thus defective - become great [by possessing] 35 letters by means of the addition of the yud to the spelling of the tav." Therefore the yud of "yigdal" is large, to indicate this.

The word "yigdal" in this verse thus does triple duty:

(1) it means "become great," which here means become transformed from a 34-letter filling of filling to a 35-letter one;

(2) it alludes to the number 34 (the numerical value of "dal") in its second syllable;

(3) the extra-large yud it begins with indicates that this transformation is to take place by inserting the yud where it is initially missing. Such multiple entendres are frequent in the rich texture of the Kabbalistic understanding of the holy text of the Bible.

The Arizal will now demonstrate how the word "yigdal" alludes to both levels of filling in, the first filling and the filling of the filling.

The word "yigdal" may be seen to be composed of two numbers, 13 [ = yud-gimel] and 34 [ = dalet-lamed]. The name Ado-nai in this verse refers to the simple name itself; "the power of Ado-nai" refers to the filling and the filling of the filling [of the name]. Both of these [fillings] "become great" when the additional yud is introduced into the tav [as explained previously]. The first filling is 12 letters and the filling of the filling is 35 letters. Together they comprise 47 letters; this number is the numerical value of "yigdal".

Although he has just shown how the numerical value of "yigdal" (47) alludes to the first filling (12) plus the second (35), the Arizal is not through yet. Since the word "yigdal" naturally divides into the numbers 13 and 34, not 12 and 35, he will now adjust the calculation to reflect this inner structure of the word.

However, since the filling of the filling is usually 34 letters and only occasionally is augmented by the addition of the yud into the tav, its principle numerical value remains 34.

The numerical value of the filling of the filling is augmented to 35 only on the Shabbat, festivals, and Rosh Chodesh, as we said.

The additional yud thus remains separate. This is how we arrive at 13, namely, the 12 letters of the first filling plus the extra yud. This, again, is why the yud is written large, to indicate that it is added later. And then "the power of Ado-nai is great", as is known.

chanoch adds: This is the secret within the song “Yigdal” sung by the Ashkenazim conservative movementn on Shabbat evening. This is my opinion.

The filling of the filling is called "power" since the filling of the filling of the name Havayah consists of 28 letters, this number being the numerical value of the word for "power" [in Hebrew, "koach", spelled kaf + chet = 28]. For this reason, the filling of the filling of the name Ado-nai is called its "power".

The name Havayah is the most essential of G‑d's names. The filling of the filling of this name is as follows:

simple spelling - first filling - filling of filling

yud – yud – yud-vav-dalet

yud continues – vav – vav-yud-vav

yud continues – dalet – dalet-lamed-tav

hei – hei – hei-yud

hei continues – yud – yud-vav-dalet

vav – vav – vav-yud-vav

vav continues – yud – yud-vav-dalet

vav continues – vav – vav-yud-vav

hei – hei – hei-yud

hei continues – yud – yud-vav-dalet

As may be seen, the filling of the filling comprises 28 letters. Since the filling of the filling of this most essential name comprises 28 letters, and 28 is the numerical value of the word for "power" [in Hebrew, "koach"], we generalize this to all other divine names and say that the filling of the filling of any name is the expression of its full "power".

When, however, we add all three together, the simple name [4 letters] plus the first filling [12 letters] and the filling of the filling [35 letters], the total is 51 letters, this being the value of the word for "I pray" [in Hebrew, "na"] in this verse.

This, then, is the mystical meaning of the verse, "And therefore, I pray, let the power of Ado-nai be great, as You have declared…." When the power of this name will be augmented as we have described [by adding the yud], it will add up to 51 [ = "I pray"]. Otherwise, it adds up to only 50 letters.

chanoch adds: Please – no pun intended – note. In the 11 letter Name for healing has 2 times the word na – nun alef – gematria 51 – said. The Kavenah is to substitute the 51 letters for each Na. This places the Names HaShem and Adonai in unity before and after the healing word Refah. This is why the Kabalist extend out the Na both times to enable the visualizatiin of all the letters.

The Arizal will now return to the subject of the sockets of the Tabernacle.

To return to the subject at hand: the numerical value of the name Ado-nai [by itself] is 65, but when the number 35, the number of letters of the [augmented] filling of its filling is added to it, the total is 100, the number of sockets in the Tabernacle. In this way, we may understand how the word for sockets ["adanim"] is related to the name Ado-nai.

Know, then, that all hundred sockets of the Tabernacle were manifestations of the name Ado-nai, which is the sefira of malchut.

chanoch adds: individually and collectively.

[Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; subsequently published in "Apples From the Orchard."]

Arks of Divine Consciousness

From the teachings of Rabbi Yitzchak Luria; translated and edited by Moshe Yaakov Wisnefsky

Bezalel allowed the nation to participate in divine revelation.

And Bezalel made the ark of acacia wood: it was two and a half cubits long, one and a half cubits wide, and one and a half cubits tall." (Ex. 37:1)

The name Elokim is manifest in three places in Atzilut: in bina, in gevura, and in malchut. The numerical values of these three names Elokim [together] is [258] the same as the numerical value of the word "Haran". Bezalel made three arks corresponding to these three names, in order to conceal within them the Torah, which is [a manifestation of] the name Havayah.

The relationship between the names Havayah and Elokim is that of "light" and "vessel", or "message" and "medium". Elokim (alef-lamed-hei-yud-mem, 1 + 30 + 5 + 10 + 40 = 86) shares the same numerical value with the word for "nature" ("ha-teva", spelled hei-tet-beit-ayin, 5 + 9 + 2 + 70 = 86), reflecting the fact that nature or the natural order that pervades Creation conceals the divine energy behind and within it.

The gateway to divine consciousness in this world… is the Torah…

The gateway to divine consciousness in this world, which contravenes the facade of nature, is the Torah. Thus, just as the physical ark(s) of the Tabernacle housed the Tablets of the Covenant, which encapsulated the entire Written and Oral Torah, the spiritual ark(s), the three names Elokim of Atzilut, conceal within them - and thereby channel into the world - the divine consciousness of the name Havayah.

chanoch adds: Do you think there is a spiritual law that the revelation of the Light of HaShem - Fulfillment requires concealment in order to be channeled to the physical world?

Since the root of the [sefira] tree from above is bina and from below is malchut, the inner and outer arks were made of gold, while the inner ark was made of wood. This is because gold expresses the full intensity of holy gevura.

chanoch adds: Acacia wood expresses the energy of Zeir Anpin since as a tree it grows against gravity. Also it grows in both directions. Meaning root and trunk.

The sefirot function both as channels through which divine beneficence is transmitted to the world and as levels of consciousness through which man may ascend. When the schema of sefirot is viewed as beginning above and extending down below, the "root" is bina, the source of its "branches", the attributes of the heart. When it is viewed as beginning below and ascending, the "root" is malchut. These two sefirot thus define the borders of the matrix of divine energy/consciousness within which divine energy is funneled earthward. They are thus the inner and outer "arks" (Elokim) in which the divine energy itself (Havayah) is sheathed.

Red is usually the color associated with gevura. Gold is a reddish color but also possesses a brilliance and shine. It therefore is seen as the idealized, or holy, red.

Now, the numerical value of the word for ark [in Hebrew, "aron"] plus the kolel equals the numerical value of the word "Haran".

Furthermore, if we take the alef of "aron" to equal 1000, the numerical value of "aron" is the same as the combined numerical values of Akatriel, Metatron, and Sandalfon.

These three names are names of angels. It is customary not to pronounce names of angels, unless these names are also used for people, e.g. Michael, Gabriel, Raphael, etc.

"Aron" is spelled: alef, reish, vav, nun, 1000 + 200 + 6 + 50 = 1256.

"Akatriel" = 662, "Metatron" = 314, "Sandalfon" = 280; 662 + 31 4 + 280 = 1256.

As mentioned previously, these three angels are the personifications of the consciousnesses of the worlds of Atzilut, Beriya, and Yetzira, respectively.

The Tablets inside the three arks were [a manifestation of] the name Havayah of the world of Atzilut…

I.e. the open divine consciousness manifest throughout the entire world of Atzilut.

…which becomes enclothed in the worlds of Beriya, Yetzira, and Asiya.

[This is alluded to by the fact that] the numerical value of these three names Elokim together with the square-value of the name Ado-nai, plus the kolel, equal the numerical value of the word Shechina.

The consciousness of the world of Atzilut is constricted…in order to function as the lower consciousness of the three lower worlds….

The name Ado-nai is associated with the sefira of malchut (in general, and of Atzilut in particular), and represents the way the contracted divine energy of one world descends to the next lower world and "rules" it, i.e. becomes its dominant consciousness. In the present context, we are talking about how the consciousness of the world of Atzilut is constricted and contracted in order to function as the lower consciousness of the three lower worlds. Although the three lower worlds differ from each other with regard to their relative intensity of divine consciousness, they have in common the fact that divine consciousness is sufficiently screened and dimmed to allow self-consciousness as well. In this respect, they may be grouped together in order to contrast with the world of Atzilut, in which divine consciousness is so pervading that there is simply no "room" for self-awareness at all.

The numerical value of the three names Elokim (3 x 86) is 258, as we have said.

The square-value (ribu'a) is the same as the "posterior" (achorayim) or "diminishing" value. For the name Ado-nai, this is alef, alef-dalet, alef-dalet-nun, alef-dalet-nun-yud = (1) + (1 + 4) + (1 + 4 + 50) + (1 + 4 + 50 + 10) = 126.

258 + 126 + 1 = 385.

The Divine Presence, or indwelling, is called the "Shechina"(from the root shin-chaf-nun, meaning "to dwell"). The numerical value of this word is shin-chaf-yud-nun-hei, 300 + 20 + 10 + 50 + 5 = 385.

Thus, the three processes (names Elokim) through which the name Havayah of the world of Atzilut is packaged in order to be manifest in the lower worlds occurs via G‑d's attribute of rulership (or malchut, represented here by the square-value of the name Ado-nai). When we add 1 to indicate that the whole process is one totality, we arrive at the numerical equivalent to the result of this process - the Divine Presence as it is manifest throughout the lower three worlds.

The name Elokim is comprised of 5 letters; it is spelled out using 13 letters; and the process of spelling-out its spelling-out uses an additional 34 letters. The total number of letters used thusly is 52.

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

hei – hei – hei-yud

.......yud – yud-vav-dalet

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

mem – mem - mem-final mem

.......final mem - mem-final mem

3 x 52 is the numerical value of the word for "and a tunic" [in Hebrew, "umei'il", =156].

3 x 52 = 156; "umei'il" (spelled vav-mem-ayin-yud-lamed, 6 + 40 + 70 + 10 + 30) = 156.

When we add 3 to this number, for the three iterations of the name Elokim [simple, spelled-out once, and spelled-out again], we have [159,] the numerical value of the word for "small" [in Hebrew, "katan"].

"Katan" is spelled: kuf-tet-nun = 100 + 9 + 50 = 159.

This is an allusion to the verse referring to Samuel: "And his mother made him a small robe." (Samuel I 2:19)

Samuel's mother, Hannah, was childless for many years. She prayed to G‑d to bless her with a son, promising to consecrate him to the service of G‑d. When Samuel was weaned, she took him to Shiloh (where the Tabernacle was located) and entrusted him into the care of the High Priest, Eli. "His mother would make him a small tunic and bring it up to him from year to year, when she came up with her husband to slaughter the annual offering." (Ibid.)

The numerical value of "Samuel" [plus the kolel] is the same as that of "chashmal", indicating how Zeir Anpin comprises the eight sefirot from chochma to yesod, and is crowned with the 370 lights of Arich Anpin.

The chashmal is a 'force-field' that protects Zeir Anpin and Nukva from the forces of evil…

"Samuel" (in Hebrew, "Shemu'el") is spelled: shin-mem-vav-alef-lamed = 300 + 40 + 6 + 1 + 30 = 377.

"Chashmal" is spelled: chet-shin-mem-lamed = 8 + 300 + 40 + 70 = 378.

Samuel, personifying Zeir Anpin, is robed in a "small tunic", i.e. a protective garment. This protective garment around Zeir Anpin is known as chashmal, the "glow", known to us from the vision of Ezekiel. (Ezekiel 1:4-28) (In modern Hebrew, "chashmal" means "electricity.") The chashmal is a "force-field" that protects Zeir Anpin and Nukva from the forces of evil. The fact that the "small tunic" of chashmal is numerically "equivalent" to the three iterations of the name Elokim indicates that this garment is derived from them.

Although the full partzuf of Zeir Anpin possesses ten sub-sefirot, as does any partzuf, the keter and malchut of Zeir Anpin can be considered external to the "body" of the partzuf proper. The keter is, after all, a crown placed on top of the head, and malchut of any partzuf is the expression of the partzuf.

chanoch adds: Why does the translator use the “expression of the partzuf” rather than “ “Manifestation of the partzuf”.

Arich Anpin is the partzuf of the super-rational will, the desire that motivates the bringing into being of a particular world. The 370 lights of Arich Anpin, the will to create the world of Atzilut, are the presence of the motivating good will in the emotions. When the 370 lights of Arich Anpin shine on the partzuf of Zeir Anpin, it means that G‑d's motivating will in creating the world is present within the Creation itself; i.e. that G‑d is happy with His world - or at least focusing on the aspect of its origin that transcends its behavior. (Thus, the Aramaic term "Arich Anpin", translated into Hebrew is "Erech Apaim", the idiom for "patience").

His mother is Hannah; the numerical value of her name [in Hebrew, "Chanah"] is 63, referring to the eighth sefira [bina], which possesses 50 gates included in [its] 5 emotional attributes.

Hannah here thus personifies Imma, the origin of Zeir Anpin, personified by her son, Samuel…

"Chanah" is spelled: chet-nun-hei = 8 + 50 + 5 = 63.

Zeir Anpin derives from Imma, the partzuf of bina. Of the four spellings-out of the name Havayah (giving numerical values of 72, 63, 45, and 52), the one whose numerical value is 63 is associated with bina, as we know. Hannah here thus personifies Imma, the origin of Zeir Anpin, personified by her son, Samuel.

According to the sages, there are fifty "gates" of understanding, i.e. fifty levels of understanding how Divinity is manifest in created reality. The simplest way of comprehending this is as a reference to the fact that bina / Imma produces the seven emotions, each of which is inter-inclusive of the other, giving 49; bina itself would then be the fiftieth "gate".

Here, however, the fifty "gates" are seen as 5 x 10 rather than (7 x 7) + 1. The five principle emotions are chesed to hod; the latter two, yesod and malchut, are just the drive for expression and power of expressing the "content" of the preceding five. These five principle emotions, as they exist within their source, the intellect, are in an "expanded" state, indicated by their self-inter-inclusion of all ten sub-sefirot. This idea contrasts with how these emotions exist outside their source, on their own; in this "contracted" state they are not inter-inclusive of all ten, but only of each other, 7 x 7.

This [idea is] further [alluded to by the fact that] when the name Elokim is spelled out with yud's and again with alef's, this requires 104 letters. Spelling out [this name] with hei's requires 51 letters.

As we have mentioned previously, the three manifestations of the name Elokim in Atzilut, specifically, in bina, gevura, and malchut of Atzilut, correspond to the three methods of spelling out this name. When Elokim is spelled out with yud's, it corresponds to bina; with alef's, to gevura; with hei's, to malchut.

Elokim spelled with the letter yud - (Elokim of bina)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-yud

.......yud – yud-vav-dalet

8 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 8 + 12 + 13 = 52

Elokim spelled with the letter alef - (Elokim of gevura)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-alef

.......alef – alef-lamed-pei

8 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 8 + 12 + 13 = 52

Elokim spelled with the letter hei - (Elokim of malchut)

alef – alef – alef-lamed-dalet

........lamed – lamed-mem-dalet

........dalet – dalet-lamed-tav

13 letters

lamed – lamed – lamed-mem-dalet

.......mem - mem-final mem

.......dalet – dalet-lamed-tav

12 letters

hei – hei – hei-hei

.......hei – hei-yud

7 letters

yud – yud – yud-vav-dalet

.......vav – vav-vav

.......dalet – dalet-lamed-tav

12 Letters

mem – mem - mem-final mem

.......final mem - mem-final mem

7 letters

7 + 12 + 7 + 12 + 13 = 51

These numbers, when added together with 3 for the three names and the kolel, equal the numerical value of the word for "small" [in Hebrew, "katan"], referring back to the "small tunic" mentioned above.

52 + 52 + 5 + 3 + 1 = 159.

"Katan" is spelled: kuf, tet, nun = 100 + 9 + 50 =

Strive to understand all this.

Understand that the name Elokim of Imma diminishes the power of the name Havayah of Abba so that Zeir Anpin may receive its intelligence [mochin] in stages. In the same way, the three names Elokim [of bina, gevura, and malchut] serve to diminish the power of the name Havayah of chochma. The three worlds [Beriya, Yetzira, and Asiya] serve to diminish the power of Atzilut. Finally, the three arks that Bezalel made all serve to diminish the power of the Written Torah [a manifestation of Zeir Anpin] so that Israel can participate in its revelation via the Oral Torah [a manifestation of the Shechina, Malchut]. All of this is alluded to in the concept of the "small tunic" ["mei'il katan"] that Samuel received from his mother Hannah.

Translated and adapted by Moshe-Yaakov Wisnefsky from Sefer HaLikutim; editorial thanks also to Rabbi Avraham Sutton.

Binding to the Upper Tabernacle

Upon completion, each part of the Tabernacle corresponded to its supernal counterpart.

from Torat Moshe by Rabbi Moshe Alshich of Tzfat-Safed

…the people were restrained from bringing. (Ex.36:6)

When one possesses understanding, wisdom, and knowledge [tevuna, chochma, and daat], then the work one wants to do performs itself, much like the way in which the universe was created by the Supreme Intelligence by merely issuing directives. This is what David meant when he said: "They came into existence by a mere word of G‑d."(Psalms 33:9)

When someone sets out to perform a mitzvah…G‑d considers it as having been performed…

The scriptural proof of this is found in the unusual expression: "Every intelligent person among those who performed the work" (Ex. 36:8). The words "among those who performed the work" seem superfluous. Had these people really been performing the work it should simply have stated: "anyone performing the work". Unless we understand that upon commencement of the task these intelligent [i.e. exclusively scholarly] people suddenly were able to complete tasks they had never learned to perform, we would have to assume that this verse discusses two categories of people: the theoreticians and those who performed the work with their hands.

To the extent that these intelligent people voluntarily willed their hands to perform these tasks, the work was performed by itself. When someone sets out to perform a mitzvah, a meritorious deed, G‑d considers it as having been performed. Therefore, at this point, G‑d assisted in the carrying out of the work.

The phrase "every intelligent person" (Ex. 36:10) is written in the singular, as opposed to "all intelligent people". The verse, however, does not continue in the singular, i.e. "he will bring and he will do". Rather, the plural form, "they will bring and they will do", is included, indicating that their work would enjoy heavenly assistance; each person would in fact become plural, through divine assistance.

The entire Tabernacle is a materialized reproduction of what exists in the celestial spheres…

The reason why the various parts of the Tabernacle are described with the prefix hei denoting the definite article "the" [suggesting that these parts had existed already], is simple. The entire Tabernacle is a materialized reproduction of what exists in the celestial spheres. Just as G‑d has an abode in the spiritual world, with the building of the Tabernacle, He would have such an abode in the physical, i.e. the "lower", world. The letter hei in each instance reflects the fact that, upon completion, each component of the Tabernacle corresponded to its counterpart in the celestial spheres, the "higher world".

chanoch adds: In my opinion, the Hai represent the connection to both Binah and Malchut. In essence it represents the upper Hai and lower Hai of HaShem's Name Yud Hai Vav Hai.

The appointment of Bezalel is reported as having emanated directly from G‑d. Since he was the grandson of Moses' brother-in-law Hur, Miriam's husband, some people might have accused Moses of nepotism. Therefore, the Torah reports that G‑d Himself singled him out.

It was G‑d's work; Bezalel was merely the tool…

This is also evident from Bezalel's very name, which means "in the shadow of G‑d". In the merit of his father, who had been murdered while trying to restrain the people from turning to idolatry, his son achieved this eminence. G‑d inspired not only his spirit and his heart, but also his body.

This is why the Torah says: "He filled him…to carry out, etc." The fact that he could not have been older than eight years old at the time further illustrates that his hands merely reflected divinely inspired motions and movements. It was G‑d's work; Bezalel was merely the tool.

Translation and commentary by Eliyahu Munk from Torat Moshe by Rabbi Moshe Alshich of Tzfat-Safed

The Soul of Shabbat

Shabbat is particularly suited for attaining higher spiritual levels.

From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

There is little doubt that a person who prepares himself to receive the Shabbat will benefit from the additional soul which inhabits every Jew on Shabbat; not only that, but anyone who sanctifies himself even a little on an ordinary weekday will find that he will enjoy heavenly assistance and reach a much higher level of sanctity than is possible merely by his own unassisted efforts. The Shabbat is particularly suited for the attainment of such higher spiritual levels. It is a fact that the person who has made some preparation for the Shabbat and as a result experiences a tremendous spiritual uplift thinks it is all due to his own efforts. Little does he realize that if it were not for the heavenly assistance received, his spiritual accomplishment would have been far more modest. The reward for the effort to observe the Shabbat in the proper spirit, then, is this additional spiritual power granted him by G‑d which the Talmud describes as a reward that is not self-evident!

G‑d gave us all the commandments publicly, except the commandment to observe the Shabbat….

We are taught by Rabbi Yochanan quoting Rabbi Shimon ben Yochai (Beitza 16), that G‑d gave us all the commandments publicly, except the commandment to observe the Shabbat. We derive this from the verse: "Between Me and the Children of Israel it is a sign forever." (Ex. 31:17) If indeed this is so, why would the Gentiles be liable to the death penalty for observing the Shabbat even if they did not know it was for Jews only? The answer is that the legislation to observe the Shabbat was certainly given publicly. It was the nature of the reward for this observance that remained a secret between G‑d and the Jewish people. Another answer is that the nature of the reward was also public knowledge; it was the possession of an additional soul on that day by the Shabbat-observing Jew that remained a secret between us and G‑d, for Rabbi Shimon ben Lakish stated that G‑d equipped the Jew with an additional soul on the Shabbat eve, which is taken from him after the conclusion of the Shabbat. All of this is based on the term "vayinafash" - "and he rested" (Ex. 31:17), meaning "woe to the soul that was lost because it rested." Thus far the Talmud.

I will now try and expand upon this statement and explain its meaning. We would have expected the statement to say, "Woe to the soul that will be lost because it rested." The meaning of the statement as quoted is therefore to be understood differently, namely that anyone who becomes aware of the "additional soul" entering him on the Shabbat Eve thereby realizes the loss he experienced at the end of the preceding Shabbat when that soul departed from him.

Let us return to the concept of the basic equality of the concepts of the Tabernacle and the Shabbat. It is logical therefore that all the forbidden work activities on the Shabbat are derived from activities performed in constructing the Tabernacle. This is also why in order to be culpable for transgressing these prohibitions they must have been performed intentionally. The Torah states that the construction of the Tabernacle involved thoughtful planning (Ex. 35:32). This means that everything that was made for use in the Tabernacle was designated to perform its function already when it was merely being processed, long before it became an integral part of the Tabernacle. The various artisans involved had to be familiar with the true significance of the parts they were fashioning, possibly even their mystical aspects.

The author proceeds to point out the significance in the wording of the opening Mishna of the tractate Shabbat (which describes different elements of the act of transferring property from one domain to another) as applicable to the comparison between work performed on the Shabbat and work performed for the construction of the Tabernacle. The work is described as: "two categories which are really four, internally, and two categories which are really four, externally." The expression "outside", is a reference to the negative prohibitions whose purpose is to keep the kelipot outside. The expression "p'nim" - "inner" - refers to the positive commandments and their function to bring additional sanctity into our personality. This is also the reason the sages refer to the two different "headlines" of the Shabbat -"remember" and "observe" - as having been said "in one word". They view the observance of the negative commandments of the Shabbat legislation, as no more than the other side of the coin called "Shabbat", the first side symbolizing the positive commandment: "Remember the Shabbat day to sanctify it." (Compare Ex. 20:8 and Deut. 5:12 respectively.)

Matters concerning the performance of positive commandments…involve body and soul…

Matters concerning the performance of positive commandments are two-fold, i.e. they involve body and soul respectively. Both body and soul consist of hidden as well as revealed aspects. Thus we see that there are a total of four categories. The revealed aspect of the soul is the Torah. Our sages phrased this by stating "The only reason the Shabbat days were created is to enable Torah study to be pursued on those days." The Zohar elaborates that upon its return to the Celestial Regions after the Shabbat, the additional soul is asked what new Torah insights it had gained during its stay on earth on the Shabbat. By coming up with such new insights the soul is considered as having created new heavens. This is why the Midrash we quoted earlier compared Isaiah (40:22) to the construction of the tent-cloths for the Tabernacle (Ex. 26:1). The message in both statements is that man is able to perform creative acts.

The next stage of comparison between the building of the Tabernacle and the creation of the universe as mentioned in the Midrash, and quoted by Rabbi Bachyah (page 661) was the comparison of G‑d's directive: "Let all the waters be gathered to one place" (Gen. 1:9), to the instruction of making a copper basin from the waters of which the priests would wash their hands. This stage is one that involves the body rather than the soul which is involved in Torah study. The aspect of physical Shabbat observance by the body which is closest to the observance by the soul, is the preparation for the Shabbat such as bathing the body. Scripture discusses the washing away by G‑d of the filth of the daughters of Zion, (Isaiah 4:4). This is presumably the source used by Rabbi Yehudah bar Ilai-i, who bathed himself and dressed in sheets every Shabbat Eve, and who, when dressed for the Shabbat, evoked the feeling in those who looked at him that they were seeing an angel of the Lord (Shabbat 25). The mystical dimension of the "sheets" no doubt was that he used something akin to the coverings of the Tabernacle.

There is an interesting Mishnah (Demai 4:1) that, if someone who is not trusted to have tithed his produce before selling it has sold some produce to a customer and the customer forgot to tithe it before the Shabbat, this customer may accept the assurance of the seller that it was tithed prior to the sale if such an assurance is given on the Shabbat. The reason given for the ruling is that the seller experiences the holiness of the Shabbat and is afraid to desecrate it.

The next item that Rabbi Bachyah listed in his comparison between the acts of creation when the universe came into being and the construction of the Tabernacle was the creation of the luminaries during the six days of Creation and the construction of the candlestick in the Tabernacle. The hidden parts of the soul are alluded to here. The soul of a person observing the Shabbat properly prepares himself spiritually before joining his wife in order to fulfill the commandment of "be fruitful and multiply" is elevated and influenced by the symbolism represented by the cherubs on the Holy Ark. I have explained elsewhere why the cherubs appeared like man and wife joining, and how the mystical element of the union between husband and wife is related to the "remember" aspect of the Shabbat legislation, the performance of the positive commandment of Shabbat observance.

When speaking about the negative commandments of the Shabbat, the "observing" aspect, we also find two, respectively four, categories. The visible aspect of the performance or non-performance of such negative commandments by the soul is "speech", the articulation of the thought. Certain kinds of speech are forbidden on the Shabbat. One is not supposed to discuss mundane matters relating to one's business, etc. Rabbenu Bachyah alluded to this when he referred to the creation of man, referred to as "a talking spirit". When speech is employed constructively it is called true "speech" [in Hebrew, "dibur"] and makes a positive impact in the Celestial Regions. When speech is not employed constructively it is called, "vain mouthings" ["hevel peh"] reminding us of "hevel hevalim" - "vanities of vanities" - of Solomon in Ecclesiastes. The Midrash mentioned the appointment of Aaron as High Priest during the construction of the Tabernacle as the activity which corresponded to the creation of man during the six days of Creation. Aaron knew when to speak, (as per Ex. 4:14) and he knew when to keep silent (as per Lev.10:3).

The principal realm of sanctity is found in one's thought processes….

The Torah described the completion of the work of Creation with the words "Heaven and earth were completed [in Hebrew, 'vayechulu'] and the completion of the construction of the Tabernacle with the words "all the work of the Tabernacle was completed ['vatechal']. In our Torah reading we are dealing with work-prohibitions that apply to the body. One needs to guard one's body not to transgress any of these commandments.

Both of the expressions "and he shall bless" and "and he shall sanctify", which we find in connection with the Shabbat in Genesis and also with the blessing bestowed by Moses on the Tabernacle, relate to the hidden aspects of the soul, i.e. the formulation of thoughts and ideas before they have been articulated. The principal realm of sanctity is found in one's thought processes. This subject is discussed in a book Reishit Chochma, in the chapter called Sha'ar HaKedusha. From a strictly halachic point of view, only the articulation of certain thoughts is prohibited on the Shabbat, not the actual thought itself; a person who strives for sanctity will do so by imposing on himself additional restrictions ["Sanctify yourself in what is permitted" (Yevamot 20)], in this case by refraining from entertaining forbidden thoughts.

Whereas the abstention from work on the Shabbat is described as, "for on it He (G‑d) rested", at the conclusion of the story of the Creation, at the construction of the Tabernacle we find the sentence, "during six days work may be performed; this is deliberately phrased in the third person to underline the hidden aspect of the work performed by the body. In practical terms this means that in addition to a person being aware that with the arrival of the Shabbat he must cease forbidden activities, he should also consider all his unfinished work as having been completed prior to the onset of the Shabbat.

When we look at the Shabbat from this vantage point, we can understand the phrase, "Six days work shall be performed and on the seventh day shall be holy, a Shabbat of Shabbats." If the meaning of this verse had been that the seventh day should serve as Shabbat, the Torah should have written, "Six days work shall be performed and the seventh day shall be holy..." instead of "and on the seventh day, etc." As it is the Torah wishes to tell us that "on the seventh day everything, including unfinished tasks from the sixth day should be considered as completed."

chanoch adds: One thinks unfinished work from before Shabbat is thought of as complete so they will not stress cpntinually with thoughts of these things.

The repetition in the phrase "Shabbat of Shabbats" together with the emphasis on the word "day" also suggests that even if work is being performed, the holy character of the Shabbat day itself does not cease.

Translated and adapted by Eliyahu Munk. From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

The Demise of Death's Dance

Permission to unify the men and women hailed the end of the Angel of Death's reign.

From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

And Moses gathered all the congregation of the children of Israel (Ex. 35:1)

The Zohar on this verse (Vayakhel page 10 Sullam edition) deals at length with the rule that women should not mix with the men during a funeral procession. Rabbi Shimon begins by saying that most people do not die before their allotted time unless they did not take care of themselves in this regard. The Angel of Death is present amongst the women during a funeral. At that time he has the opportunity to seduce the women, an ability he has already demonstrated when he seduced the first woman in Gan Eden.

There is an ancient custom to try to confuse the Angel of Death…

There is an ancient custom to try to confuse the Angel of Death by blowing the shofar [ram's horn] when somebody dies or during a funeral. During the procession permission is granted to Satan to be active and, having examined their faces, to select his victims. The Zohar goes on to explain how to arrange funeral processions so that men and women should not face each other, and so that the men should not walk where the women had walked before. All of this is intended to neutralize the power of the Angel of Death.

During the episode of the Golden Calf, the Angel of Death danced amongst the Jewish people. When Moses observed this he assembled all the men apart from the women so as to neutralize the power of the Angel of Death. The men were prohibited from mingling with the women until the donations fro the Tabernacle were collected. This is the meaning of the verse "The men came with the women" (Ex. 35:22). It is significant that the Torah does not say "The men brought [donations] with the women". The Torah wanted to point out that from the episode of the Golden Calf until the building of the Tabernacle the men were kept aloof from the women. Only then did the Angel of Death depart from the camp.

Translated and adapted by Eliyahu Munk. From Shenei Luchot HaBrit by Rabbi Isaiah Horowitz

Prompting Hearts

Because the mixed multitude was among them, Moses had to gather and separate Israel from among them.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

"Moses called the whole community of the children of Israel to assemble, and he said to them: "These are the things that G‑d commanded to make." (Exodus 35:1)

Peshat (basic meaning):

Rashi: Moses called… to assemble - on the day after Yom Kippur, when he came down from the mountain.

Siftei Chachamim: The preceding parasha ends with Moses' descent from the Mountain. The narrative here continues from this point.

Remez (hinted meaning):

...the glow of a person's face on Shabbat is not the same as on week days.

Baal HaTurim: Our verse is preceded by the verse: "Moses did not know that the skin of his face had become radiant" and after that, Shabbat is discussed. This shows that the glow of a person's face on Shabbat is not the same as on week days. "Moses called…to assemble" because Moses was going to speak about Shabbat. This hints to the custom to hear public Torah lectures on Shabbat and Yom Tov.

Derash (interpretive meaning):

Ramban: All the congregation of the children of Israel includes the men and women, for all donated to the work of the Mishkan. Moses first commanded Aaron and the rulers and "all the children of Israel" —the men--"all that G‑d had spoken to him at Mt. Sinai" following the breaking of the tablets, and now again commanded that all the people be assembled, whereupon the whole congregation gathered to him—men, women and children.

Ohr HaChayim: We are told (Zohar III:196) that Moses assembled the men separately from the women, because the Accuser was present and Moses wanted to forestall him from being able to harm Israel during such an assembly. Since women were not normally present when Moses explained the Torah to the people, Moshe did not normally have to take this measure to counteract the presence of the seducing Satan. He made an exception here when both men and women brought donations for the building of the Holy Mishkan.

Maggid Mesharim: The secret of the matter is the word Aidat/"congregation of" has the signification of the word Aidut/"testimony". It signifies that Israel serves as witness in the world, that G‑d created the world. Therefore the two nations [other cultures] that compromise a large part of the world acknowledge the renewal of the world. They learned this from the Jews. If not for the existence of Israel, through whom the renewal of the world is publicized when they observe the Torah, these nations of the world would deny the renewal of the world just as the ancient peoples denied it.

Moses assembled the entire Aidat/congregation of the Children of Israel to speak to them, to send them abundant shining light from his own illuminated face, as it says. And he reminded them of that merit that they have in providing Aidut/testimony and being witnesses to the renewal of the world, as hinted at by the illumination of the Shabbat.

...the practical building of the Mishkan was preceded by the assembly of unity...

Lubavitcher Rebbe: When the Torah was given at Mt. Sinai, the Jewish people were granted the privilege of causing the Shechinah to dwell on earth. However this did not actually happen until the Mishkan was built, as it says, "When did the Shechinah dwell on earth? on the day the Mishkan was erected." (Bemidbar Raba 13:2, 12:6) The building of the Mishkan thus was the "practical application" of the giving of the Torah.

Just as the giving of the Torah was preceded by a state of total unity among the Jewish people, when then camped "as one person with one heart " (Rashi to Ex. 19:2) so too the practical building of the Mishkan was preceded by the assembly of unity described here. In fact this assembly was even greater than that which was before the giving of the Torah, for the latter was a unity of intention (acceptance of Torah), whereas this assembly was a unity of action (construction of Mishkan). This sheds light on a number of details here:

* one of the greatest causes of disputes between people is money. Yet here we see the Jewish people willingly gave of their possessions for construction of the Mishkan;

* the assembly occurred the day after Yom Kippur (Rashi to 35:2), a day of unity and friendship and forgiving. So too was the energy of the holy day channeled onto the mundane week day;

* the assembly was made by Moses, since every Jew has a spark of Moses within him, and it is through revealing this spark that the Jewish people came to a state of unity; and

* Moshe mentioned first the mitzvah of Shabbat since observance of Shabbat is based on the belief that G‑d provides a person with his sustenance, which also prevents financial disputes between man and his fellow.

Sod (esoteric, mystical meaning):

Zohar Vayakhel 195:

Come and see what is written above: "of every man whose heart prompts him" (Ex. 25:2), which includes everyone. This is because G‑d wanted to build the tabernacle from all sides, the inner part and the shell. And since there were a mixed multitude among them, it was said, "of every man whose heart prompts him," in order to include them in Israel who are the inner part. Thus, everyone was commanded.

Afterwards, people came together according to their desire, and the Mixed Multitude came and created [worshipped] the calf, and those among Israel who were drawn towards them eventually died. The mixed multitude brought upon Israel death and killings. G‑d said that from now on the building of the tabernacle would be performed only by Israel. At once, "Moses gathered all the Congregation of the children of Israel together..." Afterwards it is written: "Take from among you an offering to G‑d" (35:5). "From among you" is emphasized, instead of as written before, "of every man whose heart prompts him" (Ex. 25:2). "And Moses gathered..." Where did he gather them from? Because the mixed multitude was among them, Moses had to gather and separate Israel from among them.

BeRahamim LeHayyim:

The dreamers among us help our evolution to a more perfect society. Moses was a dreamer. He who stood at the Daat/ Knowledge of collective Israel dreamt that the Erev Rav/mixed multitude could be depended upon in the rebuilding of a Jewish society. Last week's Golden Calf episode, with the mixed multitude as the chief culprits, sort of knocked out this vision, BIG TIME! Erev Rav in gematria totals 474, the same amount as the word Da'at/Knowledge, Moses' main faculty. There were trees in the Garden: the Tree of Life and the Tree of Knowledge of Good and Evil. Better we choose life. Too much knowledge unfortunately can lead to death and destruction.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

The Collateral Tabernacle

Being guilty of idolatry is equal to violating all the commandments of the Torah.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

For an explanation of the methodology of this series, see the introduction.

"These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moses' command" (Ex. 38:21)

Peshat (basic meaning):

Rashi: These are the numbers - all the weights of the donations for the Mishkan were counted in this parasha - [that] of silver, of gold, and of copper and also all its implements for all its work were counted.

the Mishkan, the Mishkan: ...the Temple...was taken as security...for Israel’s iniquities...The word is written twice. This alludes to the Temple, which was taken as security [in Hebrew, 'mashkon'] for Israel’s iniquities by the two destructions. [The Temple was taken away twice as a collateral for Israel’s sins.] When Israel fully repents, the Third Temple will be built.

the Mishkan of the Testimony: [The Mishkan] was testimony for Israel that G‑d forgave them for the incident of the [Golden] Calf, for He caused His Shechinah to rest among them [there].

Remez (hinted meaning):

Baal HaTurim: The verse repeats the word mishkan/tabernacle, which can be read as Mashkon/collateral, for the 2 times the Temple was taken as collateral against the sins of Israel. …Moreover the gematria of Mishkan (410) hints to the number of years during which there was evidence that the Shechinah dwelled among the Jewish people, in the first Temple which stood for 410 years.

Derash (interpretive meaning):

Ramban: The term Mishkan/Tabernacle itself means the curtains of fine-twined linen which were so called both when the command was given and at the construction of the Mishkan. The term Mishkan HaEdut/"the Tabernacle of the Testimony" includes the entire building, which is the Tabernacle, made to house the [two] tablets of Testimony

Ohr HaChayim: Shemot Rabba 51 explains the erection of the Mishkan was to atone for the Golden Calf. We are told in Chulin 5 that being guilty of idolatry is equal to violating all the commandments of the Torah. So perhaps "these are the reckonings of the Mishkan" should be translated the way Onkelos renders them, "these are the commandments of the Mishkan", namely the Mishkan equals all of G‑d's commandments and thereby compensated for the sin of the Golden Calf. There is a hint of this when we look at the gematria of the words "Pekudei HaMishkan", which equals 615, the 613 commandments plus 2 for the two tablets they were recorded on; thus the meaning of the first word, "these." These [615] will help G‑d forget the 613 commandments Israel violated when making the Golden Calf.

Sod (esoteric, mystical meaning):

Zohar Pekudei 221:

...when the construction of the Tabernacle took place, the Other Side roamed about to bring accusations."These are the accounts of the Tabernacle." Come and see: At the time when the construction of the Tabernacle took place, the Other Side roamed about to bring accusations. He found no flaw in the faithfulness of the craftsmen, so G‑d caused him to yield before Moses. And he had to check their worthiness in spite of himself and to acknowledge it before all. This is the mystery of the verse, "These are the accounts of the Tabernacle." And we explained that "These" is the same as in "even these may forget" (Isaiah 49:15). It is also written, "as they were counted according to the commandment of Moses." For there, all was counted and numbered, until the accounting of the Tabernacle was complete before Moses and all of Israel.

BeRahamim LeHayyim: Feelin' holy? Beware! Just when you thought it was safe to .., there is a Jaws of the Other Side lurking around, reading to attack you for any motives not 100 % kosher. So as we were building a place for the Divine Presence to rest, the Other Side was making a list, checking it twice, gonna find out if you're naughty or nice... It is so easy to sink into the satisfied place that I am holy. I am spiritual. I am close to G‑d. I am Mr. Connection. Stop right now! Before you go any further, this is just what the Other Side wants you to do. Rabbi Nachman of Breslov would call this Jewish Demons. We are not to ever feel satisfied in matters of holiness or spirituality. To do so would mean that we can stop growing, and that attitude hampers the flow from all the worlds. Yes, by all means be proud of what you've done to get you to this point where you can tolerate and yes indeed perhaps even rather enjoy this type of discourse. But never, never, never rest on your laurels. Time to pull up camp and make another journey. Shalom my friend - have a wonderful trip!

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

The Remedy Before the Cure

All that is gold does not glitter.

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

For an explanation of the methodology of this series, see the introduction.

"All the gold that had been used for the work in all the work of the Holy; the gold of the waving was twenty nine talents, seven hundred and thirty shekels, according to the holy shekel." (Ex. 38:24)

Peshat (basic meaning):

Rashi: "kikar/talent" [Equals] sixty maneh's. The maneh of the Holy was double [the normal maneh]. Hence, the talent [mentioned here] equaled one hundred twenty [ordinary] maneh's, and the maneh was twenty-five sela's. Thus, a talent of the Holy was three thousand shekels. Therefore, [the text] counted out in detail all the shekels that were less than three thousand, since they did not amount to a talent [and thus they had to be enumerated separately].

Remez (hinted meaning):

Baal HaTurim: "all the gold" The word "Hazahav/all the gold" can be read as if it were two words Hei Zahav [the letter "Hei" standing for the number 5] — five types of gold alluding to the 5 types of golden ornaments donated: bracelets, nose rings, ring, body ornaments, and all sorts of gold ornaments. These too corresponded to the 5 types of oppression the Jews suffered in Egypt: crushing hardness, bitterness, affliction, oppression, and hard work.

Sod (esoteric, mystical meaning):

Zohar Pekudei 224: ...the Holy One, blessed be He...applied the gold as a remedy beforehand..."All the gold that was applied for the work." What is the meaning of 'applied'? It means that here the Holy One, blessed be He saw Israel giving gold for the calf, and He applied the gold as a remedy beforehand, by putting the gold for the Tabernacle before the gold for the calf. For all the gold they had with them and about them they donated to the Tabernacle. Could you possibly imagine that they had gold when they made the calf and that they would take the gold off their ears, as it is written, "And all the people broke off the golden earrings which were in their ears"? (Ex. 32:3) He therefore took first the gold of the donation to expiate for the making.

BeRahamim LeHayyim: Middah Kinneged Middah: Just desserts. What goes around comes around. I scratch your back, you scratch mine. There is a weird symmetry in our actions and results of our actions. Kind of like the Butterfly effect—the flapping of its wings in the US affects air currents in Asia. All that glitters is not gold, and we learned that the same thing used for holiness could also be used for negativity. We learned this lesson the hard way, with the Golden Calf. Would it be that we can remember that everything is for the good, that our job here is raise our eyes on high, up to the mountains, that is where our help will come from.

The remedy is given before the illness. Let us use preventive medicine as much as possible!

Translated and annotated by Rahmiel-Hayyim Drizin from PaRDeS HaBahir

The Real Count

Items which have been "counted" usually do not enjoy lasting blessing.

From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar

"These are the accounts of the Tabernacle..."

The only true count on earth was of...the Holy Tabernacle...

The Torah uses the word 'eleh/these'to emphasize that the only true accounts are those following. Whatever man counts when he wants to determine the total of his possessions on earth are only apparent possession; their count therefore is also only apparent, deceptive. The only true count on earth was of the components which comprised the Holy Tabernacle because it was something containing divine input, terumat HaShem, and because G‑d had His residence within it.

[The author implies that the very word mana/counts, testifies to its being misleading, deceptive. Perhaps we can support this with Balaam's outcry: "mi mana afar ya’acov/who can count the dust of Jacob?" (Num. 23:10) He referred to the deceptive nature of any "count." E.M.]

The Torah may also have used the word pekudim in preference to such words as spor or minui as we have been told (Baba Metzia 42) that matters which have been "counted" do not enjoy lasting blessing. The Torah wishes to emphasize that all the materials contributed for the construction of the Holy Tabernacle enjoyed lasting blessing. Normally, G‑d objects to a headcount; in this instance G‑d did not object to a count. On the contrary, every single component contributed and accounted for increased the amount of blessings G‑d bestowed on the Holy Tabernacle.

Translated and annotated by Eliyahu Munk From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar

Contribution of Maturity

By the age of 20, one is considered fully equipped to cope with temptation.

From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar

"Every man over 20 years old …and give this offering to G‑d." (Ex. 30:14)

The Torah stipulates that the minimum age at which a person had to make his half-shekel contribution was from twenty years and up. The Torah revealed a secret here when it did not demand that males from the age of 13 and up had to make this contribution. Seeing the males are considered as adults from the age of 13, why would teenagers not have been liable for this ransom? They also participated in the Golden Calf episode!

Maturity is essential to…appreciate G‑d's message to man…

The Torah told us here that a person's personality [Nefesh] has not matured until age 20, as he had not had time to absorb and comprehend the various spiritual components that make up a true Israelite until he has reached that age. This is the mystical dimension of the verse "You are My son, I have fathered you this day" (Psalms 2:7). Compare what the Zohar, parashat Mishpatim p.98 has to say on that verse.

(The Zohar, commenting on Ex. 21:9, writes that a man is called "ben" [literally "son"] from the age of 13, and "ben leHakodosh Baruch Hu" [literally "son of the Holy One blessed be He"] from the age of 20. Ed.)

There is a sound reason why man should not be liable to punishment at the hands of heaven until he has reached that age. He is not yet mature emotionally and intellectually. Such maturity is essential to enable us to successfully battle the evil urge and to appreciate G‑d's message to man. By the time man has reached the age of 20, he is considered fully equipped to cope with all kinds of temptations.

[Selected with permission from the five-volume English edition of Ohr HaChaim: the Torah Commentary of Rabbi Chaim Ben Attar by Eliyahu Munk. From the Ohr HaChaim commentary by Rabbi Chaim (ben Moshe) ibn Attar