The Temple is not an object of worship. It is a holograph embodied in buildings and services showing all humanity that prayer actually works! It should not be surprising that the system of Holy Names, letters and numbers embodied in the Temple is so elaborate. People don't complain about the complexity of cars, computers and other wonders. They simply expect them to work! It is unnecessary to understand all the details of Mishkney Elyon in order to grasp that the power of the Temple as a channel of Shefa is bound up with the power of the Letters of Creation.
These "Letters of Creation" are the very "angels" that Jacob saw ascending and descending the ladder. The image of angels going up and down the ladder to heaven is a graphic symbol to all humanity, Jews and Gentiles, kabbalists and non-kabbalists alike, expressing how the letters of our prayers and songs "rise up" to God so as to elicit a descending flow of blessing and sustenance.
Letters and words are the building blocks of all human languages. The essential message of the Temple is that language is not only the medium of communication between people; it is our medium of communication with God. Prayer to God in any language creates a ladder of connection. The letters of our prayers channel power from the archetypal "Letters of Creation", the "Word of God" that brought all things into being.
Prayer may be offered at any time in any place. The system of letters that brings the Holy Temple into being is that of the "Holy Tongue," the sacred Hebrew language as revealed in the Bible. But all languages are rooted in the letters of the Aleph Beit, and therefore have the power to ascend the ladder to Heaven. In the words of Rabbi Nachman of Breslov:
"Your tongue and speech are holy when you sanctify them. When people speak to God in their own language it is also called the 'Holy Tongue'. Sanctify your tongue with words of holiness and guard against all forms of evil talk" (Likutey Moharan I, 19).
Only through the power of prayer will the House of Prayer for all the nations descend from heaven to be eternally established on earth. The more we focus our prayers and thoughts on the Temple, the nearer we bring the Temple dream.
In the words of the Midrash:
"Ezekiel said to the Holy One blessed-be-He: 'Master of the World: We are now in exile, and You tell me to go and inform the Jewish People about the plan of the Temple? "Write it before their eyes and they will guard all its forms and all its laws and do them." How can they "do them?" Leave them until they go out of exile, and then I will go and tell them.' The Holy One blessed-be-He said to Ezekiel: 'Just because My children are in exile, does that mean the building of My House should be halted? Studying the plan of the Temple in the Torah is as great as actually building it. (chanoch added the emphasis of the bold letters) Go and tell them to make it their business to study the form of the Temple as explained in the Torah. As their reward for this study, I will give them credit as if they are actually building the Temple'" (Midrash Tanchuma, Tzav 14).
There are a few machlokets (Arguments meant to reach the essential truth embodied in these discussions between the Sages about what is correct) among the Sages about prayer. One of them is Do i pray in Hebrew or in my own language. The consensus is that one must pray in a language that they understand and that the most effective prayer is prayed in Hebrew.
Does this mean that you would enhance your prayers if you learn to pray in Hebrew? Yes and No. The yes part is clearly said in the paragraph above. The no part comes from the need to realize that prayer needs Kavenah (translated as intention but its meaning is much much much more than that). Part of that Kavenah is Yichudim and other letter manipulations like measure, milui, notariken, and gematria (this is not a complete list of letter manipulations). Learning to speak Hebrew without learning these manipulations is no more effective than praying in a language you understand. When you pray in Hebrew with the Yichudim your prayers manifest. This is because it is impossible to perform a Yichud properly if one is not a Tzadik. When one prays with Yichudim this is an indication that one is a Tzadik at that moment. Of course one can not know if one is praying a Yichud properly.
Another machlochet of prayer has to do with the recommendation of praying with a minyan (a group of at least 10 men/people). If prayer can be said at any time or place why must i pray with a minyan? Your prayer is more effective when it is built in the form of your body which is the form of the 10 Sefirot. Yet if the members of your minyan do not understand this relationship and which Sefirah they represent in this particular minayan there is limitation on the prayer and it becomes delayed. All prayers whenever said or where ever said are always answered in the positive. The length of delay to answering and manifesting can be lifetimes. That is why it is important to pray in Hebrew with Kavenah and Yichudim. This means you have an obligation from others to assist them in manifesting their prayers properly by learning the particular Yichudim that is your unique addition to each Minyan that you participate within. This is one of the meanings of Achdut (translated in a corrupted way as mutual obligation - It can be seen as the doorway to brotherhood in the plural) which is a Hebrew word describing a Mitzvah that people generally do not understand or participate with yet.
The site of the Temple is in Jerusalem on Mount Moriah, the Temple Mount. From far away, visitors' eyes would immediately be drawn to the main Temple building, "The House", a most imposing stone structure positioned on the highest point of the mountain, somewhat nearer to the west and north than to the other sides of the mountain.
Please realize that the directions relate to spiritual concepts also. West is Malchut and North is judgment. Why is the Holy of Holies not in the Center of the Temple Mount? Maybe it is when the third Temple arrives. It is time for people to utilize the information they have available to themselves.
A visitor to the Temple would first enter the walled Mount through one of its five entrances and then pass through the Soreg, a lattice partition encircling the mount inside the wall, followed by the Cheil, which according to many opinions is a wall. The visitor would then proceed towards one of the three gates of the Outer Courtyard, an enormous walled square encompassing both the main Temple building and the Inner Courtyard. The latter stands in the very center of the Outer Courtyard in front of the Temple building and gives access to it.
Thus far we have briefly traced the route of a visitor coming from outside the Temple Mount into the Temple. This is the route followed by Ramchal in his Five Chapters (pp. 131-141), in which he explains the physical form of the Third Temple. But from now on in the present Guide, the discussion of the Temple building and courtyards will proceed from the center outwards. This is the route taken by Ramchal in the main part of Mishkney Elyon, where he discusses the meaning of the Temple buildings and services. Full details and measurements of all the buildings and courtyards mentioned here are given in the Five Chapters.
The above are describing the path of Shefa outbound and inbound. They also create an awareness of human limitation. The human being does not truly multitask. We handle one piece of information at a time and we can not even begin to understand true multitasking where we can handle and integrate different aspects of a subject simultaneously. The subject of the Temple needs to be perceived in that sense. The inner courtyard and the outer courtyard simultaneously is just one concept. The Ramchal does his best to allow us the opportunity to do this by presenting the duality flow of Shefa in both directions separately and then allow us to integrate this knowledge into the frame of simultaneously. Remember if we can conceive of something it means we have this essence within us.
The main Temple building rises to a height of 100 cubits, which is approximately 50 meters or 164 feet. (A cubit is the distance from an average man's elbow to the end of his middle finger, estimated at between 48-57.6 cm / 19-22.6 inches.) The Great Gate of the Sanctuary faces due east and the front of the building is 100 cubits wide. The building is somewhat narrower at the back, giving it a form reminiscent of a crouching lion.
The number 100 is ten Sefirot within 10 Sefirot. The number 100 hints at completion which leads to perfection.
The building consists of three main parts. To the west is the innermost and holiest of all: the Holy of Holies (Kodesh Kodoshim or Dvir), which is 20 cubits (10 m/33 ft) square. In it is the Foundation Stone (Even Shetiyah) upon which stands the Ark of the Covenant. No-one may enter the Holy of Holies except the High Priest once each year on the Day of Atonement (Yom Kippur). The second main part of the building is the Sanctuary (Heichal) which stands to the east of the Holy of Holies and has the same width but is twice as long from west to east. The Sanctuary contains the Candelabrum, lit morning and evening, the Golden Altar, on which incense is burned morning and evening, and the Show Bread Table, on which twelve loaves stand from Shabbat to Shabbat. The main entrance to the Sanctuary is through its Great Gate, which stands in the east wall flanked by smaller gates on either side. Outside the Great Gate is the third main part of the Temple building: the Vestibule (Ulam), a great portico flanked by two mighty Pillars.
Twenty is a number that also reflects completion in the sense that it is 10 + 10. The dimensions of the Heichal (Sanctuary or Palace?) is 20 x 40. 40 is a number that is quite significant in the Torah. Everybody speaks of the 40 days of the Flood and 40 years in the Desert and many other times that 40 is used. 40 is the idea of 20 + 20. It is completion completed. Is this perfection or the ruination of perfection? Actually the numbers 100 and 40 and 20 represents perfection in different frames of reference.
The Vestibule, its Pillars and twelve imposing steps leading up to the building would give it a most striking front facade. The windows in the walls of the Temple and its chambers and courtyards are all narrow on the inside, widening on the outside, because the Temple does not require light from outside since it radiates light from within.
The number 12 is the 4 letters of the Tetragrammaton times the three columns. This explanation for the windows also applies in my opinion to why the back of the building is smaller than the front.
A system of cells built around the north, south and west walls of the Sanctuary and Holy of Holies adds significantly to the length and breadth of the building, as do two areas in front on either side of the Vestibule: these are known as "The Place of the Knives".
If you were paying attention you can answer the following question: Why is there no "cells" built on the east? Here is a hint: What else is on the East side? THE DOORWAYS. Cells on the East side would block access.
Access to the main Temple building is from the Inner Courtyard (Azarah), which stands in front of the Sanctuary to its east. As already stated, access to the Inner Courtyard is from the Outer Courtyard (see below), which encompasses both the Inner Courtyard and the Temple building. The Inner Courtyard is exactly in the center of the Outer Courtyard, with the Temple to its west.
Thus the Inner Courtyard is bounded by the Temple on its west side and by walls on its north, east and south sides. Each of the latter three walls has a gate in the center. The Inner Courtyard is one hundred cubits square and open to the sky. It is here that many of the main Temple services actually take place.
I am confused by the idea that the inner courtyard is 100 cubits on a side with three walls. The west wall is the main building which is also 100 cubits wide. The north and south walls must connect to the main building. If it connects to the back of the building there is no place for people to enter through the gates that are mentioned. If the walls connect to the front of the main building than the north and south walls are 200 cubits long and 100 cubits wide. Can anyone help me understand how the inner courtyard is 100 cubits square? Obviously i am missing something
Visitors to the Inner Courtyard would be struck not only by the Temple building soaring upwards at the western end of the Inner Courtyard but also by the massive white-painted stone sacrificial Altar standing before the Temple in the very center of the Courtyard. The Altar is thus the center point of both the Inner and Outer Courtyards. At its base the Altar is thirty-two cubits (16 m/52 ft) square and rises to a height of ten cubits (5 m/16 ft). Access to the Altar is from the south up a thirty-two cubit long ramp with two side-ramps.
Remember that 32 is the Hebrew word Lev which translates as heart. The essence of the letters teach that this is the heart of teaching. Do you think that the Altar is the heart of teaching?
The Inner Courtyard contains designated areas of varying degrees of holiness. These include the Court of the Israelites and that of the Priests, which is one cubit higher, forming a raised level where the choir of Levites sings during the sacrificial services. Also in the Court of the Priests is the platform (Duchan) on which the priests stand to bless the people. Other areas and chambers in the Inner Courtyard are used for slaughtering and preparing the sacrifices and for storing the priestly clothes and musical instruments.
It is an important aspect to learn and understand this concept of hierarchy or varying degrees of holiness. Remember also that the Temple is a blue print for the physical world. These varying degrees of Holiness also apply throughout the physical world.
Access to the Inner Courtyard is through three identical massive gates fifty cubits (25 m/82 ft) in height and ten cubits (5 m/16 ft) wide standing in its east, north and south walls. Seen from the Outer Courtyard, these gates would be of particular note because of their striking Vestibules and Pillars, which stand outside the gates flanked by rows of three chambers on either side.
The Outer Courtyard corresponds to the Women's Courtyard (Ezrat Nashim) in the First and Second Temples. However it differs in that it encompasses both the Temple building and the Inner Courtyard, whereas in the earlier Temples the entire Women's Courtyard was situated to the east of the Inner Courtyard (Azarah). The Outer Courtyard of the Third Temple has gates on its east, north and south sides but not on the west.
IT IS IMPORTANT FOR ONE TO HEAR WHAT I AM ABOUT TO SAY. In the third Temple there will not be a Women's Courtyard. It will be called by another Name. In my opinion this is what will cause the Halacha about prayer having women separated will be changed since the Third Temple applies to the generations that we live in.
In the Outer Courtyard stand four rectangular three-storied buildings or "chambers" each of which is as long as the Temple building and half as wide. Two stand in the western section of the Outer Courtyard on either side of the Temple building, while the other two extend from the south and north-east corners of the Inner Courtyard into the eastern section of the Outer Courtyard. The upper floors of these buildings are supported on massive pillars. These buildings, which are designated for the eating of sacrificial portions, would be a most imposing sight, as would be the elevated paved gallery running along the north, east and south walls of the Outer Courtyard on the inside. There are thirty chambers on this gallery.
What is the purpose of a boundary if it is compromised? These statements are very significant in how various relationships are going to be dealt with in the age of Mashiach. Some of these relationships are male/female and race relations and various nations which will be separated but with the ability to overcome these separations through a Holy Process.
In the four corners of the Outer Courtyard stand four chambers reminiscent of the chambers of the Nazirites, Wood, Lepers and Oils in the four corners of the Women's Courtyard in the First and Second Temples. The gates of the Outer Courtyard have Vestibules, Pillars and chambers like those of the Inner Courtyard. However the Vestibules of the gates of the Outer Courtyard stand on the inside of the Outer Courtyard, while those of the Inner Courtyard stand outside their respective gates, and are actually positioned in the Outer Courtyard.
It is very important to realize that the differences between the First and Second Temples and the Third Temple in dimensions, descriptions, and Names are signifying differences in society between then and now, in my opinion.
Ramchal says little about the rest of the Temple Mount. However he does state in the first paragraph of the Five Chapters that wherever the distance between the Temple and the side of the Mountain is greater (such as on the south side), that area is more in use. The buildings and courtyards of which he speaks in Mishkney Elyon are those involved in the actual Temple services. Without doubt the Temple Mount also provides all the facilities needed to run and maintain the Temple and to cater for the great streams of visitors coming to worship there, especially at the times of the festivals.
i am reminding you about the miracles that took place in the First and Second Temples. No matter the number of people or the needs and space necessary there was always sufficient space for people, animals, and planning space sufficient to be able to plan properly. With this in mind and with the realization that the Temple Mount also includes the interior of the "mountain" as well. Do not limit your understanding based on any commentary including mine. There will be great streams of visitors who will participate in the appropriate rituals to the time involved. There will also be sufficient space for all the necessary actions. How this will be accomplished will be the natural order of the spiritual world which we know today as miracles.
We are now starting to enter the actual translation of the Sefer called Mishkney Elyon - The upper Mishkan.
By Rabbi Moshe Chaim Luzzatto
The translation of the Mishkney Elyon is titled by the Translator "Dwelling of the Supreme."
"There is a river whose streams bring joy to the city of God, the holy place of the dwellings of the Supreme (Mishkney Elyon)" (Psalms 46:5).
Rabbi Luzatto took as his title the phrase from the fifth verse of Psalm 46. i am presenting the whole Psalm in the original Hebrew so that you can learn different aspects of this Psalm. I also am bringing different translations as commentaries of the translations where appropriate.
You will note in Verse 46:5 translation indicates that this verse has a different number. This is because sometimes the Bible of the followers of the Man from Nazereth adds verses together. This is usually done for convenience but sometimes is part of an agenda or due to a true misunderstanding of the Hebrew culture when the Psalms were written usually asserted to be during the times of King David.
Please note that the typical Hebrew commentary that is printed in a Hebrew Tanach has Psalm 46 applying to Messianic Times and refers to the shielding of Israel by HaShem just as he shields all distraught people who seek his support.
נהר פלגיו ישמחו עיר-אלהים קדש משכני עליוןPsalm 46:5
Nahar Palagav Yismachu Ir Elohim Kedosh Mishkeney Elyon
Psalm 46:5 There is a river, the streams whereof make glad the city of God, the holiest dwelling-place of the Most High. (Christian Bibles may number this Verse as Verse 4.)
There are 8 words in this Psalm which is hinting to the Sefirah of Binah. Binah is the energy store, Binah is also the first Sefirah that is considered Heaven. The Hebrew teaching is that the essence of Mashiach is to manifest Heaven on Earth. This means the Light of Heaven will be revealed in Heaven. This is a hint to the validity of the Hebrew tradition that this applies to the times of Mashiach.
Continuing to read from the translation
"Rabbi Yochanan said: The Holy One blessed-be-He declared: 'I will not enter the heavenly Jerusalem until I enter the earthly Jerusalem.' Is there then a heavenly Jerusalem? Yes, as it is written (Psalms 122:3): 'Jerusalem will be built like the city that is joined to it together'" (Taanit 5a).
Here is another translation for Psalm 122:3 from the Artscroll Stone Tanach: "The build up Jerusalem is like a city that is united together.
Here is the translation the Yeshshem website: Jerusalem, that art builded as a city that is compact together;
In my opinion, the translation from the Talmud (Taanit) is the most accurate and yet still is corrupted. There is much more here than meets the eye.
My purpose in this work is to discuss the subject of the Heavenly Temple mentioned by our sages, to explain its form and structure in all their various details, and to show how the structure and dimensions of the earthly Temple are in direct alignment with those of the Heavenly Temple.
And you, dear, pleasant reader: Apply yourself with all your mental powers. Pay full attention, and I will teach you wondrous wisdom the like of which you have never heard. Then you will know how the King of the kings of kings watches over His creatures and conducts His universe in an ordered manner. He instituted the order of the universe so as to set it on a firm foundation and bring it to perfection in truth and faith.
These deep matters are way beyond the grasp of the human mind. No man has ever succeeded in fathoming the wisdom of his Creator and traveling the path of truth and justice in order to grasp and understand the works of God. But now I will lay these matters before you in a single, all-inclusive introductory work that will enable you to understand the way the world is run and how God gives each day's portion of food and sustenance to all His creatures, each in its proper time.
This last sentence and especially the last phrase "proper time" is one of the most important aspects of the Creation. And it is not well understood. A day is more than a measure of time. A day is a frame of reference that is complete in its recognition of unity. Perfection is actually being expressed in the last sentence of the Introduction. i hope one day this will be understood by all.
When the Creator willed the creation of this world, He included everything in ten great lights [the ten Sefirot] from which all the different creatures emerged like branches extending from the trunk of the tree. There is nothing in the whole of existence that does not have its place in the supreme Chariot.
The last of these ten lights [Malchut] is called Shechinah [the Indwelling Presence]. It is here that all existing beings are rooted. Understand this well. For besides the roots that all existing beings have in the other higher lights, they also all have a root in the Shechinah, which is therefore called "the mother of children". Everything comes forth from her hands, and for this reason all things are rooted in her.
Understand that there is a special place known to her where all these roots come together. [This is the Heavenly Temple.] In that place is the root of all things, both those that depend on her and those that depend on the other higher lights. In that place are the roots of the earth and all it contains, the heavens, the heavens of the heavens and all their hosts without exception.
In the middle of the place where all these roots come together, there is a single "stone". [This is in the Holy of Holies of the Heavenly Temple.] This stone is most precious. It possesses every kind of beauty and charm. It is called the Foundation Stone (Even Shetiyah). There is a corresponding stone in this world - the lower world - in the place of the Holy of Holies, as will be explained later.
Stretching out in all directions from this stone are channels and pathways leading to all things. At their start these channels are great highways governing and regulating all the different orders and species of created beings, all of which have a deep inner knowledge of their root paths. From here they all receive their share of the constant sustenance given to them by the King.
Branching off from these highways are countless smaller pathways containing the individual roots of every single being in creation from the biggest to the smallest. Each one has its own unique pathway.
All these channels and pathways start in the place I mentioned at the outset. From the point where they all join together in the stone in the middle of this place, the Creator watches over them and scans them all with a single glance. This is the secret of the verse: "He forms their hearts together, He understands all their works" (Psalms 33:15). For this stone stands at the heart of the universe, and there all things are gathered in and joined together and scanned in a single glance by the King.
As said earlier the idea of a stone is expressed in the Sefer Yetzirah as a letter. There is one basic letter that starts everything. It may be the Alef which prior to the Sin of Adam had the diagonal line as a vertical line. The Alef can be viewed as a reflection of the State of the Universe just by looking at the Yood's within the Alef and the degree to which the diagonal moves away from the vertical.
Or it may be the Yood as the smallest letter and the first letter of the Name of HaShem. The Yood can be both a sound and a lack of sound and that can relate to the single glance of the King to know how the universe is balanced. Also every letter is made by first making a Yood. This gives constant communication with all aspects of the universe and then is reflected in the Evan Stiyah so that the governor can "see" the status of the State of the Universe.
Or it may by the promised 23rd Letter. There is a letter that creates the Even Stiyah and provides a tool to the Creator to assess the State of the Universe. This is the truth of Rabbi Luzotto statements above.
In this place that I mentioned there is a single great path surrounding the stone. This path is like a vast land containing great fortified cities the like of whose beauty and splendor has never been seen. This entire path emerged from the light emanating in full beauty and splendor from the very essence of the luminary of which I am speaking [Shechinah]. For this reason this place is very holy. The earth there is holy earth. And from it emanated in the world below the land that God watches with special care, the Land of Israel.
Think of the Even Stiyah as a point. Surrounding that point is a sphere. That sphere is the Land of Israel. Within the sphere there are points that emanate non straight paths that flow through out the outer sphere (the rest of the world - see below). This is how the Shefa flows throughout all of the universes. Another metaphor is to perceive levels named Sefirot. The Shefa flows into an individual Sefirah and disburses through that Sefirah in the manner of a colored liquid disburses through a glass of water.
THIS IS WHY THE KABBALISTS CALL THE LAND OF ISRAEL THE ENERGY CENTER OF OUR UNIVERSE, THE CITY OF JERUSALEM IS THE ENERGY CENTER OF THE LAND OF ISRAEL, THE TEMPLE IS THE ENERGY CENTER OF THE LAND OF ISRAEL, AND THE HOLY OF HOLIES IS THE ENERGY CENTER OF THE TEMPLE. ALSO THE EVEN SHTIYAH IS THE ENERGY CENTER OF THE HOLY OF HOLIES. ALWAYS REMEMBER THAT THESE ARE METAPHORICALLY CENTERS OF EACH OTHER. THUS THE EVEN SHTIYAH IS THE ENERGY CETNER OF THE WHOLE PHYSICAL UNIVERSE.
Around this land are numerous other paths extending from one end of the world to the other, some inclining to the right (Chesed, Kindness) and others to the left (Din, Judgment). These roads were designed to produce many different lands. These are all the countries of the world. They are all under the supervision of great and powerful ministers [the Sarim, Angels of the seventy nations]. For this reason all the other countries in the world should also have been pure like the Land of Israel, and this also applies to the ministers appointed over them.
However, when humanity became corrupt, everything was thrown into turmoil and the world was spoiled. Even the ministers were drawn into impurity. This is why all the other countries became impure. Impurity took hold on every level, dividing these lands up among the impure ministers, and for this reason they remained impure.
However, this was not so when they stood in their proper order in the beginning. Nor will it be so when they are set right in the future. Eventually the other countries will also be pure, though not with the same degree of holiness as in the good land that God has given eternally to His people Israel.
Understand this well. For I am revealing to you great and awesome secrets that are rooted in the deepest wisdom. Use your intelligence and be resolute in the pursuit of wisdom and understanding in order to know something of the greatness of our God, at least a drop in the ocean. For one who reaches this level of understanding will have attained a good measure of what lies within the power of the human mind to grasp of God's greatness and mystery. And now, listen carefully and hear, and I will tell you an awesome, wondrous secret.
Did you hear the lesson in the section above? The cause of all chaos and negativity is YOU and ME. No, Rabbi Luzotto said Man. It is time we learn the meaning of the word Man - it is YOU and ME. Also realize that is a hierarchy of Holiness is not something that means a higher level is better than a lower level. It is a description of location. Use as a metaphor as a disk (storage) drive on a computer. There is a hierarchy on that drive relating to which is closer or easier to transfer its information into the computer itself. Does any address on that disk drive mean that it is better than any other address even if it is closer and easier for its information to transfer to the computer itself. Equality does not mean a lack of hierarchy and a hierarchy does not mean a loss of equality.
When the last of the ten lights [Shechinah] was complete with all its lights shining and everything fixed and functioning properly, there appeared at the end a certain place that is most awesome [the Holy of Holies of the Heavenly Temple]. This is the place of great desire, the place of love and peace. This place is hidden and secret. Only the King may come there. No one may enter except for Him. This place contains all the beauty of this light and all its radiance and perfection. In it are found all pleasantness and delight. When the King enters, who can express His great beauty and goodness? None can compare to Him in all His glory and holiness. Being so hidden, the light is all the greater and more intense.
It was from this holy place that the other place of which I was speaking previously [i.e. the rest of the Heavenly Temple] emanated, and the Foundation Stone (Even Shetiyah) has its firm place within it.
Therefore understand: This hidden and concealed place contains all the beauty of this light [i.e. of Malchut], while the second place contains all the sources and roots of all created beings. The first place is the Holy of Holies, where the Ark and the Testimony are situated, and where the Foundation Stone stands in all its power. The second place is the rest of the Temple structure, which emerged from this stone as I will explain later.
See now: When the light called Malchut (royal power) joined with the Melech (King), the resulting state of blissful tranquility (Menuchah) gave rise to this House in all its details with all its various courtyards and chambers, interior and exterior. All the different dimensions of the Temple correspond to the related lights, whether few or many.
For in this House are the great highways that stretch out to all the different orders and species of created beings, as mentioned earlier. These highways have glorious names full of strength and power. It is from these highways that the pathways I mentioned branch out. Each pathway has its own special name. Everything is arranged with the greatest wisdom. It is from here that all things receive their power. It is to these names that they attach themselves when they ascend from the lower realm to the upper. When they reach these highways they take cover under the great names I mentioned, so that nothing can be seen of the individual pathways. It is only when they emerge, each one in its own place that they take on their own particular names. For this reason in the House itself only the highways have names but not the pathways. Understand this well.
Is Rabbi Luzatto saying that there is a level of separation at the source? It seems like it. Is he saying people have a different source than any other aspect of Creation? When something is Named then the Name is describing the essence. When something is not Named then the lack of a Name speak of a potential essence and a unity. HaShem is ONE; therefore, there is a hidden source above these two sources being described in the paragraphs above.
Since the House emerges with such blissful tranquility, it is called Menuchah. Once this House was built, it was never again concealed. This holy House was created before the universe. For it is from this House that all created beings receive their power and sustenance. When the flow of blessing and sustenance reaches the House from the King, all its courtyards and chambers are seen to be full of power and strength to give to all who draw near, each according to his level.
For this reason the flow of blessing and sustenance to this House has never ever ceased. If it were to be interrupted for even a moment, all created beings would immediately cease to exist. The King never turns His eyes away from His palace. If you counter that it was only of the upper levels [Abba and Imma] that they said "they never separate" but not of the lower levels [Zeir Anpin and Nukva], this is not a valid objection. You have not plumbed the depths of wisdom and you have not found its roots.
You must understand that pairing and union (Zivug) on the one hand and connection (Chibur) on the other are two distinct phenomena. We speak of connection (Chibur) when two lights shine towards each other from their respective places without drawing closer to one another. For this reason the further the light is from its source, the weaker it becomes. The sages called this "separation" (Pirud), although there is no actual separation between the lights, God forbid. It is just that when they are not close to each other it is called "separation". This is the idea of "uprooting the plants".
This flaw is only possible in the lower realms and cannot reach the upper plane. Thus the two lights of Yud and Hey (the first two letters of the Tetragrammaton) are always perfectly connected, with the cusp of the Yud above them. All three [the cusp of the Yud, alluding to Keter, the Crown, the Yud itself, alluding to Chochmah, Wisdom, and the Hey, alluding to Binah, Understanding] are bound together with a strong, firm bond. But in the lower realms we do find separation as a result of men's sins. The Yud separates from the Hey, the Hey from the Vav, and the Vav from the [second] Hey.
On the other hand, pairing and union (Zivug) occurs when the lights draw close to each other. When they join together in this way, who can express the great beauty of their holiness and the power of their radiance? Like a raging fire they flash passionately to each other and become tightly bound together in great unity. The resulting power and delight bring joy to all the lights, one after the other, right up to the perfect, unified source, the Infinite One [Ayn Sof] blessed-be-He. And because of this great joy, a flow of abundant blessings comes forth from Him and descends to every level.
This pairing and union [Zivug] is absent in the lower realms. For this reason the sages said: "The Holy One blessed-be-He, said: I will not enter the heavenly Jerusalem until I enter the earthly Jerusalem" (Taanit 5a). For until the earthly Jerusalem is firmly established as the praise of all the earth, the King will not fully enter the heavenly Jerusalem. But as the repair of the lights brings them to greater and greater perfection, their power will spread with great force and the Holy Temple will be built in the lower world. But in the absence of this state of repair as a result of sin, the earthly House is destroyed.
Nevertheless, the Heavenly Temple never ceased to exist. If it did, the entire universe would be destroyed in a moment, as I said earlier. It is just that its original brilliance has grown dim and it lacks the intense joy it radiated when it was the glorious residence and resting place of the King. But when the sinners are removed from the earth, things will return to the way they were at first; the light will be brighter and the flow of blessing will pour forth in abundance. For this reason, the Temple will indeed be rebuilt in the lower world and its glory will be greater than that of the first two Temples, as I will discuss more fully later on.
The different areas of the Temple correspond to the different orders of existing beings.
I will now begin to explain the design of the Temple in detail, area by area, corner by corner. [First, a number of general principles governing the overall design.] The entire design of the Temple is based on a great secret that stands at the very summit of the universe. I have already told you how this House emerged from the intensity of blissful tranquility that came about when the two great lights [Tiferet and Malchut] were joined as one. It was then that there appeared in the lower light [Malchut] the Sanctuary [Heichal] and its chambers and the other glorious buildings from which all the King's servants and officers receive their portions, each in his proper place with no disorder and no exceptions.
The Temple consists of three main areas after the emergence of the channels and highways extending from the great stone that I mentioned at the beginning. These three areas are the places of the three orders of created beings that exist in the world. The first order includes all the "external" creations, the creatures of this world, from the largest to the smallest without exception. The second consists of all the angels at their appointed posts ready to carry out the service of the King. The third consists of the souls of the Children of Israel, the holy seed, a unique people on earth.
The corresponding places in the Temple are: (1) the main Sanctuary building (Heichal) together with the Holy of Holies (Dvir) and Vestibule (Ulam): this is the innermost part of the Temple [the place of the souls]; (2) The Temple Courtyards, i.e. the Upper [or Inner] Courtyard and the Lower [or Outer] Courtyard [the place of the angels]; (3) the rest of the Temple Mount [the place of the creatures of this world].
You must understand that the angels require two kinds of sustenance, one for their own subsistence and a second to hand on to the creatures over which they are appointed. For if they did not receive, what would they have to give? If you are familiar with the ways of wisdom you will see that even though I have divided these areas into three, they are actually four: (1) The main Temple building (Heichal); (2) the Upper [Inner] Courtyard; (3) the Lower [Outer] Courtyard; (4) the Temple Mount.
These are the places of the inhabitants of the four worlds, Atzilut [Emanation], Beriyah [Creation], Yetzirah [Formation] and Asiyah [Action]. [The Temple building, place of the souls, corresponds to Atzilut; the Inner Courtyard, place of the captains of the angels, corresponds to Beriyah; the Outer Courtyard, place of the angelic hosts, corresponds to Yetzirah, while the rest of Temple Mount corresponds to Asiyah.] In addition, the Temple building (Heichal) is divided into two. For within the Heichal proper is the Holy of Holies (Dvir) corresponding to the cusp of the Yud, which is always connected to the Yud and never moves from it.
These places have the greatest, choicest names. They are general names. In the face of these names, all the other powerful, awesome names are hidden away as if they never existed. Because of the great holiness of these names, their power is limitless. All existence is bound to them from beginning to end. These are the four "expansions" [Miluim] of the Tetragrammaton known to the sages: the expansion of 72 [in which the four "simple" letters of the Name are spelled out in full and where possible "filled" with Yud's: יוד הי ויו הי]; that of 63 [where the Vav is "filled" with an Aleph: יוד הי ואו הי ]; that of 45 [where the letters are "filled" with Aleph's: יוד הא ואו הא]; and that of 52 [where the Hey's are "filled" with Hey's: יוד הה וו הה ]. This is why I said in the Introduction that in these places no other name is seen besides these four. All the other names emerge from these four names and have dominion in their own particular places, but they cannot hold sway in the place where their roots are so powerful.
The other Names are like a candle in the light of the sun. They are present yet can not be perceived. This can give you a perception of awe regarding how powerful is the Tetragrammaton.
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