Accounts of the Tabernackle - Pekudai 4

Zohar Noach - Section 4 - These are the Accounts of the Tabernackle

It is recommended to study the section prior to reading the Synopsis.

Zohar Sulam Commentary on Parasha Noach Section 4

It is best to study the Zohar in the following manner:

1. Read out loud the Aramaic Verse. If you need to transliterate in order to read with the sounds of the lettersthe verse see below. If you use the transliteration tool than make sure you scan the Aramaic first and last.

2. Read the English Translation - if you desire to understand and realize that your understanding will limit the energy you receive. This is why it is important to scan the aramaic verse first.

3.Write out your understanding of the verse. Send it to yeshshem@hotmail.com in an email. Use the Parasha Name and verse number in the subject. By sending your understanding you give yeshshem.com permission to post this to web page and any other uses Yeshshem may see a beneficial use.

4. Now read chanoch's Commentary or additions to enhance and or modify your own personal understanding.

SYNOPSIS:

Rabbi Shimon opens by saying that God created this world in the image of the higher one. When He wanted to create the world He looked at the Torah, and He looked at the Holy Name, Yud Hei Vav Hei. He created the world with Chochmah, Tevunah and Da'at, through wisdom, through understanding, and through knowledge. The Tabernacle was built from these as well. We are told that Moses was dumbfounded when told to create the Tabernacle, because he didn't know how until God showed him the spiritual form of each thing; then each of these forms reshaped itself to resemble the imagined form made on earth. Moses saw each of these forms in Malchut, the mirror that does not shine but only reflects, but he grew confused over which image to use, so God told him to use the imaginary image and He would use the spiritual image, thus combining the two. Another explanation for 'the accounts of the Tabernacle' is that the Holy Spirit, in the form of the Tabernacle, was a mirror that reflected to everyone the amount of gold and silver offered by Yisrael. After the work was completed Moses had to count everything up to prove his trustworthiness, and even the Other Side was able to find no fault with him. Rabbi Shimon turns to the meaning of 'testimony' in "the Tabernacle of the Testimony," and offers two explanations of why the Levites serve in the Tabernacle. Rabbi Aba introduces a new topic, that time when God will increase peace in the world and the root of the Tree of Life will prevail. We also learn that blessings only exist where they aren't being counted. Rabbi Chizkiyah offers his explanation of the title verse, saying that the 'holy ground' Moses stood on was the Shechinah, and that God made him ruler over Malchut. Whatever Moses decreed God performed. Moses was the voice, Zeir Anpin, that uttered the speech, Malchut, and he inventoried the Tabernacle so it could come out of exile.

THE RELEVANCE OF THE PASSAGE:

The relevance of the passage is not yet revealed

Pasook 12. from the Zohar Sulam Commentary on Parasha Pekudai

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. ר"ש פָּתַח, בְּרֵאשִׁית בָּרָא אֱלֹהִים אֶת הַשָּׁמַיִם וְאֵת הָאָרֶץ, הַאי קְרָא אוּקְמוּהָ וְאִתְּמַר בְּכַמָּה סִטְרִין. אֲבָל כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, בָּרָא לֵיהּ כְּגַוְונָא דִּלְעֵילָּא, לְמֶהֱוֵי עָלְמָא דָּא בְּדִיּוּקְנָא דְּעָלְמָא דִּלְעֵילָּא. וְכָל אִינּוּן גַּוְונִין דִּלְעֵילָּא, אַתְקִין לוֹן לְתַתָּא, לְאִתְדַּבְּקָא וּלְאִתְקַשְּׁרָא עָלְמָא בְּעָלְמָא.

Transliteration

Please use a Transliteration tool to read the Aramaic Verses. This enhances the energy transfer since it uses both sight of the Hebrew Letters and Sound as well. You may find a transliteration tool on the dailyzohar website or through an internet search for "Hebrew Transliteration".

Translation

"These are the accounts of the Tabernacle, the Tabernacle of the Testimony, as they were counted, according to the commandment of Moses" (shemot 38:21). Rabbi Shimon opened the discussion with the verse: "In the beginning Elohim created the heaven and the earth" (Beresheet 1:1). This was already explained and expounded upon in different manners, yet the Holy One, blessed be He created it resembling the higher one, so this world will be shaped like the higher world, WHICH IS MALCHUT. And all the supernal hues of above were installed below IN THIS WORLD, to join and connect world to world, THIS WORLD TO MALCHUT.

chanoch's Commentary

This pasuk makes clear our physical world is not a Sefirah. Learn this well since frequently we are taught the physical world is Malchut.

Pasook 13. from the Zohar Sulam Commentary on Parasha Pekudai

וְכַד בָּעָא קוּדְשָׁא בְּרִיךְ הוּא לְמִבְרֵי עָלְמָא, אַשְׁגַּח בְּאוֹרַיְיתָא וּבָרָא לֵיהּ. וְאִסְתָּכַּל בִּשְׁמָא קַדִּישָׁא, כְּלָלָא דְּאוֹרַיְיתָא, וְקִיֵּים עָלְמָא. בִּתְלַת סִטְרִין אִתְקָיָּים עָלְמָא, וְאִינּוּן חָכְמָה וּתְבוּנָה וָדַעַת. בְּחָכְמָה, דִּכְתִּיב יְיָ' בְּחָכְמָה יָסַד אָרֶץ. בִּתְבוּנָה, דִּכְתִּיב כּוֹנֵן שָׁמַיִם בִּתְבוּנָה. בְּדַעַת, דִּכְתִּיב בְּדַעְתּוֹ תְּהוֹמוֹת נִבְקָעוּ. הָא כֻּלְּהוּ בְּקִיּוּמָא דְּעָלְמָא. וּבְאִלֵּין תְּלָתָא אִתְבְּנֵי מַשְׁכְּנָא, דִּכְתִּיב וָאֲמַלֵּא אוֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה בִּתְבוּנָה וּבְדַעַת.

Transliteration

Translation

And when the Holy One, blessed be He wanted to create the world, He looked at the Torah and then created it. And He looked upon the Holy Name, YUD HEI VAV HEI, which comprises the Torah, and gave existence to the world. The world was created by three sides Chochmah, Tevunah, and Da'at. By Chochmah, as it is written "Hashem by Wisdom founded the earth" (Mishlei 3:19); by Tevunah, as it is written "by understanding (Heb. Tevunah) He established the heavens" (Ibid.); and by Da'at, as it is written "by His knowledge (Heb. Da'at) the depths were broken up" (Ibid. 20). So all contribute to the existence of the world, and by these three, the Tabernacle was built, as it is written, "and I have filled him with the spirit of Elohim, in Wisdom, and in understanding, and in knowledge" (Shemot 31:3).

chanoch's Commentary

This pasuk is clear as written.

Pasook 14. from the Zohar Sulam Commentary on Parasha Pekudai

וְכֻלְּהוּ תְּלָתָא רְמִיזִין בִּקְרָא דָּא, בְּרֵאשִׁית, הַיְינוּ דִּכְתִּיב בְּחָכְמָה. בָּרָא אֱלֹהִים, הַיְינוּ דִּכְתִּיב בִּתְבוּנָה. אֵת הַשָּׁמַיִם, הַיְינוּ דִּכְתִּיב בְּדַעַת. וְכֻלְּהוּ כְּתִיבֵי בַּעֲבִידַת מַשְׁכְּנָא. וּבְרָזָא דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן, דָּא רָזָא דְּחָכְמָה. מִשְׁכַּן הָעֵדוּת, דָּא רָזָא דִּתְבוּנָה, אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, דָּא רָזָא דְּדַעַת. וְכֹלָּא דָּא לָקֳבֵל דָּא, בְּגִין דְּכָל מַה דְּבָרָא קוּדְשָׁא בְּרִיךְ הוּא בְּעָלְמָא דֵּין, בָּרָא לֵיהּ כְּגַוְונָא דִּלְעֵילָּא. וְכֹלָּא אִתְרְשִׁים בַּעֲבִידַת מַשְׁכְּנָא.

Transliteration

Translation

All these three, CHOCHMAH, TEVUNAH AND DA'AT, were alluded to in this verse. "In the beginning" corresponds to "in Wisdom," FOR CHOCHMAH IS CALLED 'BEGINNING' AS IT IS WRITTEN, "THE BEGINNING OF WISDOM" (TEHILIM 111:10); "Elohim created" corresponds to Tevunah, FOR TEVUNAH IS CALLED 'ELOHIM'. "The heaven" is as written "and in knowledge." FOR ZEIR ANPIN IS CALLED 'HEAVEN' AND IS THE INNER MEANING OF DA'AT. And all are mentioned in the building of the Tabernacle. In this secret it is written, "And these are the accounts of the Tabernacle," for this is the secret of Chochmah, AS ACCOUNTS AND NUMBERS ARE DRAWN FROM CHOCHMAH. "The Tabernacle of the Testimony," is the secret of Tevunah, FOR THE ILLUMINATION OF CHOCHMAH, REVEALED IN YISRAEL SABA AND TEVUNAH, IS CALLED 'TESTIMONY'. "According to the commandment of Moses," is the secret of Da'at, FOR MOSES IS THE SECRET OF DA'AT. All is done the one corresponding to the other, for everything the Holy One, blessed be He, created in this world, He created it as the reflection of above. All this is shown in the building of the Tabernacle.

chanoch's Commentary

This pasuk is explaining code words. Also this is establishing a principle of the creative process. The principle is there is a blueprint called Torah that is followed in creating or forming all things. Thus one can become aware of a higher level through "seeing" the lower level. The Torah referred to in this comment is an aspect of the mind of the Creator.

Pasook 15. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, בְּשַׁעֲתָא דְּאָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה עֲבִיד מַשְׁכְּנָא, הֲוָה קָאֵים מֹשֶׁה תּוֹהֵא, דְּלָא יָדַע מַה לְמֶעְבַּד, עַד דְּאַחְזֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּעֵינָא, כְּמָה דִּכְתִּיב וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר. מַאי בְּתַבְנִיתָם. אֶלָּא אוֹלִיפְנָא, דְּאַחְמֵי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה, דִּיּוּקְנָא דְּכָל מִלָּה וּמִלָּה, כְּהַהוּא דִּיּוּקְנָא דְּאִיהוּ לְעֵילָּא, וְכָל חַד וְחַד הֲוָה עָבִיד דִּיּוּקְנָא דִּילֵיהּ כְּדִּיוּקְנָא דְּאִיהוּ אִתְעַבִיד בְּאַרְעָא.

Transliteration

Translation

Come and see: When the Holy One, blessed be He told Moses to construct the Tabernacle, Moses was dumbfounded, for he did not know what to do, until the Holy One, blessed be He showed him how it looked, as it is written, "And look that you make them after their pattern, which was shown to you in the mountain" (Shemot 25:9). The meaning of "after their pattern" is as we learned, that the Holy One, blessed be He showed Moses the supernal form of each thing, THE SPIRITUAL FORM, and each one OF THE SPIRITUAL HIGHER FORMS shaped itself to RESEMBLE the IMAGINED form made on earth. IN THIS WAY MOSES KNEW.

chanoch's Commentary

This pasuk is clear as written with Rabbi Ashlag's comments.

Pasook 16. from the Zohar Sulam Commentary on Parasha Pekudai

אֲשֶׁר אַתָּה מָרְאֶה בָּהָר, אֲשֶׁר אַתָּה רוֹאֶה מִבָּעֵי לֵיהּ. אֶלָּא אוֹלִיפְנָא, דְּאַסְפַּקְלַרְיָא דְּלָא נַהֲרָא, הֲוָה אַחְמֵי לֵיהּ בְּגַוֵיהּ כָּל אִינּוּן גַּוְונִין וְדִיּוּקְנִין דְּאִתְעָבֵידוּ לְתַתָּא, כְּהַאי חֵיזוּ דְּאַחְזֵי בְּגַוֵיהּ כָּל אִינּוּן דִּיוּקְנִין.

Transliteration

Translation

HE ASKS: It should have been written, 'which you see' instead of "which was shown to you," AND ANSWERS: We learned that the mirror which does not shine, WHICH IS MALCHUT, showed him within it all the wheels and shapes made below, like a mirror reflecting within itself every image.

chanoch's Commentary

With contemplation this pasuk becomesw clear to qa student of Kabbalah.

Pasook 17. from the Zohar Sulam Commentary on Parasha Pekudai

מַשְׁמַע דִּכְתִּיב אֲשֶׁר אַתָּה מָרְאֶה, אַתָּה, רָזָא דְּאַסְפַּקְלַרְיָא דְּלָא נָהֲרָא, דְּאַחְזֵי לֵיהּ בְּגַוֵיהּ כָּל אִינּוּן דִּיוּקְנִין. וַהֲוָה חָמֵי לוֹן מֹשֶׁה כָּל מִלָּה וּמִלָּה עַל תִּקּוּנֵיהּ, כְּמָה דְּחָמֵי גּוֹ עֲשָׁשִׁיתָא, וְגוֹ חֵיזוּ דְּאַחְזֵי כָּל דִּיוּקְנִין. וְכַד אִסְתָּכַּל בְּהוּ מֹשֶׁה, אִתְקָשֵׁי קַמֵּיהּ, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא, מֹשֶׁה, אַתְּ בְּסִימָנִיךְ, וַאֲנִי בְּסִימָנִי כְּדֵין אִתְיָישַׁב מֹשֶׁה בְּכָל עֲבִידְתָּא.

Transliteration

Translation

This is the meaning of the verse, "which was shown to you." "You" is the secret of the mirror which does not shine, MALCHUT, which reflected all those forms for Moses to see. And he saw each thing correctly, as if looking through a glass lamp, and within a mirror reflecting all the shapes. And when Moses beheld them, he found it difficult. FOR INSIDE MALCHUT THE SPIRITUAL SHAPE OF EVERY OBJECT STOOD OUT, ONLY EACH SHAPE RESEMBLED THE IMAGINARY SHAPE PERTAINING TO THIS WORLD IN THE TABERNACLE, SO THERE WERE TWO SHAPES TO EACH OBJECT: THE SPIRITUAL AND THE IMAGINARY SHAPE. THEREFORE, MOSES FOUND IT DIFFICULT, FOR HE KNEW NOT WHICH ONE TO GRASP. So the Holy One, blessed be He said to him, 'you follow your signs and I follow Mine,' THAT MOSES SHOULD GRASP THE IMAGINARY SIGNS OF EVERY OBJECT, AND THE HOLY ONE, BLESSED BE HE WOULD GRASP THE SPIRITUAL SIGNS OF EVERY OBJECT. AND THEN THE SPIRITUAL SHAPE WOULD DWELL ON THE IMAGINARY SHAPE. Moses was then clear-minded as to the construction OF THE TABERNACLE.

chanoch's Commentary

With Rabbi Ashlag's comments this pasuk is clear as written. It is a useful pasuk to help the students ofn Kabbalah within their personal meditations.

Pasook 18. from the Zohar Sulam Commentary on Parasha Pekudai

כַּד אִתְעָבֵיד כָּל עֲבִידְתָּא, אִצְטְרִיךְ מֹשֶׁה לְמִמְנֵי כֹּלָּא, בְּגִין דְּלָא יֵימְרוּן יִשְׂרָאֵל דְּאִשְׁתְּאַר כַּסְפָּא וְדַהֲבָא, וְאִסְתְּלִיק לְנַטְלָא לֵיהּ. וְעַל דָּא אִצְטְרִיךְ לְמִמְנֵי חוּשְׁבָּנָא קַמַּיְיהוּ דְּיִשְׂרָאֵל, בְּגִין דִּכְתִּיב וִהְיִיתֶם נְקִיִּים מֵיְיָ' וּמִיִּשְׂרָאֵל.

Transliteration

Translation

And when all the work was completed, Moses had to count everything, so Yisrael would not say that some gold and silver was left, and that he was planning to take it. Therefore, he counted before Yisrael, as it is written, "and be guiltless before Hashem and before Yisrael" (Bemidbar 32:22).

chanoch's Commentary

This pasuk is clear as written

Pasook 19. from the Zohar Sulam Commentary on Parasha Pekudai

וּבְגִין דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת, דְּהָא רוּחָא דְּקוּדְשָׁא, הֲוָה אַחְזֵי לְכֹלָּא, חוּשְׁבָּנָא דְּכָל דַּהֲבָא וְכַסְפָּא דִּנְדִיבוּ יִשְׂרָאֵל, וְרוּחַ קוּדְשָׁא הֲוָה אָמַר וְכֶסֶף פְּקוּדֵי הָעֵדָה מְאַת כִּכָּר וְגוֹ', כָּל הַזָּהָב הֶעָשׂוּי לַמְּלָאכָה וְגוֹ'. בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ, בְּאִינּוּן אוּמָנִין, וּבָעָא לְאַפָּקָא מְהֵימְנוּתָא דִּילְהוֹן קַמֵּי כֹּלָּא.

Transliteration

Translation

The reason the verse states, "These are the accounts of the Tabernacle, the Tabernacle of the Testimony," is that the Holy Spirit, WHICH IS MALCHUT, CALLED 'TABERNACLE', was a mirror which reflected to everyone the amount of all the gold and silver offered by Yisrael. And the Holy Spirit would say, "and the silver of them that were numbered of the congregation was a hundred talents (Shemot 38:25), and "all the gold that was applied for the work (Ibid. 24), for the Holy One, blessed be He was pleased with all the craftsmen, and wanted to display their trustworthiness before all.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written.

Pasook 20. from the Zohar Sulam Commentary on Parasha Pekudai

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. ת"ח, בְּהַהִיא שַׁעֲתָא דַּעֲבִידְתָּא דְּמַשְׁכְּנָא אִתְעָבֵיד, הֲוָה סִטְרָא אַחֲרָא אָזִיל וְשָׁאט לְאַסְטָאָה, וְלָא אַשְׁכָּחַת עִילָה עַל מְהֵימְנוּתָא דְּאוּמָנִין, עַד דְּקוּדְשָׁא בְּרִיךְ הוּא כָּפִיף לֵיהּ לְקַמֵּיהּ דְּמֹשֶׁה, וְאִיהוּ עָבֵיד חוּשְׁבָּנָא דִּמְהֵימְנוּתָא בְּעַל כָּרְחֵיהּ, וְסָלִיק מְהֵימְנוּתָא דִּילְהוֹן לְגַבֵּי כֹּלָּא. וְרָזָא דָּא דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. וְהָא אוֹקִימְנָא, אֵלֶּה: כד"א, גַּם אֵלֶּה תִשְׁכַּחְנָה. וּכְתִיב, אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, דְּתַמָּן אִתְמְנֵי וְאִתְפְּקִיד, עַד דְּאִתְעָבֵיד חוּשְׁבָּנָא דְּבֵי מַשְׁכְּנָא, קַמֵּי מֹשֶׁה וְיִשְׂרָאֵל כֻּלְּהוּ.

Transliteration

Translation

"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 the Holy One, blessed be He caused him to yield before Moses. And he, the Other Side, 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" (Yeshayah 49:15), REFERRING TO THE OTHER SIDE, FOR BOTH CASES ALLUDE TO THE OTHER SIDE. It is also written, "as they were counted according to the commandment of Moses." For there, ACCORDING TO MOSES, all was counted and numbered, until the accounting of the Tabernacle was complete before Moses and all of Yisrael.

chanoch's Commentary

This pasuk is explaining one significant code words.

Pasook 21. from the Zohar Sulam Commentary on Parasha Pekudai

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת. מַאן עֵדוּת. אֶלָּא תְּרֵי זִמְנֵי כְּתִיב הָכָא מִשְׁכָּן, חַד לְעֵילָּא, וְחַד לְתַתָּא. וּמִשְׁכָּן אִקְרֵי מִשְׁכַּן הָעֵדוּת. וּמַאן עֵדוּת. כד"א שִׁבְטֵי יָהּ עֵדוּת לְיִשְׂרָאֵל. שְׁמָא דָּא, אִיהוּ עֵדוּת לְיִשְׂרָאֵל.

Transliteration

Translation

"These are the accounts of the Tabernacle, the Tabernacle of the Testimony." HE ASKS: What is "Testimony"? HE ANSWERS THAT the word 'Tabernacle' is written twice, "THE TABERNACLE, THE TABERNACLE OF THE TESTIMONY." One above, IN BINAH, THE TABERNACLE OF THE TESTIMONY, and one below, IN MALCHUT, THE TABERNACLE. And the Tabernacle is called "the Tabernacle of the Testimony." What is "the Testimony"? It is as in the verse, "the tribes of Yah (Heb. Yud-Hei), a testimony to Yisrael" (Tehilim 122:4), this name, YUD-HEI, WHICH IS CHOCHMAH AND BINAH, is a testimony to Yisrael.

chanoch's Commentary

The word testimony as applied to Biblical usage is defined as a public recounting of a religious conversion or experience. The tabernacle was a spiritual or religious experience. This helps to understand this pasuk.

Pasook 22. from the Zohar Sulam Commentary on Parasha Pekudai

כְּגַוְונָא דָּא עֵדוּת בִּיהוֹסֵף שָׂמוֹ, עֵדוּת שֵׁם יָהּ בִּיהוֹסֵף, אִיהוּ עֵדוּת וַדַּאי, אִלֵּין תְּרֵין אַתְוָון סָהֲדִין סַהֲדוּתָא בְּכָל אֲתָר, וְהָכָא אִיהוּ עֵדוּת. וּבְגִין כַּךְ, מִשְׁכַּן הָעֵדוּת, מַשְׁכְּנָא דְּהַאי עֵדוּת. וְעַל דָּא מַשְׁכְּנָא אִקְרֵי, עַל רָזָא דִּשְׁמָא דָּא קַדִּישָׁא. וְהַיְינוּ דִּכְתִּיב, וְעֵדוֹתִי זוֹ אַלַמְּדֵם, בְּגִין דְּהַאי אֲתָר, אִיהוּ סְתִימוּ וּגְנִיזוּ דְּכֹלָּא.

Transliteration

Translation

The verse, "This He ordained in Yehosef for testimony" (Tehilim 81:6) is explained in the same manner. IT IS CALLED 'testimony' for the name Yah in Yehosef, WHICH STANDS FOR CHOCHMAH AND BINAH, is surely a testimony. These two letters, YUD AND HEI, give testimony everywhere, NAMELY, THEY SHINE WITH THE ILLUMINATION OF CHOCHMAH CALLED 'EDEN' OR 'TESTIMONY'. And there is testimony here IN YUD-HEI. For this reason IT IS WRITTEN, "the Tabernacle of Testimony" MEANING THAT it is the Tabernacle of that testimony, YUD-HEI, NAMELY BINAH. Therefore it is called a Tabernacle, after the secret of the Holy Name, YUD-HEI. This is the meaning of the verse, "and My testimony that I shall teach them" (Tehilim 132:12). Since that place YUD-HEI is the most hidden and concealed of all, THEREFORE IT IS SAID, "I SHALL TEACH THEM.

chanoch's Commentary

In my opinion, it means that The Torah shall nteachn thejm how to handlenthe experience. This is nwhy students who strive to experience without a proper teacher without have possibly an unfortunate meditative experience.

Pasook 23. from the Zohar Sulam Commentary on Parasha Pekudai

אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה, עַד הָכָא לָא יְדַעְנָא, אִי הַאי מַשְׁכְּנָא פֻּקַּד, אוֹ הַאי עֵדוּת. אֶלָּא פֻּקַּד וַדַּאי הַאי עֵדוּת. בְּגִין דְּמִן יוֹמָא דְּאִסְתְּלִיקוּ אֲבָהָן מֵעָלְמָא, וְכָל אִינּוּן שְׁבָטִין בְּנוֹי דְּיַעֲקֹב, וְאִשְׁתָּאָרוּ יִשְׂרָאֵל בְּגָלוּתָא, בְּאִינּוּן עָאקָן, אִתְנְשֵׁי מִנַּיְיהוּ יְדִיעָא דְּרָזָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה דָּא, דְּאִיהוּ שְׁמָא דְּעֵדוּת, קִיוּמָא דִּשְׁמַיָּא וְאַרְעָא, דְּאִלֵּין תְּרֵין אַתְוָון, אוֹקִימוּ עִילָּאֵי וְתַתָּאֵי, וְכֻלְּהוּ סִטְרִין דְּעָלְמָא.

Transliteration

Translation

"As they were counted, according to the commandment of Moses." HE ASKS: I do not know yet whether the Tabernacle was counted or the Testimony, AS IT WAS SAID, "THE ACCOUNTS OF THE TABERNACLE, THE TABERNACLE OF THE TESTIMONY." HE REPLIES: Assuredly the Testimony was, WHICH IS THE SECRET OF YUD-HEI AS MENTIONED. For since the day the patriarchs and the tribes, the sons of Jacob, passed away from the world, Yisrael were left in exile, and because of all their troubles, they forgot the knowledge of the Supernal Holy Name, which is the name Testimony, that sustains heaven and earth, NAMELY, THE MOCHIN OF MALE AND FEMALE. For these two letters, YUD-HEI, established the high and low worlds, and all the sides of the world, NAMELY, THEY GIVE THEM MOCHIN.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear as written. Who is "them"?

Pasook 24. from the Zohar Sulam Commentary on Parasha Pekudai

כֵּיוָן דְּאָתָא מֹשֶׁה, אִתְפְּקָד וְאִדְכַּר שְׁמָא דָּא בְּעָלְמָא. דְּכַד הֲוָה בַּסְּנֶה מִיַּד שָׁאִיל עַל שְׁמָא דָּא, דִּכְתִּיב וְאָמְרוּ לִי מַה שְּׁמוֹ מָה אוֹמַר אֲלֵיהֶם. וְתַמָּן אִתְפְּקַד שְׁמָא דָּא עַל פִּי מֹשֶׁה.

Transliteration

Translation

When Moses came, this name OF YUD-HEI was accounted and remembered in the world, and when he was in the thorn bush, he immediately asked about this name, as it is written, "and they shall say to me, what is His name? What shall I say to them?" (Shemot 3:13). There the name was entrusted to Moses. THIS IS THE SECRET OF THE VERSE, "AS THEY WERE COUNTED, ACCORDING TO THE COMMANDMENT OF MOSES."

chanoch's Commentary

The pasuk, with Rabbi Ashlag's comments is asking Why is counting using thye term Mitzvah of Moshe and not Mitrzvah of HaShem?

Pasook 25. from the Zohar Sulam Commentary on Parasha Pekudai

עֲבֹדַת הַלְוִיִּם, מַאי עֲבֹדַת הַלְוִיִּם. אֶלָּא רָזָא דָּא דִּכְתִּיב, וְעָבַד הַלֵּוִי הוּא. הוּא: דָּא רָזָא דִּשְׁמָא קַדִּישָׁא, דְּאִקְרֵי הוּא, וְלָא אִקְרֵי אַתָּה. וּבְגִין דָּא עֲבוֹדַת הַלְוִיִּם וַדַּאי. ד"א עֲבֹדַת הַלְוִיִּם, דְּאִינּוּן נַטְלִין מַשְׁכְּנָא עַל כִּתְפַיְיהוּ מֵאֲתָר לְאֲתָר, דִּכְתִּיב וְלִבְנַי קְהָת לֹא נָתָן כִּי עֲבוֹדַת הַקֹּדֶשׁ עֲלֵיהֶם בַּכָּתֵף יִשָּׂאוּ.

Transliteration

Translation

HE ASKS: IT IS WRITTEN, "THE TABERNACLE OF THE TESTIMONY the service of the Levites," What is "the service of the Levites?" HE ANSWERS this is a secret, as it is written, "and the Levite shall do the service (lit. 'serve him')" (Bemidbar 18:23). For HE is the secret of the Holy Name, BINAH, that is called 'he' and not 'you', NAMELY, THIRD PERSON AND NOT SECOND PERSON, LIKE MALCHUT, WHICH IS CALLED 'YOU'. That is the reason the Levites serve THE TABERNACLE OF THE TESTIMONY, WHICH IS BINAH. Another explanation: the service of the Levites is carrying the Tabernacle upon their shoulders from one place to another, as it is written, "But to the sons of Kehat he gave none, because the service of the sanctuary belongs to them, they bore it on their shoulders" (Bemidbar 7:9). THEREFORE THE TABERNACLE IS CALLED IN THEIR NAME, NAMELY "THE SERVICE OF THE LEVITES."

chanoch's Commentary

With Rabbi Ashlag's comments this pasuk is explaining code words in a few different ways that is essentially the same.

Pasook 26. from the Zohar Sulam Commentary on Parasha Pekudai

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת וְגוֹ'. רִבִּי אַבָּא פָּתַח, וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי וְגוֹ'. וְהָיָה בַּיוֹם הַהוּא, בְּזִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא יַסְגֵּי שְׁלָמָא בְּעָלְמָא, יִתְקַיֵּים שָׁרְשָׁא דְּאִילָנָא דְּחַיֵּי, וְהַהוּא שָׁרְשָׁא, מִנֵּיהּ יִתְקָיָימוּ שְׁאַר שָׁרָשִׁין לְתַתָּא, דְּכֻלְּהוּ אִשְׁתָּרְשָׁן וְאִתְקַיְימָן מִנֵּיהּ.

Transliteration

Translation

"These are the accounts of the Tabernacle, the Tabernacle of the Testimony." Rabbi Aba opened the discussion with the verse: "And in that day it shall be, that the root of Yishai" (Yeshayah 11:10). "In that day" refers to the time when the Holy One, blessed be He will increase peace in the world, and then the root of the Tree of Life will prevail, WHICH IS THE SECRET OF THE CENTRAL COLUMN, THAT RECONCILES AND MAKES PEACE BETWEEN RIGHT AND LEFT. From this root all other roots will prevail below, NAMELY, THE GRADES IN MALCHUT AND IN BRIYAH, YETZIRAH AND ASIYAH, for they all are rooted and draw their strength from it.

chanoch's Commentary

Rabbi Ashlag is referring to Malchut of Atzilut. The Zohar is explaining code words.

Pasook 27. from the Zohar Sulam Commentary on Parasha Pekudai

אֲשֶׁר עוֹמֵד לְנֵס עַמִּים, דְּהַאי אִיהוּ קַיְּימָא לְנִסָא וּלְאָת לְרָזָא דִּשְׁמָא קַדִּישָׁא. אֵלָיו גּוֹיִם יִדְרֹשׁוּ, דְּתַמָּן רָזָא דְּקִיּוּמָא דִּשְׁמָא קַדִּישָׁא, וּבְגִין כַּךְ אֵלָיו גּוֹיִם יִדְרֹשׁוּ. כד"א, וְהָלְכוּ עַמִּים רַבִּים וְאָמְרוּ לְכוּ וְנַעֲלֶה אֶל הַר יְיָ' וְגוֹ', וְעַל דָּא, אֵלָיו גּוֹיִם יִדְרֹשׁוּ. וְהָיְתָה מְנוּחָתוֹ כָּבוֹד, מְנוּחָתוֹ, דָּא בֵּי מַקְדְּשָׁא. דִּכְתִּיב זֹאת מְנוּחָתִי עֲדֵי עַד. כָּבוֹד, דְּהָכִי אִקְרֵי כְּבוֹד יְיָ' בְּהַהוּא זִמְנָא, דִּכְתִּיב וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וְאוֹר הַחַמָּה יִהְיֶה שִׁבְעָתַיִם.

Transliteration

Translation

The verse continues, "that stands for a banner of the peoples" (Yeshayah 11:10), for it is a banner and an ensign to the mystery of the Holy Name, YUD HEI VAV HEI. "To it shall the nations seek" (Ibid.) because there is found the secret of existence, THAT IS, MOCHIN, of the Holy Name. Therefore the nations shall seek it, IN ORDER TO RECEIVE CHOCHMAH AND DA'AT FROM THERE, "and many people shall go and say, 'come and let us go up to the Mountain of Hashem'" (Yeshayah 2:3). Therefore, "to it shall the nations seek." "And his resting place shall be glorious" (Yeshayah 11:10), "His resting place" is the Temple, WHICH IS MALCHUT, as it is written, "This is My resting place forever" (Tehilim 132:14); it will be "glorious" because it is thus called 'the Glory of Hashem,' when "the light of the moon shall be as the light of the sun" (Yeshayah 30:26), THE LIGHT OF MALCHUT SHALL BE AS THE LIGHT OF ZEIR ANPIN, and the light of the sun shall be sevenfold" (Ibid.), AND THE LIGHT OF ZEIR ANPIN WILL BE SEVENFOLD WHAT IT WAS BEFORE.

chanoch's Commentary

֓This pasuk, with Rabbi Ashlag's comments, is full of hints about the world that is coming after Mashiach. One hint is each letter has 10 sefirot and wisdom is found in the upper 3 sefirot of each letter.

Pasook 28. from the Zohar Sulam Commentary on Parasha Pekudai

וּמְנוּחָתוֹ דְּהַהוּא שֹׁרֶשׁ יִשַׁי, דְּאִתְקְרֵי כְּבוֹד יְיָ', לָא יִתְמְנֵי, וְלָא יְקוּם בְּחוּשְׁבָּנָא לְעָלְמָא. מַאי טַעֲמָא. בְּגִין דְּכָל מַה דְּקַיְּימָא בְּחוּשְׁבָּנָא, לָא שַׁרְיָין תַּמָּן בִּרְכָאן בִּשְׁלִימוּ. וּבִרְכָּאן שַׁרְיָין בְּמַּה דְּלָא קַיְּימָא בְּחוּשְׁבָּנָא. בְּזִמְנָא קַדְמָאָה קַיְּימָא בְּחוּשְׁבָּנָא, דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן.

Transliteration

Translation

And the resting place of the root of Yishai, WHICH IS MALCHUT, called 'the glory of Hashem' must never be counted or numbered. What is the reason? Because no blessing dwells wholly upon something counted. Blessings prevail only where there is no reckoning. And this is the first time MALCHUT was counted, as it is said, "These are the accounts of the Tabernacle."

chanoch's Commentary

Why does no blessing dwell on something counted? A number is a limitation. Hahem's Blessing is only limited by human consciousness. To remove the limitation of human counting or human consciousness requires a 1/2 shekel donation.

Pasook 29. from the Zohar Sulam Commentary on Parasha Pekudai

תָּא חֲזֵי, מַשְׁכְּנָא דָּא קַיְּימָא בְּחוּשְׁבָּנָא, וּבְגִין כַּךְ אִצְטְרִיךְ לִצְלוֹתָא דְּמֹשֶׁה, דְּיִשְׁרֵי עָלֵיהּ בִּרְכָאן, דִּכְתִּיב וַיְבָרֶךְ אוֹתָם מֹשֶׁה, וּמַה בְּרָכָה בָּרִיךְ לוֹן, יְהֵא רַעֲוָה דְּתִשְׁרֵי בְּרָכָה עַל עוֹבָדֵי יְדֵיכוֹן. וּבִרְכָּאן לָא שָׁרָאן עַל הַאי חוּשְׁבָּנָא עַד דְּאִקְשָׁר לֵיהּ מֹשֶׁה בְּמַשְׁכְּנָא דִּלְעֵילָּא, דִּכְתִּיב אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. דְּאִי לָאו דְּאִתְעֲבָד חוּשְׁבָּנָא עַל יְדָא דְּמֹשֶׁה, לָא יַכְלִין אִינּוּן לְמֶעְבַּד חוּשְׁבָּנָא, דִּכְתִּיב אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה.

Transliteration

Translation

Come and see: The Tabernacle is now subject to an inventory, FOR MALCHUT THAT IS CALLED 'TABERNACLE' CORRESPONDS TO THE LEFT COLUMN, WHENCE COUNTING COMES. Therefore it needed the prayer of Moses, WHICH IS THE SECRET OF THE CENTRAL COLUMN JOINING RIGHT AND LEFT AND POURING BLESSING UPON THEM AS MENTIONED ABOVE, as it is written, "And Moses blessed them" (Shemot 39:43). What is the blessing he gave them? 'May blessing be upon the work of your hands.' There were no blessings upon that counting until Moses bound it to the upper Tabernacle, BINAH, as it is written, "These are the accounts of the Tabernacle, the Tabernacle of the Testimony, as they were counted according to the commandment of Moses." AND THE TABERNACLE OF THE TESTIMONY IS BINAH, and were it not for Moses who did the counting, they would not have been able to count as it is written, "according to the commandment of Moses."

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk is clear.

Pasook 30. from the Zohar Sulam Commentary on Parasha Pekudai

פָּתַח וְאָמַר, וַיְהִי דְּבַר יְיָ' אֵלִיָהוּ לֵאמֹר קוּם לֵךְ צָרְפָתָה וְגוֹ' הִנֵּה צִוִּיתִי שָׁם אִשָׁה אַלְמָנָה לְכַלְכְּלֶךָ. וְכִי אָן פָּקִיד לָהּ קוּדְשָׁא בְּרִיךְ הוּא. אֶלָּא עַד לָא יֵיתֵי לְעָלְמָא, פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא בִּגְזֵירָה דִּילֵיהּ לְעֵילָּא עַל הָעוֹרְבִים, לְמֵיתֵי מְזוֹנָא לְאֵלִיָּהוּ, וּלְהַהִיא אִתְּתָא לְמֵיהַב לֵיהּ מְזוֹנָא.

Transliteration

Translation

He opened the discussion and said: "And the word of Hashem came to him (Elijah), saying, 'Arise, go to Zarephath behold, I have commanded a widow woman there to sustain you'" (I Melachim 17:8-9). HE ASKS: Where did the Holy One, blessed be He, command her? AND HE REPLIES: Before entering the world, the Holy One, blessed be He decreed above that the crows should bring food to Elijah, and that woman should give food to Elijah.

chanoch's Commentary

The pasuk is clear as written.

Pasook 31. from the Zohar Sulam Commentary on Parasha Pekudai

מַה כְּתִיב, וַתֹּאמֶר חַי יְיָ' אֱלֹהֶיךָ אִם יֵשׁ לִי מָעוֹג כִּי אִם מְלֹא כַף קֶמַח בַּכַּד וּמְעַט שֶׁמֶן בַּצַּפָּחַת וְגוֹ'. וְהָא הָכָא מְדִידוּ הֲוָה בְּהַהוּא קִמְחָא, דְּהָא הֲוָה בֵּיהּ מְלֹא כַּף קֶמַח בַּכַּד, כַּף הוּא מְדִידוּ דִּילֵיהּ, וְאִתְחַזֵּי דְּלָא שַׁרְיָין בֵּיהּ בִּרְכָן, הוֹאִיל וְקָאֵים בְּמִּדָּה. מַה כְּתִיב, כִּי כֹה אָמַר יְיָ' אֱלֹהֵי יִשְׂרָאֵל כַּד הַקֶּמַח לֹא תִכְלָה וְצַפַּחַת הַשֶּׁמֶן לֹא תֶחְסָר עַד יוֹם תֵּת יְיָ' גֶּשֶׁם.

Transliteration

Translation

It is written: "And she said, 'As Hashem your Elohim lives, I have nothing baked, but a handful of meal in a jar, and a little oil in the cruse'" (Ibid. 12). The meal was counted, for the jar contained a handful of meal, and that was its quantity. Being measured, it was not worthy for a blessing to dwell in it. But it is written, "For thus says Hashem, the Elohim of Yisrael, 'The jar of meal shall not be spent, neither shall the cruse of oil fail, until the day that Hashem sends (Heb. tet) rain upon the earth'" (Ibid. 14), AND BECAUSE OF THAT BLESSING, THERE WERE BLESSINGS UPON IT THOUGH IT WAS MEASURED.

chanoch's Commentary

With Rabbi Ashlag's comments the pasuk becomes clear as written.

Pasook 32. from the Zohar Sulam Commentary on Parasha Pekudai

תֵּת, תִּתֵּן כְּתִיב, מַאי טַעֲמָא. בְּגִין דִּבְכָל דָּרָא לָא אִשְׁתְּכַח מַאן דְּיִזְכֵּי לִזְכוּ כְּהַאי אִתְּתָא, וְעַל דָּא כְּתִיב תִּתֵּן, אַנְתְּ תִּתֵּן מִטְרָא עַל עָלְמָא, בְּגִין דִּזְכוּתָךְ סַגִּי.

Transliteration

Translation

HE ASKS: It is pronounced 'tet' BUT IS WRITTEN 'TITEN' (ENG. 'GIVE'), why is this so? HE ANSWERS in all that generation there was no person who was meritorious like that woman. Therefore it was written: 'titen' (lit. 'she will give'), to say, you will give rain upon the world due to your great merit.

chanoch's Commentary

We never learn the Name of this women in the Torah. Yet her name is revealed in the Torah to students of KabbalaH.

Pasook 33. from the Zohar Sulam Commentary on Parasha Pekudai

וּכְתִיב כַּד הַקֶּמַח לֹא כָלָתָה וְצַפַּחַת הַשֶּׁמֶן לֹא חָסֵר כִּדְבַר יְיָ' אֲשֶׁר דִּבֶּר בְּיַד אֵלִיָּהוּ. וְכִי אִם הַהוּא קִמְחָא דְּקַיְּימָא בִּמְדִּידוּ, דַּהֲוָה מְלֹא כַף קֶמַח, לָא פַּסְקוּ מִנֵּיהּ בִּרְכָאן בְּגִין מִלָּה דְּאֵלִיָּהוּ, דִּכְתִּיב כַּד הַקֶּמַח לֹא תִכְלָה, וּכְתִיב כַּד הַקֶּמַח לֹא כָלָתָה. מִשְׁכַּן הָעֵדוּת אע"ג דְּקַיְּימָא בְּחוּשְׁבָּנָא, הוֹאִיל וְאִתְפְּקַד עַל יְדָא דְּמֹשֶׁה, כָּל שֶׁכֵּן וְכָל שֶׁכֵּן דְּשַׁרְיָין בֵּיהּ בִּרְכָאן. וְעַל דָּא כְּתִיב, אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדוּת אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה.

Transliteration

Translation

It is written: "And the jar of meal was not consumed, neither did the cruse of oil fail, according to the word of Hashem which He spoke through Elijah" (Ibid. 16). And though the meal was measured, for it was a handful, NEVERTHELESS no blessings were stopped from it, because of what Elijah had said, that "the jar of meal shall not be spent." And it is written, "the jar of meal was not spent." Even though the Tabernacle of the Testimony was accounted, since this was decreed by Moses, blessings dwell in it all the more. Therefore it is written, "These are the accounts of the Tabernacle, the Tabernacle of the Testimony that were counted according to the commandment of Moses."

chanoch's Commentary

Why is this pasuk necessary?

Pasook 34. from the Zohar Sulam Commentary on Parasha Pekudai

אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. ר' חִזְקִיָּה פָּתַח וְאָמַר, אַל תִּקְרַב הֲלוֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ וְגוֹ'. הַאי קְרָא אוּקְמוּהָ, דְּפָרִישׁ לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא מְאִתְּתֵיהּ, בְּגִין לְאִתְדַּבְּקָא בִּשְׁכִינְתָּא, דִּכְתִּיב כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא. אַדְמַת קֹדֶשׁ, דָּא שְׁכִינְתָּא, אִתְדַּבְּקוּתָא קַדִּישָׁא אִתְדַּבָּק מֹשֶׁה בְּהַהִיא שַׁעֲתָא לְעֵילָּא.

Transliteration

Translation

"These are the accounts of the Tabernacle." Rabbi Chizkiyah opened the discussion and said: "Do not come near, put off your shoes from off your feetâ€¦" (Shemot 3:5). This verse was thus explained, that the Holy One, blessed be He separated Moses from his wife so he may cleave to the Shechinah, as it is written, "for the place on which you stand is holy ground" (Ibid.). The holy ground is the Shechinah, NAMELY, holy unity with the high world Moses held on to at that time.

chanoch's Commentary

Pasook 35. from the Zohar Sulam Commentary on Parasha Pekudai

דִּכְדֵין קוּדְשָׁא בְּרִיךְ הוּא קָשִׁיר לֵיהּ בַּחֲבִיבוּתָא דִּלְעֵילָּא, וְאִתְפְּקַד רַב מְמָנָא עַל בֵּיתָא, וְאִיהוּ גָּזִיר, וְקוּדְשָׁא בְּרִיךְ הוּא עָבֵיד, דִּכְתִּיב וּפָצְתָה הָאֲדָמָה אֶת פִּיהָ וְגוֹ', וּכְתִיב וַיְהִי כְּכַלּוֹתוֹ לְדַבֵּר וְגוֹ', וַתִּבָּקַע הָאֲדָמָה. וּכְתִיב, קוּמָה יְיָ'. שׁוּבָה יְיָ'. הֲדָא הוּא דִּכְתִּיב אֲשֶׁר פֻּקַּד עַל פִּי מֹשֶׁה. עַל פִּי מֹשֶׁה אִתְתָּקַּן, וְאִתְפְּקַד בְּכֹלָּא. פְּקִידָא דְּמִשְׁכָּן הֲוָה עַל יְדָא דְּמֹשֶׁה, דִּכְתִּיב פָּקֹד פָּקַדְתִּי אֶתְכֶם, דְּאִיהוּ הֲוָה קוֹל, דְּאַפִּיק לְהַהוּא דִּבּוּר, וְעָבֵד לֵיהּ פְּקִידָה לְנָפְקָא מִן גָּלוּתָא. וְהַשְׁתָּא אִתְפָּקְדָא לְאַמְשָׁכָא קְדוּשָּׁה מֵעֵילָּא לְתַתָּא, כמד"א וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם.

Transliteration

Translation

For then the Holy One, blessed be He connected him with the fondness of above, and he was appointed supernal chieftain in charge of the house, MALCHUT, MEANING THAT HE BECAME A CHARIOT OF ZEIR ANPIN, WHICH IS SUPERIOR TO MALCHUT. He decrees, and the Holy One, blessed be He performs, as it is written, "and the earth opens her mouth, and swallows them upâ€¦" (Bemidbar 16:30), and "as he had made an end of speaking all these words, that the ground split" (Ibid.). It is also written, "Rise up, Hashemâ€¦Return, Hashem" (Ibid. 10:35-36). That is why it is written, "as they were counted, according to the commandment of Moses," for according to Moses the Tabernacle was accomplished, and everything counted. The counting of the Tabernacle, MALCHUT, was done by Moses, as it is written, "I have indeed taken count of you" (Shemot 3:16). Moses was a voice, NAMELY ZEIR ANPIN that utters the speech, MALCHUT, and he took count of it so it may come out of exile. And now you are commanded to draw holiness from above downward, as it is written, "And let them make Me a sanctuary, that I may dwell among them" (Shemot 25:8).

chanoch's Commentary

Pasook 36. from the Zohar Sulam Commentary on Parasha Pekudai

וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה וְגוֹ'. א"ר יְהוּדָה, הָא אִתְּמַר, דְּהָא בְּצַלְאֵל מִסִּטְרָא דִּימִינָא הֲוָה, וְאִיהוּ אַתְקִין תִּקּוּנָא דְּכֹלָּא. וְתוּ, דְּהָא יְהוּדָה אִיהוּ שַׁלִּיטָא וּמַלְכָּא עַל כָּל שְׁאַר שְׁבָטִין, וּמִנֵּיהּ נָפַק מַאן דְּאַתְקִין כָּל מַשְׁכְּנָא. בְּצַלְאֵל, הָא אוּקְמוּהָ, בְּצֵל אֵל, וּמַאן אִיהוּ בְּצֵל אֵל. דָּא יְמִינָא. וְתוּ, מִסִּטְרָא דָּא אַתְקִין כֹּלָּא, וְיָרִית חָכְמְתָא לְמֶעְבַּד כָּל עֲבִידָא.

Transliteration

Translation

"And Betzalel the son of Uri, the son of Chur, of the tribe of Judahâ€¦" (Shemot 38:22). Rabbi Yehuda said: We have already learned that Betzalel was of the right side, FROM CHESED, and arranged everything. Moreover, Judah was the king and ruler over the rest of the tribes. Therefore, he who accomplished the whole work of the Tabernacle issued from him. It was explained that BetzalEl means 'IN THE SHADOW' (HEB. BETZEL) OF EL. Who dwells in the shadow of El? The right side, AS CHESED IS CALLED 'EL'. From this side did he construct everything and he inherited the Wisdom to accomplish all the work.

chanoch's Commentary

Pasook 37. from the Zohar Sulam Commentary on Parasha Pekudai

וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ לְמַטֵּה דָּן, דָּא אִיהוּ מִסִּטְרָא דִּשְׂמָאלָא, דָּא אִיהוּ מִסִּטְרָא דְּדִינָא קַשְׁיָא, וְהָא אוּקְמוּהָ, דְּהָא מִתְּרֵין סִטְרִין אִלֵּין, אִתְעָבֵיד מַשְׁכְּנָא, וְאִתְתָּקַּן בְּהוּ, לְאִתְקַשְּׁרָא בְּהוּ, לְמֶהֱוֵי בֵּין יְמִינָא וּשְׂמָאלָא, וְהָא אִתְּמַר וְאוּקְמוּהָ.

Transliteration

Translation

"And with him was Aholiav, son of Achisamach, of the tribe of Dan" (Ibid. 23). He is of the left side, of rigorous Judgment, FOR DAN INDICATES JUDGMENT (HEB. DIN). We already explained that by these two sides, RIGHT AND LEFT, the Tabernacle was made, WHICH IS MALCHUT. It was built and tied to them, so it may be between right and left. And this was already taught and explained.

chanoch's Commentary

Accounts of the Tabernackle - Pekudai 4

Zohar Noach - Section 4 - These are the Accounts of the Tabernackle

Zohar Sulam Commentary on Parasha Noach Section 4

SYNOPSIS:

THE RELEVANCE OF THE PASSAGE:

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