ויקחו לי תרומה מאת כל איש אשר ידבנו לבו תקחו את תרומתי וזאת התרומה אשר תקחו מאתם זהב וכסף ונחושת (שמות כ, הב-ג). דהנה כל האדם מחויב לעבוד את הבורא ברוך הוא במעשה ובמחשבה שעל ידי הכוונה והמחשבה קדושה אזי בזה מקים לשכינתא מעפרא והמעשה הוא בכדי שיתרומם האדם ולהטיב לעצמו. ובזה מיושב הכתוב כל איש אשר ידבנו לבו, דהוא מרומז על המחשבה על ידי זה תקחו את תרומתי, רצה לומר שבזה יתרומם השכינה כביכו"ל. וזאת התרומה אשר תקחו מאתם, רצה לומר זה התרוממות אשר האדם לוקח לעצמו זה הוא בא על ידי המעשה דהוא זהב וכסף ונחושת, רצה לומר על ידי העובדא ודו"ק: Exodus 25,2. “and they shall take for Me a contribution, each person according to how his heart moves him. And these are the contributions you are to accept from them: gold, silver and copper.” As we explained earlier, every person serving the Lord, must do so also by something tangible in addition to the lofty thoughts that he entertains while doing so. The holy thoughts and intention of each man are considered as if man helps the Presence of the Lord to arise from the dust on earth [where it appears to have been buried. Ed.]., and the tangible acts are made to benefit to the man himself.
When keeping this in mind we can answer the enigma posed by the words כל איש אשר ידבנו לבו, “each person according to how his heart moves him.” These words form the link between the generous thought and the generous deed. By making a voluntary contribution, i.e. the size of the contribution is completely voluntary, it is not a tax as the half shekel in Exodus 30,13, the Presence of G’d on earth will become so much more manifest.
The words: וזאת התרומה, may be understood as if the Torah had written: וזאת ההתרוממות, “and this will constitute the “exaltation, elevation.” The examples of the materials that were to be denoted are symbolic of how lofty and generous thoughts are to be translated into “lofty” and generous deeds.
או יש לומר, דהנה כאן מצינו שאמר ה' אל משה דבר אל בני ישראל, וזה הוא פעם ראשון אחר מתן תורה שנכתב דבר אל בני ישראל. אך יש לומר דידוע דאמרו רבותינו (יומא ט:) בהדי מאן דריש לקיש משתעי הוי יהבין ליה עסקא בלא סהדי. והענין הוא, דהצדיק שומר מאוד את דיבורו שלו עם המון עם משום כשאדם מדבר עם בני אדם המונים יכולין להפסיק אותו מדביקות השם יתברך זולת אם זה האדם יכול להתרומם על ידי דיבור הצדיק אז רשאי הצדיק לדבר עמו, כי אדרבה על ידי דיבורו בדביקות ה' עושה רושם בדיבורו ויכניס אותו גם כן אל הקדושה. כן הוא הענין דריש לקיש היה צדיק גדול והיה שומר מאוד דיבורו שלא לדבר עם בני אדם כלל זולת אם זה האדם אשר היה יכול לרומם אותו אל הקדושה אז כד הוי משתעי בהדי בוודאי אותו האיש היה ישר וכשר לזה יהבין ליה עסקא בלא סהדי. והנה כשחטאו בעגל ונפסקו מקדושתם שחזרו לזוהמתן אז היה משה מתיירא לדבר עמהם לזה בא הציווי מאת השם יתברך אליו דבר אל בני ישראל, רצה לומר שהם זרע ישראל בני אברהם יצחק וישראל אשר בדבריך עמהם בוודאי תגביה ותרומם אותם אל הקדושה וידבקו לי לשמי על כן דבר אתה עמהם וקל להבין: Another approach to the introductory verses of this portion: This is the first occasion after the revelation at Mount Sinai that G’d commands Moses to address the Jewish people by saying to him: דבר אל בני ישראל, “speak to the Children of Israel.”
The Talmud in Yuma 9, refers to the piety of Resh Lakish, who refrained from speaking in public to people whose conversation, in his opinion, would not contribute to elevating the Presence of the Shechinah, as we just described. According to the Talmud any person with whom Resh Lakish would speak publicly was on such high moral ground that it was permitted to loan him money without a written receipt. This was a tremendous compliment, as the halachah forbids such transactions without witness and receipts.
[The tenor of that folio section b, is whether we, the generations enduring exile, are inferior when compared to earlier generations in our connection to G’d since we no longer have any prophets, etc., or if as claimed by Resh Lakish, we are superior, seeing that we keep the laws of the Torah without needing to be reproved constantly by prophets. Ed.]
The example of Resh Lakish and with whom he would speaking in public, therefore serves to demonstrate that our mouth and what comes out of it, is an instrument of sanctifying the glory of G’d. Resh Lakish refrained from using his mouth for conversation unless thereby he could serve his Creator.
When after the revelation at Mount Sinai the Jewish people had abused the power of speech while dancing around the golden calf, thereby losing the holiness they had acquired while being addressed by G’d’s mouth directly, Moses was understandably afraid of speaking to such people in public. This is why he had awaited especial permission from G’d before doing so. This permission was given by G’d in our verse above. When G’d referred to the people as בני ישראל, “Children of Israel,” He made it clear to him that this people was still considered as the legitimate heirs of the patriarchs Avraham, Yitzchok, and Yaakov. G’d hinted that through Moses speaking to the people, they would be enabled to resume their erstwhile closeness to Hashem.
עורות תחשים כו' (שמות כו, יד). כי לפעמים אדם מדבר מלתא דבדיחותא רק הפנימיות הוא יראת שמים וכן תחשים החיצוניות לא היה טוב אבל הפנימיות היה טוב. ומה שאומר היראה במלתא דבדיחותא הוא כדי שיקבל האדם ממנו מחמת הבדיחותא. וזהו שמתרגם אונקלוס על עורות תחשים ססגונא, כלומר שמשמח את חבירו ועל ידי זה חבירו מקבל ממנו הפנימיות. ושש משזר, הוא מה שאדם מדבר דבורים טובים והדיבור הוא טוב והפנימיות הוא גם כן טוב. ויריעות עזים, הוא מה שאדם מדבר מצרכי עצמו: Exodus 26,14. “skins of Tachash, to be placed on top.” Sometimes people make remarks in a jocular fashion, although the deeper meaning of their remarks does reflect reverence for G’d. These skins of Tachash used as the outermost coverings of the “roof” of the Tabernacle, symbolized this חצוניות, vernacular, secular, which though not valuable by itself, was put to good use as a cover, protection for the sacred content beneath the surface. When people known to revere G’d properly, nonetheless indulge in jocular remarks from time to time, this is not to be understood as lack of reverence for G’d, but is meant to make the substance of their remarks which are designed to bring people closer to G’d, more readily acceptable, as their listeners respond to jokes immediately. In the paragraph under discussion the words שש משזר, symbolize the real content of the conversation of people who forego the need to “spice” up their words by making jokes first. The words יריעות עזים, “sheets or carpets of goat-hair,” refer to people’s discussing their personal needs.
ככל אשר אני מראה אותך את תבנית המשכן ואת תבנית כל כליו וכן תעשו (שמות כה, ט). ופירש רש"י וכן תעשו לדורות. ומקשה התוספות הלא לא היה שוה מזבח שעשה משה למזבח שעשה שלמה וכן הקשה הרמב"ן. אך לפי דברינו הנ"ל ניחא, דכוונת הכתוב וכן תעשו, הוא המכוון לדבר אחר. דהנה באמת תבנית המשכן וכל כליו אשר הוכרח הכל להיות מציור על נכון בגובה ובקומה ובמשקל ובמדה וזה היה לבוש וציור לרוחניות הקדושה וכפי הנבואה שראה משה בהר סיני וכל ישראל וכפי שהמשיכו רוחניות הקדושה בעבדות שלהם כך היה בערך זה צריך להיות הלבוש דהוא הכלי והמשכן עשוי כתבניתו. וידוע דברי חכמינו ז"ל (סנהדרין פט.) דאין שני נביאים מתנבאים בסגנון אחד, רק כל אחד לפי בחינתו וכפי שעובד השם באותו הבחינה עצמה נראה אליו רוח הנבואה. משום הכי משה ודור המדבר כפי ערך עבודתם ורוח גבורתם אשר השיגו בהר סיני כך היו צריכין לעשות צורת המשכן ותבנית הכלים אשר נעשים לבוש לאורות הרוחנים של הקדושה. ואם כן כך הוא פירוש הכתוב ככל אשר אני מראה אותך כו', כפי גדר הנבואה כך יהיה תבנית המשכן וכל כליו. וכן תעשו, לדורות, רצה לומר בכל דור ודור כשתרצה לבנות בית המקדש יהיה עשייה כתבנית הנבואה אשר ישיג אז כך יעשה הציור של המקדש והכלים ושלמה כפי עבודתו ורוח נבואתו אשר השיג כך היה עושה הציור. ולא קשה כלל קושית הרמב"ן דהלא המזבח לא היה דומה עיין שם. וזהו אינו, דאדרבה כך היה הציווי שלא יעשה תמיד על ציור אחד רק כפי השראת הנבואה כך יהיה מצויר למטה תבנית הכלים: Exodus 25,9.“in accordance with all the pattern I show you; the pattern of the Tabernacle and the pattern of all its furnishings so you shall make it.” Rashi (Sanhedrin 16) comments on this verse that these instructions, i.e. that just as the building of the Temple was to be approved by Moses who represented all the judges of the High Court, the building of future Temples would also have to be approved and supervised by the judges of the High Court.
Tossaphot on that folio already raises questions concerning this interpretation; they point out that the measurements of the altar of the Tabernacle did not correspond to the measurements of the altar in Solomon’s Temple (Kings I chapters 6-7) Nachmanides also found difficulty with Rashi’s commentary in Sanhedrin.
When you consider our explanation above (at the end of Mishpatim) that the words: וכן תעשו ומראה כבוד ה', refer to how a person can be certain that his manner of serving the Lord pleases his Creator, then the words: וכן תעשו, do not refer to the measurements of the Tabernacle or the Temple at all. There was no need for the Torah to repeat its instructions on these points as all the details had already been spelled out. Moses had received visual instructions from G’d, instructions that could hardly be “confirmed” by a human Court which had not been “shown” the dimensions G’d had shown to Moses. The entire Tabernacle must be viewed as the tangible symbol of holy thoughts expressed by the righteous when they worship the Creator, which, as we explained, need a כלי, visible, tangible instrument, in the form of a commandment to be performed by the worshipper, in order to give concrete expression to the נדבת לבו, the generosity of the heart, of which Exodus 25,2 speaks. The completed Tabernacle is the expression of the collective service of the Jewish people, or the לבוש, the “garment” behind which the holy nature of the collective soul of Jewish people resides.
The Talmud in Sanhedrin 89 already explains that no two prophets convey the same message from G’d to the people using the same wording. There is an element of individuality which permits each prophet to “dress up” the message in a style that he considers appropriate to his listeners. He also receives the vision from G’d in a manner that allows for his individuality, one that G’d is thoroughly familiar with, of course. It follows that Moses and his generation received G’d’s instructions concerning the Tabernacle in a manner that was appropriate for them, whereas Solomon and his generation received the instructions in a manner appropriate for the level of their respective generation. The tangible expression of the difference between the spiritual level of these two generations, one a people wandering in the desert, the other a people that had lived in a sovereign Jewish homeland for over 400 years already was reflected in the size and appurtenances of their respective “Temples.”
When Rashi explained the word לדורות, to describe the meaning of וכן תעשו, he meant that the same yardsticks that applied in the desert when the Tabernacle was being built were also to be applied in future generations when a Temple will again be built. The tangible version of the people’s service of G’d is to conform to the manner in which the subject would be communicated to the prophet or High Court that is the highest spiritual authority of the people at the time.
Nachmanides’ critique of Rashi that the altars in the two Temples were of completely different sizes is completely out of place, as Solomon constructed the altar in accordance with specific instructions given to him, emphasizing further that what was appropriate in the desert was not appropriate in his time. G’d’s appearing to Solomon when he had completed the Temple (Kings I 6,11-12) is proof that although the measurements of that Temple were quite different (though proportionate), he had not deviated from the instructions given by G’d to Moses in our portion.
ועוד נראה לתרץ, כי כן תעשו, חוזר על כל אשר אני מראה, כמו שאתה אינך רשאי לשנות רק לעשות כאשר אני מראה אותך כן תעשו לדורות כאשר אני מראה על פי הנביאים אשר יהיו באותו הדור וקל להבין: Another way of answering the objections of either Tossaphot or Nachmanides is that the words: וכן תעשו, refer to the words: ככל אשר אני מראה, “like all that I have shown you, visually,” i.e. that Moses was not allowed to depart one iota from the pattern that he had been shown by G’d visually. Just as he was not to depart from G’d’s instructions at this time, future Jewish generations were not to depart from G’d’s specific instructions either.
בטבעות הארון יהיו הבדים לא יסורו ממנו ונתת אל הארון את העדות כו' (שמות כה, טו). הא דהזהיר הכתוב דווקא בארון שלא יסורו הבדים לעולם יותר משאר כלי הקודש. וכדי להבינך צריך אני להאריך והוא, דכבר נודע דכמו דבאדם דהוא עולם קטן כל הרמ"ח אברים הרוחנים מרומזים לרוחניות של הרמ"ח מצות עשה, והשס"ה גידים רוחניות מרומזים לשס"ה לא תעשה הרוחניות. כן תבנית המשכן וכל כליו הנ"ל מרומזים לרוחניות המצוה דכל כלי היה רומז למצוה אחרת. והנה ידוע דיש כמה מצות אשר המה הכרחים להם להאדם לזכור אותם בכל רגע ויש מצות הצריכים אותם לפרקים לזכור בהם. והנה אלה המצות אשר צריך האדם לשום במחשבתו תמיד. אחד, שיש בורא עולם מצוי אשר המציא כל מציאות. שנית, ליחדו שהוא יחיד ומיוחד. ג' לאהוב אותו שיהא אדם אוהב לעשות תענוג ונחת רוח לבורא עולם בכל ענינים בתורה ותפלה וצדקה במצות הכל כדי להביא שמחה ותענוג בבורא כביכול וכן לירא מפניו שיהא אדם ירא לעבור על מצותיו ולהמרות רצונו חס ושלום כל אלה דברים הכרחים אשר הם צריך האדם לזכור בהם תמיד ולהאמין בהם אמונה שלימה ויש שאר מצות כמו ציצית ותפילין דאין זמנם אלא ביום ולא בלילה וכן קרבנות וכדומה דאין נוהג עכשיו כלל. והנה הארון היה מרומז נגד אלו המצות הנ"ל אשר בהם תלוי כל הדת ישראל דהוא מציאות הבורא ברוך הוא ויחודו לאהוב אותו ולירא מפניו ובזה כלל כל המצות וזה הם הכרחים אשר על זה היה מרמז הארון אשר בו היה מונח הלוחות עדות דבהם העשרה דברות שהם אנכי ולא יהיה לך. והנה יש מהם שהיו מרמזין למצות אחרות אשר אין בהם מהצורך לזכור אותם בכל רגע כמו מצות הנ"ל וכן השולחן גם כן היה מרמז למצות אחרות. והנה הבדים אשר היו נעשים לשאת בהם את הארון כמו שאמר הכתוב (במדבר ז, ט) כי עבודת הקודש עליהם בכתף ישאו, רצה לומר שהיו צריכין לשאת הארון ועל ידי שהיו הלוים נושאים הארון והם שלוחי דידן ושלוחי דרחמנא על ידי זה היו ממשיכין אלו המצות אשר היו מרומזים אליהם הארון והשלחן והמנורה לתוך המשכן שיתקיימו אלו המצות. והנה הארון אשר היה מרמז למצות אשר בהם עיקר האמונה והזכירה בהם הוא חיוב בכל עת. לזה בא הרמז בהם אשר לא יסורו מהם לעולם ובא הרמז לאלו המצות אשר בני ישראל צריכין (חסר כאן): Exodus 25,15. “the staves shall remain in the rings of the ark; they shall not be removed from it” “you shall place within the ark the testimony (Tablets), etc.”
The reason why the Torah emphasized only in connection with the holy ark that the staves by means of which the ark will be carried must not be removed from it [although also the table was carried by means of such staves, and the boards of the Tabernacle itself were held in place by staves, Ed.] requires analysis.
The author says that in order to explain this he must give a lengthy introduction. He takes it for granted that man, i.e. a human being, is viewed as a microcosm of the universe
He also takes it for granted that the reader is aware that the 613 commandments are divided into 365 negative commandments and 248 positive commandments and symbolize the human body i.e. are expressions in tangible form of 613 different spiritual concepts, both 248 positive ones and 365 negative ones. Similarly, the various parts of the Tabernacle are also to be viewed as representing these 613 concepts that form part of the universe and are placed before our eyes as the universe in miniature. In other words, each component part of the Tabernacle represented one of the 613 commandments.
When analyzing these 613 commandments, the reader will find that not all of them are essential, in the sense that not all of them can be fulfilled by each Israelite, and some of them are in the nature of “rearguard actions,” i.e. when certain sins have been committed they are designed to repair the spiritual damage the universe, i.e. the collective soul of the Jewish people, has suffered and the performance of the commandment is designed to repair that damage. Other commandments are so important that we must never lose sight of them, and we are told to remember certain events on a 24/7 basis during all our waking hours. One of these is the commandment to remain aware that there is only one Creator and that it is He Who is the source of all the phenomena that we observe in the universe. The second such commandment is that He has no partners, senior or junior, and is the Only Deity. The third such commandment is that we are commanded to love Him, i.e. that it is our duty as an expression of our love for Him to perform acts that will please Him. The means we are to employ to please Him are observance of the laws of the Torah, turning to Him in prayer, performing charitable deeds for the needy, all of whom have also been created in G’d’s image. At the same time as loving G’d, we must also remain in awe of His presence, i.e. be on guard against transgressing any of the negative commandments in the Torah. Under no circumstances are we to commit acts that we know to contradict His expressed wishes. All the above-mentioned commandments are absolute and apply to each one of us at all times. Faith in the Lord includes that we remain constantly aware of these cardinal points of Judaism.
There are other positive commandments, i.e. wearing four-cornered garments with fringes, ציציות; putting on phylacteries, which are to be performed only during hours of daylight. The same applies to the offering of sacrifices, something that is not acceptable when performed at night. Nowadays, owing to our exile these commandments are incapable of being performed altogether.
The ארון, holy ark, represented the totality of all the commandments, [seeing that the written Torah was deposited within it in addition to the Tablets. Ed.]. In order to symbolize the concept that Torah is indispensable to the Jewish people at any time day or night, Sabbath or weekday, the staves which served as the supports for carrying the ark on the shoulders of the priests, (compare Joshua 3,15) therefore had to remain firmly attached to the rings that enabled them to perform their function.
There are still other words of G’d which are also hinted at in the text of the Ten Commandments, on the Tablets which were the principal item inside the holy ark. These too ought to be remembered at all times as if they were commandments that had been spelled out as such.
The table, which was also equipped with rings and staves as a means to carry it, symbolizes other commandments, and the Levites were charged with carrying it by using them (Numbers 7,9). The table too, had to be carried on the shoulders of the Levites who were descendants of Kehat, not transported on the wagons like the boards and roof coverings of the Tabernacle. The commandment to carry certain parts of the furnishings of the Tabernacle on the shoulders of the Levites charged with performing service in or around the Tabernacle shows how these furnishings symbolized the commandments, i.e. what is most sacred to the Jewish people. During the wanderings in the desert when the Tabernacle and its constituent parts were being moved regularly, carrying these parts on the shoulders was the way the need to observe the commandments at all times was being demonstrated. The Levites were agents, messengers, of the Jewish people and at the same time agents, i.e. messengers of G’d. The holy ark which symbolized the most important commandments, the ones that apply on a year round basis to every Israelite reminded its carriers of this fact when they considered the prohibition to detach the staves by taking them out of their rings.
ואל הארון תתן את העדות וגו' (שמות כה, כא). לשון רש"י לא ידעתי למה נכפלו כו'. ונראה שזה פירוש פסוק הראשון למה עובר בלאו המסיר בדי ארון כי אל הארון תתן את העדות כו', מזה הטעם בטבעות כו' לא יסורו ממנו: Exodus 25,21. “and you are to deposit the Testimony inside the ark.” Rashi comments that he does not understand the repetition in this verse since the same instruction had been spelled out already in verse 16 where the Torah wrote: ונתת אל הארון את העדות, “you are to deposit (it) inside the ark the Testimony.” He attempts to answer this question by saying that the repetition indicates that the Testimony (Tablets, and Torah scroll) is to be deposited inside the ark even before the construction of the lid, the כפורת, details of which have been the subject of verses 17-20. Our author suggests that verse 21 simply explains why anyone removing the staves of the ark from its rings transgresses a negative commandment, i.e. that he would thereby interfere with the sacred contents of the holy ark. [The prohibition to remove the staves is an implied warning not to remove any of the contents of the ark, if I understand our author correctly. Ed.]
וזה מעשה המנורה וכו' (במדבר ח, ד). הכלל, כי יש שלשה אהבות בעולם, דהיינו אהבה לדבר אסור רחמנא ליצלן, וגם יש אהבה לדבר המותר שמותר לאהוב דבר המותר אבל באמת גם זה אינו תכלית האהבה, כי עיקר היא פנימיות האהבה אשר באלו שני בחינות הנשפע מהבורא ברוך הוא כי על כן צריך האדם ליקח האהבה הפנימיות אשר נתלבש באלו הדברים ולאהוב בו הבורא יתברך וזהו אהבה השלישית היא העיקר. ונמצא בבחינה זו האדם מעלה נצוצות, כי אסור לאדם לומר שיש איזה דבר בעולם בלתי הנשפע מהשורש העליון רק שצריך האדם להסתכל הפנימיות אשר בזה הדבר, דהיינו דבר זה יש בו אהבה אזי צריך ליקח אותו האהבה ולעבוד בה את הבורא וכן בשאר המדות ונמצא מדבק לשורש ומעלה הנצוצות וזהו הרמז, כי המנורה כדמות המדות אשר העולמות עובדים בהם את הבורא והם שבע מדות וזהו קני המנורה. וזהו הרמז בהעלותך את הנרות (במדבר ח, ב) דהיינו המדות לעבוד בהם את הבורא יתברך. אל מול פני המנורה המנורה הוא מרמז על השכינה המאיר באלו המדות. יאירו שבעת הנרות. וזהו זה מעשה המנורה מקשה, כלומר ליחד הכל הפנימיות אשר בזה העולם להבורא יתברך כנ"ל. וזהו עד ירכה, דהיינו האהבה אשר בזה העולם לדברים המותרים אשר הוא מרומז בירכה, דהיינו סוף המדריגה ככתוב (בראשית א, כו) נעשה אדם בצלמינו. עד פרחה, דהיינו הפנימיות מהאהבה אפילו לדבר האסור, כי פרחה הוא לשון דבר הנופל, דהיינו שנפל האהבה לדבר האסור וזהו פרחה, רפ"ח נצוצין. כל אלו אהבות צריך האדם לדבק בהבורא ברוך הוא, כי ממנו נשפע האהבה לזה העולם. וזה מקשה ליחד הכל להבורא ברוך הוא: Exodus 8:4 “and this is how the lampstand (candlestick) was made, etc.” [I have not figured out, why our author suddenly quotes a verse from Numbers 8,4, instead of using a verse from our portion. Ed.]
We have a rule that there are three types of “love” in the universe, (objects of love). 1) The most common object of love are tangible phenomena. The Torah warns not to “love” certain tangible phenomena. 2) There are some tangible phenomena, which at first glance appear as permissible objects to be loved, but which on closer examination are only symbols of what is permitted to love, i.e. not the object itself but the concepts which the object represent. Therefore, the third type of love is our love for the essence behind the external symbols, the mitzvoth, in this instance, i.e. our love for Hashem.
When we love G’d in this manner, we succeed in helping the “sparks” to return to their original habitat as part of the Sh’chinah, (as explained in our translation on pages 21-23.)
It is not permissible for us to ever claim that there exist phenomena in our universe that are totally apart from their origin, from their holy roots. It is up to us to try and find behind phenomena that appear totally divorced from their holy roots, the point of contact through which such a thread, however slender, still exists. According to our author, the פנימיות, inner essence, of any phenomenon, is a reflection of this “love.” In order to serve the Lord properly, the worshipper must get hold of this “love” and use it as the vehicle with which he relates to his Creator. He considers that other מדות, attributes, virtues, must be used in a similar manner. He claims that there are a total of seven such מדות, virtues, and that the seven arms of the lampstand, or candlestick in the Tabernacle, symbolized these seven virtues. He considers Numbers 8,2 as the key phrase in the Torah referring to this concept, when the Torah writes: בהעלותך את הנרות אל מול פני המנורה יאירו שבעת הנרות, “when you elevate the lights of the lampstand they shall be focused on the center shaft so that all seven lamps will be providing light.” The “centre shaft” symbolizes the Sh’chinah, presence of G’d.
At that point the Torah continues with the words: וזה מעשה המנורה מקשה, “and this is the essential ingredient of this lampstand, it is hammered out of a single piece (of gold)”. This verse teaches that true Judaism when it is practiced with all the required virtues, will result in a completely unified, harmonious personality of the worshipper. It is our task in this multifaceted material universe, to reflect the unity of the Creator by emulating His virtues to the best of our knowledge and ability.
The Torah underlines this by adding: עד ירכה, “to its physical foundation;” this is an allusion to physically permitted love when it serves duly married couples to engage in marital intercourse for the purpose of “uniting” their input through bringing into this universe a child that combines the parents’ best qualities in a single body. [Some of these words are mine, but I trust they reflect the author’s meaning. Ed.]
When the Torah relates how G’d set about creating the first human being, (Genesis 1,26) נעשה אדם בצלמנו, “let Us make man in our image, etc.” the words בצלמנו כדמותנו, “in our image, similar to Our likeness,” are parallel to the description of the candlestick being out of one chunk of gold, עד ירכה עד פרחה, colloquially speaking “from head to toe,” i.e. all of it. Although the human being contains parts difficult to associate with sanctity and holiness, as their function is to turn excess food into excrement, for instance, in the final analysis even dung is connected and remains connected to its Creator in heaven. We are asked to relate with love to that aspect of the phenomenon even if its exterior disgusts us. The word פרחה in Numbers 8,4 whose numerical value is 288, clearly is a hidden reference to the 288 sparks of which we wrote on pages 21-23. The words מקשה היא are an allusion to the ultimate unity of the Sh’chinah, when all of these sparks have returned to its holy origin.
וראה ועשה כתבניתם כו' (שמות כה, מ). פירש רש"י מגיד שנתקשה משה במעשה המנורה עד שהראה לו הקדוש ברוך הוא. ויש להבין, הלא גם בשאר כלי המשכן כתיב ככל אשר אני מראה אותך את תבנית המשכן כו'. ועוד גוף הדבר למה נתקשה משה במעשה המנורה. ונראה, כשכל העולמות מסתכלים בהבורא יתברך בבהירות עליונות אשר למעלה מכל העולמות אז מחמת גודל בהירות הזה הם ביראה ופחד עד שהם מתבטלים במציאות ואין להם שום שמחה כלל מחמת היראה ופחד שיש להם עד שהם בטלים במציאות ועיקר השמחה הוא כשהם חוזרים לעצמותם ובהירות הבורא יתברך מצמצם עצמו ומתלבש עצמו בלבוש בעולמות אז הם בשמחה: Exodus 25,40.“and take a good look and follow the patterns for them that have been shown to you.”
Rashi explains these words as referring to the fact that G’d, while Moses was on the Mountain, had to give him a visual lesson in how the menorah would look when completed, as Moses had had difficulty in constructing for himself a mental image of it.
Why did Rashi feel that he had to give this exegesis when he did not do so when the Torah described other parts of the Tabernacle to be constructed also accompanied by the instruction ככל אשר אני מראה אותך, “in accordance with all that I show you?”
Furthermore, the entire premise that Moses would have had difficulty making a mental picture of what the completed menorah would look like is difficult to understand.
In order to understand this, it seems that we must realize that when the various “creatures,” or phenomena, that constitute the various parts of G’d’s universe look at their Creator and the brilliance that is beyond their ability to endure, they are so filled with awe that they have completely excluded any other feeling, attribute, they are capable of under normal circumstances. It is only when the Creator draws around His essence the veils that enable His creatures to look at Him without being harmed, that they can once more consciously experience such feelings as שמחה, joy, and any of the other attributes.
וזהו הרמז במאי דאמרינן בגמרא משנכנס אדר מרבין בשמחה, הרמז משנכנס כשהעולמות חוזרים לעצמותם ומתלבשים עצמם בשפע מהבורא ברוך הוא, כי מלת אדר הוא לשון לבוש מלשון אדרת אליהו. מרבין בשמחה, אז הוא עיקר השמחה אבל קודם לזה בעת הסתכלותם אז הם ביראה עד שהם בטלים במציאות. וראיה על זה כל הניסים אשר נעשו, דהיינו קריעת ים סוף ושאר הניסים היו חוץ להטבע כל עיקר וזה הנס אשר נעשה באדר בהמן נעשה במעשה הטבע, כי הבורא יתברך עשה לנו נס גדול כזה בהטבע שמתחלה אהב אחשורוש להמן ואחר כך אהב את אסתר, כי החודש הזה אדר רומז על התלבשות השפע בעולמות שהעולמות חוזרים לעצמותם ולכך הנס אשר בחודש הזה נראה מלובש בהטבע. ועל בחינה הזאת הצירוף של זה החודש עיר"ה ולשרק"ה בנ"י אתונ"ו (בראשית מט, יא) השני ההי"ן, רומז על התלבשות השפע בעולמות. ויו"ד וי"ו, רומז על הסתכלותם בבהירות הבורא יתברך שמו. ובזה יבואר הנ"ל, כי איך אפשר להשיג בהשגה בהירות העליון אשר לא יצמצם עדיין בעולמות אך על ידי התלהבות אשר יש לו לאדם לדבק בהבורא יתברך שמו על ידי התלהבות ההוא ישיג בהירות העליון אשר עדיין לא נתלבש כלל בהעולמות אשר מזה בא החיות על כל העולמות כדכתיב (משלי טז, טו) באור פני מלך חיים. והנה המנורה הוא רומז על השפע אשר עדיין לא נתלבש בעולמות. וזה הרמז נתקשה משה וגו', הרמז היה קשה לו איך לדבק ולהשיג הבהירות העליון. וזה הרמז שהראה לו הקדוש ברוך הוא המנורה של אש, הרמז על ידי התלהבות ישיג זאת וזהו של אש אבל שאר מלאכת המשכן רומזים על השפע אשר התלבש בעולמות ובוודאי לא היה קשה לו להשיג ודו"ק היטב: This idea has been hinted at when the Talmud in Taanit 29 stated that משנכנס אדר מרבים בשמחה, normally translated as: “once the month of Adar has begun we experience an additional measure of joy in our lives.” The word אדר, is a short form of the word: אדרת, “cloak,” or mantle, a garment that envelops the wearer, a garment that the prophet Elijah is reported as having worn regularly. (Compare Kings I 19,19, Kings II 2,8, Kings I 19,13) The Talmud means that prior to the beginning of this month when the Jews tried to look at G’d, they were consumed by awe, as G’d had not draped sufficient protective “clothing” around His essence to enable those who worship Him to entertain feelings other than awe and fear.
One of the supports for such an interpretation is presumably the fact that all the miracles G’d performed for the Jewish people during that time, in the lifetime of Mordechai and Esther, were covert rather than overt miracles, i.e. G’d practiced הסתר פנים, a benevolent type of “hiding” His face, so that His creatures would not have to experience too much fear when turning to Him. The miracles performed at that time were in contrast to those performed when G’d split the sea at the time of the Exodus, using supernatural phenomena in doing so. In the Purim episode, not a single supernatural element was part of the chain of events that resulted in the salvation of the Jewish people. [It seems clear to this editor that the author chose this approach to his exegesis as this portion is read annually around the time of Purim. Ed.]
An additional reason may be that around this time, nature that had denuded itself and presented itself to us as awesome during the winter months, once again bedecks itself with foliage, arousing new hope and joy in the hearts of the people who have just experienced a harsh winter.
Quoting Genesis 49,11 where Yaakov blesses his son Yehudah, and zeroing in on the words: עירה ולשרקה, the author sees in the apparently extraneous letters ה at the end of the word עירה and שרקה, a mystical meaning based on the concept of צירוף אותיות, the ability to divine the deeper meaning of why certain letters have been combined, [an art that according to our sages enabled Betzalel, the master-builder of the Tabernacle to carry out his task, Ed]. The use of the two letters ה where they do not appear to be needed, is an allusion to the abundance of G’d’s largesse for His creatures in the universe, whereas the letters י and ו allude to looking at the overwhelming brilliance of light experienced when looking at the Creator. These four letters, of course, are the letters forming the tetragram of the holy name of G’d, י-ה-ו-ה. The system has been explained further by Shaar Hayichud vehaemunah in the writings of Tanya, (Rabbi Shneer Zalman of Ladii).
[Many of my readers are familiar with a mystical poem appearing before the recital of לכה דודי commencing with the line אנא בכח, where we find the respective first letters of each line printed separately at the end of that line. This is one of the best known examples of the system of צירוף אותיות having found its way into prayer books even of the Ashkenazi (Charedi) community which normally refrains from including passages that the average worshipper cannot understand. The reader may also be interested to know that this is the reason why in most Ashkenazi communities the entire portion of the Friday night service known as kabbalat Shabbat, and commencing either with the saying of לכו נרננה or the preparatory saying individually of the entire scroll of Song of Songs, was for hundreds of years resisted; even when and where accepted, the chazan recites it on the platform from which the Torah is read, to remind the congregation that this was not part of the original Friday night service, Ed.]
למה במנורה כתיב כתבניתם אשר אתה מראה בהר, ובקרשים כתיב כמשפטם אשר הראת בהר. הענין, זה כנגד עשרת הדברות וזה כנגד ואלה המשפטים. ולכן הקדים משה כלים קודם משכן, כי מכח יראתו ואהבתו היו לומדים ישראל, כי נולד במדות רעות כמוזכר בספרים. ובצלאל הקדים משכן קודם כלים, כי נולד במדות טובות ונאמר במזבח החיצון נבוב לוחות כאשר הראה אותך בהר, כי היה בעולם שאחר הפריסה, דהיינו בעולם הבריאה ולכן הוא מזבח החיצון ודרך החלול רואין בעולם הבריאה מה שרואין בעולם האצילות בעין השכל. וזה נבוב לוחות, זה דרך חלל רואין מה שרואין במנורה ודו"ק כי דברים עמוקים הם: Getting back to the candlestick, the symbol of light in the universe and how it is to be utilized, the author explains that the reason why this “candlestick” had to be shown to Moses in the form of a menorah of fire suspended in the atmosphere, was that this mystical aspect of the menorah Moses could not have figured out for himself by merely following the instructions of constructing a physical menorah. This was the only furnishing of the Tabernacle which alluded to the possibility of a path to G’d in His essence without looking at the many protective mantles with which He shields Himself, i.e. His creatures, from coming to harm when they may be taken unaware by a manifestation of His glory. As indicated by the name of the month in which the festival of Purim occurs, on that occasion G’d was especially careful to ensure that none of the Jews would come to harm through His intervention against the evil decree of Haman being a manifestation through overt miracles.
The author now draws attention to another anomaly in the text describing how the Tabernacle was to be constructed. We have already heard that the Torah emphasized how everything was to conform strictly to the pattern G’d had outlined for Moses. He wonders therefore why in connection with the reference to the blueprint G’d had shown to Moses, we once or twice find the expression בתבניתם אשר אתה מראה בהר, “as in their patterns that has been shown to you on the Mountain,” (25,40) whereas when speaking of the boards forming the walls of the Tabernacle there is a change in wording, and we read in 26,30: כמשפטו אשר הראית בהר “according to its rules as shown to you on the Mountain.” He explains this as follows: The former formulation, i.e. בתבניתם, was parallel to the Ten commandments the people had heard while at the foot of the Mountain, whereas the word כמשפטו, refers to the appurtenances that were housed (in the main) within the walls of the Tabernacle. This also explains why Moses listed the individual parts of the Tabernacle in the Torah first, and only after these have been constructed was work on the actual structure, the boards, mentioned. Betzalel did not follow Moses’ example and proceeded with building the walls, קרשים, first, saying to Moses that it did not make sense to build furniture before one has a house to put it in. In order to understand why Moses has listed the appurtenances first, seeing that surely he was aware that furniture without a building within which to place it was not the way to proceed, we must remember that Moses was aware that the nation Israel had been “born” i.e. emerged only after possessing numerous negative virtues, and that thanks to the awe of the Lord they had experienced during these years, they had now become virtuous, in the positive sense.
Betzalel, however, as his name already indicates, had been born with positive virtues, and did not have to undergo the refinement process that the average Israelite had experienced. He could therefore proceed with the building of the structure first, the building that was to house the Sh’chinah, the proof that the people enjoyed G’d’s countenance being turned to them lovingly.
In connection with the altar (27,8) on which the animal offerings were offered, the “copper” altar located in the courtyard in front of the Tabernacle, we encounter the unusual instruction נבוב לוחות תעשה, usually translated as “make it hollow, of boards.” The reason the Torah gives for this instruction is again similar but not identical to the reason given for the making of the boards, or the making of the furnishings, the Torah writing: כאשר הראה אותך בהר כן יעשו “as He has shown you on the Mountain, so they shall construct it.” The Torah indicates the location of Moses when he received these instructions as being within the domain of the עולם הבריאה, the world of the first stage of creation, a stage before G’d had needed to shield His essence from creatures that could be hurt by that brilliance. This is also the reason why this altar has always been described as מזבח החיצון, usually translated as “the altar situated outside,” as opposed to the golden altar which was located within the Tabernacle itself. Our author sees in the expression מזבח החיצון, an allusion to an altar from which the עולם הבריאה, the world closest to the essence of the Creator, could be accessed by means of the fragrant aroma of the offerings burned up on it. It could access a world beyond one which could not be accessed by the lighting of the menorah, inside the Tabernacle.
הפרכת היה בבית קדשי הקדשים בעשרה אמות וההיכל בכ' אמות וכולו שלשים אמות, דהיינו שלשה יוד"ן, דהיינו ראיה בשכל אמונה א', וראיה על ידי העילות והוא בשכל ב', וראיה על העילות אחר שהופשט מן השכל והוא ג' והוא עלה ועלול. וההפרש הוא מוזכר בהקדמה להראב"ד בספר יראים. ולכך היו"ד הג' נגד ראיה על העילות אחר שהופשט מן השכל ולכך הוא קדשי קדשים ויריעות המשכן של תכלת הוא כנגד אור אין סוף לכן הוא כ"ח אמה, כי הב' הראשונות אין משיגין שם וכתר וחכמה דאדם קדמון שאין משיגין והוא ולא במרכבה ביחיד וכמו שכתוב בעץ חיים. ויריעות עיזים, הוא קליפות הסובבות את הפרי ובה משיגין הכל ולכן הוא שלשים באמה ולכן היה י"א יריעות כמבואר בזוהר הקדוש ולכן נאמר וכפלת כו', כי מכח הקליפות זוכין לשכר לתשלומי כפל וזכה נוטל חלקו וחלק חבירו בגן עדן. ולזה נאמר בקרשים וחצי אמה רוחב, כי קרש הוא לשון קשר כמבואר באור החיים. ורוחב, הוא התענוג כמו שכתוב בפרשת נח. ואין תענוג בהתקשרות, רק להתקשר את עצמו במדת היראה, כי יסוד דבוק במלכות. ויראה הוא לשון חצי, כי משבר את עצמו מחמת יראה ובטל במציאות וכמו שכתוב בכמה מקומות. וזהו לשון וחצי לשון ומחץ וכו', ודו"ק כי דברים עמוקים הם: The dividing curtain between the Sanctuary and the Holy of Holies separated an area of 10 by ten cubits, “the Holy of Holies,” the sanctuary being 20 by 10 cubits. The length of the Tabernacle (inside) thus was a total of 30 cubits. The number 30 equals 3 times י. These three י symbolize 1) “looking” in the direction of G’d with faith, אמונה, 2) looking in the direction of G’d with one’s intellect, 3) looking at G’d after divesting himself of all elements that connect one to one’s physical existence, to one’s body. The difference between these three levels of holiness has been explained in the introduction of the Raa’vad, רבי אברהם בר דויד to the Sefer Yetzirah. The י third therefore is considered on the highest level, or קדשי קדשים Holies of Holies. The יריעות, “carpet like coverings,” of the Tabernacle serving as part of its roofing, that were made of blue wool, תכלת, symbolize the original light of the eyn sof, the light of G’d’s essence, undiluted, this is the reason that its length was 28 cubits; (instead of 30 as the other carpets covering the Tabernacle, which “incorporated” the “toned down” original light that was too bright for the human eye to behold without the beholder’s eyes sustaining irreparable injury. They represented the two topmost levels of the 10 sefirot, i.e. כתר וחכמה, “crown and wisdom”. This has been explained in the book Eitz Chayim by Rabbi Chayim Vittal, (who recorded most of the Ari z’als wisdom in writing). In that volume, the יריעות made from goats’ hair (26,7) represent the peel or husk surrounding a fruit. Once a human being has been equipped with such a protective peel or skin, he is potentially capable of absorbing the most profound insights emanating from the eyn sof; this is symbolized by these coverings made of goats’ hair being 2 cubits longer than the ones made of blue wool, תכלת. This is also why there were 11 of these “carpets” joined together, as explained in the Zohar.
The Torah describes the extra length of these “carpets” (the sixth) as being folded over, וכפלת, (verse 9) [The Zohar Pekudey, page 233 explains how adding something, such as protective sheathing around the essence of G’d so that the brilliance of His light does not harm the creatures exposed to it, or in the case of the Tabernacle and its roofing, which after all was G’d’s residence on earth, is actually not to be understood as an addition (qualitatively), but as a diminution. Although the carpets made of goat’s hair were 30 cubits long as opposed to the 28 cubits long blue woolen carpets, there were 11 of them instead of 10 as was the case with the blue woolen carpets guarding the interior of the sanctuary and the holy of holies. These carpets made of goats’ hair represented the חצוניות, i.e. ”exterior” part of the Tabernacle, exterior in terms of kabbalah always meaning something less than perfect. Our author, following this thought, sees a repetition of the same idea in the word וכפלת, “you are to fold it over,” i.e. reinforce it so as to make it stronger. [If something needed to be reinforced, it was evidently not adequately strong enough originally. Ed.]
Our author sees in these קליפות which are frequently viewed as something negative,- a challenge which, when mastered, results in the person who mastered it receiving a double portion of reward. He quotes Rabbi Akiva in Chagigah 15 on the subject, where that Rabbi explained that the very creation of evil was designed to give man additional reward for rejecting evil, something which at first glance had appeared to him as attractive. Seeing that potentially, room is reserved for each of us both in Gan Eden and in purgatory, depending on which we qualify for, Rabbi Akiva claimed that the tzaddik who overcame his evil inclination will gain two spots in Gan Eden, also claiming a spot originally reserved for someone turned sinner.
ועשית ללאות תכלת וגו' (שמות כו, ד). יובן על פי מאמר חכמינו ז"ל (מנחות מג:) תכלת דומה לים וים דומה לרקיע ורקיע דומה לכסא הכבוד. הנה על דרך משל, כשאדם בונה בנין אז הבנין הוא תחילה במחשבת הבונה ואחר כך הוא התפשטות הבנין איך לבנות ואחר כך הוא עשיות הבנין ותכלית הבנין לאיזה דבר נבנה הבנין מי ידור בבנין זה. ונמצא יש בכאן ארבעה בחינות. המחשבה, והתפשטות המחשבה, ועשיה, ותכלית העשיה. והנה כשהמחשבה מתגלה בעשיה אז האדם הדר בו והוא תכלית העשיה הוא מלא כל טוב וכך הוא בהבורא ברוך הוא, כי בתחלה היה המחשבה ואשר עלה במחשבה לברוא את העולם היה רק בשביל ישראל ונמצא ישראל הם התכלית העשיה ובאמת כשהמחשבה מתגלה אז ישראל הם מלאים כל טוב ועל הבחינה הזאת יעשה כל הניסים לישראל כאשר ביארנו בברכות מגילה שהרמז הוא מגלה יו"ד וכשהמחשבה זאת מתגלה אז כל הארבעה בחינות ביחוד גמור. וזהו הרמז תכלת, כלומר תכלת דומה לים הוא עשיה, וים הוא עשיה דומה לרקיע הוא התפשטות על שם לרוקע הארץ על המים. ורקיע דומה לכסא הכבוד, היא המחשבה. ועל הבחינות אלו הרמז של שם הוי"ה ברוך הוא ארבע האותיות ושם של אדנ"י, כי היו"ד וה' רומז על המחשבה, והוא''ו רומז על התפשטות, וה"א אחרונה רומז על העשיה אשר ממנו נעשים כל העולמות ושם של אדנ"י הוא הרמז על תכלית העשיה ודו"ק: Exodus 26,4. “you are to make loops made from blue wool;” this verse can be understood when we consider the following statement in the Talmud Sotah 17. “תכלת, wool dyed blue, resembles the ocean, which in turn is a reflection of the colour of the sky, which in its turn is a reflection of the throne of G’d.”
Speaking allegorically, when a person begins with constructing a building, he commences with an outline of the appearance of the finished building in his mind. After that he draws up plans for the building, and only as a last step does he proceed with the actual construction. When the building is complete it is assigned its original purpose, i.e. given to the person or persons who will inhabit it. In other words, the project has undergone four distinct stages. 1) original mental image of the project; 2) clarification of the details, etc. 3) translating thought into deed. 4) carrying out the intention which originally prompted the project. When the original mental image of the project is seen reflected after its successful completion, the person inhabiting this building will experience a sense of satisfaction and joy.
Speaking allegorically, when a person begins with constructing a building, he commences with an outline of the appearance of the finished building in his mind. After that he draws up plans for the building, and only as a last step does he proceed with the actual construction. When the building is complete it is assigned its original purpose, i.e. given to the person or persons who will inhabit it. In other words, the project has undergone four distinct stages. 1) original mental image of the project; 2) clarification of the details, etc. 3) translating thought into deed. 4) carrying out the intention which originally prompted the project. When the original mental image of the project is seen reflected after its successful completion, the person inhabiting this building will experience a sense of satisfaction and joy.
The Creator experienced similar feelings from the moment He had imagined the universe He was about to create and the creatures which He planned would live in the completed universe. Seeing that, as we pointed out repeatedly, the entire project called “universe” had been planned only for the sake of the Jewish people, it is clear that the Jewish people as the end-product loomed large in His thinking. It follows that as soon as the Jewish people realized that they had been the focal point of all of G’d’s endeavours, they would be filled with immense joy. If G’d performed so many overt miracles for the Jewish people, this was in order to convince them of their pivotal role in this universe. The author refers to a commentary on the word מגילה in the benediction read before reading the scroll containing the Purim story, in which he understood the word מגילה not simply as “scroll,” but as a revelation, i.e. מגלה i.e. revealing events and their purpose. The letter י in the word מגילה he understands as an allusion to the heavenly involvement, though it was covert, in all that happened at that time. He follows up by interpreting the word תכלת usually translated as “wool dyed blue,” as being a derivative of the word תכלית i.e. תכלת with the letter י added; this conveys the same idea as the letter י in the word מגילה as we just explained. When the sages in Sotah 17 referred to four sages of tracing back the end-product תכלת+י, they taught us about the four stages involved in creating the world, the four stages also paralleling the four letters in the holy name of G’d in the tetragram as well as the name spelled א-ד-נ-י. The final letter ה in the tetragram alludes to the stage of the actual building, whereas the first letters יה alludes to G’d’s thought processes, and the letter ו refers to the stage when the plans are drawn up. The name א-ד-נ-י refers to the completed product fulfilling its function, תכלית.