And Moses Established the Tabernacle

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370) When the Temple was built and made, the Sitra Achra surrendered and parted from the world. When he parted from the world, and the tabernacle was built by Moses, it was established above and below, as it is written, “And Moses established the tabernacle,” Malchut. “Established,” so it would rise up. What was low, he erected, as though lifting one who was fallen, as it is written, “In the future, I will raise up the fallen Sukkah [Tabernacles Feast booth] of David.”

371) It is written, “She has fallen, she will not rise again—the virgin of Israel.” “She will not rise again,” but she did rise at another time; she rose by herself, the Creator did not raise her. In the exile in Egypt, the Creator raised her, working several miracles to raise her. In the exile in Babylon, the Creator did not raise her, as He did not work miracles for them, which caused the sin. Rather, Malchut rose by herself and the children of the exile went up to Jerusalem as though they had no redemption and the craving of the Creator was not on them, for it caused the sin of foreign women.

372) Hence, the Creator did not establish the Assembly of Israel or work miracles and mighty deeds for her as it should be at the time they returned from Babylon. But of the future, it is written, “She will not rise again,” meaning she will not rise again by herself, as after the exile in Babylon. Rather, the Creator will raise her, as it is written, “I will raise the fallen Sukkah of David.” It is also write, “And David, their king, which I will rise up for them.” And this is why it is written here, “And Moses established the tabernacle,” when the Creator established the tabernacle, for Moses is a Merkava for ZA. And as Moses established the tabernacle below, the Creator established the tabernacle, Malchut, above.

373) When Moses established the tabernacle, another tabernacle was established along with it, Malchut. And the upper tabernacle, Bina, establishes and supports everything. This is so because the upper tabernacle is hidden and concealed above, and the tabernacle of Malchut was established over the tabernacle below, which Moses did, and stands on it through the upper tabernacle, Bina. As the tabernacle below was established by Moses, Malchut was established by the degree of Moses, ZA, above, as it is written, “And Moses established the tabernacle. Et [the] indicates that two tabernacles were established in Moses: the tabernacle below, and the tabernacle above, Malchut, who was also established by the degree of Moses, ZA.

374) What is, “And Moses established”? After all, not everything was corrected yet, since afterwards it is written, “And [Moses] placed its bases,” and there is establishing only after everything has been completed, and one organ went into another. Thus, what is, “And [Moses] established”? Moses established the tabernacle in three sides. It is written, “And Moses established the tabernacle,” the middle line, which is called Moses. “And [Moses] placed its bases” is the left line, for “Its bases” is Din, which is applied on the left. “And [Moses] set up its boards” is the right line. Moses erected the tabernacle in these three sides, the tabernacle, Malchut, rose, and the Sitra Achra surrendered. Hence, when Moses erected that side of Kedusha, the other side, of Tuma’a, surrendered. This is why Moses established it and none other.

375) “And [Moses] placed its bases.” At that time, SAM was shaken off his place, along with 40 Merkavot that were with him, and he fled 400 parasangs into the concealment of the hole in the dust. Moses brought those bases, and that side strengthened. Then those bases of the Sitra Achra fell and grew weaker.

There is disclosure of Hochma only when the Dinim of the left line appear. These are the Dinim of the wicked, who cling to the left line without right and extend the Hochma from above downward, as do SAM and the whole side of Tuma’a. The correction of these Dinim, so they would be revealed, is the bases that Moses placed. Hence, when Moses placed the bases, SAM and his entire sect fled for fear of those Dinim, for they no longer had the strength to incite people to clinging only to the left line, as is their way, due to the punishments and the Dinim that appeared to those wicked.

The 40 Merkavot with SAM are his HG TM, each of which comprises 10, extending from the left line without right. And the 400 parasangs is the boundary of Kedusha, which are HB TM from Bina, each of which comprises 100.

376) “On that day, I will raise up the fallen Sukkah of David.” On that day,” in the day when the Creator executes Din in the world and commands the wicked in the world according to their deeds. It is so because the Assembly of Israel will not rise from the dust, illumination of Hochma, while those wicked are standing in the world. First it was written, “All the sinners of My people shall die by the sword, who say, ‘The evil shall not overtake nor confront us,’” meaning when their Dinim and punishments appear. And then it is written, “On that day, I will raise up the fallen Sukkah of David,” through illumination of Hochma, called “raising,” for by the disclosure of the Dinim of the wicked, the illumination of Hochma appears.

377) It is written, “All the sinners of My people shall die by the sword,” for then the breakage that they caused in Israel through the illumination of Hochma will be corrected. This is why it is written, “And [I will] close up its breaches, and I will raise up its ruins,” the ruins of David’s Sukkah, for when the wicked Malchut strengthens in the world, the holy Malchut weakens, and David’s Sukkah destroys its construction. This is why it is written, “And I will raise up its ruins.”

378) When the Tuma’a strengthens, the Kedusha weakens. One is full and one is desolate. This is why until that day, the wicked Malchut will strengthen, and on that day, the Creator will strengthen and establish her into the holy Malchut. This is why it is written, “And I will raise up its ruins, and I will build it as in the days of old,” as it is written, “And the light of the moon shall be as the light of the sun.”

379) “And Moses established the tabernacle.” With what did he establish it? It is written, “And [Moses] placed its bases,” placing the bases under the boards, on which he would erect, and in which he would turn those hinges of the openings, for these bases beneath them are the foundation and the sustenance on which to turn. It writes “placed” because he fortified and established them by his strength. At that time, the bases of the Sitra Achra were removed.

Hinges are stakes, since he calls two stakes for one board “two hinges.” He calls the boards “openings,” as they are openings for illumination of Hochma from the Malchut, and it is known that illumination of Hochma appears by turning and rolling, when the turning is done inside the stakes, which are Dinim of the left line. By disclosing them, the Hochma appears.

380) It is written, “Remember, O Lord, against the children of Edom the day of Jerusalem; who said, ‘Raze it, raze it down to its foundation.’” For this reason, the Creator is destined to build the foundations of Jerusalem from other foundations, which will rule over everyone. These are sapphires, as it is written, “And I will establish you in sapphires.” These are strong and superior foundations and bases, in which there is no weakness, as in the first, since the rest of the nations could govern the first stones in those foundations because there is no upper illumination in them, as there should be, since their illumination is not theirs, but extends to them from Bina. However, these will illuminate from a high illumination, for they will illuminate because of themselves and will not need the association of Bina, and the illumination sinks into the depths, the Masachim, so the nations will not be able to govern them. These are the sapphires that will illuminate above and below, since at that time, high illumination will be added above and below.

381) The first foundations, which were used prior to the end of correction, will not be cancelled, for it is written, “Behold, I will set your stones in Puch.” “Set,” to correct what is broken. “In Puch,” as it is written, “And she placed Puch in her eyes.” There are stones called Puch, whose color is black, and women paint their eyes with them. This was given to know to the harvesters of the field—those who have already been rewarded with correcting all the corrections of the field, which is Malchut, and are already harvesting the crops of the field, enjoying its fruit.

382) The rest of the nations did not rule over the stones of the bases of Zion and Jerusalem. They did not burn them, nor were they burned, but all were hidden. The Creator hid them. All those bases of the holy house were concealed, and not even one of them was lost. When the Creator reestablishes Jerusalem in its place, the bases of the first stones will return to their places, and no other eye will rule them to see them, except when a person makes his eyes blue with that Puch, and fills his eyes with it. Then he will see all the stones and all the bases of Jerusalem, that they are corrected in their places, and that the rest of the nations did not govern them. And all the other precious stones, and all the stone buildings will be standing erect.

The Masach de Malchut in herself is harsh Din, unfit for extending lights for Israel. Rather, its entire correction is through connection with Bina. And since for herself, she is unfit for lights, when Israel corrupted their works and the connection of Bina was cancelled, the nations could rule over her Masach, by which the house was ruined and Divinity exiled. But in the future, when Malchut herself is corrected, it will appear in retrospect that even prior to the correction, there was no Din and grip for the outer ones in her at all, as it is written, “The stone which the builders loathed has become the cornerstone.”

Then they are rewarded with the end of correction and with seeing it, by putting Puch in his eyes, since the left line, where the Hochma appears, are the eyes. However, as long as there is no Hassadim in them, there is no vision in these eyes, as it is written, “They have eyes, yet will not see,” written about those who cling to that left without right. But through the Masach de Hirik in the middle line, which unites the left with the right, the eyes of the left clothe in Hassadim and obtain the vision. Man’ula, included in the Masach de Hirik, is called Puch, as it corrects and adorns the eyes.

It was said, “And no other eye will rule them to see them,” for although they returned to their place and it became apparent that there is no Din in them at all, the eye will not be able to govern and to see it, except when a man makes his eyes blue with that Puch. Only the righteous receive the illumination of the Masach de Hirik in the middle line, which is the Puch that corrects and adorns the eyes. He fills his eyes with it, complements all the Zivugim that can emerge on the Masach de Hirik, called Puch, and then he will be rewarded with seeing the Masach in Malchut herself, and all the degrees and structures that emerged on that Masach. And he will see that the nations never ruled, but that she had been concealed.

383) At that time, it is written, “For they shall see, eye to eye, when the Lord returns to Zion.” What is “When the Lord returns”? When the rest of the nations governed her, the Creator raised her. But at that time, He will bring her back to her place, as it is written, “When the Lord returns to Zion,” when He returns her to her place.

384) Anything that is hidden from the eye and the eye was not given permission to govern, when the left is without right, the eye cannot rule it, except for one who places blue in his eye, meaning Puch. This is why it is written, “Behold, I will set your stones in Puch.” All those stones from before the correction will exist in their places, and will be bases as before, and the bases of a sapphire will be in another place, around the width and the length, as it is written, “And I will establish you in sapphires.”

385) When the Creator establishes His house, Malchut, it is written about that time, “He will swallow up death forever.” As the angel of death swallowed up the people of the world, so will the angel of death be swallowed.

386) And he will not be swallowed for a set time, as Israel were in exile for a set time. Rather, it is written, “Forever,” for all generations.

387) At that time the Creator will raise the Assembly of Israel, Malchut, and will establish the bases and the sills, and all the ceilings of the house in their correction forever because the Sitra Achra will be swallowed up, and will never rise again. Then it is written, “And He will remove the disgrace of His people from all the earth; for the Lord has spoken.”

388) “And Moses established the tabernacle.” When the bases have been set up and placed in their places, at that time the bases in the place of the Sitra Achra are weakened and removed. This is why it is written, “And [Moses] placed its bases.”

389) When Moses saw wicked SAM before him, heading toward him to slander him, Moses attacked him and tied him before him. He erected the tabernacle and placed its bases, as it is written, “And [Moses] placed its bases.” He placed them strongly, for no other person could govern SAM and place the bases in their place like Moses, since Moses established them with great force.

390) The day when Moses began to establish the tabernacle was the first of Nissan [the 7th month in the Hebrew calendar], when the force of the Sitra Achra was in the world. It is so because we learn that in the days of Nissan, even when the head of the ox is in the crib, rise up for an ascent and drop the ladder behind you so it does not climb after you to harm you. But on Nissan, Moses began to erect the tabernacle. He saw SAM walking around him to confuse him, and Moses overcame him. And then, “And [Moses] placed its bases.” He started and placed the bases below, and the Creator started and placed the bases above, one opposite the other.

391) On the day when the tabernacle below was established, a holy tabernacle was established above, Malchut. The upper tabernacle, which is hidden and concealed, Bina, elicited lights to every direction, and the worlds illuminated.

392) There are three tabernacles in the writing. It is written, “And on the day that the tabernacle was established, the cloud covered the tabernacle for the tent of the testimony … and in the evening, there was an appearance of fire on the tabernacle, until morning.” There are three tabernacles here. And why is it called “tabernacle” and not “House”?

393) The Creator chose Israel for His lot and portion, and brought them near Him. He made of them certain degrees in this world, the patriarchs, such as above, to perfect all the worlds as one, above and below, as it is written, “The heaven is My throne, and the earth is My footstool,” to perfect above and below into being one.

394) “The heaven is My throne” is the firmament where Jacob is found, a high form of the upper, holy throne, HGT de ZA. “The earth is My footstool” is the firmament where King David is found, Malchut, to enjoy the brightness of the illuminating mirror, ZA. Because he wished to expand further below the upper throne, he said, “My footstool,” Malchut. It is written, “Where is the house that you will build for Me.” This is the Temple. And “Where is My resting place” is the house of the holy of holies below.

395) As long as Israel were walking in the desert, they had a tabernacle, until they arrived at Shiloh and the tabernacle was there. That tabernacle is to extend one in the other and to insert one in the other, to unite one in the other in order to illuminate. However, it is not for rest, for there is no rest except when the Temple was built in the days of King Solomon, since then it is rest above and below, as there is the power of rest, and not traveling from place to place like the tabernacle.

396) This is why there is a tabernacle and there is a house, as it is written, “And I will set My tabernacle among you, and My soul shall not abhor you.” “My tabernacle” means the tabernacles of the Creator, so they would be among Israel, for it is written, “And My soul shall not abhor you.” Thus, the illumination is not so great because He conditioned it on the extent to which “My soul does not abhor you.”

397) What is the difference between a tabernacle and the Temple? A tabernacle is like a king who comes to his loved one and did not bring all his treasures with him, to not be overwhelming, so he comes to him in small hosts. A house is when he brings with him all his hosts and all his multitudes to dwell in that house. The Temple is an abode for everlasting rest, in all the Merkavot, the forms, and the deeds, to compose the deeds below such as above. A tabernacle is in small forms, in lesser works, traveling from place to place, and all is as above.

398) When the Creator commanded the tabernacle to Moses, he could not perceive it until the Creator showed him everything in its form, every single thing. He showed it with white fire, black, red, and green, opposite HG TM, as it is written, “And see and make them after their pattern that is being shown to you in the mountain.” Yet, it was difficult for Moses to grasp them.

399) Even though He showed it to him clearly and explicitly, Moses did not want to do them. Can it be that he did not know how to do, or that he did not have the wisdom? Although Bezalel and Oholiab and all the others did not see the forms as did Moses, it is written, “And Moses saw all the work, and, behold, they had done it.” If those who did see did so, Moses, who saw all the forms on the mountain certainly knew how to make them. However, although Moses removed himself from the work of the tabernacle, everything was in his hands, and everything was done by him, and he is named after it. This is why it is written, “And see and make.”

400) Moses removed himself from the work of the tabernacle and gave his place to another because he wished to reward others, until the Creator told him, “See, I have called by name Bezalel … and Oholiab with him.” And it is written, “And Bezalel and Oholiab shall work, and every wisehearted man.” And if that glory was Moses’, that he would make the tabernacle, it will always be in him. So why did the Creator later command, “And Bezalel and Oholiab shall work”? This means that Moses removed himself from the work, that he wished to reward others.

401) And yet, since he commanded, and it was done on his command, it is considered that he did everything. All the work stands only at the end of the work, and is named after the one who finished it. Hence, “And Moses established the tabernacle,” for all those wisehearted wished to establish it but it did not stand, because of Moses’ glory, until Moses came and erected it. And since he finished the work, it is named after him.

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