And They Brought the Tabernacle to Moses

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338) “And above the firmament that was over their heads, as the appearance of a sapphire stone, was an image of a chair.” This is a firmament that stands over the four animals. When they rise through the Avir [air] that beats them—to elevate the chair, Malchut—they do not raise their heads up to look at Divinity in the chair, due to the firmament that is over them.

339) Because the spirit of the animal, Malchut, beats the animals and the Ophanim [wheels/angels], and through the spirit, all the animals and Ophanim in BYA ascend, as it is written, “And when the animals rose above the earth … the Ophanim would rise beside them.” It is also written, “For the spirit of the animal is in the Ophanim.” Thus, the spirit of the animal, Malchut, elevates all of them.

340) When the Avir of Malchut strikes the four animals, it raises those four animals that live beneath this animal, Malchut, and they elevate the animal until they bring it to the upper brightness, ZA, to Atzilut, as it is written, “Virgins following her, her companions brought to You.” The four animals are called so, and they never move from the animals, the chair, Malchut. They elevate Malchut from below upward to mend the chair, Malchut, in relation to above, ZA, as it is written, “And they carried the ark and it was lifted above the earth.” When Malchut rises up to ZA, and these four animals raise her, it is written, “And they brought the tabernacle to Moses.” Malchut is called “tabernacle,” and Moses, ZA, and the four animals are the ones who bring her.

The four animals are NHYM de Nukva de ZA that fell into Beria upon her diminution. As long as they do not return to her, the Nukva is unfit for Zivug with ZA because when she is devoid of NHYM of the Kelim, which are the four animals, she is devoid of GAR of lights. Also, the ascent of NHYM de Malchut is done by lowering the Malchut from Bina to her place. At that time, Ruach [also “spirit”] comes out of Nukva de ZA and elevates her four Kelim NHYM, the four animals, and then she is fit for a Zivug. It is considered that the four animals that carry the chair, Malchut, complement her for a Zivug with ZA.

When the Ruach de ZA beats the four animals, she raises the four animals below the animal, Nukva de ZA, elevating them and connecting them to her to complement the ten Sefirot of her Kelim. They raise the animal until they bring it to the upper brightness, ZA, where by complementing her ten Sefirot de KelimGAR clothe within her and she is fit for a Zivug with ZA. It is considered that the animals raised the Nukva de ZA. And when Malchut rises up, it is written, “And they brought the tabernacle to Moses,” since the four animals bring the tabernacle, Nukva de ZA, to Moses, ZA.

And although the ending Malchut descends from Bina to her place, the Sium [end] that is done by her is still not cancelled. This Sium, which is not cancelled, is called “a firmament.” This is the firmament that stands over the four animals. When they rise, they do not straighten up their heads because the firmament above them, the Sium of Tzimtzum Bet, which was not cancelled, causes that although they rise and connect to the Nukva de ZA, they are still not completely connected in a way that the firmament above their heads is cancelled.

341) “And they brought the tabernacle.” The animals bring Malchut. It is written, “And they carried the ark,” meaning the animals carry Malchut, “To Moses,” as it is written, “An image resembling a man atop it from above,” which is ZA. Moses is called “a man,” as it is written, “My spirit shall not abide in man forever, for he is also flesh,” which is Moses, since “For he is also” has the letters of Moses. This is why the image of a man, Moses, ZA, stands on the chair, Malchut. This is also why it is written, “And above the firmament that was over their heads,” the four animals, “As the appearance of a sapphire stone, was an image of a chair,” Malchut, “And on the image of the chair, an image resembling a man atop it from above,” ZAHaVaYaH de MA, which is Adam [man] in Gematria (45). This is because the four animals carry and bring Malchut for a Zivug with ZA.

342) “And they brought the tabernacle.” These four animals bring the Malchut when they rise to Atzilut. These are all the organs of the Guf [body], the Sefirot de ZA, all of which are in holy craving, and all are gripped to the tabernacle, Malchut, for the male and female to unite. “And they brought the tabernacle” means bringing the bride, Malchut, to the Huppah [wedding canopy], for a Zivug called Huppah. First, they must raise her and bring her to him, and then he will always come to her.

343) All the righteous that tie the knots of unifications and daily unify the unification of the faith, Malchut, who is called “tabernacle,” raise the chair, Malchut, until they bring her to Moses, ZA. It is written about them, “And they brought the tabernacle to Moses.” And since the righteous connect her with Moses, they gain blessings from the source of life by merit of the ties of unifications that they tie, tying the unification properly. It is written, “And Moses saw all the work,” meaning the unification of everything, and then, “And Moses blessed them,” meaning they gained the blessings from the place where the degree of Moses stands—ZA. These are the sages that do all the holy work because they know how to arrange the holy work through the unifications that they do.

344) Anyone who prays a prayer and ties the unification is looked upon. If the prayer and the knot are proper, he is blessed first, from the place from which all the blessings come, as it is written, “And behold, they had done it; as the Lord had commanded, so they did.” Promptly, “And Moses blessed them.”

345) This is why it is written, “And they brought the tabernacle to Moses, ZA, the landlord, so he would see the correction of the house, Malchut. We should see that her corrections were not given to another to look and to see her—in those concealments and secrets of hers—except for Moses.

346) Therefore, “And they brought the tabernacle to Moses,” meaning the tent and all its tools. When they brought everything to Moses, they brought him organs to fix, each and every one, and to insert one organ in the next, in one another. And when they wished to correct one with the other and insert one in the other, they would not succeed. And when they brought to Moses, he would immediately succeed and each organ would come up and enter its place, as it is written, “And Moses established the tabernacle.”

347) When Moses began to erect the tabernacle and began to establish the correction of the organs, inserting them one inside the other, all the organs and all the corrections of the impure Sitra Achra were weakened. When the holy side began to grow stronger, the impure side was weakened. One strengthens and the other weakens. As long as the Kedusha is strong, all the organs of the other side are weakened. One is full and the other is desolate. This is Jerusalem and the evil Tyre. When one is full, the other is ruined. Hence, when the Kedusha strengthens, the Sitra Achra weakens.

348) For this reason, “And Moses erected the tabernacle,” to be strengthened from above, from ZA, since Moses is a Merkava for ZA, and will not receive strengthening from below. Hence, since Moses was from the illuminating mirror, ZA, he had to establish the tabernacle, so it would illuminate from him and not from another, for the moon, Malchut, must illuminate from the sun and not from another. The Assembly of Israel, Malchut, must rise up and cling to the sun, ZA.

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