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236) “And He brought me there, and, behold, there was a man whose appearance was as the appearance of bronze, with a line of flax in his hand, and a measuring reed; and he stood at the gate.” Ezekiel saw it in a prophecy, and the man is the messenger in garments, Gabriel.
237) Here he says, “A man,” and does not say, “The man wearing linen.” But when he does a mission to execute Din or to show Din in a vision, it is called the garment of linen. As the emissary changes, his appearance changes and the clothes change. However, he is always on the left side, for Gabriel and all those who come from his side are on the left of the Merkava.
238) Here he wore the garment of mountains of bronze, the shining from the side of Kedusha, and Gabriel brought a measure in order to take a measurement.
239) The measure is not the harsh, hidden, and concealed spark. Rather, the measuring reed comes out from the harsh spark downward, healing from the light that was left of the holy spark when it departed upward and was carved there inside the sapphirety, the sparkling one that is not known, RADLA. For this reason, that measuring reed is in the measuring of the measure that is below in this world.
The measure is the Masach. All the measures of the level in AK and ABYA come out by its striking, in the expansion of the upper light. That Masach is established in the Kli of Malchut. However, there are two Behinot [discernments] in Malchut: Man’ula [lock] and Miftacha [key]. Hence, there are also two kinds of Masachim: Masach de Miftacha and Masach de Man’ula. Masach de Miftacha is called “measuring cord,” and Masach de Man’ula is called “measuring reed” or the “harsh spark.”
The Masach de Man’ula was hidden in RADLA, and operated only in the Partzufim of AK, and not in ABYA. How could this Masach have been in the hand of Gabriel, that he would use it in this world to build the house? After all, it was hidden in RADLA; it is not even in the world of Atzilut! Yet the measuring reed is not the hard spark, it is not the Masach de Man’ula itself, which was hidden in RADLA. Rather, the measuring reed comes out of the harsh spark, which healed from the light that was left of the holy spark when it departed upward.
It is so because when the Masach de Man’ula departed upward to RADLA and was concealed, it departed and left its illumination in its place. This illumination that it left is called the “measuring reed.” And since the place of this Malchut, which operated in the Partzufim of AK, was at the point of this world, it follows that this illumination that Malchut de Man’ula left is below in this world. This is why that measuring reed is in the measuring of the measure that is found below in this world, and can be used to measure the Temple in this world.
240) Sometimes the measuring reed is used, and sometimes the measuring cord, hence the line of flax, which is the measuring cord. And the measuring reed is a measure for measuring. All of Ezekiel’s measurements were with the measuring reed and not with the line of flax, the measuring cord. In the work of the tabernacle, it was all with the measuring cord, the Masach de Miftacha.
241) In the tabernacle, the measuring below, which is the measuring cord, it is the line of flax. When it began to expand, there was one knot in each cubit, and the length of a cubit was up to the knot. He would measure with that measure of cubit. Therefore, even when measuring several cubits, it is called a “cubit” and not “cubits.” This is why it is written, “The length of one curtain was twenty eight cubit, and the width, four cubit.” It does not write “Four cubits” because he would measure a cubit to each side. That is, there is no new cubit here, but he would multiply that same cubit to each side when it was needed.
242) That measuring cord comes out from the light of above, Bina, as the measuring below, in Malchut, is there because of the measuring above, in Bina. The measuring below is 1,500 Behinot, and each Behina is 12,000 cubits. Hence, one cubit goes in all of them, meaning that each cubit takes up that measure, and that cubit in the measuring cord, which measured it, the measuring cord expands further, a second cubit appears in it, and it measures another cubit. So it is in all the measures.
The measuring cord, Masach de Man’ula, extends from Malchut herself. The measuring cord is Masach de Miftacha, which means that Malchut was mitigated in Bina and received the form of Bina. The measuring below, in Malchut, is not because of herself, like the measuring reed, but is there from the measuring above. By the ascent of Malchut to Bina, she received from her the Katnut and the Gadlut, and all the measurements in her degrees.
Each cubit means a measure of Mochin that can be extended from above downward. The Mochin come in three lines. The right line is Hassadim, the left line is Hochma, and the middle line consists of both Hassadim and Hochma. The curtains are the heaven, ZA, and Hochma is covered in it, and only the Hassadim illuminate in it.
The numbers of the Mochin of illumination of Hochma is thousands. The measuring below, a measuring that extends from above downward, is 1,500 Behinot—a line and half a line: the right line is complete, 1,000 and half of the middle line, from the Hassadim in it, half a thousand, 500. However, the 1,500 from the left line and half the middle line from the Hochma in it do not appear in it.
Yet, even though only the right side 1,500 are extended, which are only Hassadim, do not mistake them for being only Hassadim, without inclusion with the left line, Hochma. This is why it was said, “And each Behina is 12,000 cubits,” since 12 is the four Sefirot HG TM, in each of which are three lines. Thus, each of the 1,500 Behinot is included with these 12,000, which necessarily have illumination of the left. However, they are regarded as a line and half a line of the right side because the right is in control, and the left is only by inclusion.
243) “Twenty eight cubit” is the measure of one cubit. “And its width was four cubit” is with the same cubit. There is not difference between them, from cubit to cubit, since each illuminates only in Hassadim. For this reason, they are regarded as one cubit. It follows that one cubit is 32 thirds, as it is written, “And all with a third, the dust of the earth.” A third means illumination of Hochma in the left. The measure of length and width is the illumination of the left that is clothed in Hassadim, since the light of Hochma is called “length,” and the light of Hassadim is called “width.” Hence, he calls them “32 thirds,” which are 28 and four. They are 32, corresponding to the 32 paths of Hochma that come out from above, but the domination is only for illumination of Hassadim.
244) And when the measure of length was made with this measuring, they are four sides of the same length, opposite HG TM, and each side is seven cubits, which are HGT NHYM. For this reason, these seven cubits rise to four sides, in the matter of seven, which are KH in the length, since seven is superior in all, for seven is the Malchut, the lower Hochma. Also, all 32 paths of Hochma are included in seven, in the holy name, in Malchut, which is called “holy name.”
245) But it is written, “One measure to all the curtains.” This means that in each curtain there are many cubits. Therefore, should the text say that there is one measure to all of them? Of course there is one measure, one cubit. Although the measuring cord expanded cubit by cubit, one by one, it adds nothing to the first cubit because they all illuminate only in Hassadim. It follows that that same cubit is doubled again, and this is what the text is telling us. It all comes in the Mochin of the light of above, Bina, so that above and below, in Bina and in Malchut, it will be one measure.
246) This measure is more in Kedusha, since there is another measure, covering the ten curtains within, meaning covering the goat hair curtains. The other measure that covers amounts to 34, while the curtains inside amount to 32. Thus, one covers the other, the 32 inside, the 34 outside.
247) The first measure is holy, in holy colors: “Twisted linen and azure and purple and scarlet.” These imply HGT and Malchut: linen is Hesed, scarlet is Gevura, purple is Tifferet, and azure is Malchut. The entire count amounts to 32—28 to the length and four to the width. The second measure of the goat hair curtains on the outside, covering this one, amounts to 34—30 cubits to the length, and four to the width, as it is written, “Happy is he who educates the poor; in the day of evil, the Lord will deliver him.” The Lord will actually deliver him in the day of evil with the Dinim themselves because the goat hair curtains imply meagerness and Dinim. They cover and protect the Kedusha, which is the curtains of twisted linen, azure, purple, and scarlet, so that the outer ones will not suckle from them.
248) The count inside, in the curtains of twisted linen, azure, purple, and scarlet is 32 paths of Hochma. It is written about the count outside, “And you shall make goat hair curtains.” The name “goats” indicates harsh and strong Dinim. Its color is to let it cover the Kedusha, which is why goat hair curtains are needed—the Dinim in them keep the Kedusha from the outer ones being able to cling to Kedusha. There are curtains of twisted linen, azure, purple, and scarlet in the tabernacle, as it is written, “I went down into the garden of walnuts.” A walnut has a shell that covers the Moach [brain/marrow/interior] in it. Likewise, anything in Kedusha, the Kedusha is inside and the Sitra Achra is on the outside, as it is written, “A wicked crowns the righteous.” This is why it is called “a walnut.”
249) In that one that is on the outside, in goat hair curtains, all who add, diminish. As with the oxen of the festival, which gradually diminish because they are sacrificed over the nations of the world, the external ones, here, too, it is written about what is inside, “And you shall make the tabernacle with ten curtains.” And of what is outside, it is written, “Eleven curtains.” It adds the letter Ayin to the 12, reducing from the count, for one is reduced from the number 12 by the addition of the Ayin to the 12.
When adding a number, it reduces. Adding a number, as it is written, “The length of one curtain was thirty cubits and its width was four cubits.” But the inner curtains were only twenty-eight in length, so in the calculation, it is less, for it adds up to thirty-four [in Gematria: Dal (meager, Dalet–Lamed)]. Of all the names, there is none so hard as the one called Dal. For this reason, when it adds in the number, it adds in deficit.
250) And when it reduces the number, it adds in ascension, for it rises to the 32 paths of Hochma, which is all the faith, Malchut, the holy name. Hence, one who reduces, ascends, and one who adds, reduces. One ascends and reduces, and one reduces and ascends. One is inside, curtains of twisted linen, which reduces and ascends, and one is outside, goat hair curtains, ascending and reducing.
251) This measuring cord began to expand and measured a measure for the boards, as it is written, “And he made the boards for the tabernacle of acacia-wood, standing up.” These boards are the seraphim in the world of Beria, as it is written, “Acacia-wood, standing up,” and it is also written, “Seraphim stand.”
252) Measuring this measure is ten cubits to the length of the board, and a cubit and a half to the width. Here it writes, “Ten cubits,” and does not write “Ten cubit,” as with the curtains. These ten cubit are three, three, three, which is nine, HBD HGT NHY of the seraphim, and the one that is above them, a spirit that is over them, the Achoraim of Malchut de Atzilut, the dominion of Hochma. And since there are two dominions here—the dominion of Hassadim and the dominion of Hochma—they are called “cubits,” in plural form. But with the curtains, where there was only one dominion—of Hassadim—it is called “cubit.”
253) The measure of cubit includes 28 to the length and four to the width, which is 32. Here the measure is 11 and a half—ten to the length, and a cubit and a half to the width—which are 11 and a half cubits all together, which amount to 12. Yet, they do not add up because they are lacking one half, since they are lacking in the Ophanim, lacking the Malchut, who is called Ophanim, as they are only three times three, which are nine—HBD HGT NHY—lacking their Malchut.
There are 20 boards in the holy Merkava—ten to the right, and ten to the left—until they ascend to the upper seraphim—the two lines right and left of the seraphim, which are regarded as superior, and the middle line, regarded as inferior. Afterwards, the Kedusha rises until everyone in the middle crossbar awaken, receiving from the middle line, and those three lines in Rosh, Toch, Sof—HBD HGT NHY. However, the Malchut is missing in them. This is why there is one half in them, incomplete, and they are only 11 and a half and not the whole 12.
The missing Malchut is Malchut de Man’ula, as there is only the Malchut de Miftacha, Yesod. This is why Malchut is regarded as missing half of her Partzuf from the Chazeh down, 45 lights. 12 are three lines, where in each line there are three lines, for in each line are HG TM. And since Malchut—the 12th Partzuf in them—is only a half Partzuf, through the Chazeh, it follows that there are only 11 and a half Partzufim in them. Because they are lacking the core of Malchut, there is only a half Partzuf, up to her Chazeh, for up to there it is considered the first nine in her, through Yesod, and half the Partzuf from the Chazeh down is missing. This is why they are only 11 and a half, and this is why the boards are three lines, which are 10 to the right, 10 to the left, and the middle crossbar. And Malchut is not mentioned among them because she is lacking in them.
254) A measure of 11 and a half for twenty boards is 230, since 20 times 11 and a half is 230, and all of that is measured in the account. Thus, each count is done, coming out of this measuring in the seraphim.
255) The curtains of the tabernacle are high secrets, the heaven, ZA, as it is written, “Stretching out heaven like a curtain.” They add up to 32. There are also curtains of twisted linen, azure, purple, and scarlet, and there are goat hair curtains. It is all above, from the heaven, to know the wisdom of every discernment and every matter.
Therefore, man discerns between good and evil, between curtains of twisted linen, which are good, and goat hair curtains, which are bad, between Hochma and Hassadim, between curtains of twisted linen, which are under the rule of Hassadim, and the boards, which are under the rule of Hochma, as well. This explains the first measurement that was in the cubit, the 1,500 Behinot in each Behina, 12,000 cubit.
256) The ark calculates from whom it takes, from whom it receives, and of what is in it. It receives from both sides, right and left, and it takes from those two sides. For this reason, it is a cubit to the right, a cubit to the left, and half a cubit of its own. This is why it is written, “Its length was two cubits and a half,” two cubits from the two sides, right and left, and half of its own. This is to the length. To the width and to the height, they are one and a half cubits: one cubit from the side where it takes more, such as when taking from the right and left, and half of its own. The ark, Malchut, receives from all, and is in everyone’s calculation.
The measure of the length implies illumination of Hochma. The measure of the width implies illumination of Hassadim. The measure of the height implies illumination of Hochma extended by the middle line. The measure of the length is regarded as taking without receiving because first, it takes the Hassadim in the right line, and then it takes the Hochma in the left line. And before the Hochma dresses in Hassadim, the illumination of Hochma is not received. Likewise, Hassadim are not received because there is a dispute between right and left.
Thus, there is taking, for it already took the illumination of the two lines. Also, there is no reception because they do not illuminate in it. But afterwards, when receiving the Hassadim through the middle line, the Hassadim come into reception, and this is the width. Then, when receiving illumination of Hochma corrected in Hassadim through the middle line, the Hochma comes into reception.
We should also discern the receiver of these three qualities itself, receiving from both sides, right and left. The right is the width, and the left is the height. It takes from those two sides—right and left—that it takes in the length, hence it is a cubit on the right, Hassadim, a cubit on the left, Hochma, and half of its own, the half that receives for itself, Malchut, who is regarded as half a measure. This is why it is written, “Its length was two cubits and half a cubit,” two cubits from two sides, from the right and from the left that it takes in the length, and the half is the receiver itself, Malchut, half a cubit.
To the width and to the height, they are a cubit and a half. That is, it is one and a half cubit in width and one and a half cubits in height. The cubit implies one cubit from the side that takes more, that the width receives more of the side of Hassadim, right, and the height receives more of the left side, illumination of Hochma. They are like the right and the left that it takes in the length. Likewise, the width favors the right, and the height favors the left.
For this reason, they are a cubit each, and half of its own, the “self” of the receiver itself, half a cubit that joins both the width and the height. Because a matter can only be over a matter, the measure of the receiver itself—on which there is the right, left, or both—should be mentioned in each. Therefore, to the length, which includes two lines one at a time, it is two and a half cubits. To the width, which is only Hassadim from the middle line, a cubit and a half. To the height, which is Hochma in the middle line, a cubit and a half.
257) The Hitkalelut of illumination of Hochma is called “gold.” This is why the ark is coated with gold from within and from without. It is a measure that is in the first measurement in the curtains, and it is all in regard to one matter. The table, too, is as measured in the first measure in the curtains.
258) But the measurement in the ark that is in the Torah, and the first measurement as in the curtains, must not be used more than what had appeared to the high sages, to know the wisdom in it, and to discern between good and evil, between the upper Hochma and the Hochma in Malchut. All of the other works of the tabernacle were with a measuring of a cubit, as with the curtains, except for the measure of the breast piece, which is the little finger.
259) The gowns of Aaron and his sons were made in holiness, even though no measure is mentioned in regard to them. It is so because it was all six, in Hesed that includes VAK, HGT NHY, and in the work of the six, the six strings HGT NHY de ZA, and stands and persists in six. All the corrections in the tabernacle were to wear and to be corrected in six, HGT NHY de ZA, and in six, which is Hesed.
260) All the measurements taken in the tabernacle were with the measuring cord. The measuring reed was in the measuring of Ezekiel, for he is a house in which to be in its place, within those partitions, within those walls, within those openings, and within those doors, so that all will be measured. But in the future, it is written about the measuring of Ezekiel’s house, “And the side-chambers were broader as they wound about higher and higher.” It is so because when they begin to build with the measuring reed, it will rise higher and higher to the length and to the width; there will be expansion to all sides, and it will not be looked upon as evil, for all will be holy.
Although the measuring cord is illumination of Masach de Man’ula, there is no Zivug on it prior to the end of correction, due to the Din in her. But in the future, there will be no Din in the Man’ula in the house of Ezekiel, and no evil will be seen in her. Therefore, the measuring will be with the measuring reed, since there will be no Din in the world. This is why everything exists and persists completely, as it is written, “And will not be disturbed again, nor will the wicked afflict them any more.”
261) All the measures and all the measurements are in this world, so that this world will exist such as above, to connect this world with the upper world, so that all will be one. But when the Creator awakens to renew the world, all the worlds will be one, like the upper world, and the glory of the Creator will be in all of them. Then it is written, “On that day, the Lord will be one, and His name, One,” meaning His name, Malchut, will itself be one, like HaVaYaH.
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