These Are the Accounts of the Tabernacle

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12) “In the beginning God created the heaven and the earth.” When the Creator created the world, He created it such as above, so that this world would be in the form of the upper world, Malchut. He established all those colors of above below, in this world, to attach and connect a world to a world, this world to Malchut.

13) When the Creator wished to create the world, He looked in the Torah and created it. He looked in the holy name, HaVaYaH, the whole of the Torah, and made the world be. The world was created by three sides—HochmaTevuna, and Daat. By Hochma, as it is written, “The Lord established the earth with wisdom.” By Tevuna, as it is written, “He established the heaven with intelligence.” By Daat, as it is written, “By His knowledge the deeps were broken up.” Thus, all of them are present in the existence of the world. By those three was the tabernacle built, as it is written, “I have filled him with the spirit of God, in wisdom, and in intelligence, and in knowledge.”

14) All three, HochmaTevuna, and Daat, are implied in the verse. “In the beginning” is Hochma, “God created” is Tevuna, since Tevuna is called Elokim [God]. “The heaven” is in Daat because ZA is called heaven and Daat. Also, all are written in the work of the tabernacle, as it is written, “These are the accounts of the tabernacle,” the Hochma, since accounts and number extend from Hochma. “The tabernacle of the testimony” is Tevuna because the illumination of Hochma that appears in YESHSUT is called “testimony.” “Which were counted according to Moses” is Daat because Moses is Daat. All is done one opposite the other because everything that the Creator created in this world, He created it such as above, and all is registered in the work of the tabernacle.

15) When the Creator said to Moses, “Make the Tabernacle,” Moses was bewildered. He did not know what to do until the Creator vividly showed him, as it is written, “And see and make them after their pattern, which is being shown to you in the mountain.” “In their pattern” means that the Creator showed Moses everything in its higher, spiritual form, and each of the spiritual forms above was making its form similar to the fictitious form that was made below, on earth. This is how Moses knew.

16) “Which is being shown to you in the mountain.” The mirror that does not shine, Malchut, was showing him within her all the manners and forms that are being done below.

17) “Which is being shown to you.” “You” is the mirror that does not shine, Malchut, which showed him within her all those forms. And Moses saw each of them in its corrected form, as one who sees within a crystal lamp, within a mirror that shows all the forms. And when Moses looked into them, he found them perplexing, since there, in Malchut, everything stood in its spiritual form, but each form equalized its form to the imaginary form in this world, in the Tabernacle.

It follows that two forms were apparent in everything: the spiritual one and the imaginary one. This is why Moses was bewildered; he did not know which of them to grasp. The Creator told him, “You with your signs, and I with Mine,” that Moses would perceive the imaginary signs in everything, and the Creator perceives the spiritual signs of everything, and then the spiritual form is placed over the imaginary form. Then Moses was reconciled in all the work of the Tabernacle.

18) When all the work was done, Moses had to count everything so that Israel would not say that there were leftover silver and gold that he was going to take. Therefore, he had to count the accounts before Israel, since it is written, “And you shall be clear before the Lord and before Israel.”

19) This is why it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony,” since the spirit of holiness, Malchut, called “a tabernacle,” was showing to everyone the account of all the gold and silver that Israel donated. The spirit of holiness said, “And the silver of those of the congregation who were numbered.” And he said, “All the gold that is made for work in all the work of holiness,” since the Creator desired those craftsmen and wished to show their loyalty to all.

20) “These are the accounts of the tabernacle.” When the work of the tabernacle was being done, the Sitra Achra would go and roam to slander. He did not find a reason with the faith of the craftsmen until the Creator surrendered him before Moses, and the Sitra Achra made the calculation of the loyalty against his will, showing their loyalty before all, as it is written, These are the accounts of the tabernacle.” “These are the Sitra Achra.” It is also written, “Which were counted according to Moses.”

21) “These are the accounts of the tabernacle, the tabernacle of the testimony.” It writes “tabernacle” twice: once above, in Bina, “The tabernacle of the testimony,” and once below, in Malchut, only “tabernacle.” A tabernacle is called “the tabernacle of the testimony,” as it is written, “The tribes of the Lord, a testimony to Israel,” since the name YodHeyHB, is a testimony to Israel.

22) Likewise, it is written, “A testimony in Jehoseph is his name.” It is called “a testimony” because the name YodHey in Jehoseph is HB, testimony. In every place, YodHey testify to a testimony, meaning illuminate illumination of Hochma, which is called Eden or Edut [testimony]. This is why it is written, “The tabernacle of the testimony,” a tabernacle of the testimony of YodHeyBina. This is why the tabernacle is named after the holy name YodHey, as it is written, “And I will teach them this testimony of Mine,” since this place, YodHey, is hidden and concealed. This is why it is written, “I will teach them.”

23) “Which were counted according to Moses.” Does the tabernacle count the testimony, for it is written, “Accounts of the tabernacle, the tabernacle of the testimony”? Indeed, it counts the testimony, YodHey, since on the day when the patriarchs departed from the world, as well as all the tribes of the children of Jacob, and Israel were left in exile, in those troubles, they forgot the knowledge of the high and holy name, “testimony,” which is the existence of heaven and earth, Mochin de ZON. It is so because the upper and lower ones, and all the sides of the world established those two letters YodHey by giving them Mochin.

24) When Moses came, the name YodHey was counted and mentioned in the world. And when he was by the bush, he immediately asked about this name, as it is written, “And they may say to me, ‘What is His name?’ What shall I say to them?” And there that name was accounted according to Moses.

25) “The tabernacle of the testimony, which were counted according to Moses, the work of the Levites.” It is written, “And the Levites shall perform is the service of the tent of meeting.” “Is” is the holy name, Bina. “Is” is in third person, and not in second person, like Malchut, which is called “you.” Hence, the tabernacle of the testimony, Bina, is the work of the Levites.

Also, the work of the Levites of carrying the tabernacle from place to place on their shoulders, as it is written, “But to the sons of Kohat he gave none, because the service of the holy things belonged to them: they bore them upon their shoulders.” This is why the tabernacle, the work of the Levites, is named after them.

26) “And in that day, it shall come to pass that the root of Yishai [Jesse], which stands as a banner for the peoples, the nations will seek it, and his resting place will be glorious.” “And on that day,” when the Creator increases peace in the world, the root of the tree of life shall be, meaning the decisive middle line, making peace between right and left. And out of that root will the rest of the roots exist below—the degrees in Malchut and BYA—for they are all rooted and exist by it.

27) “Which stands as a banner for the peoples,” standing as a banner and a token for the holy name, HaVaYaH. “The nations will seek it,” for there is the existence—Mochin—of the holy name. Therefore, “The nations will seek it,” to receive wisdom and knowledge [Hochma and Daat] from there, as it is written, “And many peoples shall go and say, ‘Come, let us go up to the mountain of the Lord.’” Therefore, “The nations will seek it.” “And his resting place will be glorious.” “Resting place” is the Temple, Malchut, as it is written, “This is My resting place forever and ever.” “Glorious,” for that is what it was called at that time, “The glory of the Lord.” It is written, “The light of the moon shall be as the light of the sun,” meaning that the light of Malchut will be as the light of ZA, “And the light of the sun will be sevenfold,” meaning that the light of ZA will be seven times what it was before.

28) The resting place of the root of Yishai, Malchut, which is called “The glory of the Lord,” will never be counted or accounted for because in all that is counted, the blessing is not complete. Blessings are present only in what is not counted, and in the first time, Malchut was counted, as it is written, “These are the accounts of the tabernacle.”

The light of the sun is called “lights of numbering” or “calculation,” GAR in Hochma. But VAK de Hochma are only called Mochin of numbering and counting. It is known that through the middle line, which makes peace between right and left, GAR de Hochma, which is a number and a calculation, were diminished. At that time the blessing is in her. But before the GAR were diminished, Dinim were extended from the left line, the lights froze, and there was no blessing there.

The root of Yishai, the middle line, diminished the GAR de Hochma from Malchut, which are called “number” and “calculation.” It is so because in all that is counted, the blessing is incomplete there because while GAR de Hochma illuminate in the left line, there is a dispute between the lines and there are no Hassadim there, and Hochma cannot illuminate without Hassadim. This is why there is no blessing there. However, although the Hochma was diminished by the middle line into VAK de Hochma, it is still impossible that VAK de Hochma would come out with absence of GAR. Rather, first, all ten Sefirot de Hochma must illuminate completely, and then the GAR de Hochma depart and the VAK de Hochma remain.

It was said that in the first time, Malchut was counted, that in the beginning, GAR de Hochma, called “calculation,” must come out as well, since it is impossible for VAK to come out without GAR. However, they promptly depart. It is written about the first time, “These are the accounts of the tabernacle.” But afterwards the GAR depart and she remains in VAK.

29) The tabernacle is counted. Malchut is called “a tabernacle,” left line, from which the counting comes. For this reason, she needs Moses’ prayer, the middle line, which unites the right and the left and instills blessings in them so there will be blessings on her, as it is written, “And Moses blessed them,” that there will be a blessing in the work of your hands. There are no blessings in a calculation until Moses ties it to the tabernacle of above, Bina, as it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony, which were counted according to Moses.” “The tabernacle of the testimony” is Bina, and if the counting is not done by Moses, diminishing from GAR de GAR, they would not be able to count, as it is written, “Which were counted according to Moses.”

30) It is written about Elijah, “And the word of the Lord came to him, saying, ‘…Arise, go to Zarephat, which belongs to Sidon, and dwell there; behold, I have commanded a widow there to sustain you.’” Before he came to the world, the Creator commanded the crows by His decree to bring food to Elijah, and for that woman to give food to Elijah.

31) It is written, “As the Lord your God lives, I have no cake, only a spoonful of flour.” A spoonful was the measurement in flour, and it was befitting that there would be no blessings in it because it was under measurement. However, it is written, “So said the Lord, God of Israel, ‘The bowl of flour shall not be exhausted, nor shall the jar of oil be empty until the day when the Lord gives rain.’” Hence, because of that blessing, there were blessings in them although they were counted.

32) It is read, “The Lord gives rain,” and it is written “The Lord will give rain.” This is because in the whole of the generation, none was found to be awarded a reward as that woman. This is why it is written, “Will give,” meaning you will give rain on the world because of your great merit.

33) It is also written, “The bowl of flour was not exhausted nor did the jar of oil become empty, according to the word of the Lord, which He spoke through Elijah.” It is so because a flour that is measurable, the blessings still do not cease from it because of Elijah’s speech, as it is written, “The bowl of flour was not exhausted.” Although the tabernacle of the testimony was counted—as it was counted according to Moses—there are certainly blessings in it. This is why it is written, “These are the accounts of the tabernacle, the tabernacle of the testimony, which were counted according to Moses.”

34) It is written, “Do not come near here; remove your sandals from your feet.” The Creator separated him from his wife so he would cling to Divinity, as it is written, “For the place on which you stand is holy ground.” Holy ground is Divinity, holy Dvekut that Moses cleaved at that time above.

35) At that time, the Creator tied him with fondness of above and he was appointed the high appointee over the house, Malchut. He became a Merkava [chariot/structure] for ZA, the upper one of Malchut. He sentences, and the Creator executes, as it is written, “Arise, O Lord,” “Return, O Lord.” It is also written, “Which were counted according to Moses.” According to Moses was the tabernacle established and counted in everything. The counting of the tabernacle, Malchut, was by Moses, as it is written, “I have surely counted you.” Moses was the voice, ZA, which brings out the speech, Malchut, and he made a calculation for her to come out of exile. And now he was commanded to extend Kedusha from above downward, as it is written, “And let them make Me a Temple, that I may dwell among them.”

36) “And Bezalel the son of Uri, the son of Hur, of the tribe of Judah” did everything that the Lord commanded Moses. Bezalel is the right side, Hesed. He established the correction of everything, since Judah was a ruler and a king over all the other tribes. This is why the one who established the entire tabernacle came out of him. Bezalel means Betzel El [in the shadow of God], in the shadow of God, right, since Hesed is called “God.” He established everything from that side and inherited Hochma to do all the work.

37) With him, “Oholiab, the son of Ahisamach, of the tribe of Dan.” Dan is from the left side, harsh Din. On both these sides, right and left, the tabernacle, Malchut, was made and established in them, to be connected in them to be between right and left.

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