Moses’ Bride

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791) Sages of Kabbalah are sages of the Talmud, of whom it is written, “Repeat them to your sons.” The sages of the Mishnah explained, “Do not read, “repeat” [repeating twice] but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in the Talmud. It is written about it, “If you happen to come upon a bird’s nest along the way,” being the sages of the Bible. “In any tree” is the sages of the Mishnah. “Or on the ground” are the sages of the Talmud, a third in the Bible, a third in the Mishnah, and a third in the Talmud.

We should not wonder at changing the word, “repeat” to the words “repeat thrice,” for about the verse, “And you shall make a lamp of pure gold; the lamp shall be made of hammered work,” it was explained, “And you shall make a lamp” is general, and “gold” is particular. “Hammered work” is general, and likewise are several verses that the sages of the Mishnah multiply and reduce, such as what we say, “increased and diminished,” and also “we multiply a letter” saying “do not pronounce Mah [what] but rather, Me’ah [one hundred].” Similarly, here we are saying, “do not pronounce it, ‘repeat,’” but rather, “repeat thrice,” a third in the Bible, a third in the Mishnah, and a third in Talmud.

792) Likewise, the verse, “on the day that Moses had finished,” in which we interpret Klot [finished] as Kalat [bride of] Moses, Moses’ bride. We learn this from the letters of the alphabet in the word, where Klot [finished] has the letters of Kalat [bride of], and they did not add of themselves, since they have no permission to add or subtract a letter from it, nor exchange one letter for another. Hence, it is written in the Torah, Klot in full [with punctuation letters, too], with a Vav. Who gave them permission to detract a letter from it, the Vav, and explain it as the word Kalat [bride of], since there is no word to replace here in exchanging AlephBet, such as with AlephTav BetShin, but they detracted the Vav from the word and explained it as though it was written Kalat without a Vav?

However, with such deficient words that are explained as though they were full, or with complete words as though they were deficient, and about all kinds of interpretations that can be done to adorn the bride, the Torah, with her adornments, the Creator commanded us to do as they say and believe them, as it is written, “By the law that they will instruct you.”

793) It is similar to a tailor who cuts in order to make royal garments, and cuts them into many people. Those who know the places where those pieces are missing, and know those pieces that remain, can make the garments, since they place the added pieces in the place where they were deficient, and add to pieces that are too small. This is the meaning of “By the law that they will instruct you.”

794) If this is so, how is it that at times one of them errs and says, “I take it back”? But before he makes a sentence about that thing which is disputed, the one who is asking about it can say, “I take it back.” It is so because not all who dismantle in order to make royal adornments know where the pieces go before the ruling is clear, and before the explanations to the rulings are fully clarified.

795) The seven candles of the lamp are as it is written, “and the seven maidens, who were fit to be given her out of the king’s house.” They correspond to the triple-head Shin [] and the quadruple-head Shin [] in the Tefillin. That is, opposite the seven heads in the four letters Shin. These correspond to the seven blessings of the Shema reading, where in the morning prayer he blesses two before and one after, and in the evening he blesses two before and two after.

Afterward the commandment is written, where the high priest in the work is using the wings of commandment, which are bells and pomegranates, which are as the knots and the rings in the links in the Tzitzit, and the fringe is like the Tefillin. From there on it is written, “And you shall make an altar as a place for burning incense.”

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