Mitzvas Binyan Mikdash (Part 1)

Sefer HaChinuch, (Mitzvah 95): To build a Sanctuary,

as it is written (Shmos 25:8): “And they shall make Me a Sanctuary and I will dwell among them.”

These are the facets that are of primary importance in building the Beis HaMikdash:

In it, it is necessary to make:a Sanctuary,

a Holy of Holies,

and in front of the Sanctuary there is to be another area which is called the Ulam.

The three are called the Heichal.

We erect a divider around the Heichal, a distance from it, like the curtains of the courtyard that existed in the desert.

The entire area surrounded by this divider is comparable to the Courtyard of the Tent of Meeting;

it is referred to as the Azarah, the Courtyard.

This entire area is called Mikdash (“Sanctified Place”).

In the Beis HaMikdash, it is necessary to make the utensils mentioned in the Torah:

the Ark in the Holy of Holies;

the Menorah, the Table for the Showbread, and the Inner Altar in the Sanctuary;

and the Outer Altar in the Courtyard.1

The concept of the Sanctuary and its utensils can be understood based on the following points:

The fundamental intent motivating the construction of the Sanctuary is that G‑dliness should be revealed within the Jewish people,

as it is written: “And I will dwell among them.”

Therefore we were commanded to make the Sanctuary in a manner that corresponds to the structure of the Spiritual Cosmos

that is drawn down from the essence of G‑d’s infinite light.

In Mishnas Chassidim, the pattern of the creation of the world is explained as follows:

G‑d’s infinite lightcontracted (tzimtzeim) its radiance and vacated a space that is equal on all sides.

The space thus created is spherical.

Into the empty space created by the tzimtzum, contraction, He drew down a thin vector (kav) of light.

In the process of its descent, the kav illuminated another sphere of light slightly distant from G‑d’s infinite light

– and as it descended further, it illuminated another sphere,

and indeed, ten further spheres

which are Kesser, Chochmah, Binah….

After these, there come Ten Sefiros that are drawn down in a direct manner (Yosher).

This concludes the statements of Mishnas Chassidim in Maseches Alef-Beis in the Order of Zeraim.

To explain these concepts:

It is well known that the term “inward light” or pnimi refers to the revelation of G‑dliness in every world according to its level.

An “encompassing light” or makkif refers to the light that remains hidden and does not come into revelation.

Instead, it surrounds the recipients on all sides equally.

The Holy One, blessed be He, desired to have a dwelling in the lower realms

that parallels the initial stage of the downward chainlike progression of existence (HaHishtalshelus)from the essence of G‑d’s infinite light.

Therefore, He commanded that the Sanctuary2 (and similarly, the Beis HaMikdash) be made following such a paradigm.

The curtains and the beams of the Sanctuary are representative of the sublime encompassing lights that transcend Atzilus and the encompassing lights of Atzilus.

The utensils reflect the inward lights that descend from the kav.

They represent the actual revelation of G‑dliness in every world.

Thus with regard to the Ark, it is written (Shmos 25:22): “And I will make Myself manifest... between the two cherubs.”

Similarly, with regard to the Outer Altar, Divine fire would descend upon it,3

and the Menorah is described (Shabbos 22b) as “testimony to all the inhabitants of the world that the Divine presence rests within Israel.”

Also, the Showbread on the Table remained warm as an expression of G‑d’s presence.4 Thus, each of the utensils reflected a different dimension of revealed G‑dliness.

Although there is a common dimension to all the encompassing lights, they are not entirely the same.

For the form of the encompassing light is determined by the nature of the inward light that emerges from it.

For example, with regard to the transmission of intellect,

at its very outset, the encompassing light will be structured according to the nature of the revealed will, which serves as the immediate source for the intellect.

According to this conception, the particular design of the curtains and beams, which are representative of the encompassing lights, and their designated length, is extremely significant.

For the ultimate purpose of the Beis HaMikdash is the revelation of the inward light through the sacrifices,

and at the outset, the encompassing lights must be drawn down according to the nature of the revealed will.

To explain the concepts of encompassing and inward light in greater detail:

Both are necessary for the creation of the world and for all the expressions of G‑dliness in the world. That statement requires clarification:

On the surface, since the fundamental revelation comes about through the inward light, of what value is the encompassing light?

As explained in the mitzvah of G‑d’s unity (mitzvah 417, sec. 2),5 both of these patterns of transmission convey life-energy to the worlds and to every individual creation in particular.

The verse (Tehillim 135:6): “All that G‑d desired, He made” refers to the encompassing light,

and the verse (ibid., 33:6): “The heavens were made through G‑d’s speech” refers to the inward light.

In that source, it is explained that the encompassing light also conveys life-energy.

Indeed, it is the primary source of life-energy,

but this encompassing light is not revealed in a direct manner within the created being.

The inward light, by contrast, is revealed in a direct manner.

Furthermore, the encompassing light is concealed in the entire being equally, from the head to the foot.

With regard to the inward light, by contrast, there is a difference between its revelation within the head and its revelation within the foot.

Moreover, the encompassing light does not divide into different elements,

while the inward light is divided into different elements through different contractions.

These two concepts are dependent on each other, as evident from the concepts explained there in mitzvah 417.

Here it is possible to add an analogy for this that is taken from our flesh,

from the enclothement of the soul within the body and the manner in which it grants the body vitality, it is possible to understand the way G‑dliness enclothes itself in the world.

There are two patterns through which the soul’s life-energy enlivens the body:

an encompassing light and an inward light.

The inward light enclothed within the body refers to the ray that emanates from the soul that becomes manifest in the brain, heart, and liver.

Each limb or organ receives a different revelation of the soul,

varying according to the difference between the medium of the brain, the heart, and the liver.

(Similar concepts apply to all the limbs, e.g., the hand and the foot.

The nature of the life-energy of the soul invested in a particular limb or organ depends on the makeup of that limb or organ.)

The intellect rests within the brain,

the emotions within the heart,

and the power of movement in the external limbs through the medium of the blood in the liver.

The intellect in the brain is a revealed quality.

For the power of conceptualization is felt within the brain in a substantial manner

and the brain is filled with its substance,

as a container is filled with water.

the very physical matter of the brain – if it is dry or moist – will affect the nature of one’s conceptual potential,

e.g., if it is refined or not, as is well known.

The motivating factor is that the nature of the physical substance of the brain is appropriate to receive intellect.

Similar concepts apply with regard to the power of speech that is enclothed in the mouth.

Our physical mouths are filled with letters of the spiritual power of speech.

And similar concepts also apply with regard to the emotions in the heart,

the power of movement in the hands,

and the potential to walk in the feet.

As is well known, there are sinews in the feet whose nature determines the potential of the foot to walk.

And the life-energy enclothed in them, i.e., the potential to walk, also follows the pattern of the foot’s inner makeup.

It is thus understood that the life-energy of the soul is in complete revelation within the limbs.

This reflects the process undergone by the inward light in order to be enclothed within a medium.

The light is revealed because the medium is suitable to receive it,

for it is representative of the light and an actual model for it.

For a hand will not walk, nor will a foot write.

Instead, the foot will walk, the hand will write,

the heart will be aroused, and the brain will conceptualize.

The manifestation of the life-energy that enclothes itself in the body in an inward manner thus differs between the brain, the heart, the hand, and the foot.

It also divides into different elements:

intellect, emotion, movement, walking, and speech.

All of the above represents the inward light.

The manifestation of the encompassing lightof the soul is evident in a different manner.

We see that the soul’s vitality is extended within the body

as indicated by the fact that the limbs are affected by it.

Nevertheless, this life-energy is not revealed to the extent that its nature is made known.

Moreover, it shines forth to all of the limbs in one mode, without differentiation.

Ratzon, will.

We see that as soon as a person desires to extend his hand or foot, these limbs will react immediately.

And if he seeks to contract them, they will contract immediately, as soon as he desires.

This is clear evidence that the will is found within the foot itself.

For if it was located only within the head,

and the response of the limbs to the will – e.g., the extension or contraction of the foot – would come only as a result of influence

that was drawn down from the will in the mind to the leg when that desire arose,

some delay in time would be required from the moment the desire arose in his will to extend his foot until the foot actually extended itself,

so that the will could be drawn down from the brain to the foot.

It could not be an immediate response.

Since we see that the feet – and similarly all the other limbs – respond immediately to the will, as soon as a person desires to extend his legs, they are extended -

we are forced to say that the will exists within the feet as well.

As such, the response does not involve a delay.

In truth, this is the reality.

As is well known, there are nerves and fibers extending from the brain to all the limbs.

These nerves and fibers do not contain blood.

Instead, they are channels to transmit the will

and bring about its dominion over every limb,

enabling the person to move the limb as he desires.

The movement itself comes from the inherent life-energy, i.e., the inward light of the soul, allotted to the hand and the foot,

which are already prepared for this energy.

This vitality is enclothed in the blood of that organ

and it is increased through eating and drinking.

The will, by contrast, is life-energy associated with the soul alone.

The actual movement of a limb will not come directly from the will.

Instead, the particular power specific to that limb moves the limb according to the directives of the will.

A limb will not deviate from the directives of the will, just as a horse is controlled by its rider.

If there will not be a desire to move the limb, it will remain at rest without movement

although it has the potential to move.

Conversely, when there arises a desire to move a limb, the power of movement will move it immediately.

Thus a person’s will brings about all its desired activities through the limbs of the body,

but the actual activity is performed by the life-energy allotted to that limb from the aspect of the soul that is enclothed in the blood.

The latter power is revealed within the limbs and organs and adapts itself to their nature.

The will, by contrast, is not revealed.

Although, as explained above, it exists in all the limbs,

the limb does not feel it.

This state is described by the term העלם, “concealment,”

i.e., it is actually present,

but is not revealed to the recipient.

For this reason, there is no division within the different expressions of the will,

i.e., the will to move the head and the will to move the hand are the same.

These two concepts – the fact that the will is not revealed and that it remains simple – are dependent on each other.

The will does not enclothe itself in a recipient in a revealed manner, in the manner light is enclothed and revealed in a vessel.

Instead, it is found in a state of helem, concealment.

Accordingly, it can shine in the foot in the same way that it shines in the head;

there is no need to make a distinction between them.

Different concepts apply with regard to the ray of the soul that, by contrast, shines through enclothing itself in an inward manner:

i.e., the nefesh, ruach, and neshamah which are enclothed in the brain, heart, and liver.

In these instances, the influence undergoes contractions which results in division, as is necessary

because it shines in an inward manner, as explained above.

The concept of will – that it is found in the foot although its essence cannot be grasped there – can be understood

through the analogy of the color white.

As opposed to other hues, white is the essence of the matter itself;

it is not something added to the article,

as stated in other sources.8

The actual article that is white is an entity that takes up space.

Its color, by contrast, does not take up space,

nor can it be grasped

despite the fact that it exists throughout the article in question,

i.e., if the article is cut up into tiny pieces, they will all be white,

for this is the essential color of the article and its natural makeup.

This does not apply with regard to colors that come as a result of dyes, as stated in those sources.

Nevertheless, nothing can be grasped except the white article.

Thus the color white is a recognizable entity and yet it cannot be grasped.

Similarly, the power of will exists in the foot, but it cannot be grasped,

while the power of speech in the mouth, by contrast, can be grasped.

The analogue to all of the above can be understood within the spiritual realms in relation to the Divine life-energy that is memale kol almin and that which is sovev kol almin.

The Divine life-energy that is memale kol almin refers to the Divine life-energy that reveals itself in every world according to its level.

In general, in the worlds of Beriah, Yetzirah, and Asiyah, there are three levels that are comparable to the way the levels of the brain, the heart, and the liver relate to the soul.

In Beriah, the wisdom, understanding, and knowledge (Chochmah, Binah and Daas) of the Ein Sof shine forth,

just as the intellect is manifest in man’s brain.

This refers to the level of the Upper Gan Eden where the souls derive pleasure from G‑d’s radiance which is revealed in the world of Beriah.

In Yetzirah, the emotive attributes of the Ein Sof shine forth.

This resembles the ruach (“spirit”) that is manifest in the heart.

It is the world of the angels whose service is characterized by love and fear.

And the world of Asiyah parallels the nefesh, for there the service of G‑d centers on action.

In every world, according to its level, this light manifests itself in actual revelation.

For example, the wisdom, understanding, and knowledge is manifest in the world of Beriah,

enabling the souls to derive pleasure from their comprehension of G‑d’s infinite light in the world of Beriah.

The emotive qualities are manifest in the world of Yetzirah and as a result, the angels recite “Holy, Holy, Holy,...” with love and fear.

And in Asiyah, the Divine life-energy enclothes itself in every created being in an inward manner,

intellect being vested in humans, vitality in animals, etc.

Thus there are several aspects of contraction and division, as explained above.

By contrast, with regard to the Divine light that is sovev kol almin, it is said (Tehillim 135:6): “All that G‑d desired, He made,”

referring to the Sublime Will that desires its acts.

This is comparable to man’s will which is in a state of hiddenness and encompasses all the limbs.

Nevertheless, “according to its command they will enter and according to its command they will depart,”9for a person’s will governs every aspect of his conduct.

Despite will being hidden, it enclothes itself and is found within all the limbs,

and they are all nullified to it like a horse to its rider.

To explain the analogue in the spiritual realms: G‑d’s Sublime Will controls the flow of vitality throughout the entire Spiritual Cosmos.

The wisdom, understanding, and knowledge, and the emotive qualities of the Ein Sof

that are enclothed in the vessels of the Ten Sefiros of each of the worlds of Beriah, Yetzirah, and Asiyah,

from which influence is conveyed to all the created beings in an inward manner,

are all nullified to the Divine will that rules over them, so that the influence is conveyed in accordance with His will.

In man, his will motivates his mind and his feet, enabling him “to direct them to do whatever he wants,”10

and without it, they would not move, as above.

Similarly, the Sublime Will shines within the wisdom, understanding, and knowledge that illumine Beriah, and that will directs their influence as He desires.

This also applies in Asiyah.

The will itself, however, is an encompassing light and is in a state of concealment;

i.e., it is not revealed like the wisdom, understanding, and knowledge that illumine Beriah.

Nevertheless, it is the fundamental active agent, as explained above with regard to the mitzvah of G‑d’s unity (Mitzvah 417, sec. 2).

This is what is meant by encompassing lights and inward lights.

The encompassing lights encompass all the worlds as one.

For the Iggulim of Adam Kadmon encompass the Ten Sefiros of Adam Kadmon and the Ten Sefiros of Asiyah as one.

This reflects the approach of sovev kol almin

which equates and equalizes the small and the great through the Sublime Will, as explained above.

In a larger sense, it is identified with the realm of Adam Kadmon and referred to as “the man of Beriah.”

Atik Yomin, which corresponds to the inner dimension of Kesser,and Arich Anpin, which corresponds to the external dimension of Kesser, are referred to as “the man of Yetzirah,”

and Atzilus, “the man of Asiyah.”

They thus parallel the levels nefesh, ruach and neshamah.

The Iggulim encompass all of them as one.

The inward light, the approach of Yosher, leads to a chainlike progression downward from vessel to vessel, from Adam Kadmon to Atzilus, Beriah, Yetzirah, and Asiyah

following the pattern of nefesh, ruach and neshamah, as explained above.

On this basis, we can reconcile two verses which appear to contradict each other:

One (Yeshayahu 6:3) states: “The entire earth is filled with His glory.”

The Targum translates “His glory” as “The radiance of His splendor,”

i.e., the earth is filled merely with radiance and a ray.

Another verse (Yirmeyahu 23:24) states: “I fill up the heavens and the earth.”

By saying “I,” seemingly, the intent is He Himself, His very essence.

Based on the above, it can be explained that

He Himself fills creation in a manner of sovev, in a state of hiddenness,

encompassing all four worlds as one.

Therefore “the heavens and the earth” are equated in the same statement.

With regard to the ray that comes into revelation and which is internalized, by contrast, it is only “His glory” and “the radiance of His splendor,”

i.e., this represents the approach of memale kol almin where all that is revealed is an external dimension of His light.

On this basis, we can appreciate the concept of the curtains of the Sanctuary.

They made it possible for the encompassing light, i.e., the Iggulim, to rest,

as the Etz Chayim states:12 “The Iggulim rest in the heichalos;” see the explanation there.

The Heichal of the Holy of Holies was the resting place for the encompassing lights, i.e., the Iggulim, of the first three heads, Kesser, Chochmah, and Binah.

The place referred to as the Sanctuary was the resting place for the Iggulim of the emotive qualities of Chessed, Gevurah, and Tiferes.

For as is well known, there are also Ten Sefiros within the encompassing lights, as mentioned above.

The concept of the Ten Sefiros in the Sublime Will is also explained in other sources.

For example, the will to emanate the quality of Chochmah reflects the quality of Chochmah in will.

See the explanation of the statements of the Zohar, Parshas Shmos, concerning the verse (Shir HaShirim 4:8): “Gaze forth from the peaks of Amanah.”

The utensils of the Beis HaMikdash, e.g., the Ark and the Menorah, were mediums in which the inward light was revealed.

As stated in Tanya, ch. 53, in the Tablets of the Ten Commandments that were housed in the Ark,

G‑dliness was revealed above the measure ordinarily conveyed through the chainlike downward progression of spiritual worlds from Yetzirah and Asiyah.

Instead, the wisdom, understanding, and knowledge of the world of Beriah were actually enclothed in the Tablets in the Ark.

Therefore, the Ark took up no space at all.

For space was absolutely batel to the revelation of G‑dliness that transcended space manifest in the Ark.

Similar concepts also apply with regard to the Menorah, the Table for the Showbread, and the Altar. As explained above, they each revealed a transcendent dimension of G‑dliness.

Now we can appreciate the qualities represented by the different utensils.

The Outer Altar is identified with Malchus as it is lowered into the realms of Beriah, Yetzirah, and Asiyah to bring about the refinement of kelipas nogah,

as implied by the verse:14 “She provides her household with food.”

It elevates these sparks following the mystic pattern of arousal from below.

A parallel is found with regard to the sacrifices that were offered on the Outer Altar.

An animal that is from kelipas nogah is consumed by fire and thus refined.

The waste is expelled toward the extraneous forces, as explained with regard to the removal of the ashes.

What is refined is included in G‑dliness, in the fire from Above.

For this reason, the Outer Altar was positioned outside the Sanctuary, which was referred to as Kodesh, “Holy.”

For in Atzilus, “no evil will abide with You.”16

The concept of refinement is appropriate only in the realms of Beriah, Yetzirah, and Asiyah.

Therefore, concerning the Inner Altar, which is representative of Atzilus,

it is written (Shmos 30:9): “Do not present burnt-offerings, meal-offerings, and libations upon it.”

This is a negative commandment, as stated in Sefer HaChinuch, Parshas Tetzaveh (Mitzvah 104).

Instead, only the incense offering is brought upon it.

The incense offering is brought in silence.17

Also, the wordקטרת, incense, relates to the root קטר, meaning “connection,”

i.e., the connection of the worlds one with the other.

This reflects R. Shimon bar Yochai’s exclamation:18 “With one bond, I am bound to Him, to the Holy One, blessed be He.”

This refers to a wondrous connection.

On this level, there is no need for refinement to separate evil.

Instead, even after one has already sifted out evil entirely from its mixture with good,

one will increase the strength of his connection to G‑d.

Such service is relevant with regard to the Inner Altar,

which is identified with Tiferes of Atzilus, which “extends from one end to the other,”19

Thus, the middle vector ascends to the highest levels, reaching the most sublime point, the level of Kesser.

For this reason, the Inner Altar was aligned with the Ark.

In that vein, our Sages state (see Tosafos, Menachos 110a) that the angel Michael offers the souls of the righteous as sacrifices on the Inner Altar in the spiritual realms.21

This is not for the sake of refinement,

but instead for an increased dimension of connection:

“to be included in the body of the King.”22

The Table for the Showbread, located on the northern side of the Sanctuary, reflects the flames of fiery love

that possess the advantage of gold over silver.

This love is drawn down from the Attribute of Gevurah of Atzilus.

From this level, all forms of influence are drawn down,

as is well known with regard to the concept of “the might of the rains.”

Therefore the Showbread was placed on the Table, which reflects the sustenance granted to the created beings.

The Menorah was placed on the southern side, indicating the quality of Chessed.

And the Ark in the Holy of Holies was the vessel for the Tablets

that are identified with “the three heads,” Kesser, Chochmah, and Binah.

For the Tablets are identified with the inner dimension of Kesser, as explained in Mitzvah 379,27

in connection with our Sages’ statement in the Talmud Yerushalmi Shekalim 6:1 that one was able to read the tablets from all four sides.

For they reflected the inner dimension entirely and thus they had no back.

Also, the Torah scroll that Moshe wrote, which was identified with the light of wisdom (Chochmah), was placed in the Ark.28

The Kapores, the covering of the Ark, represents the partition arising from the Yesod of the Sublime Mother, the Sefirah of Binah, that enclothes the Yesod of the Sublime Father, the Sefirah of Chochmah.

As Otzaros Chayim explains based on the verse (Mishlei 27:5):29 “Candid rebuke is good when it comes from hidden love,”

the hidden qualities of Chessed in the Yesod of the Sublime Mother are called “hidden love.”