Mitzvas Binyan Mikdash (Part 2)

This reflects the attribute of abundant love that transcends the intellect,

It does, however, pass through the intellect in a transitory manner1 and enclothe itself within it. Thus, it does affect one’s conscious mind.

There were two cherubs on the Kapores, one on one end and the other on the other end (Shmos 25:19).

They represent Z’eir Anpin, literally, “the small face,” referring to the Middos, the first six emotive attributes, of Atzilus, and Nukva, literally, the feminine dimension, i.e., the Attribute of Malchus.

For Z’eir Anpin is the conclusion of the realms of Ein Sof

and is symbolized by the cherub extending from the one end of the Kapores.

And Nukva of Atzilus is the source of the created beings and their root.

It is thus called “the lower mother.”

This refers to the cherub extending from the other end of the Kapores.

The reason the term cherubs is used can be explained as follows:

G‑d’s infinite light is “not of the nature of any of these attributes at all.”2

Instead, it is simple in a complete and absolute manner.

Concerning this level, it is written (I Shmuel 15:29): “He is not a man that He would change his mind.”

Nevertheless, G‑d’s infinite light descends and enclothes itself in the Ten Sefiros to illumine the worlds

as explained above in the analogy of the soul enclothed in the body,

with the nefesh, ruach, and neshamah enclothing themselves in the brain, the heart, and the liver,

For that reason, this pattern of revelation is described with the term Adam, “man.”

In Atzilus, however, the Attribute of Chochmah is Ein Sof,

as are the emotive qualities.

Then, “the great man,” which refers to the higher rungs above Atzilus, is called “the first man.”

When, however, this light enclothes itself and contracts itself to shine within the realms of Beriah, Yetzirah, and Asiyah, it is called “the diminutive countenance,”

because the Attribute of Chochmah is in a state of contraction.

This is the concept of “the cherubs which appear as children,” as stated in the Talmud (Chagigah 13b).

“The cherubs would spread their wings upward.”

For three times a day, i.e., during the three prayer services each day, they would ascend and become one with the level of Atzilus.

The cherubs emerge from the Kapores, from the Yesod of the Sublime Mother, which serves as a Kesser with regard to Z’eir Anpin and Nukva.

In microcosm, it reflects the level of sovev kol almin, which includes both of them equally.

{5In the Beis HaMikdash, at the entrance to the Sanctuary, there was a vine of gold (Middos 3:8).

This refers to the quality of Yesod that produces fruit.

There were two tables in the Ulam within the doorway of the Beis HaMikdash (Shekalim 6:4).

It is possible that they are identified with the attributes of Netzach and Hod. Clarification is required.}

After the destruction of the Beis HaMikdash, every person can still draw down all these levels through his Divine service.

For it is written:6 “And I will dwell among them,”

Through his Divine service, he can drawn down the spiritual lights that were manifest in the Beis HaMikdash and its utensils,

because he has parallels to the curtains and the utensils within his soul.

The external and internal dimensions of our hearts parallel the Outer Altar, on which animal sacrifices were offered, and the Inner Altar, used for the incense offering.

The external dimension of our hearts is involved with the refinement of the animal in man,

i.e., the undesirable attributes of our animal soul.

The Divine service associated with the Outer Altar thus involves casting away evil desires and arousing one’s longing for G‑d.

In prayer, this is accomplished through the meditative recitation of the verses of Pesukei DeZimrah8 and the blessing Yotzer Or.9

Afterwards, one proceeds to the level of the Inner Altar, upon which the incense offering is brought in silence,

paralleling the inner dimension of the heart and its wondrous connection to G‑d.

This is given expression in the blessing Emes VeYatziv10

in the fifteen terms that begin with the letter vav in that blessing.

They reinforce the statements made in the recitation of the Shema,

that G‑d is One.

The Inner Altar is also associated with the arousal of abundant mercies, for it comes from the middle vector.11

The Table for the Showbread in the north is associated with the attribute of fear,

And the Menorah in the south is associated with the level of abundant love, for it comes from the right vector, as described above.

The source of this love transcends the intellect.

Thus it is called the hidden love,

yet it is revealed by the intellect.

The Ark, which contains the Tablets of the Ten Commandments, parallels Torah study, which is equivalent to all the other mitzvos.12

The latter statement is applicable when one studies while in a state of bittul.

For then, the words of Torah that one studies are “My words that I placed in your mouth”13(Yeshayahu 59:21).

As the angel told the author of Beis Yosef, Rav Yosef Caro:14 “I am the mishnah speaking from your mouth.”

Drawing down the encompassing lights that are reflected by the Sanctuary’s curtains

comes through negating one’s will,

subduing the sitra achra,

as it states: “making your will as His Will.”15

Even though one’s intellect and emotions are not refined to the point that he desires such positive conduct, he nevertheless acts in opposition to his own tendencies.

This is a higher level than serving G‑d out of choice that stems from intellect and desire.

Divine service of this nature arouses the Sublime Will

which rested in the Sanctuary’s curtains, as explained above

and which transcends the levels of Chochmah and Binah.

There is another way in which one can arouse the expression of the encompassing lights that rested within the Sanctuary’s curtains.

To comprehend this idea, the following preface is necessary:

The curtains were made from four materials: sky-blue wool,16 purple wool, crimson wool, and linen.

They would be intertwined to make the threads.

These four materials parallel the four utensils that existed in the Beis HaMikdash, as mentioned above: the Menorah, the Table for the Showbread, the Inner Altar, and the Outer Altar,

which, in turn, are identified with the Sefiros of Chessed, Gevurah, Tiferes, and Malchus.

The utensils, however, represent these Sefiros as they exist within the inward lights,

while the Sanctuary’s curtains represent how these Sefiros exist in the encompassing light.17

To explain this concept:

Techeiles, sky-blue wool, resembles the color of the sea, which, in turn, resembles the color of G‑d’s throne (Menachos 43b).18

This represents the attribute of Malchus,

which is the source for the attributes of fear, dread and awe a king evokes.

Purple wool is identified with the quality of Tiferes

that includes several colors.

For Tiferes is the quality that defines the balance in the intermingling of Chessed and Gevurah.

It is identified with the attribute of mercy,

which, in turn, is associated with “Yaakov who redeemed Avraham” (Yeshayahu 29:22)

by arousing abundant mercies on one’s G‑dly soul.

It also relates to the inward voice associated with the incense offering

that reflects the inner dimension of the heart, as mentioned above with regard to the Inner Altar.

The red color of crimson wool refers to the level of love described with the analogy of flames of fire that relates to the Table for the Showbread, as explained above.

And linen, which comes from flax stalks that “ascend alone,”20

refers to the hidden love which is not a composite of any factor

for it transcends intellect.

This relates to the Menorah,

except that the Menorah refers to revealing this love in the heart through the medium of the mind.

Before it is revealed in the heart, i.e., as it is in its source, it is equivalent to the Ark, as explained above.

For the hidden dimensions of Chessed in the Yesod of the Sublime Mother are called hidden love.This refers to the Kapores placed on the Ark.

Within a person as well, there are encompassing powers and inward powers.

On both these levels, we will find parallels to the four spiritual qualities mentioned above.

To explain:

The fundamental dimension of man is the emotional qualities he possesses.

They represent his inner dimension.

For when he perceives a concept only intellectually and his emotions are tending in the opposite direction,

his perception is considered as being merely an encompassing matter, as one might say, “The concept is above me.” It is something which the person can relate to, but has not internalized.

as explained in Mitzvah 4222 with regard to “the seed of an animal.”

Even when such a person understands the greatness of G‑d,

as long as it has not affected his heart,

it is like a path of faith.

See sec. 1 in that source.

Similar concepts apply in the spiritual realms.

Z’eir Anpin of Atzilus is called “the Sublime Man.”

Its fundamental aspect are the six extremes, i.e., the six Middos, emotive qualities.

The intellectual aspects are considered mystically as contributing an auxiliary element

and not as the root of Z’eir Anpin.

Accordingly, when one who contemplates will meditate on the greatness of G‑d,

which is both sovev kol almin and memale kol almin,

although he will feel greatly moved intellectually,

and at that time, parallels to these four attributes – i.e., Chessed, Gevurah, Tiferes, and Malchus – exist in his mind –

for as is well known,25 even within the intellect, there are emotional qualities –

these attributes serve as encompassing lights for him,

and with it he will arouse the encompassing lights associated with the curtains described above.

Only when these emotions emerge from a hidden state to revelation in his heart,

will they serve as an inward light.

And they will then evoke the expression of the spiritual lights associated with the utensils of the Beis HaMikdash,

which are inward lights that shine within vessels, as explained above.

On this basis, it can be explained why, with regard to the curtains, all four materials were woven together and united as one thread,

while with regard to the utensils, each was positioned in a distinct place;

i.e., the Table in the north, the Menorah in the south, etc.

For the encompassing lights are all intermingled as one.

With regard to the inward lights, by contrast, each one has a distinct vessel and abode.

Similar concepts apply with regard to a person.

When happiness, bitterness, love, and fear shine inwardly,

i.e., in a revealed state within the heart,

each one has its own medium

and two opposites cannot operate simultaneously.

While one is experiencing love, he does not feel fear, etc.

Nevertheless, intellectually – on a level above the feelings in one’s heart – when one becomes excited from a concept that he has comprehended in his mind,

he may be moved to both love and fear,

and the two will coexist.

This is the implication of the verse (Koheles 3:1): “There is a time for every desire under the heavens.”

“The heavens” refer to the encompassing lights.

“Under the heavens” refers to the inward lights,

on which level, “There is for every desire” – i.e., spiritual quality – a specific “time” and channel for its expression

in a way similar to the explanations given above.

On the level of the encompassing lights, however, all the levels are intermingled,

as the threads for the curtains were intertwined.

This is sufficient for a person of understanding.

On this basis, we can understand the verse (Devarim 4:39): “And you shall know today and take to heart that the Divine name Havayah is Elokim.”

The concept that Havayah is Elokim reflects the mystic secret of the mitzvah of unifying G‑d

– concerning which we, the Jewish people, have been commanded –

is discussed in the explanation of that mitzvah, sec. 3.26

This is the fundamental aspect and foundation of our meditation.

The above concept must initially be appreciated intellectually by a person as an encompassing light, as explained above.

This is alluded to by the command: “And you shall know.”

Following which, “and take to heart” refers to the process of internalization of the concept.

Combining the two together is desirable,

for they arouse the encompassing and inward lights associated with the curtains and the utensils as explained above.

On this basis, we can understand why in Parshas Terumah, Moshe commanded

that first the utensils for the Sanctuary be fashioned and then the curtains,

but Betzalel did the opposite, first making the curtains and then the utensils.

Our Sages’ discussion of this teaching in Berachos 55(a) is well known:

When Moshe commanded Betzalel to make the Ark, the utensils, and the Sanctuary,

Betzalel told Moshe: “Moshe our teacher, the pattern of the world is that a person builds a dwelling, and afterwards brings in utensils.

Perhaps the Holy One, blessed be He, told you: ‘Make a Sanctuary, and afterwards, an Ark and utensils.’ ”

Moshe replied: “You were in G‑d’s shadow27 and knew His desired order.”

To explain: Betzalel told Moshe that, at the beginning of the downward progression of the Spiritual Cosmos from G‑d’s infinite light,

the Ten Sefiros of the Iggulim are drawn down.

They are encompassing lights which are spherical in nature.

Afterwards, into these spheres are drawn down the Ten Sefiros of Yosher,

which involves causing light to be enclothed within a vessel.

If so, it was necessary to construct the Sanctuary also according to this pattern;

i.e., at the outset, to make the curtains, which refer to the encompassing light of the Iggulim

and then the utensils which are enveloped by the Iggulim which encompass them.

Moshe acknowledged the truth of Betzalel’s approach.

Indeed, it is necessary to understand: What was Moshe’s supposition at the outset?

Certainly, “the Torah of G‑d is perfect,”28

and Moshe’s command also came from G‑d.

To explain: Both patterns of G‑dly light – Iggulim and Yosher – are drawn down from the kav.

From it emerge Iggulim as concentric spheres

and then, within them, the Sefiros of Yosher.

Accordingly, with regard to the Sefiros of Yosher, it can be said that the Iggulim precede them, and thus relate to a higher level.

However, there is a place in the kav that surpasses the Iggulim,

i.e., its very beginning, when it was first drawn down from G‑d’s infinite light

before the Iggulim of Adam Kadmon emerged from it.

Thus within the kav, there is a level above the Iggulim and a level below them,

the latter referring to a point after the Sefiros of Yosher have been drawn down from it.

For the kav is drawn down until the concluding levels of the feet of Adam Kadmon of Yosher

and these levels conclude in Asiyah,29 as is well known.

To explain the concept with an analogy from the human realm:

When a teacher communicates a concept to his student,

the teacher’s intellectual grasp of the subject is far deeper than that of even his most advanced student.

What the teacher grasps in an inward manner and comprehends in his mind will remain only an encompassing light for the student.

Only a very small degree will be drawn down within the student’s abilities of comprehension in an internalized manner.

And when this advanced student will try to communicate what he received from his teacher to a student on a lower level than he,

what the advanced student will sharewill be like an encompassing light for that lesser student.

This pattern will continue for many levels, one lower than the other.

What is an inward light for the higher level becomes an encompassing light for the lower level.

To give an example, Moshe communicated the Torah to Yehoshua and Yehoshua to the Elders.30

In a similar way, the kav is drawn down from G‑d’s infinite light after the tzimtzum.

Now, in relation to G‑d’s infinite light, it has undergone an awesome tzimtzum.

Therefore it is called the kav, the vector,

a term that implies a limited ray that has no area.

Thus it is of absolutely no importance at all in relation to G‑d’s infinite light.

Nevertheless, it is absolutely above all other entities

to the extent that when influence is drawn down from the kav to Adam Kadmon, a ray will be drawn down that can be revealed only as an encompassing light.

Afterwards, a very small amount will be drawn down in an inward manner.

A similar process applies with regard to the influence that is drawn down from Adam Kadmon to the levels below it.

The approach of Moshe our teacher, who commanded that the Ark be made first, can thus be explained as follows:

In the Ark were placed the Tablets of the Ten Commandments on which was inscribed: “I am G‑d your L‑rd.... You shall have no other gods....”31

The source of the Tablets is a very lofty level within G‑d’s infinite light,

the beginning of the kav which is drawn down from G‑d’s infinite light before the forms expressed by the Iggulim and Yosher are drawn down from it.

It transcends both to an exceeding degree.

To explain the concept:

In another source, we find the interpretation of the verse (Yeshayahu 27:5): “If Israel would take hold of My stronghold,32 she would make peace with Me; indeed, she would make peace with Me.”

Our Sages comment (Sanhedrin 99b): “Whoever occupies himself with Torah study brings about peace in the Heavenly Company and peace in the earthly company.”

The concept of peace is explained there as follows:

Within every created being and within the world at large, there are two types of life-energy,

G‑dly energy that is memale kol almin and that which is sovev kol almin.

These are alluded to by the verse (Tehillim 135:6): “All that G‑d desired, He made,”

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

For the life-energy in every created being stems from two factors:

a) G‑d’s desire for its existence, which grants it its fundamental vitality;

this is the mystic secret of the life-energy which is sovev kol almin;

and b) that which is communicated by His generous speech, i.e., the life-energy that is memale kol almin.

which is the source for the created beings in the Ten Utterances of Creation,

as stated in Tanya (Shaar HaYichud VehaEmunah, ch. 1).

Both patterns are necessary, as stated in the explanation of the mitzvah of G‑d’s unity, sec. 2.33

If so, it is necessary that there be a third level which joins them together,

a rung above both sovev kol almin and memale kol almin.

This refers to the level of Sublime Pleasure (Taanug) that transcends Will (Ratzon), that is identified with the life-energy that is sovev kol almin,and Chochmah, which is identified with the life-energy that is memale kol almin.34

Pleasure, the third level, fuses both together,

because the pleasure an entity arouses is the motivator for one’s will and Chochmah.

In the spiritual analogue, the implication is that G‑d’s pleasure in the bittul of the yesh

fuses together His Will and His Chochmah

and activates them, motivating them to bring the world into being.

This is the concept of “bringing about peace in the Heavenly Company.”

In kabbalistic terminology, Atik Yomin, which is identified with pleasure, joins together Arich Anpin, which is identified with will, with Chochmah.

Afterwards, “one brings about peace in the earthly company,”

among the created beings who are drawn down from these spiritual heights,

for their existence also involves a fusion of sovev kol almin and memale kol almin.

Similar concepts apply whenever there is a connection between the physical and the spiritual.

For a physical entity derives its life-energy primarily from the level that is sovev kol almin,

while a spiritual entity derives its energy primarily fromthe level that is memale kol almin.

In the human realm, the soul, the parallel to the Heavenly Company, and the body, the parallel to the earthly company, are joined together

by the entity that establishes peace between these two opposing entities, the Torah,

Because its source is the Sublime Pleasure described above,

as it is written with regard to the Torah (Mishlei 8:30): “I was a delight for Him.”

For this reason, G‑d made a stipulation with the work of Creation (Avodah Zarah 3a) that its existence would be maintained

if – and only if – the Jews accept the Torah.

This is reflected in the Sages’ interpretation of Yirmeyahu 33:25, rendering it as: “Were it not for My covenant, i.e., the Torah,… I would not have established the statutes of the heavens and the earth.”35

For without the Torah, the encompassing lights and the inward lights would not be able to be combined and thus it would be impossible for the world to come into existence.

For this reason, Moshe commanded that the Ark and the utensils should be made first,

since they are of primary importance. As explained above, they reflect the manifestation of G‑d’s infinite light within this material world.

For the curtains are just a cover and an enclosure for the utensils, whose source is very lofty.

Nevertheless, in practice, Betzalel’s perspective was correct,

because the elevated heights of the utensils are only from the perspective of the Torah,

whose source is from these lofty heights.

Nevertheless, the utensils themselves are rooted in the approach of Yosher, which is below the kav.

Therefore it is appropriate to give primacy to the curtains, which are identified with the Iggulim.

After drawing down the Iggulim, however, we have the potential to draw down the influence of the Torah into the utensils

and to place the Tablets into the Ark.

Then, they will be on a higher level.

Similarly, in a spiritual sense,

through being occupied with Torah study, every person can draw down G‑d’s infinite light that transcends both the Iggulim and Yosher into the lowest levels.

Indeed, in the Ultimate Future, this infinite light will be revealed specifically in this material world,

as explained in another source with regard to Torah study.