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Sh'lah on the Torah |
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Parshat Terumah The following translation by Mr. Eliyahu Munk is an excerpt from the book Shney Luchot HaBrit -- the Sh'lah It remains for us to understand how the various parts of the Tabernacle and its furnishings symbolize what exists in Heaven. Such details have been revealed only to very few exalted human beings such as Rabbi Shimon ben Yochai and his colleagues. Nonetheless several scholars of the Kabbalah have attempted to comprehend at least part of these mysteries, each one in accordance with his intellectual capacity. Although I am deeply conscious of my limitations, and would not presume to be more competent in this area than my predecessors, each one of us has the Sefer Torah in front of him, and it is our duty to try and understand as much of it as we are able. It does not matter whether we unravel a lot or only a little of the Torah’s mysteries as long as our motivation is for the sake of Heaven, to further the intent of Heaven. I therefore wish to add merely a few words to what has already been written about this subject by our sages and commentators. All our sages agree that the Tabernacle was a microcosm of the macrocosm, that it reflected to the extent possible, structures and concepts and their development prevalent in the Celestial Regions, though those “structures” and concepts are, of course, abstract. Midrash Rabbah Terumah 33,4 commenting on Chronicles 129,11: “Yours, O Lord are greatness, might, splendor, triumph, and majesty – yes all that is in Heaven and earth,” quotes Rabbi Berrechyah; he sees this as proof that G-d transferred His residence to the Tabernacle. There is also a Midrash Tanchuma on Parshat Pekudey which quotes Psalms 26,8: “O Lord, I love your temple abode, the dwelling-place of Your glory,” as proof that the residence of G-d on earth corresponds to the one He has in the Celestial Regions. Its construction was also a repetition of the process of creation. This is derived from the text of the Bible in Genesis 1,1: ‘At the beginning G-d created the heaven and the earth,” whereas we read in Psalms 104,2: “You spread the heavens like a tent cloth.” The Tabernacle was also covered by tent cloth as per Exodus 26,1: “You shall make the Tabernacle from ten strips of tent cloth.” When describing what happened on the second day of creation, the Torah speaks about a firmament which is to separate the “upper” waters from the “lower” waters (Genesis 1,6), whereas when giving the instructions for building the Tabernacle the Torah directs that the “curtain shall divide between the Sanctuary and the Holy of Holies” (Exodus 26,33). The Torah, relating the work G-d performed on the third day of creation, mentions that the waters are to be gathered into one area (Genesis 1,9), whereas during the construction of the Tabernacle the Torah commands the construction of a copper basin into which all the water is to be poured (Exodus 30,18). On the fourth day of creation the Torah reports the construction of the great luminaries (Genesis 1,14), whereas the Torah commands the construction of a lamp stand as part of the furnishings of the Tabernacle (Exodus 25,31). On the fifth day of creation G-d created the birds, etc. (Genesis 1,20), whereas in the Tabernacle the Torah commands that the cherubs on the lid of the Holy Ark be equipped with wings, bird-like (Exodus 25,20). Sacrifices of birds are also prescribed to be offered up in the Tabernacle. On the sixth day of creation G-d created man in His own image to reflect the glory of his Creator (Genesis 1,27), whereas in the Tabernacle a human being, the High Priest, was to be anointed and consecrated to parallel in this microcosm the function of man in the macrocosm in this microcosm. On the seventh day of creation, the universe is described as having been completed (Genesis 2,1); we find a similar expression when the Torah describes the construction of the Tabernacle as having been completed (Exodus 39,32). When the universe was completed G-d blessed it (Genesis 1,28-2,3), whereas when the Tabernacle was completed Moses blessed it (Exodus 39,43). When the universe was completed the Torah uses the term ‘vayichal’ to describe the completion (Genesis 2,2); when the Tabernacle was completed the Torah uses the same expression (Exodus 40,33 and Numbers 7,1). When the universe was completed G-d sanctified it (Genesis 2,3); when the construction of the Tabernacle was completed the Torah also relates that Moses anointed and sanctified it (Numbers 7,1). Why was it important for the Tabernacle to be equal in significance to heaven and earth? Just as heaven and earth have been cited as witnesses against Israel when the latter did not observe Torah (Deut.30,19), so the Tabernacle acts as witness on behalf of Israel as per the first verse in Parshat Pekuday “These are the ‘pledges’ of the Tabernacle, the Tabernacle of Testimony” (Exodus 38,21). This is the reason Psalms 26,8 speaks of “I love Your temple abode, the dwelling-place of Your glory.” Rabbenu Bachyah comments on the verse in Exodus 25,9: “The pattern of the Tabernacle and the pattern of its furnishings.” It is a well known fact that the Tabernacle and its furnishings are physical illustrations designed to help us understand their counterparts in the Celestial Regions. One important factor is the fact that the Tabernacle was divided into three separate areas, each with a different level of sanctity. The innermost part was the site of the Holy Ark with the cherubs on its lid, the Holy of Holies. Beyond the dividing curtain was the Sanctuary known as Ohel Mo’ed (tent of meeting). Beyond that was the courtyard containing the copper altar on which most sacrifices were offered. These three areas correspond to the three parts of the universe the world of the angels, the world of the planets and our world. That most important element in creation, man himself, is similarly composed of three distinct parts. He represents the very existence on earth known as olam ha’katan, microcosm. Existence on earth is similarly divided into three parts: The olam ha’dibur, the creatures who can freely communicate with one another, there is the olam ha’chayot, the other living creatures, and there is the olam ha’teva, inanimate nature. The first part of the Tabernacle is the section beyond the dividing curtain containing the Holy Ark, the tablets and the cherubs, all of which are interior vessels concealed from inspection. These represent the Merkava—Divine chariot. Ezekiel 10, 19 describes this first part in the words: “and the Glory of Israel’s G-d was upon them, above.” We also have a verse in Psalms 80,2 describing the Shepherd of Israel, as “sitting on the cherubs.” This is a reference to the world of the angels who are tangible, invisible intellectual beings who serve as throne and carrier of G-d. The corresponding manifestation in our world is the olam ha’dibur, the head, seat of the brain and wisdom. The intellect is perceived as pouring out wisdom to the brain. A truly righteous person serves as Merkava—a carrier of G-d’s Presence—as did the patriarchs of old; we can similarly serve as the Merkava by fulfilling the commandment of wearing phylacteries on the head, symbol of the brain, and on the arm opposite our hearts. These two organs correspond to the two cherubs. By keeping this in mind we can understand the powerful effect of laying and wearing the Tefillin. The second part of the Tabernacle, the one outside the Holy of Holies, contained the altar for the incense (golden altar), the table, and the lampstand (menorah). These are highly distinguished interior furnishings, though not of the highest order. These furnishings correspond to the world of the planets in our universe. The planets are considered as highly honored, conveying the glory of the Creator by their very existence and regular orbits. They are responsible for the continued existence of an orderly universe. The world of the beasts and other living creatures performs a function on earth comparable to that of the planets in space. The organ in man corresponding to that world of beast in man is the heart, an interior organ upon which life itself is dependent. Our entire body remains functional only by the heart pumping blood through it on an ongoing basis. The third part of the Tabernacle is the courtyard in front of the Tabernacle, the site of the copper altar, the altar on which the public total offering—olah—was offered up each morning and each evening. As a result of this, the animals being sacrificed, sustained losses, i.e. they lost their lives. This part of the Tabernacle corresponds to our “lower” world, which constantly undergoes birth and death, i.e. sustains losses. The parallel part in man is olam ha’teva, the merely functional nature, the parts from the navel downwards. It is this region from which man’s existence develops first. This is also the reason it is the region whence the eventual death of the body commences. We must regard the loss of life as the cause of renewed existence; if there were no losses in our world there would not be a need for new life [be it human, animal or merely botanical, Ed.] to come into existence. We have now learned that the three parts of the Tabernacle correspond to the three parts of the universe concerning which King David said in Psalms 103,10: “Bless the Lord, O, His angels, mighty creatures who do His bidding, ever obedient to His bidding. Bless the Lord all His hosts, His servants who do His will; bless the Lord all His works, through the length and breadth of His realm.” David’s son Solomon also adopted his father’s outlook when he alluded to this in three consecutive verses in Song of Songs 5,13-15. Three different parts of the human body form the subject of those verses, each one representing a different aspect of the universe and how man’s composition reflects this division of the universe into three constituent parts. I (Rabbenu Bachyah) have explained this in detail when I discussed Jacob’s dream of the ladder.” Thus far the quotation from Rabbenu Bachyah. |
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Ascent of Safed
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