(מאן דבעי למנדע חכמתא ביחודא קדישא וכו'. מכאן עד דקיימא עליה בפרשת בראשית דף נ"א ע"ש. ואלו החילופים מצאנו בין הכתוב כאן לבין הכתוב שם. שורה א' במקום גסה מצאנו אחרא. בשורה ב' דאתאחיד ביה. בשורה י"א לאדלקא ולאתאחדא ביה. בשורה י"ב שיצי ליה ואכיל ליה. בשורה כ"ג ועל נהורא חוורא שרייא לעילא נהורא סתימא דאקיף ליה רזא עילאה הכא וכלא תשכח. בשורה ל"ג כלא אתחבר. בשורה ל"ד ביה לתתא. בשורה ל"ה דסליק. בשורה ד' ואיהו. בשורה ה' דאיהו דליק. שורה ו' וכלא אתקשר. שורה י' על תרבין. שורה י"ד וכלהו קיימי ת"ח. שורה ט"ו מלה אחרא לתתא. שורה י"ו ולית לך. (וכבר נתקן הכל בנוסחא אמיתית. הרש"ב)). (שמות ל״ח:כ״ח) וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים וְצִפָּה רָאשֵׁיהֶם וְגוֹ'. תָּא חֲזֵי, אוֹלִיפְנָא דְּאִינּוּן תְּקָלִין אַנְשֵׁי לוֹן מֹשֶׁה, וְלָא יָדַע מַה דְּאִתְעָבִיד מִנַּיְיהוּ, עַד דְּנָפַק קָלָא וְאָמַר, וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים.
AND OF THE THOUSAND SEVEN HUNDRED SEVENTY AND FIVE SHEKELS HE MADE HOOKS FOR THE PILLARS, AND OVERLAID THEIR CAPITALS, ETC. We have learned that these shekels escaped the memory of Moses, and he could not recall what use he had made of them until a Voice went forth and declared: “And of the thousand seven hundred seventy and five shekels he made hooks for the pillars”, etc.
In this connection, R. Hizkiah began a discourse on the verse: “While the king sat at his table, my spikenard sent forth its fragrance” (S.S. 1, 12). ‘This’, he said, ‘is an allusion to the Holy One, blessed be He, at the time when He gave the Torah to Israel, when He came to Sinai accompanied by multitudes of holy legions and all the supernal holy beings. The Torah was then given in the midst of flaming fire, itself being written in white fire upon black fire, the letters floating aloft in the air.
The first letter of the Torah divided itself into seven hundred and seventy-five parts facing in all directions, all of which were visible aloft in the air within ” the letter Van, the letter which was traced out on every side of the world.
These Vaus were upheld by pillars and the pillars were suspended by a miracle with all the Vaus on top of them. For the essence of the Torah is based on the Van, and these Vaus, which constitute the mystery of the faith of the Torah, are all based on those pillars, which constitute in their turn the mysteries of the books of the Prophets.
The supreme Vau is symbolic of the audible Voice, symbolic of the foundation of the Torah, for the Torah emerged from that inner Voice, called Great Voice, of which we read: “These words the Lord spake, etc., with a great voice, and it went on no more” (Deut. 5, 22).
Observe that that Great Voice is the root of all things, and is the essence of the Holy Divine Name. It is for this reason that it has been laid down that a man may not greet his friend before he has recited his prayer. This is the recondite significance of the verse: “He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him” (Prov. 27, 14); the prohibition only applies to a blessing that is joined with that which is emblematic of the “great voice”, which is the main part of the Divine Name.
The mystery of the Torah proceeds, then, from the Great Voice, which is identical with “the King”, and “whilst the King sat at His table” alludes to the giving of the Law at Mount Sinai. “My spikenard sent forth its fragrance” refers to the Community of Israel, who said: “All that the Lord hath spoken will we do, and obey” (Ex. 24, 7); by “the King” is meant the Most High King, as expounded.
When the Holy One, blessed be He, was about to bring a flood on the world in order to destroy all flesh, He said to Noah: “It behoves thee to hide thyself, and not to be seen by the Destroyer lest he obtain dominion over thee and none will be able to shield thee.” Subsequently, when the sacrifices brought by Noah were offered up, a fragrance was diffused in the world; but not so sweet as when, later on, Israel stood at Mount Sinai. Then the world was truly filled with a fragrance, and thus the Destroyer was no more to be seen.
Indeed, the Holy One, blessed be He, was about to remove altogether the Destroyer from the world, when Israel, after the lapse of only a few days, committed a sin in making the Golden Calf; thus Scripture says: “And the children of Israel stripped themselves of their ornaments from Mount Horeb” (Ex. 33, 6), “their ornaments” signifying the mysteries of the Divine Name with which the Holy One adorned them, but which were now removed from them. The Destroyer thus regained power over the world, inflicting punishment over it, as before.’
R. Jose said: ‘At the flood, what was there for the Destroyer to do, seeing that it was the waters that prevailed? The fact is that no punishment is ever meted out to the world but the Destroyer is in the midst of it all, busying himself among the judgements executed. Likewise here, while the flood wrought havoc, the Destroyer went about in its midst, and indeed “Flood” was his name. The Holy One, blessed be He, thus admonished Noah to hide himself and not let himself be seen.’
AND OF THE THOUSAND SEVEN HUNDRED SEVENTY AND FIVE SHEKELS HE MADE HOOKS (vavim) FOR THE PILLARS. R. Eleazar said: ‘Why vavim (lit. Vaus)? Because the pillars were in the shape of the letter vau; the pillars were of silver, but their capitals were overlaid with gold. For every Vau is of the side of Mercy, and these were all known on high by number; and it is because they belonged to the side of Mercy that they are called Vavim (Vaus); and all besides depended on them. Now each Vau (vau-shaped pillar) consisted of both gold and silver (symbolic of Rigour and Mercy), and they were called “pillars”, for the reason that they stood outside and underneath the Body.’
Said R. Isaac: ‘I was in doubt whether the work referred to in our verse was sacred or profane; for, indeed, there is ground for thinking that it speaks here of profane work from the occurrence of the word “thousand”, which in the analogous passage, “Thou, O Solomon, shalt have the thousand” (S.S. 8, 12), undoubtedly speaks of mundane things.’
R. Eleazar said in reply: ‘Not so. If these shekels were profane, no Vavim (vau-shaped pillars) would have been made of them. Further (in the Song of Songs), it only mentions “the thousand”, no more, whereas here it is written: “the thousand seven hundred seventy and five”. Now, what is profane has no share in the side of holiness, but belongs entirely to the “other side”, to that of impurity. Thereon is based the separation (habdalah) which we have to make between the holy and the profane.
Yet, for all that and despite their separateness, the holy contains a particle of the “left side”. Thus, “Thou, O Solomon, shalt have the thousand”, signifies the thousand days of unholiness, to wit, the days of Exile (galuth). A thousand days there are of holiness, and, correspondingly, a thousand days of the “other side”. The Companions have thus in regard to this remarked that the days of Exile alluded to are a thousand years; and although Israel may continue in exile longer than a thousand years, yet that will only be an extension of those thousand years designated by the term “thousand days”.
Hence it has been declared that the term Solomon (Sh’lama= possessor of peace), in the whole of the Song of Songs, is divine, with the exception of this one which is profane. Now, “the thousand”, in reference to the Tabernacle, alludes to things holy, all the works of the Tabernacle being holy; hence of these shekalim “he made hooks for the pillars”.
Observe that it has been laid down that the letter vau, as we have stated elsewhere, symbolizes Mercy, and so wherever it is joined to the Divine Name it indicates an exercise of Mercy. We read, for instance, “And the Lord (V-TETRAGRAMMATON) caused to rain upon Sodom” (Gen. 19, 24), preceded by, “And the Lord (V-TETRAGRAMMATON) said, Shall I hide from Abraham…?” (Ibid. 18, 17), indicating an exercise of Mercy and Rigour at one and the same time. This explains why, in the account of the Flood, the name Elohim (God) is used throughout, but never “and the Lord” (V-TETRAGRAMMATON).1The text here repeats the passage from Zohar, Genesis, 64b, commencing: “We have been taught that the term” to “evil of eye”.
It is written, “While the king sat at his table”; to wit, in the blissful company of Upper Paradise, which receives its plenitude of beatitudes by an undisclosed channel, and then distributes it into certain brooks; “My spikenard sent forth its fragrance” is an allusion to the hinder sea, which created the lower world after the pattern of the upper, so that a sweet savour of the upper world was diffused and a supernal light radiated throughout.
Observe that when the fragrance of that spikenard is wafted on high, it is accompanied by an embrace of love, and the spikenard ascends to attach itself above; and all the sacred Chariots emit a fragrance that is woven into a crown for their adornment. Those sacred Chariots are called “maidens of song”, alluded to in “upon Alamoth (maidens) of song” (Ps. XLVI, I), as well as in “and maidens without number”. Of the same is written: “Is there any number of his armies” (Job 25, 3).
HOOKS (vau-shaped tops) FOR THE PILLARS. The vau is symbolic of the male principle. All that exists and ascends with the dignity of anointing on high is of the male principle, which is typified by the vau, the symbol of heaven, which is male; whereas all below are called female. Hence all that proceed from the “left side” are of the side of the female; and it is they who have been appointed to preside over song, and continuously intone chants. This is indicated in “upon the Alamoth (maidens) of song”. These come under the mystic symbolism of the letter he, and they bring forth many hosts after their kind through the mystic symbolism of the letter vau, the letter symbolic of the male principle upon whom falls the task of providing food for the female.
Hence all those vavim (vaus) that Bezalel made over the pillars that represented the female principle. These spring from the mystery of the number thousand, which is a complete number, as well as seven hundred, also a complete number, and, further, from the number five and from seventy, all of which represent together one mystery. Thus, out of that mystery, and that number, he made the vavim (vans); so all was made with a deep symbolism, and according to a certain calculation.
(מאן דבעי למנדע חכמתא ביחודא קדישא וכו'. מכאן עד דקיימא עליה בפרשת בראשית דף נ"א ע"ש. ואלו החילופים מצאנו בין הכתוב כאן לבין הכתוב שם. שורה א' במקום גסה מצאנו אחרא. בשורה ב' דאתאחיד ביה. בשורה י"א לאדלקא ולאתאחדא ביה. בשורה י"ב שיצי ליה ואכיל ליה. בשורה כ"ג ועל נהורא חוורא שרייא לעילא נהורא סתימא דאקיף ליה רזא עילאה הכא וכלא תשכח. בשורה ל"ג כלא אתחבר. בשורה ל"ד ביה לתתא. בשורה ל"ה דסליק. בשורה ד' ואיהו. בשורה ה' דאיהו דליק. שורה ו' וכלא אתקשר. שורה י' על תרבין. שורה י"ד וכלהו קיימי ת"ח. שורה ט"ו מלה אחרא לתתא. שורה י"ו ולית לך. (וכבר נתקן הכל בנוסחא אמיתית. הרש"ב)). (שמות ל״ח:כ״ח) וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים וְצִפָּה רָאשֵׁיהֶם וְגוֹ'. תָּא חֲזֵי, אוֹלִיפְנָא דְּאִינּוּן תְּקָלִין אַנְשֵׁי לוֹן מֹשֶׁה, וְלָא יָדַע מַה דְּאִתְעָבִיד מִנַּיְיהוּ, עַד דְּנָפַק קָלָא וְאָמַר, וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים.
AND OF THE THOUSAND SEVEN HUNDRED SEVENTY AND FIVE SHEKELS HE MADE HOOKS FOR THE PILLARS, AND OVERLAID THEIR CAPITALS, ETC. We have learned that these shekels escaped the memory of Moses, and he could not recall what use he had made of them until a Voice went forth and declared: “And of the thousand seven hundred seventy and five shekels he made hooks for the pillars”, etc.
רִבִּי חִזְקִיָּה פָּתַח וְאָמַר, (שיר השירים א׳:י״ב) עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ נִרְדִּי נָתַן רֵיחוֹ. הַאי קְרָא אִתְּמַר, אֲבָל עַד שֶׁהַמֶּלֶךְ בִּמְסִבּוֹ, דָּא קוּדְשָׁא בְּרִיךְ הוּא, כַּד יָהַב אוֹרַיְיתָא לְיִשְׂרָאֵל, וְאָתָא לְסִינַי. וְכַמָּה רְתִיכִין הֲווֹ עִמֵּיהּ, כֻּלְּהוּ רְתִיכִין קַדִישִׁין, וְכָל קִדּוּשִׁין עִלָּאִין, דִּקְדוּשָּׁה דְּאוֹרַיְיתָא, כֻּלְּהוּ הֲווֹ תַּמָּן, וְאוֹרַיְיתָא אִתְיְיהִיבַת בְּלַהֲטֵי אֶשָּׁא, וְכֹלָּא בְּסִטְרָא דְּאֶשָּׁא, וּכְתִיבָא בְּאֶשָּׁא חִוָּורָא, עַל גַּבֵּי אֶשָּׁא אוּכָמָא. וְאַתְוָון הֲווֹ פַּרְחִין וְסַלְּקִין בַּאֲוִירָא.
In this connection, R. Hizkiah began a discourse on the verse: “While the king sat at his table, my spikenard sent forth its fragrance” (S.S. 1, 12). ‘This’, he said, ‘is an allusion to the Holy One, blessed be He, at the time when He gave the Torah to Israel, when He came to Sinai accompanied by multitudes of holy legions and all the supernal holy beings. The Torah was then given in the midst of flaming fire, itself being written in white fire upon black fire, the letters floating aloft in the air.
וְאָת קַדְמָאָה דְּאוֹרַיְיתָא, אִתְפְּלִיג לִשְׁבַע מֵאָה וְשִׁבְעִים וַחֲמִשָּׁה לְכָל סְטָר, וְכֻלְּהוּ אִתְחָזוּן בַּאֲוִירָא דִּרְקִיעָא בְּאָת ו', ו' לְסִטְרָא דָּא, ו' לְסִטְרָא דָּא. וְכֵן לְכָל סִטְרִין.
The first letter of the Torah divided itself into seven hundred and seventy-five parts facing in all directions, all of which were visible aloft in the air within ” the letter Van, the letter which was traced out on every side of the world.
וְאִלֵּין וָוִין הֲווֹ קַיְימִין עַל עַמּוּדִין, וְאִינּוּן עַמּוּדִין הֲווֹ קַיְימִין עַל נִיסָא, וְכֻלְּהוּ וָוִין עָלַיְיהוּ. בְּגִין דְּרָזָא דְּאוֹרַיְיתָא עַל וָ"ו קַיְּימָא. וְאִינּוּן וָוִין דְּאִינּוּן רָזָא (בראשית נ"ב) דִּמְהֵימְנוּתָא דְּאוֹרַיְיתָא, כֻּלְּהוּ עַל אִינּוּן עַמּוּדִים קַיְימִין, דְּאִינּוּן רָזִין דְּנָפְקִין בְּהוּ נְבִיאִים, רָזָא דִּלְהוֹן בְּכָל סְטָר. וְעַל אִינּוּן קַיְימִין, קַיְימָן אִינּוּן וָוִין.
These Vaus were upheld by pillars and the pillars were suspended by a miracle with all the Vaus on top of them. For the essence of the Torah is based on the Van, and these Vaus, which constitute the mystery of the faith of the Torah, are all based on those pillars, which constitute in their turn the mysteries of the books of the Prophets.
ו' עִלָּאָה, אִיהוּ רָזָא דְּקוֹל דְּאִשְׁתְּמַע, וְאִיהוּ רָזָא דְּקַיְּימָא בֵּיהּ אוֹרַיְיתָא, בְּגִין דְּאוֹרַיְיתָא נָפְקָא מֵהַהוּא קָלָא פְּנִימָאָה, דְּאִקְרֵי קוֹל גָּדוֹל. וְדָא קוֹל גָּדוֹל אִיהוּ רָזָא דְּאוֹרַיְיתָא. וְעַל דָּא כְּתִיב (דברים ה׳:י״ט) קוֹל גָּדוֹל וְלֹא יָסָף.
The supreme Vau is symbolic of the audible Voice, symbolic of the foundation of the Torah, for the Torah emerged from that inner Voice, called Great Voice, of which we read: “These words the Lord spake, etc., with a great voice, and it went on no more” (Deut. 5, 22).
תָּא חֲזֵי, הַאי קוֹל גָּדוֹל, אִיהוּ עִקָּרָא דְּכֹלָּא, וְרָזָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה, וְעַל דָּא אוּקְמוּהָ, דְּאָסִיר לֵיהּ לְבַר נָשׁ לְאַקְדְּמָא שְׁלָמָא לְחַבְרֵיהּ, עַד לָא יִצְלֵי צְלוֹתֵיהּ. וְרָזָא דָּא אוּקְמוּהָ, דִּכְתִּיב, (משלי כ״ז:י״ד) מְבָרֵךְ (קפ"ב ע"א) רֵעֵהוּ בְּקוֹל גָּדוֹל בַּבֹּקֶר הַשְׁכֵּם קְלָלָה תֵּחָשֶׁב לוֹ. וְלָאו אִיהוּ אָסוּר, עַד דִּמְבָרֵךְ לֵיהּ בְּרָזָא דְּקוֹל גָּדוֹל, דְּאִיהוּ עִקָרָא דִּשְׁמָא קַדִּישָׁא.
Observe that that Great Voice is the root of all things, and is the essence of the Holy Divine Name. It is for this reason that it has been laid down that a man may not greet his friend before he has recited his prayer. This is the recondite significance of the verse: “He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him” (Prov. 27, 14); the prohibition only applies to a blessing that is joined with that which is emblematic of the “great voice”, which is the main part of the Divine Name.
וְעַל דָּא, רָזָא דְּאוֹרַיְיתָא נָפְקָא מֵהַהוּא קוֹל גָּדוֹל, וְדָא אִיהוּ מֶלֶךְ. בִּמְסִבּוֹ: דָּא מַעֲמַד הַר סִינַי, וְאוּקְמוּהָ נִרְדִּי נָתַן רֵיחוֹ, דָּא כְּנֶסֶת יִשְׂרָאֵל. בְּגִין דְּאָמְרוּ יִשְׂרָאֵל, (שמות כ״ד:ז׳) כָּל אֲשֶׁר דִּבֶּר יְיָ' נַעֲשֶׂה וְנִשְׁמָע. שֶׁהַמֶּלֶךְ: דָּא אִיהוּ מֶלֶךְ עִלָּאָה, וְאוּקְמוּהָ.
The mystery of the Torah proceeds, then, from the Great Voice, which is identical with “the King”, and “whilst the King sat at His table” alludes to the giving of the Law at Mount Sinai. “My spikenard sent forth its fragrance” refers to the Community of Israel, who said: “All that the Lord hath spoken will we do, and obey” (Ex. 24, 7); by “the King” is meant the Most High King, as expounded.
תָּא חֲזֵי, כַּד קוּדְשָׁא בְּרִיךְ הוּא אַיְיתֵי טוֹפָנָא עַל עָלְמָא, בְּגִין לְחַבְּלָא כֹּלָּא, אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְנֹחַ, בָּעֵי לָךְ (ס"א לאסתתרא) לְאִסְתַּמְּרָא, וְלָא תַּחָזִיִ גַּרְמָךְ קַמֵּיהּ דִּמְחַבְּלָא, דְּלָא יִשְׁלוֹט עֲלָךְ, בְּגִין דְּלָא הֲוָה מַאן דְּיָגִין עָלוֹי. כֵּיוָן דְּאִתְקְרִיב קָרְבְּנָא, דְּקָרִיב נֹחַ, כְּדֵין אִתְבְּסָם עָלְמָא, וְלָא אִתְבְּסָם כּוּלֵי הַאי עַד דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי. כֵּיוָן דְּקַיְימוּ יִשְׂרָאֵל עַל טוּרָא דְּסִינַי, כְּדֵין אִתְבְּסָם עָלְמָא, וּמְחַבְּלָא לָא אִשְׁתְּכַח בְּעָלְמָא.
When the Holy One, blessed be He, was about to bring a flood on the world in order to destroy all flesh, He said to Noah: “It behoves thee to hide thyself, and not to be seen by the Destroyer lest he obtain dominion over thee and none will be able to shield thee.” Subsequently, when the sacrifices brought by Noah were offered up, a fragrance was diffused in the world; but not so sweet as when, later on, Israel stood at Mount Sinai. Then the world was truly filled with a fragrance, and thus the Destroyer was no more to be seen.
וּבָעָא קוּדְשָׁא בְּרִיךְ הוּא בְּהַהוּא זִמְנָא, לְאַעְבְּרָא הַהוּא מְחַבְּלָא מֵעָלְמָא, (וכד) בַּר דְּיִשְׂרָאֵל סָרְחוּ בְּהַהוּא זִמְנָא, לְיוֹמִין זְעִירִין, וְעַבְדּוּ יַת עֶגְלָא. וּכְדֵין מַה כְּתִיב, (שמות ל״ג:ו׳) וַיִּתְנַצְּלוּ בְנִי יִשְׂרָאֵל אֶת עֶדְיָם מֵהַר חוֹרֶב. וְעֶדְיָם הֲוָה רָזִין דִּשְׁמָא (בראשית נ"ב ע"ב) קַדִּישָׁא, דְּאַעְטָר לוֹן קוּדְשָׁא בְּרִיךְ הוּא, וְאִתְנְטַל מִנַּיְיהוּ, כְּדֵין שַׁלְטָא מְחַבְּלָא עַל עָלְמָא, וְאַהְדָּר כְּמִלְּקַדְּמִין, כְּהַהוּא זִמְנָא דְּשַׁלְטָא בְּעָלְמָא, וְעָבִיד דִּינָא.
Indeed, the Holy One, blessed be He, was about to remove altogether the Destroyer from the world, when Israel, after the lapse of only a few days, committed a sin in making the Golden Calf; thus Scripture says: “And the children of Israel stripped themselves of their ornaments from Mount Horeb” (Ex. 33, 6), “their ornaments” signifying the mysteries of the Divine Name with which the Holy One adorned them, but which were now removed from them. The Destroyer thus regained power over the world, inflicting punishment over it, as before.’
אָמַר רִבִּי יוֹסֵי, בְּיוֹמוֹי דְּטוֹפָנָא, מַאן יָהִיב תַּמָּן מְחַבְּלָא, דְּהָא מַיָּא הֲווֹ דְּאִתְגַבָּרוּ, תָּא חֲזֵי, לֵית לָךָ דִּינָא בְּעָלְמָא, אוֹ כַּד אִתְמְחֵי עָלְמָא בְּדִינָא, דְּלָא אִשְׁתְּכַח (קצ"ו ע"א) הַהוּא מְחַבְּלָא בֵּינַיְיהוּ, דְּאָזִיל בְּגוֹ אִינּוּן דִּינִין דְּאִתְעָבֵידוּ בְּעָלְמָא. אוּף הָכָא, טוֹפָנָא הֲוָה, וּמְחַבְּלָא אָזִיל בְּגוֹ טוֹפָנָא, וְאִיהוּ אִקְרֵי הָכִי. וְעַל דָּא אָמַר לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְנֹחַ, לְטַמְּרָא גַּרְמֵיהּ, וְלָא יִתְחָזֵי בְּעָלְמָא. וְהָא אוּקְמוּהָ. תָּא חֲזֵי, אָמַר רִבִּי יוֹסֵי לָא אִתְיָישָׁב עָלְמָא וְלָא נָפְקַת אַרְעָא מִזּוֹהֲמָא וְכוּ'. אֲמָר רַבִּי יוֹסֵי לָא אִתְיַישָׁב עַלְמָא וְלָא נַפְקַת אַרְעָא וּמִזוֹהֲמָא וכו'. עַד כַּךְ יִשְׂרָאֵל עִם קוּדְשָׁא בְּרִיךְ הוּא. בְּפָרָשַׁת נח דַּף ס"ג ב' וס"ד א' וּב' ואלו החילופים מצאנו בין הכתוב כאן לְבֵין הכתוב שם. דַּף ס"ג ב' שׁוּרָה כ"ד. לְתַתָּא וְאִיהוּ אֲמְשִׁיךְ לֵיהּ לְעַלְמָא לְבָתָר דִּכְתִיב וַיֵּשְׁתּ מִן הַיָּיִן וַיִשְׁכָּר וַיִתְגָּל וְהָא אִתְמָר. שׁוּרָה כ"ח עַלְמָא צ"ל עַל מַיָא. שׁוּרָה ל"א אֲמָר לָן. שׁוּרָה ל"ז צ"ל בְרֹאשׁ הַשָּׁנָה שׁוּרָה ח' וְרָזָא חֲדָא. שׁוּרָה י"ג בְּדִיּוּקְנָא דְשַׁיְיפֵי. שׁוּרָה י"ד נָמֵי אִיהוּ. שׁוּרָה כ"ו דִּלְתַתָּא. שׁוּרָה ה' דְעַלְמָא וּבְעוֹד דְאִיהוּ בִּלְחוֹדוֹי עִם מַלְכָּא שָׁאִיל לֵיהּ כָּל צָרְכוֹי וְיָהִיב לֵיהּ. (וכבר נתקן הכל בנוסחא אמיתית - הרש"ב)
R. Jose said: ‘At the flood, what was there for the Destroyer to do, seeing that it was the waters that prevailed? The fact is that no punishment is ever meted out to the world but the Destroyer is in the midst of it all, busying himself among the judgements executed. Likewise here, while the flood wrought havoc, the Destroyer went about in its midst, and indeed “Flood” was his name. The Holy One, blessed be He, thus admonished Noah to hide himself and not let himself be seen.’
תָּא חֲזֵי, אָמַר רִבִּי אֶלְעָזָר, וְאֶת הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים עָשָׂה וָוִים לָעַמּוּדִים. אֲמַאי וָוִים. אֶלָּא כְּמִין וָ"ו הֲווֹ, וְרֵישֵׁיהוֹן חָפָא בְּדַהֲבָא. אִינּוּן דְּכֶסֶף, וְרֵישֵׁיהוֹן מְחָפָן בְּדַהֲבָא, בְּגִין דְּכָל וָ"ו בְּסִטְרָא דְּרַחֲמֵי קָא אַתְיָא, וְכֻלְּהוּ הֲווֹ אִשְׁתְּמוֹדְעָן לְעֵילָּא בְּחוּשְׁבָּנָא. וּבְגִין דְּאָתוּ מִסִּטְרָא דְּרַחֲמֵי, הֲווֹ אִקְרוּן וָוִים. וְכָל שְׁאַר תַּלְיָין בְּהוּ. וְלֵית וָ"ו אֶלָּא דַּהֲבָא וְכַסְפָא כַּחֲדָא. וּבְגִין כַּךְ, כָּל אִינּוּן אִקְרוּן, וָוִי דְּאִינּוּן עַמּוּדִים. מַאן עַמּוּדִים. כְּמָה דְאַתְּ אָמֵר וְהָעַמּוּדִים שְׁנַיִם וְגוֹ'. בְּגִין דְּהָא אִלֵּין לְבַר מִגוּפָא, לְתַתָא הֲווֹ קַיְימִין.
AND OF THE THOUSAND SEVEN HUNDRED SEVENTY AND FIVE SHEKELS HE MADE HOOKS (vavim) FOR THE PILLARS. R. Eleazar said: ‘Why vavim (lit. Vaus)? Because the pillars were in the shape of the letter vau; the pillars were of silver, but their capitals were overlaid with gold. For every Vau is of the side of Mercy, and these were all known on high by number; and it is because they belonged to the side of Mercy that they are called Vavim (Vaus); and all besides depended on them. Now each Vau (vau-shaped pillar) consisted of both gold and silver (symbolic of Rigour and Mercy), and they were called “pillars”, for the reason that they stood outside and underneath the Body.’
אָמַר רִבִּי יִצְחָק, לָא יְדַעְנָא אִי דָּא עֲבִידְתָּא דְּקֹדֶשׁ, אוֹ חוֹל. בְּגִין דִּכְתִיב וְאֶת הָאֶלֶף, דְּהָא כְּתִיב הָכָא הָאֶלֶף, וּכְתִיב הָתָם (שיר השירים ח׳:י״ב) הָאֶלֶף לְךָ שְׁלֹמֹה, מַה לְהַלָּן הָאֶלֶף חוֹל, אוּף הָכָא הָאֶלֶף חוֹל.
Said R. Isaac: ‘I was in doubt whether the work referred to in our verse was sacred or profane; for, indeed, there is ground for thinking that it speaks here of profane work from the occurrence of the word “thousand”, which in the analogous passage, “Thou, O Solomon, shalt have the thousand” (S.S. 8, 12), undoubtedly speaks of mundane things.’
אָמַר לֵיהּ, לָאו הָכִי, דְּאִי הוּא הֲוָה חוֹל, לָא יִתְעֲבִיד מִנַּיְיהוּ וָוִים. וְתוּ, דְּהָא תַּמָּן כְּתִיב הָאֶלֶף וְלָא יַתִיר, וְהָכָא כְּתִיב הָאֶלֶף וּשְׁבַע הַמֵּאוֹת וַחֲמִשָּׁה וְשִׁבְעִים. הָאֶלֶף דְּהָתָם אִינּוּן חוֹל, דִּכְתִיב הָאֶלֶף לְךָ שְׁלמֹה. וְדָא אִיהוּ חוֹל, בְּגִין דְּכָל חוֹל לָאו אִיהוּ בְּסִטְרָא דִּקְדוּשָּׁה כְּלָל. חוֹל אִיהוּ מִסִּטְרָא אַחֲרָא מְסַאֲבָא. וְעַל דָּא הַבְדָּלָה בֵּין קֹדֶשׁ לְחוֹל, בְּגִין דְּבָעֵינָן לְאַפְרְשָׁא בֵּין קֹדֶשׁ לְחוֹל. וְרָזָא דִּקְרָא הָכִי הוּא, (ויקרא י׳:י׳) וּלֲהַבְדִיל בֵּין הַקֹּדֶשׁ וּבֵין הַחוֹל וּבֵין הַטָּמֵא וּבֵין הַטָּהוֹר.
R. Eleazar said in reply: ‘Not so. If these shekels were profane, no Vavim (vau-shaped pillars) would have been made of them. Further (in the Song of Songs), it only mentions “the thousand”, no more, whereas here it is written: “the thousand seven hundred seventy and five”. Now, what is profane has no share in the side of holiness, but belongs entirely to the “other side”, to that of impurity. Thereon is based the separation (habdalah) which we have to make between the holy and the profane.
וְעִם כָּל דָּא אַף עַל גַּב דִּפְרִישׁוּ אִית לַקֹדֶשׁ מִן הַחוֹל, חוּלָקָא חֲדָא אִית לֵיהּ בִּקְדוּשָּׁה מִסִּטְרָא דִּשְׂמָאלָא. הֲדָא הוּא דִכְתִיב הָאֶלֶף לְךָ שְׁלמֹה, דְּאִינּוּן אֶלֶף יוֹמֵי הַחוֹל. וְאִינּוּן יוֹמֵי דְּגָלוּתָא. כְּמָה דְּאִית אֶלֶף יוֹמִין דִּקְדוּשָּׁה, הָכִי נָמֵי אֶלֶף יוֹמִין לְסִטְרָא אַחֲרָא. וְעַל דָּא אִתְעֲרוּ חַבְרַיָּיא, אִינּוּן יוֹמִין דְּגָלוּתָא, אֶלֶף שְׁנִין הֲווֹ.
Yet, for all that and despite their separateness, the holy contains a particle of the “left side”. Thus, “Thou, O Solomon, shalt have the thousand”, signifies the thousand days of unholiness, to wit, the days of Exile (galuth). A thousand days there are of holiness, and, correspondingly, a thousand days of the “other side”. The Companions have thus in regard to this remarked that the days of Exile alluded to are a thousand years; and although Israel may continue in exile longer than a thousand years, yet that will only be an extension of those thousand years designated by the term “thousand days”.
וְעַל דָּא, אִית אֶלֶף וְאִית אֶלֶף, וְאִינּוּן אֶלֶף שְׁנִין דְּגָלוּתָא, אַף עַל גַּב דְּיִשְׂרָאֵל יֵהוֹן בְּגָלוּתָא, וְיִתְמַשְּׁכוּן יַתִיר, בְּהָנֵי אֶלֶף שְׁנִין יִתְמַשְּׁכוּן, דְּאִינּוּן אֶלֶף יוֹמִין דְּקָאָמַרָן. וּבְגִין דָּא אוֹקְמוּהָ, כָּל שְׁלֹמֹה דְּאִית בְּשִׁיר הַשִּׁירִים קֹדֶשׁ, בַּר מֵהַאי דְּאִיהוּ חוֹל. הָאֶלֶף דְּהָכָא, קֹדֶשׁ אִיהוּ, וְכָל עוֹבָדוֹי קֹדֶשׁ, וְעַל דָּא עָשָׂה וָוִים לָעַמּוּדִים.
Hence it has been declared that the term Solomon (Sh’lama= possessor of peace), in the whole of the Song of Songs, is divine, with the exception of this one which is profane. Now, “the thousand”, in reference to the Tabernacle, alludes to things holy, all the works of the Tabernacle being holy; hence of these shekalim “he made hooks for the pillars”.
תָּא חֲזֵי, הָא אַמָרָן כָּל ו' בְּרָזָא דְּרַחֲמֵי אִיהוּ, וְכָל אֲתָר דְּאָתֵי ו' בִּשְׁמָא קַדִישָׁא, רַחֲמֵי אִיהוּ. (נדפס נח ס"ד ע"ב) כְּגוֹן (בראשית י״ט:כ״ד) וַיְיָ' הִמְטִיר עַל סְדוֹם. (בראשית יג) וַיְיָ' אָמַר אֶל אַבְרָם. רַחֲמֵי וְדִינָא כַּחֲדָא. דְּמָאי שְׁנָא בְּטוֹפְנָא, דִּכְתִיב אֱלהִים בְּכָל אֲתָר, אֲמַאי לָא כְּתִיב וַיְיָ'. אֶלָּא תָּנֵינָן, בְּכָל אֲתָר דִּכְתִיב וַיְיָ', הוּא וּבֵית דִּינוֹ. אֱלהִים סְתָם, דִּינָא בִּלְחוֹדוֹי.
Observe that it has been laid down that the letter vau, as we have stated elsewhere, symbolizes Mercy, and so wherever it is joined to the Divine Name it indicates an exercise of Mercy. We read, for instance, “And the Lord (V-TETRAGRAMMATON) caused to rain upon Sodom” (Gen. 19, 24), preceded by, “And the Lord (V-TETRAGRAMMATON) said, Shall I hide from Abraham…?” (Ibid. 18, 17), indicating an exercise of Mercy and Rigour at one and the same time. This explains why, in the account of the Flood, the name Elohim (God) is used throughout, but never “and the Lord” (V-TETRAGRAMMATON).1The text here repeats the passage from Zohar, Genesis, 64b, commencing: “We have been taught that the term” to “evil of eye”.
אֶלָּא בִּסְדוֹם, אִתְעָבִיד דִּינָא, וְלָא לְשֵׁיצָאָה עָלְמָא. וּבְגִין כָּךְ אִתְעֲרָב אִיהוּ בַּהֲדֵי דִּינָא. אֲבָל בְּטוֹפְנָא, כָּל עָלְמָא שֵׁצֵי, וְכָל אִינּוּן דְּאִשְׁתְּכָחוּ בְּעָלְמָא. וְאִי תֵּימָא, דְּהָא נֹחַ וּדְעִמֵּיהּ אִשְׁתֵּזִיבוּ. הָא סָתִים מֵעֵינָא הֲוָה, דְּלָא אִתְחָזֵי. וְעַל דָּא כָּל מַה דְּאִשְׁתְּכַח בְּעָלְמָא שֵׁצֵי לֵיהּ.
וְעַל דָּא וַיְיָ' בְּאִתְגַּלְיָיא, וְלָא שֵׁצֵי כֹּלָּא. אֱלהִים סָתִים, וּבָעֵי לְאִסְתַּמְּרָא, דְּהָא כֹּלָּא שֵׁצֵי. וְעַל דָּא אֱלֹהִים בִּלְחוֹדוֹי הֲוָה, וְרָזָא דָּא (תהילים כ״ט:י׳) יְיָ' לַמַּבּוּל יָשָׁב. מַהוּ יָשָׁב. אִלְמָלֵא קְרָא כְּתִיב, לָא יַכְלֵינָן לְמֵימַר. יָשָׁב יָשַׁב בִּלְחוֹדוֹי, דְּלָא אָתָא עִם דִּינָא. כְּתִיב הָכָא יָשָׁב, וּכְתִיב הָתָם (ויקרא י״ג:מ״ו) בָּדָד יֵשֵׁב בִּלְחוֹדוֹי.
וְרָזָא אוֹלִיפְנָא, קוּדְשָׁא בְּרִיךְ הוּא סָתִים וְגַלְיָא. גַּלְיָא הוּא בֵּי דִּינָא לְתַתָא. סָתִים הוּא אֲתָר דְּכָל בִּרְכָאן נַפְקֵי מִתַמָּן, בְּגִין כַּךְ, כָּל מִלּוֹי דְּבַר נָשׁ דְּאִינּוּן בִּסְתִימוּ, בִּרְכָאן שַׁרְיָין עָלֵיהּ וְכָל דְּאִינּוּן בְּאִתְגַּלְיָיא, הַהוּא אֲתָר דְּבֵי דִּינָא שַׁרְיָא עֲלוֹי, בְּגִין דְּאִיהוּ אֲתָר בְּאִתְגַּלְיָיא. וְכֹלָּא אִיהוּ בְּרָזָא עִלָּאָה, כְּגַוְונָא דִּלְעֵילָּא.
(ע"כ) (שיר השירים א׳:י״ב) עַד שֶׁהַמֶּלֶךְ בִּמְסִבוֹ, בְּהַהוּא חַבְרוּתָא וְתַפְנוּקָא דְּעֵדֶן עִלָּאָה, (הא אוקמוה דהא) בְּהַהוּא שְׁבִיל דְּסָתִים וְגָנִיז וְלָא אִתְיְידַע, וְאִתְמַלְּיָא מִנֵּיהּ, וְנָפְקִין בְּנַחֲלִין יְדִיעָאן. (ויקרא ס"א ע"א) נִרְדִּי נָתַן רֵיחוֹ, דָּא יָם בַּתְרָאָה, דְּבָרָא עָלְמָא תַּתָּאָה, כְּגַוְונָא דִּלְעֵילָּא, וְסָלִיק רֵיחָא טָבָא עִלָּאָה, לְשַׁלְּטָאָה וּלְמֶעְבַּד, וְיָכִיל וְשָׁלִיט וְנָהִיר בִּנְהוֹרָא עִלָּאָה.
It is written, “While the king sat at his table”; to wit, in the blissful company of Upper Paradise, which receives its plenitude of beatitudes by an undisclosed channel, and then distributes it into certain brooks; “My spikenard sent forth its fragrance” is an allusion to the hinder sea, which created the lower world after the pattern of the upper, so that a sweet savour of the upper world was diffused and a supernal light radiated throughout.
תָּא חֲזֵי, בְּשַׁעֲתָא דְּהַאי נִרְדָּא סַלְּקָא רֵיחָא לְעֵילָּא, כְּדֵין חְבִיבוּתָא אִתְקַשְּׁרַת, וְסַלְּקָא הַאי נִרְדָּא לְאִתְאַחֲדָא לְעֵילָּא. וְכֻלְּהוּ רְתִיכִין קַדִּישִׁין, כֻּלְּהוּ סַלְּקִין רֵיחִין לְאִתְעַטְּרָא לְגַבֵּי דִּלְעֵילָּא. אִינּוּן רְתִיכִין כֻּלְּהוּ אִקְרוּן עֲלָמוֹת שִׁיר, כְּמָה דְאַתְּ אָמֵר (תהילים מ״ו:א׳) עַל עֲלָמוֹת שִׁיר, וְהָא אוּקְמוּהָ. מַאי עֲלָמוֹת שִׁיר. אֶלָּא כְּמָה דְאַתְּ אָמֵר, (שיר השירים ו׳:ח׳) וַעֲלָמוֹת אֵין מִסְפָּר. מַאי וַעֲלָמוֹת אֵין מִסְפָּר. כְּמָה דְאַתְּ אָמֵר (איוב כ״ה:ג׳) הֲיֵשׁ מִסְפָּר לִגְדוּדָיו. וּבְגִין דְּלֵית לְהוּ חוּשְׁבָּנָא כְּתִיב וַעֲלָמוֹת אֵין מִסְפָּר.
Observe that when the fragrance of that spikenard is wafted on high, it is accompanied by an embrace of love, and the spikenard ascends to attach itself above; and all the sacred Chariots emit a fragrance that is woven into a crown for their adornment. Those sacred Chariots are called “maidens of song”, alluded to in “upon Alamoth (maidens) of song” (Ps. XLVI, I), as well as in “and maidens without number”. Of the same is written: “Is there any number of his armies” (Job 25, 3).
(שמות ל״ח:כ״ח) וָוִים לָעַמּוּדִים, כֻּלְּהוּ דְּכוּרִין. כָּל אִינּוּן דְּסַלְּקִין בִּרְבוּ מְשַׁח לְעֵילָּא, כֻּלְּהוּ קַיְימִין בְּרָזָא דִּדְכוּרִין, וְלָא אִקְרֵי דְּכַר אֶלָּא ו', רָזָא דִּשְׁמַיָא, דְּאִינּוּן דְּכוּרִין. וְכָל אִינּוּן דִּלְתַתָּא, אִקְרוּן נוּקְבֵי. וּבְגִין כָּךְ כָּל אִינּוּן דְּאַתְיָין מִסִּטְרָא דִּשְׂמָאלָא, מִסִּטְרָא דְּנוּקְבָּא, אִתְמָנָן עַל הַשִּׁיר, וְאַמְרֵי שִׁירָתָא תָּדִיר. וְעַל דָּא כְּתִיב, עַל עֲלָמוֹת שִׁיר. וְכֻלְּהוּ נַפְקוּ בְּרָזָא דְּה'. ה' אַפִּיקַת כַּמָה חֵילִין לְזִנַּיְיהוּ בְּרָזָא דְּו'. ו', דָּא רָזָא דִּדְכוּרָא דְּקַיְּימָא לְמֵיהַב מְזוֹנָא לְנוּקְבָּא.
HOOKS (vau-shaped tops) FOR THE PILLARS. The vau is symbolic of the male principle. All that exists and ascends with the dignity of anointing on high is of the male principle, which is typified by the vau, the symbol of heaven, which is male; whereas all below are called female. Hence all that proceed from the “left side” are of the side of the female; and it is they who have been appointed to preside over song, and continuously intone chants. This is indicated in “upon the Alamoth (maidens) of song”. These come under the mystic symbolism of the letter he, and they bring forth many hosts after their kind through the mystic symbolism of the letter vau, the letter symbolic of the male principle upon whom falls the task of providing food for the female.
וּבְגִין כָּךְ, כָּל אִינּוּן וָוִין עָבֵד בְּצַלְאֵל, לְמֵיהַב לוֹן לְאַשְׁרָאָה עַל נוּקְבֵי. וְנַפְקֵי מֵרָזָא דְּאֶלֶף, דְּאִיהוּ חוּשְׁבָּן שְׁלִים. וּשְׁבַע מֵאוֹת, דְּאִיהוּ רָזָא שְׁלִים. וַחֲמִשָּׁה הָכִי נָמֵי. וְשִׁבְעִים כֹּלָּא רָזָא חֲדָא. וְעַל דָּא, מֵרָזָא דְּנָא, וְחוּשְׁבָּן דָּא, עָשָׂה וָוִים. וְכֻלְּהוּ בְּרָזָא דְּו', וּבְדִיוּקְנָא דְּו' אִתְעָבִידוּ, וְכֹלָּא בְּרָזָא עִלָּאָה, וּבְחוּשְׁבְּנָא נַטְלֵי.
Hence all those vavim (vaus) that Bezalel made over the pillars that represented the female principle. These spring from the mystery of the number thousand, which is a complete number, as well as seven hundred, also a complete number, and, further, from the number five and from seventy, all of which represent together one mystery. Thus, out of that mystery, and that number, he made the vavim (vans); so all was made with a deep symbolism, and according to a certain calculation.