R. Eleazar then continued: ‘It is written, “And he brought me thither, and behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate” (Ezek. 40, 3). Ezekiel saw in this prophetical vision a “man”, but not “a man clothed in linen” (Dan. 10, 5).
For it is only when the angel is on an errand of severity that he is called “a man clothed in linen”. Otherwise, he assumes various guises, appears in various attire conformably to the message he bears at the time being.
Now, in the present vision “his appearance was like the appearance of brass”, that is, he was clothed in the raiment formed of the “mountains of brass”, and the “measuring reed” that he had in his hand
was not the “Obscure Lamp”1Binah. of the hidden and treasured-up light, but it was formed out of a solidified part, as it were, of the residue of light left by the “Obscure Lamp”, what time that light mounted up to the heights and became engraven within the scintillating and undisclosed brightness. The “measuring reed”, therefore, is used for measuring the dimensions of the lower sphere.1Beriah.
Now, there is a “measuring reed and a “measuring line”. All the measurements of Ezekiel were by the measuring reed, whereas in the work of the Tabernacle all was measured by the measuring line.
This is also used for the measuring of the dimensions of this world after the pattern of the “cord” (employed in Ezekiel’s Temple), inasmuch as in the process of its extension a knot was formed at every cubit length, which length became the standard measure for the purpose, called ammah (cubit). That “measuring line” thus bears the name of “cubit”; and that explains the wording, “The length of each curtain was eight and twenty by the cubit (ba-amah), and the breadth of each curtain four by the cubit” (Ex. 36, 9), the singular,” cubit”, pointing to the fact that it was the cubit which measured on every side.
7
וְהַאי נָפְקָא, מֵרָזָא דְּבוּצִינָא דִּלְעֵילָּא, דִּמְדִידוּ דְּהַאי לְתַתָּא מֵהַאי מְדִידוּ דִּלְעֵילָּא אִשְׁתְּכַח. מְדִידוּ דִּלְתַתָּא, אֶלֶף וַחֲמֵשׁ מֵאָה סִטְרִין, וְכָל סִטְרָא וְסִטְרָא תְּרֵיסָר אַלְפֵי אַמִּין, וְעַל דָּא אַמָּה חַד אָזִיל בְּכֻלְּהוּ, וְהַהוּא אַמָּה דִּמְדִיד דָּא, אִתְפְּשַׁט קַו מִשְׁחָתָא וְאִתְגַּלְיָיא אַמָּה וּמְדִיד, וְכֵן בְּכָל אִינּוּן מִשְׁחָתֵי. (ס"א תריסר אלפי אמין אתפשט קו משחתא ואתגלייא אמה ומדיד וכן בכל אינון משחתי ועל אמה חד אזיל בכלהו וההוא אמה דמדיד דא מדיד דא).
Now this was a projection from the Supernal Lamp, the lower measurement being the counterpart of the higher. The miniature lower measurement embraces a thousand and five hundred facets, each facet expanding into twelve thousand cubits. Thus one cubit moved along, growing into a “measuring line”, each cubit in its turn being newly revealed; and so it resulted in a length of eight-and-twenty “by the cubit” and a breadth of four “by the cubit”.
Now the length (of the curtains) was formed into four sections of seven cubits each, the number seven expressing here the central mystical idea; similarly the thirty-two Paths are embraced within the seven, in their mystical symbolism of the Divine Name.
So far in regard to this measurement, which was of a higher degree of holiness; for, indeed, there was another measured substance that was designed to be a covering to this, the external comprising the number thirty-four; whilst the internal was of the number thirty-two1Lines 5 through 11 of the Hebrew text are not included in our translation. , and, moreover, being of a higher degree of holiness, it contained the sacred colours enumerated in the passage, “of fine twined linen, and blue, and purple, and scarlet” (Ibid. 8).
and, moreover, being of a higher degree of holiness, it contained the sacred colours enumerated in the passage, “of fine twined linen, and blue, and purple, and scarlet” (Ibid. 8).
The same lesson is indicated in the words, “I went down into the garden of nuts” (S.S. 6, 11). For, as the nut has a shell surrounding and protecting the kernel inside, so it is with everything sacred: the sacred principle occupies the interior, whilst the “other side” encircles it on the exterior. This is the inward meaning of “the wicked doth surround the righteous” (Habakkuk 1, 4). The same is indicated in the very name EGVZ (nut).1The numerical value of EGVZ (1+3+6+7)=17. Similarly, HT (sin) (9+8=17) and TVB (the good) (9+6+2)=17.
Observe that the exterior, the more it is enlarged the more worthless it becomes. As a mnemonic we have the sacrifices of the Feast of Tabernacles, the number of which goes on diminishing with the increase of days. We thus find the same here. Of the inner curtain it is written: “And thou shalt make the tabernacle with ten curtains” (Ex. 26, 1); whereas for the outer ones the number was “eleven curtains” (Ibid. 7). Furthermore, of the outer curtains it says, “The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits” (Ibid. 8), the two numbers amounting together to thirty-four, a number symbolic of the lowest depth of poverty ;2Since 34 is the numerical value of D a l (D=4, l=30), signifyingwthe lowest extreme of poverty.
whereas the corresponding number in the ten curtains was thirty-two, a smaller number, but symbolizing the sublime mystery of the Faith, or the Divine Name. The lower is thus the higher, and the higher the lower. The former constitutes the interior, the latter the exterior.
Now the same “measuring-line” went on expanding and thus measured the boards, concerning which it is written: “And he made the boards for the tabernacle of acacia-wood, standing up” (Ibid. 36, 20). These symbolized the Seraphim, as indicated by the description “standing up”, which is paralleled in “Seraphim were standing up” (Isa. 6, 2).
Now, here it is written, “Ten cubits shall be the length of a board” (Ex. 26, 16), and not “ten by the cubit”. This is because the boards represented the three triads with a single one hovering high above them.1i.e. the 10 Sefiroth, consisting of 3 groups of 3 each with the Sefirah Kether (Crown) above them.
The number eleven and a half2i.e. the sum of 10 (the length of each board)+ 1½ (the breadth). has its recondite significance in that the boards symbolized a striving upwards, but not yet reaching to the degree of the Ophanim,3Lit. Wheels. An angelic order above that of Seraphim. the half being expressive of incompleteness. This concerns the mystery of the Holy Chariot, for the twenty boards divide themselves into ten on this side and ten on the other, denoting a reaching out to the height of the sublime Seraphim. Then there is a further ascent in the holy region, denoted by the “middle bar” (Ibid. 26, 28).
There is also an inward significance in the twenty boards in that they embrace the number 230.4i.e. Twenty times the length of each plus twenty times the breadth of each: (20x10)+(20x1½)=230. The number 230 is the numerical value of certain sacred names. The value of each prescribed measure has here its proper meaning.
The curtains of the Tabernacle mentioned before stand for sublime mysteries, namely, the mystery of heaven, regarding which Scripture says: “Who stretchest out the heavens like a curtain” (Ps. 104, 2). Now, of the two sets of curtains, the one expresses one aspect of the mystery whilst the other expresses another aspect of the same mystery. The whole is designed to teach us Wisdom in all its aspects and all its manifestations; and so that man may discern between good and evil, between what Wisdom teaches and what it rejects. The mystery of the basic measurement, as elsewhere laid down, embraces various objects.
The Ark in its dimensions falls within the same recondite principle, in respect of what it received and what it possesses of its own. We thus read: “two cubits and a half was the length of it” (Ex. 37, 1). The one cubit on either side tells us about the Ark being the recipient from this side and from that side; whilst the half cubit in the centre represents what it had possessed of its own; and the same is indicated by the cubit and a half of its breadth and a cubit and a half of its height: each cubit speaks of what accrued to it, and each half of what is possessed already. For there must needs be something for something else to rest on, and hence the existing half in every account.
There is a further recondite significance in that the Ark was inlaid with gold inside and outside so as to have its dimensions formed after the archetypal plan. The table was similarly measured by this archetypal scale.
The dimensions of the Ark, however, were not used elsewhere, for reasons revealed to the wise. Similarly, all the other works of the Tabernacle were measured by the same cubit, with the exception of the breastplate, which was measured by the span.
Now observe this. The tunic embraced the mystery of the “six” (shesh)1i.e. the six directions of the world. The homophone shesh=linen (of which the tunic was made) and also=six. in that it symbolized the vesture designed for the setting right and investiture of all that comes within the “six” (directions of the world).
So far the recondite significance of the “measuring-line”. In the vision of Ezekiel, however, we find instead the “measuring-reed”, for the reason that the House which he beheld was destined to remain forever in its place with the same walls, the same lines, the same entrances, the same doors, every part in accordance with prescribed measure. But in regard to the time to come, Scripture says: “And the side-chambers were broader as they wound higher and higher” (Ezek. 41, 7). For immediately the building will be begun that “measuring-reed” will mount higher and higher in the length and in the breadth, so that the House will be extended on all sides, and no malign influence shall ever light on it. For at that time Severity will no more be found in the world; hence everything will remain firmly and immovably established, as Scripture says, “and [they will] be disquieted no more; neither shall the children of wickedness afflict them any more”, etc. (2 Sam. 7, 10).
And observe that all these measurements prescribed for this world had for their object the establishment of this world after the pattern of the upper world, so that the two should be knit together into one mystery. At the destined time, when the Holy One, blessed be He, will bestir Himself to renew the world, all the world will be found to express one mystery, and the glory of the Almighty will then be over all, in fulfilment of the verse, “In that day shall the Lord be one, and his name one” (Zech. 14, 9).
פָּתַח וְאָמַר, (יחזקאל מ׳:ג׳) וַיָּבֵא אוֹתִי שָׁמָּה וְהִנֵּה אִישׁ מַרְאֵהוּ כְּמַרְאֵה נְחֹשֶׁת וּפְתִיל פִּשְׁתִּים בְּיָדוֹ וּקְנֵה הַמִּדָּה וְהוּא עוֹמֵד בַּשָׁעַר. הַאי חָמָא לֵיהּ יְחֶזְקֵאל, בְּהַהוּא חֵיזוּ דִּנְבוּאָה, וְהַאי אִיהוּ אִישׁ, דְּאִיהוּ שְׁלִיחָא בְּאִינּוּן לְבוּשִׁין.
R. Eleazar then continued: ‘It is written, “And he brought me thither, and behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate” (Ezek. 40, 3). Ezekiel saw in this prophetical vision a “man”, but not “a man clothed in linen” (Dan. 10, 5).
וְהָכָא לָא אָמַר אֶלָּא אִישׁ, וְלָא אָמַר אִישׁ לְבוּשׁ הַבַּדִּים. אֶלָּא, בְּשַׁעֲתָא דְּעָבִיד שְׁלִיחוּתָא לְמֶעְבַּד דִּינָא, אוֹ לְאַחֲזָאָה דִּינָא, אִקְרֵי לְבוּשׁ הַבַּדִּים. וּבְשַׁעֲתָא דְּלָא אָתֵי לְהָכִי, אִשְׁתַּנֵּי לְגַוְונָא אַחֲרָא, כְּפוּם שְׁלִיחוּתָא, הָכִי שָׁנֵי חֵיזוּ דִּילֵיהּ בְּאִינּוּן לְבוּשִׁין, וְאִשְׁתָּנֵי מִלְבוּשִׁין לִלְבוּשִׁין, בְּגִין דְּאִיהוּ תָּדִיר בִּסְטָר שְׂמָאלָא, וְכַמָּה גַּוְונִין אִינּוּן דְּאִתְלָבַשׁ בְּהוּ, וְכָל אִינּוּן דְּאַתְיָין מִסִּטְרֵיהּ.
For it is only when the angel is on an errand of severity that he is called “a man clothed in linen”. Otherwise, he assumes various guises, appears in various attire conformably to the message he bears at the time being.
מַרְאֵהוּ כְּמַרְאֵה נְחֹשֶׁת, הָכָא אִתְלָבַּשׁ בְּהַהוּא לְבוּשָׁא דְּאִינּוּן (ר"ס ע"א, קל"ט ע"א, רכ"ט ע"א) טוּרֵי נְחֹשֶׁת, דְּאִקְרוּן (זכריה ו) הָרֵי נְחֹשֶׁת. וְדָא אַיְיתֵי מְדִידוּ, לְמֶעְבַּד מִשְׁחָתָא.
Now, in the present vision “his appearance was like the appearance of brass”, that is, he was clothed in the raiment formed of the “mountains of brass”, and the “measuring reed” that he had in his hand
הַאי (קנה המדה) לָאו אִיהוּ בּוּצִינָא דְּקַרְדִּינוּתָא דְּטָמִיר וְגָנִיז, אֶלָּא מִתַּמָּן נַפְקַת הַאי קָנֶה לְתַתָּא, דְּאִתְגְּלִיד מִגּוֹ נְהִירוּ דְּאִשְׁתְּבִיק מִבּוּצִינָא דְּקַרְדִּינוּתָא, כַּד אִסְתָּלָקַת לְעֵילָּא, וְאִתְגְלָפַת גּוֹ (רמ"ה ע"ב) סְפִירוּ דְּנָצִיץ וְלָא אִתְיְידַע. וְעַל דָּא, הַהוּא קְנֵה הַמִּדָּה אִיהוּ קַיְּימָא בִּמְדִּידוּ דְּמִשְׁחָתָא, דְּקַיְּימָא לְתַתָּא.
was not the “Obscure Lamp”1Binah. of the hidden and treasured-up light, but it was formed out of a solidified part, as it were, of the residue of light left by the “Obscure Lamp”, what time that light mounted up to the heights and became engraven within the scintillating and undisclosed brightness. The “measuring reed”, therefore, is used for measuring the dimensions of the lower sphere.1Beriah.
וּלְזִמְנִין קְנֵה הַמִּדָּה, וּלְזִמְנִין (רנ"ח ע"א) קַו הַמִדָּה, וְעַל דָּא פְּתִיל וְקָנֶה, וְכֹלָּא מִשְׁחָתָא לְמֶעְבַּד מְדִידוּ, (התם) כָּל מְדִידוּ דִּיְחֶזְקֵאל, אִיהוּ הֲוָה בְּהַהוּא קְנֵה הַמִּדָּה, וּבְעוֹבָדָא דְּמַשְׁכְּנָא כֹּלָּא הֲוָה בְּקַו הַמִדָּה.
Now, there is a “measuring reed and a “measuring line”. All the measurements of Ezekiel were by the measuring reed, whereas in the work of the Tabernacle all was measured by the measuring line.
בְּמַשְׁכְּנָא, בְּהַהוּא מְדִידוּ דִּלְתַתָּא, דְּאִיהוּ קַו הַמִדָּה, כְּגַוְונָא דְּהַהוּא פְּתִיל, דְּכַד שָׁרֵי לְאִתְפַּשְּׁטָא, בְּכָל אַמָּה חַד קִשְׁרָא, וּבְהַהוּא מִשְׁחָתָא מְדִיד, וְאִקְרֵי אַמָּה. וּבְגִין כָּךְ, שְׁמֹנֶה וְעֶשְׂרִים בָּאַמָּה, דְּדָא הוּא אַרְכָּא וְפוּתְיָא אַרְבַּע בָּאַמָּה, וְלָא כְּתִיב אַרְבַּע אַמּוֹת, בְּגִין דְּאָמָה מְדִיד לְכָל סְטָר.
This is also used for the measuring of the dimensions of this world after the pattern of the “cord” (employed in Ezekiel’s Temple), inasmuch as in the process of its extension a knot was formed at every cubit length, which length became the standard measure for the purpose, called ammah (cubit). That “measuring line” thus bears the name of “cubit”; and that explains the wording, “The length of each curtain was eight and twenty by the cubit (ba-amah), and the breadth of each curtain four by the cubit” (Ex. 36, 9), the singular,” cubit”, pointing to the fact that it was the cubit which measured on every side.
וְהַאי נָפְקָא, מֵרָזָא דְּבוּצִינָא דִּלְעֵילָּא, דִּמְדִידוּ דְּהַאי לְתַתָּא מֵהַאי מְדִידוּ דִּלְעֵילָּא אִשְׁתְּכַח. מְדִידוּ דִּלְתַתָּא, אֶלֶף וַחֲמֵשׁ מֵאָה סִטְרִין, וְכָל סִטְרָא וְסִטְרָא תְּרֵיסָר אַלְפֵי אַמִּין, וְעַל דָּא אַמָּה חַד אָזִיל בְּכֻלְּהוּ, וְהַהוּא אַמָּה דִּמְדִיד דָּא, אִתְפְּשַׁט קַו מִשְׁחָתָא וְאִתְגַּלְיָיא אַמָּה וּמְדִיד, וְכֵן בְּכָל אִינּוּן מִשְׁחָתֵי. (ס"א תריסר אלפי אמין אתפשט קו משחתא ואתגלייא אמה ומדיד וכן בכל אינון משחתי ועל אמה חד אזיל בכלהו וההוא אמה דמדיד דא מדיד דא).
Now this was a projection from the Supernal Lamp, the lower measurement being the counterpart of the higher. The miniature lower measurement embraces a thousand and five hundred facets, each facet expanding into twelve thousand cubits. Thus one cubit moved along, growing into a “measuring line”, each cubit in its turn being newly revealed; and so it resulted in a length of eight-and-twenty “by the cubit” and a breadth of four “by the cubit”.
שְׁמֹנֶה וְעֶשְׂרִים בָּאַמָּה, אִיהוּ אַרְכָּא, דְּחַד אַמָּה, וּפוּתְיֵהּ אַרְבַּע בְּהַהוּא אַמָּה. אִשְׁתְּכַח, אַמָּה חַד דְּאִיהוּ תְּלָתִין וּתְרֵין שְׁלִישִׁים. כְּמָה דְאַתְּ אָמֵר (ישעיהו מ׳:י״ב) וְכָל בַּשָּׁלִישׁ עֲפַר הָאָרֶץ, וְאִינּוּן ל"ב, לָקֳבֵל ל"ב שְׁבִילִין דְּנָפְקִין מִלְעֵילָּא.
Hence the one cubit covered thirty-two spaces, symbolic of the thirty-two “Paths of Wisdom” that emanate from the supernal regions.
וְכַד אִתְעָבִיד מִשְׁחָתָא דְּאַרְכָּא בְּהַאי מְדִידוּ, אִיהוּ אַרְבַּע סִטְרִין הַהוּא אַרְכָּא. וְכָל סִטְרָא ז' אַמִּין, דִּלְהָכִי סַלְקָן אִינּוּן שִׁבְעָה אַמִּין, לְאַרְבַּע סִטְרִין, בְּרָזָא דְּשֶׁבַע, (ס"א ומתחומין) דְּאִינּוּן תְּמַנְיָא וְעֶשְׂרִים דְּאִינּוּן בְּאַרְכָּא, בְּגִין דְּשֶׁבַע אִיהוּ רָזָא עִלָּאָה בְּכֹלָּא. וְכָל אִינּוּן תְּלָתִין וּתְרֵין שְׁבִילִין כְּלִילָן בְּשֶׁבַע, בְּרָזָא דִּשְׁמָא קַדִּישָׁא.
Now the length (of the curtains) was formed into four sections of seven cubits each, the number seven expressing here the central mystical idea; similarly the thirty-two Paths are embraced within the seven, in their mystical symbolism of the Divine Name.
וְאִי תֵּימָא, הָא כְּתִיב מִדָּה אַחַת לְכָל הַיְרִיעוֹת. וַדַּאי מִדָּה אַחַת אִיהוּ, אַף עַל גַּב דְּאִתְפָּשַּׁט אַמָּה בָּתַר אַמָּה, וְדָא בָּתַר דָּא, וְכֹלָּא בְּרָזָא (ס"א מרזא) דְּבוּצִינָא דִּלְעֵילָּא קָא אַתְיָא, לְמֶהֱוֵי עֵילָּא וְתַתָּא מִשְׁחָתָא חֲדָא.
וְדָא אִיהוּ מִשְׁחָתָא דְּאִיהוּ בִּקְדוּשָּׁה יַתִּיר, בְּגִין דְּאִית מִשְׁחָתָא אַחֲרָא, דְּאִיהִי לְחַפְיָא עַל דָּא דְּאִיהִי לְגוֹ. דְּהָא בְּמִשְׁחָתָא אַחֲרָא דְּחַפְיָּא עַל דָּא, סָלְּקָא בְּחוּשְׁבָּנָא בְּחוּשְׁבָּן ד"ל, וּלְגָאו בְּחוּשְׁבָּן ל"ב (ס"א דאיהי דחפיא על דא דאיהי לגו וסלקא בחושבנא, בחושבן ד"ל ולגאו בחושבן ל"ב) וְדָא אִיהוּ רָזָא דְּחַפְיָא דָּא עַל דָּא, ל"ב לְגוֹ, ד"ל (ל"ב איהו קיימא לגו, ד"ל איהו קיימא) לְבַר.
So far in regard to this measurement, which was of a higher degree of holiness; for, indeed, there was another measured substance that was designed to be a covering to this, the external comprising the number thirty-four; whilst the internal was of the number thirty-two1Lines 5 through 11 of the Hebrew text are not included in our translation. , and, moreover, being of a higher degree of holiness, it contained the sacred colours enumerated in the passage, “of fine twined linen, and blue, and purple, and scarlet” (Ibid. 8).
בְּגִין דְּהָא מִשְׁחָתָא קַדְמָאָה, דְּאִיהוּ קַדִּישָׁא בִּגְוָונִין קַדִּישִׁין, דְּאִינּוּן שֵׁשׁ מָשְׁזָר וּתְכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי, אִלֵּין גַּוְונִין קַדִּישִׁין, וְכָל חוּשְׁבָּן דִּילֵיהּ סַלְּקָא לְחוּשְׁבָּן ל"ב. וּמִשְׁחָתָא תִּנְיָינָא דְּאִיהוּ לְבַר לְחַפְיָיא עַל דָּא, אִיהִי סַלְּקָא לְחוּשְׁבָּן ד"ל. וְדָא אִיהוּ רָזָא דִּכְתִּיב, (תהילים מ״א:ב׳) אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְיָ'. בְּיוֹם רָעָה מַמָּשׁ, יְמַלְּטֵהוּ יְיָ'.
and, moreover, being of a higher degree of holiness, it contained the sacred colours enumerated in the passage, “of fine twined linen, and blue, and purple, and scarlet” (Ibid. 8).
רָזָא דְּחוּשְׁבָּנָא לְגוֹ, דְּאִיהוּ רָזָא ל"ב. וּבְהַהוּא חוּשְׁבָּנָא דִּלְבַר, מַה כְּתִיב, וְעָשִׂיתָ יְרִיעוֹת עִזִּים. יְרִיעוֹת עִזִּים, אֲמַאי עִזִּים. אֶלָּא רָזָא דְּגַוְונָא דִּילֵיהּ, לְמֵיהַב דּוּכְתָּא בְּרָזָא דְּקוּדְשָׁא, וּבְגִין כָּךְ יְרִיעוֹת עִזִּים וַדַּאי. כְּתִיב (שיר השירים ו׳:י״א) אֶל גִּנַּת אֱגוֹז יָרַדְתִּי וְגוֹ', הָא אוּקְמוּהָ, אֲבָל מַה אֱגוֹז אִית לֵיהּ קְלִיפָה, דְּסָחֲרָא וְחַפְיָיא עַל מוֹחָא, וּמוֹחָא לְגוֹ, אוּף הָכִי בְּכָל מִלָּה דְּקוּדְשָׁא, קְדוּשָּׁה לְגוֹ, וְסִטְרָא אַחֲרָא לְבַר. וְרָזָא דָּא, (חבקוק א׳:ד׳) רָשָׁע מַכְתִּיר אֶת הַצַּדִיק. וְעַל דָּא אִקְרֵי אֱגוֹז, וְהָא אוּקְמוּהָ.
The same lesson is indicated in the words, “I went down into the garden of nuts” (S.S. 6, 11). For, as the nut has a shell surrounding and protecting the kernel inside, so it is with everything sacred: the sacred principle occupies the interior, whilst the “other side” encircles it on the exterior. This is the inward meaning of “the wicked doth surround the righteous” (Habakkuk 1, 4). The same is indicated in the very name EGVZ (nut).1The numerical value of EGVZ (1+3+6+7)=17. Similarly, HT (sin) (9+8=17) and TVB (the good) (9+6+2)=17.
תָּא חֲזֵי, בְּהַהוּא דִּלְבַר, כָּל מַה דְּאוֹסִיף גָּרַע, וְסִימָנִיךְ פָּרֵי הֶחָג, דְּמִתְמָעֲטִין וְאָזְלִין. אוּף הָכָא נָמֵי, בְּמָה דִּלְגָּאו (קס"ד ע"ב) כְּתִיב, וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת. בְּמָה דִּלְבַר כְּתִיב, עַשְׁתֵּי עֶשְׂרֵה יְרִיעוֹת. אוֹסִיף אַתְוָון וְגָרַע מֵחוּשְׁבָּנָא. אוֹסִיף חוּשְׁבָּנָא וְגָרַע (אתוון), אוֹסִיף חוּשְׁבָּנָא, דִּכְתִּיב, (שמות כ״ו:ח׳) אֹרֶךְ הַיְרִיעָה הָאַחַת שְׁלשִׁים בָּאַמָּה וְרֹחַב אַרְבַּע בָּאַמָּה הַיְרִיעָה. וְכַד סָלִיק לְחוּשְׁבְּנָא, סָלִיק לְחוּשְׁבָּן דַּ"ל. דְּלֵית בְּכָל אִינּוּן זִינֵי מִסְכְּנוּתָא, כְּהַהוּא דְּאִקְרֵי דַּ"ל, וּבְגִין כָּךְ כַּד סָלִיק לְחוּשְׁבְּנָא יַתִּיר, סָלִיק בִּגְרִיעוּ.
Observe that the exterior, the more it is enlarged the more worthless it becomes. As a mnemonic we have the sacrifices of the Feast of Tabernacles, the number of which goes on diminishing with the increase of days. We thus find the same here. Of the inner curtain it is written: “And thou shalt make the tabernacle with ten curtains” (Ex. 26, 1); whereas for the outer ones the number was “eleven curtains” (Ibid. 7). Furthermore, of the outer curtains it says, “The length of each curtain shall be thirty cubits, and the breadth of each curtain four cubits” (Ibid. 8), the two numbers amounting together to thirty-four, a number symbolic of the lowest depth of poverty ;2Since 34 is the numerical value of D a l (D=4, l=30), signifyingwthe lowest extreme of poverty.
וְכַד אִיהוּ גָּרַע בְּחוּשְׁבָּנָא (גרע), סָלִיק בִּסְלִיקוּ, דְּסָלִיק לְרָזָא דְּל"ב, דְּאִיהוּ רָזָא דְּכָל מְהֵימְנוּתָא, וְאִיהוּ רָזָא דִּשְׁמָא קַדִּישָׁא, וְעַל דָּא, דָּא סָלִיק, וְדָא גָּרַע. דָּא סָלִיק וְגָרַע. וְדָא גָּרַע וְסָלִיק. דָּא לְגוֹ. וְדָא לְבַר.
whereas the corresponding number in the ten curtains was thirty-two, a smaller number, but symbolizing the sublime mystery of the Faith, or the Divine Name. The lower is thus the higher, and the higher the lower. The former constitutes the interior, the latter the exterior.
הַאי קַו הַמִדָּה, שָׁרֵי לְאִתְפַּשְׁטָא, וּמְדִיד מִשְׁחָתָא לַקְּרָשִׁים, דִּכְתִּיב (שמות ל״ו:כ׳) וַיַּעַשׂ אֶת הַקְּרָשִׁים לַמִשְׁכָּן עֲצֵי שִׁטִּים עוֹמְדִים, וְאִלֵּין אִינּוּן רָזָא דִּשְׂרָפִים, וְהָא אוּקְמוּהָ, דִּכְתִּיב עֲצֵי שִׁטִּים עוֹמְדִים, וּכְתִיב (ישעיהו ו׳:ב׳) שְׂרָפִים עוֹמְדִים.
Now the same “measuring-line” went on expanding and thus measured the boards, concerning which it is written: “And he made the boards for the tabernacle of acacia-wood, standing up” (Ibid. 36, 20). These symbolized the Seraphim, as indicated by the description “standing up”, which is paralleled in “Seraphim were standing up” (Isa. 6, 2).
מְדִידוּ דְּמִשְׁחָתָא דָּא, עֶשֶׂר אַמּוֹת אֹרֶךְ הַקָּרֶשׁ וְאַמָּה וַחֲצִי הָאַמָּה. הָכָא כְּתִיב עֶשֶׂר אַמּוֹת, וְלָא כְּתִיב עֶשֶׂר בָּאַמָּה. אִלֵּין תְּלַת תְּלַת תְּלַת, דְּאִינּוּן תֵּשַׁע, וְחַד דְּשַׁרְיָא עָלַיְיהוּ, וְדָא אִיהוּ רוּחָא חֲדָא דְּשַׁרְיָא עָלַיְיהוּ.
Now, here it is written, “Ten cubits shall be the length of a board” (Ex. 26, 16), and not “ten by the cubit”. This is because the boards represented the three triads with a single one hovering high above them.1i.e. the 10 Sefiroth, consisting of 3 groups of 3 each with the Sefirah Kether (Crown) above them.
וְהָא אַמָרָן, כַּמָה אִיהוּ שִׁיעוּרָא דְּאַמָּה. וְדָא אִיהוּ רָזָא דְּשִׁיעוּרָא חַד סְרֵי וּפַלְגָּא, דְּסַלְּקִין, וְלָא סַלְּקִין, בְּגִין דְּגַרְעִין מֵאִינּוּן אוֹפַנִּים. וְאוּקְמוּהָ בְּרָזָא דִּרְתִיכָא קַדִּישָׁא, וְאִינּוּן עֶשְׂרִין, לְהַאי סִטְרָא עֶשֶׂר, וּלְהַאי סִטְרָא עֶשֶׂר, עַד דְּסַלְּקִין לְרָזָא דִּשְׂרָפִים עִלָּאִין. וּלְבָתַר סָלִיק רָזָא דְּקוּדְשָׁא, עַד דְּאַתְּעֲרוּ (ס"א דאתעדו) כֻּלְּהוּ, בְּרָזָא דְּהַהוּא בָּרִיחַ הַתִּיכוֹן, כְּמָה דְּאוּקְמוּהָ, וְעַל דָּא פְּלַג אִית בֵּיהּ בְּלָא שְׁלִימוּ.
The number eleven and a half2i.e. the sum of 10 (the length of each board)+ 1½ (the breadth). has its recondite significance in that the boards symbolized a striving upwards, but not yet reaching to the degree of the Ophanim,3Lit. Wheels. An angelic order above that of Seraphim. the half being expressive of incompleteness. This concerns the mystery of the Holy Chariot, for the twenty boards divide themselves into ten on this side and ten on the other, denoting a reaching out to the height of the sublime Seraphim. Then there is a further ascent in the holy region, denoted by the “middle bar” (Ibid. 26, 28).
רָזָא דְּהַאי מִשְׁחָתָא, לְעֶשְׂרִין דַּפִּין אִינּוּן מָאתָן וּתְלָתִין. וְכָל הַאי קַיְּימָא בִּמְדִּידוּ בְּחוּשְׁבָּנָא, וְהָכִי סָלִיק כָּל חוּשְׁבָּן דְּנָפְקָא מֵהַאי מְדִידוּ בְּרָזָא דְּאִינּוּן שְׂרָפִים.
There is also an inward significance in the twenty boards in that they embrace the number 230.4i.e. Twenty times the length of each plus twenty times the breadth of each: (20x10)+(20x1½)=230. The number 230 is the numerical value of certain sacred names. The value of each prescribed measure has here its proper meaning.
יְרִיעוֹת דְּמַשְׁכְּנָא דְּאַמָרָן דְּאִינּוּן רָזִין עִלָּאִין. רָזָא דִּשְׁמַיָּא וְהָא אוּקְמוּהָא (תהילים ק״ד:ב׳) נוֹטֶה שָׁמַיִם כַּיְרִיעָה. וְרָזָא דְּהַאי בְּהַהוּא חוּשְׁבָּן דְּקָאָמַרָן. וְאִית יְרִיעָן דְּקָאָמַרָן בְּרָזָא חֲדָא וְאִית יְרִיעָן בְּרָזָא אַחֲרָא, וְכֹלָּא אִיהוּ בְּרָזָא דִּלְעֵילָּא. וְעַל דָּא כֹּלָּא אִיהוּ לְמִנְדַּע חָכְמְתָא, דְּכָל סִטְרָא וְסִטְרָא, וְכָל מִלָּה וּמִלָּה. וְעַל דָּא אַבְחִין בַּר נָשׁ בֵּין טַב לְבִישׁ, בֵּין רָזָא דְּחָכְמְתָא, וּבֵין מִלָּה דְּלָא קַיְּימָא בְּחָכְמְתָא. וּבְרָזָא דִּמְדִידוּ קַדְמָאָה, הָא אִתְּמַר בְּכַמָּה סִטְרִין אִיהוּ.
The curtains of the Tabernacle mentioned before stand for sublime mysteries, namely, the mystery of heaven, regarding which Scripture says: “Who stretchest out the heavens like a curtain” (Ps. 104, 2). Now, of the two sets of curtains, the one expresses one aspect of the mystery whilst the other expresses another aspect of the same mystery. The whole is designed to teach us Wisdom in all its aspects and all its manifestations; and so that man may discern between good and evil, between what Wisdom teaches and what it rejects. The mystery of the basic measurement, as elsewhere laid down, embraces various objects.
רָזָא דָּא רָזָא דַּאֲרוֹנָא דְּקָאִים בְּחוּשְׁבָּנָא, מִמָּה דְּאִיהוּ נָטִיל, וּמִמָּה דְּאִיהוּ קַבִּיל, וּמִמָּה דְּאִית בֵּיהּ, וּמִמָּה אִיהוּ מְקַבֵּל: דְּאִיהוּ תְּרֵין סִטְרִין, וְנָטִיל מֵאִינּוּן תְּרֵין סִטְרִין. וְעַל דָּא אַמָּה אִיהוּ בְּסִטְרָא דָּא, וְאַמָה בְּסִטְרָא דָּא, וּפַלְגָּא דִּילֵיהּ. וּבְגִין כָּךְ אַמָתַיִם וָחֵצִי אָרְכּוֹ, אַמָתַיִם מִתְּרֵין סִטְרִין, וּפַלְגָּא דִּילֵיהּ, הַאי בְּאַרְכָּא. בְּפוּתְיָא וְרוּמָא, אַמָּה וָחֵצִי, חַד מֵהַהוּא סִטְרָא יַתִּיר, דְּקָא נָטִיל כְּגַוְונָא דִּימִינָא וּשְׂמָאלָא. וּפַלְגָּא דִּילֵיהּ. דְּהָא לָא שַׁרְיָא מִלָּה, אֶלָּא עַל מִלָּה וּבְגִין כָּךְ, פַּלְגָּא בְּכָל חוּשְׁבָּן וְחוּשְׁבָּן, וּבְגִין כַּךְ, אֲרוֹנָא מְקַבְּלָא מִכֹּלָּא, וְקַיְּימָא בְּרָזָא דְּחוּשְׁבָּנָא דְּכֹלָּא.
The Ark in its dimensions falls within the same recondite principle, in respect of what it received and what it possesses of its own. We thus read: “two cubits and a half was the length of it” (Ex. 37, 1). The one cubit on either side tells us about the Ark being the recipient from this side and from that side; whilst the half cubit in the centre represents what it had possessed of its own; and the same is indicated by the cubit and a half of its breadth and a cubit and a half of its height: each cubit speaks of what accrued to it, and each half of what is possessed already. For there must needs be something for something else to rest on, and hence the existing half in every account.
וְהָא אוּקְמוּהָ, עַל מָה אִיהוּ מְחַפְיָיא בְּדַהֲבָא, לְגוֹ וּלְבַר, וְהַאי אִיהוּ שִׁיעוּרָא לְמֵיקָם בִּמְדִּידוּ קַדְמָאָה, וְכֹלָּא קָאִים בְּרָזָא חֲדָא. פַּתּוֹרָא, כְּהַאי גַּוְונָא דְּמָדִיד בְּהַהוּא שִׁיעוּרָא קַדְמָאָה.
There is a further recondite significance in that the Ark was inlaid with gold inside and outside so as to have its dimensions formed after the archetypal plan. The table was similarly measured by this archetypal scale.
אֲבָל הַאי מְדִידוּ דַּאֲרוֹנָא, דְּקַיְּימָא בְּרָזָא דְּאוֹרַיְיתָא, וּבְהַהוּא מִשְׁחָתָא קַדְמָאָה דְּקָאָמַר אַבָּא, לֵית בָּהּ לְמֶעְבַּד שִׁיעוּרָא יַתִּיר כְּמָה דְּאִיהוּ גַּלֵּי בְּרָזָא לְחַכִּימֵי עֶלְיוֹנִין, לְמִנְדַּע בָּהּ רָזָא דְּחָכְמְתָא, לְאַבְחֲנָא בֵּין טַב לְבִישׁ, בֵּין חָכְמְתָא עִלָּאָה, לְחָכְמְתָא אַחֲרָא. כֻּלְּהוּ עוֹבָדִין אַחֲרָנִין, כֻּלְּהוּ בִּמְדִּידוּ דְּאַמָּה, בְּהַהוּא מִשְׁחָתָא, בַּר מִשְׁחָתָא דְּחֹשֶׁן, דְּאִיהוּ זֶרֶת, וְהָא אוּקְמוּהָ.
The dimensions of the Ark, however, were not used elsewhere, for reasons revealed to the wise. Similarly, all the other works of the Tabernacle were measured by the same cubit, with the exception of the breastplate, which was measured by the span.
תָּא חֲזֵי, כְּתֹנֶת (אף על גב) דְּכֻלְּהוּ אִתְעָבִידוּ בְּרָזָא דִּקְדוּשָּׁה, כֹּלָּא אִיהוּ בְּרָזָא דְּשֵׁשׁ, וּבְעוֹבָדָא דְּשֵׁשׁ, וְקַיְּימָא בְּשֵׁשׁ. וְכֻלְּהוּ תִּקּוּנִין, לְאִתְלַבְּשָׁא וּלְאַתְקְנָא בְּהוּ שֵׁשׁ, וּבְרָזָא דְּשֵׁשׁ.
Now observe this. The tunic embraced the mystery of the “six” (shesh)1i.e. the six directions of the world. The homophone shesh=linen (of which the tunic was made) and also=six. in that it symbolized the vesture designed for the setting right and investiture of all that comes within the “six” (directions of the world).
וְכֹלָּא בְּרָזָא דְּקַו הַמִדָּה. וּקְנֵה הַמִּדָּה בְּהַהוּא מְדִידוּ דִּיְחֶזְקֵאל, בְּגִין דְּאִיהוּ בֵּיתָא לְאִתְקַיְּימָא (נ"א בגין דא ההוא ביתא לא איתקיימא) בְּאַתְרֵיהּ, בְּאִינּוּן כּוֹתָלִין, בְּאִינּוּן שׁוּרִין, בְּאִינּוּן פִּתְחִין, בְּאִינּוּן דְּלָתִין, בְּגִין לְמֶהֱוֵי כֹּלָּא בִּמְדִּידוּ. אֲבָל לְזִמְנָא דְּאָתֵי, מִשְׁחָתָא הַהוּא מַה כְּתִיב בָּהּ, (יחזקאל מ״א:ז׳) וְרָחֲבָה וְנָסְבָה לְמַעְלָה לְמַעְלָה. בְּשַׁעֲתָא דְּיִשְׁרֵי לְמִבְנֵי בֵּיהּ הַאי קְנֵה הַמִּדָּה, סָלְּקָא לְעֵילָּא לְעֵילָּא, לְאַרְכָּא וּלְפוּתְיָא, לְמֶהֱוֵי אִתְפַּשְּׁטוּתָא דְּבֵיתָא בְּכָל סִטְרִין וְלָא יִשְׁגְּחוּן עָלֵיהּ לְבִישׁ, כְּמָה דְּאוּקְמוּהָ, דִּכְתִּיב, (זכריה ט׳:א׳) וְדַמֶּשֶׂק מְנוּחָתוֹ. דְּהָא בְּהַהוּא זִמְנָא דִּינָא לָא יִשְׁתְּכַח בְּעָלְמָא, בְּגִין כָּךְ כֹּלָּא אִתְקְיָּים עַל קִיּוּמֵיהּ בְּקִיּוּמָא שְׁלִים, כְּמָה דְאַתְּ אָמֵר (שמואל ב ז׳:י׳) לא יִרְגַז עוֹד וְלֹא יוֹסִיפוּ בְנֵי עַוְלָה לְעַנּוֹתוֹ וְגוֹ'.
So far the recondite significance of the “measuring-line”. In the vision of Ezekiel, however, we find instead the “measuring-reed”, for the reason that the House which he beheld was destined to remain forever in its place with the same walls, the same lines, the same entrances, the same doors, every part in accordance with prescribed measure. But in regard to the time to come, Scripture says: “And the side-chambers were broader as they wound higher and higher” (Ezek. 41, 7). For immediately the building will be begun that “measuring-reed” will mount higher and higher in the length and in the breadth, so that the House will be extended on all sides, and no malign influence shall ever light on it. For at that time Severity will no more be found in the world; hence everything will remain firmly and immovably established, as Scripture says, “and [they will] be disquieted no more; neither shall the children of wickedness afflict them any more”, etc. (2 Sam. 7, 10).
וְתָּא חֲזֵי, כָּל מִשְׁחָתִין, וְכָל מְדִידִין, כֻּלְּהוּ קַיְימִין בְּהַאי עָלְמָא, (ס"א וכל מדידין דהאי משכנא והאי ביתא כולהו) בְּגִין לְאִתְקַיְּימָא הַאי עָלְמָא, בְּרָזָא דְּגַוְונָא דִּלְעֵילָּא, לְאִתְקַשְּׁרָא הַאי עָלְמָא בְּעָלְמָא דִּלְעֵילָּא, לְמֶהֱוֵי כֹּלָּא חַד בְּרָזָא חֲדָא. וּבְהַהוּא זִמְנָא דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְּעַר לְחַדְּתּוּתֵי עָלְמָא, כְּדֵין יִשְׁתַּכְּחוּן כֻּלְּהוּ עָלְמִין בְּרָזָא חֲדָא, וִיקָרָא דְקוּדְשָׁא בְּרִיךְ הוּא בְּכֹלָּא, וּכְדֵין כְּתִיב, (זכריה י״ד:ט׳) בַּיּוֹם הַהוּא יִהְיֶה יְיָ' אֶחָד וּשְׁמוֹ אֶחָד.
And observe that all these measurements prescribed for this world had for their object the establishment of this world after the pattern of the upper world, so that the two should be knit together into one mystery. At the destined time, when the Holy One, blessed be He, will bestir Himself to renew the world, all the world will be found to express one mystery, and the glory of the Almighty will then be over all, in fulfilment of the verse, “In that day shall the Lord be one, and his name one” (Zech. 14, 9).