Daf 235a (דַּף רל״ה ע״א)

And when he came to erect it (וְכַד אָתָא לְאַקָמָא לֵיהּ), he was not able to erect it (לָא הֲוָה יָכִיל לְמֵיקָם לֵיהּ). What is the reason? (מַאי טַעְמָא). Because the will that ascended upon those letters (בְּגִין דִּרְעוּתָא דְּסָלִיק עַל אִינּוּן אַתְוָון) was not given except to Moshe alone (לָא אִתְמְסַר אֶלָּא לְמֹשֶׁה בִּלְחוֹדוֹי). And he knew that will that ascended to those letters (וְאִיהוּ הֲוָה יָדַע הַהוּא רְעוּתָא דְּסָלִיק לְאִינּוּן אַתְוָון). And upon this the Mishkan was established by his hand (וְעַל דָּא אִתְּקַם מַשְׁכְּנָא עַל יְדֵיהּ), as it is written: “And Moshe set up the Mishkan” (דִּכְתִּיב וַיָּקֶם מֹשֶׁה) (Exodus 40). “And Moshe gave” (וַיִתֵּן מֹשֶׁה). “And Moshe placed” (וַיָּשֶׂם מֹשֶׁה). But Bezalel did not know (וּבְצַלְאֵל לָא הֲוָה יָדַע), and he was not able to erect it (וְלָא הֲוָה יָכִיל לְמֵיקָם לֵיהּ).

Rabbi Yitzḥak opened after him and said (פָּתַח רִבִּי יִצְחָק אֲבַתְרֵיהּ וְאָמַר): “Hashem, in Your strength the king shall rejoice, and in Your salvation how greatly shall he exult. The desire of his heart… life he asked of You…” (יְיָ׳ בְּעָזְּךָ יִשְׂמַח מֶלֶךְ וּבִישׁוּעָתְךָ מַה יָּגִיל מְאֹד תַּאֲוַת לִבּוֹ וְגוֹ׳ חַיִּים שָׁאַל מִמְּךָ וְגוֹ׳) (Psalms 21). This song David did not say (שִׁירָתָא דָּא לָא אָמַר לָהּ דָּוִד), but upon the praise of Knesset Yisrael (אֶלָּא עַל תּוּשְׁבַּחְתָּא דִּכְנֶסֶת יִשְׂרָאֵל), whom Kudsha Berikh Hu rejoices with in the joy of Orayta (דְקוּדְשָׁא בְּרִיךְ הוּא חַדֵּי לָהּ בְּחֵידוּ דְּאוֹרַיְיתָא), which is called strength (דְּאִקְרֵי עֹז), as it is written: “Hashem gives strength to His people” (דִּכְתִּיב יְיָ׳ עֹז לְעַמּוֹ יִתֵּן) (Psalms 29). “The king shall rejoice” (יִשְׂמַח מֶלֶךְ): this is Kudsha Berikh Hu (דָּא קוּדְשָׁא בְּרִיךְ הוּא). Some say: this is Knesset Yisrael (ד״א דָּא כְּנֶסֶת יִשְׂרָאֵל), which is called king (דְּאִתְקְרֵי מֶלֶךְ), as it is written: “And He was king in Yeshurun” (דִּכְתִּיב וַיְהִי בִישֻׁרוּן מֶלֶךְ) (Deuteronomy 33).

“And in Your salvation how greatly shall he exult” (וּבִישׁוּעָתְךָ מַה יָּגִיל מְאֹד): this is the salvation of the right side p1-16(דָּא יְשׁוּעָה דִּימִינָא), as you say: “Save with Your right hand and answer me” (כְּמָה דְאַתְּ אָמֵר הוֹשִׁיעָה יְמִינְךָ וַעֲנֵנִי) (Psalms 60). “And His right hand saved him” (וַתּוֹשַׁע לוֹ יְמִינוֹ). What is “how greatly shall he exult”? Another matter: the additional Yod (מַה דָּבָר אַחֵר יָּגִיל מְאֹד, יוֹ״ד יְתֵירָה). And this is the secret of the everlasting holy covenant (וְדָא אִיהוּ רָזָא דִּבְרִית קַיָּימָא קַדִּישָׁא), which is the joy of all (דְּאִיהוּ חֶדְוָה דְּכֹלָּא), hers (דִּילָהּ). And all this is said upon this King (וְכֹלָּא עַל הַאי מֶלֶךְ אִתְּמַר).

“Life he asked of You; You gave it to him, length of days forever and ever” (חַיִּים שָׁאַל מִמְּךָ נָתַתָּ לוֹ אֹרֶךְ יָמִים עוֹלָם וָעֶד) (Psalms 21). From here we learn (מֵהָכָא אוֹלִיפְנָא) that King David had no life at all (דְּדָוִד מַלְכָּא לָא הֲווֹ לֵיהּ חַיִּים כְּלַל), except that Adam Kadma'ah gave to him from his own (בַּר דְּאָדָם קַדְמָאָה יָהַב לֵיהּ מִדִילֵיהּ). And behold it has been established (וְהָא אוּקְמוּהָ): that King David existed seventy years (דְּדָוִד דְּמַלְכָּא אִתְקָיָּים שִׁבְעִין שְׁנִין). And those seventy years Kudsha Berikh Hu gave him (וְאִינּוּן ע׳ שְׁנִין יָהִיב לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא), from those years of Adam Kadma'ah (מֵאִינּוּן שְׁנִין דְּאָדָם קַדְמָאָה). And with them he existed (וּבְהוּ אִתְקָיֵּים), and length of days was given to him in this world (וְאִתְיְהִיב לֵיהּ אוֹרִיכוּ דְּיוֹמִין בְּהַאי עָלְמָא), and in the world to come (וּבְעָלְמָא דְּאָתֵי). And upon this it is said: “Life he asked of You; You gave it to him” (וְעַל דָּא חַיִּים שָׁאַל מִמְּךָ נָתַתָּ לוֹ).

“Great is his glory” (גָּדוֹל כְּבוֹדוֹ): because He is great (בְּגִין דְּאִיהוּ גָּדוֹל). As it is written: “Great is our Lord, and of abundant power” (דִּכְתִּיב גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ) (Psalms 147). Surely He is called Great (וַדַּאי אִקְרֵי גָּדוֹל). And the secret is: “And Elohim made the two great lights” (וְרָזָא דָּא וַיַּעַשׂ אֱלֹהִים אֶת שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים) (Bereshit 1). They were indeed great (גְּדוֹלִים הֲווֹ וַדַּאי). And with all this, He is called Great (וְעִם כָּל דָּא, אִיהוּ אִקְרֵי גָּדוֹל), as it is said: “Great is our Lord and of abundant power” (כְּמָה דְּאִתְּמַר גָּדוֹל אֲדוֹנֵנוּ וְרַב כֹּחַ). And Kudsha Berikh Hu is not called Great except in this (וְקוּדְשָׁא בְּרִיךְ הוּא לָא אִקְרֵי גָּדוֹל, אֶלָּא בְּהַאי), as it is written: “Great is Hashem, and greatly to be praised, in the city of our God, His holy mountain” (דִּכְתִּיב גָּדוֹל יְיָ׳ וּמְהֻלָּל מְאֹד בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ) (Psalms 48). In what is He great? (בְּמָה אִיהוּ גָּדוֹל). In “the city of our God, His holy mountain” p1-17(בְּעִיר אֱלֹהֵינוּ הַר קָדְשׁוֹ).

“As You set him blessings forever” (כִּי תְשִׁיתֵהוּ בְרָכוֹת לָעַד) (Psalms 21). “As You set him blessings” (כִּי תְשִׁיתֵהוּ בְרָכוֹת): because this is the blessing of all the world (בְּגִין דְּהַאי אִיהוּ בִּרְכָתָא דְּכָל עָלְמָא). And all blessings of all the worlds go out from here (וְכָל בִּרְכָאן דְּכָל עָלְמָא מֵהָכָא נַפְקֵי). And this is blessing (וְדָא אִיהוּ בְּרָכָה). And the secret is: “And you shall be a blessing” (וְרָזָא דָּא וֶהְיֵה בְּרָכָה) (Bereshit 12). For here dwell all the blessings above (דְּהָא הָכָא שְׁרִיאָן כָּל בִּרְכָאן דִּלְעֵילָּא), and from here they go out to all the world (וּמֵהָכָא נַפְקֵי לְכָל עָלְמָא). And upon this it is called “blessing” (וְעַל דָּא אִקְרֵי בְּרָכָה).

“You make him rejoice with joy” (תְּחַדֵהוּ בְּשִׂמְחָה) — it is written here: “You make him rejoice with joy” (כְּתִיב הָכָא תְּחַדֵהוּ בְּשִׂמְחָה), and it is written there: “And Yitro rejoiced” (וַיִּחַדְּ יִתְרוֹ) (Exodus 18). Because Kudsha Berikh Hu is destined to raise up Knesset Yisrael from the dust (בְּגִין דְּזַמִּין קוּדְשָׁא בְּרִיךְ הוּא לְאַקָּמָא לָהּ לִכְּנֶסֶת יִשְׂרָאֵל מֵעַפְרָא), and to strengthen her in the secret of the right side (וּלְאַתְּקְפָא בָּהּ בְּרָזָא דִּימִינָא), and to renew her with the renewal of the moon in the sun (וּלְחַדְּתּוֹתֵי לָהּ חַדְתּוּתָא דְּסִיהֲרָא בְּשִׁמְשָׁא). It is written: “You make him rejoice with joy before Your face” (כְּתִיב תְּחַדֵּהוּ בְּשִׂמְחָה אֶת פָּנֶיךָ). “Before Your face” (אֶת פָּנֶיךָ): to be before You (לְמֶהֱוֵי קַמָּךְ), and to be in joy before Your countenance (וּלְמֶהֱוֵי בְּחֵידוּ לָקֳבֵל אַנְפָּךְ), in that perfection that shall be completed in that time (בְּהַהוּא שְׁלִימוּ דְּתִשְׁתְּלִים בְּהַהוּא זִמְנָא). For in the time when the Temple was destroyed (דְּהָא בְּזִמְנָא דְּאִתְחָרַב בֵּי מַקְדְּשָׁא), she was emptied of all that she was filled with (אִתְרְקִינַת מִכָּל מַה דְּאִתְמַלְּיָיא). As you say: “She that bore seven is forlorn” (כְּמָה דְאַתְּ אָמֵר אֻמְלְלָה יוֹלֶדֶת הַשִּׁבְעָה) (Jeremiah 15). And it is written: “She that was full shall be made desolate” (וּכְתִיב אִמָּלְאָה הָחֳרָבָה) (Ezekiel 26). (Here the text is lacking (כאן חסר).

Come and see (תָּא חֲזֵי): at that time when Moshe established the Mishkan (בְּהַהוּא זִמְנָא דְּאוֹקִים מֹשֶׁה יַת מַשְׁכְּנָא), he looked upon all those works (אִסְתָּכַּל בְּכָל אִינּוּן עֲבִידָאן), that they were as they should be (דַּהֲווֹ כְּדְּקָא יֵאוֹת), and then he established it (וּכְדֵין אוֹקִים לֵיהּ). And all those works that were in the Mishkan (וְכָל אִינּוּן עֲבִידָאן דַּהֲווֹ בֵּיהּ בְּמַשְׁכְּנָא), each and every one they brought to Moshe (כָּל חַד וְחַד אַיְיתִיאוּ לֵיהּ לְמֹשֶׁה). And this is the secret: “Virgins, her companions that follow her, shall be brought to You” (וְרָזָא דָּא בְּתוּלוֹת אַחֲרֶיהָ רְעוֹתֶיהָ מוּבָאוֹת לָךְ) (Psalms 45). “Shall be brought to you” is written (מוּבָאוֹת לָךְ דִּכְתִיב): “And they brought the Mishkan to Moshe” (וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה) (Exodus 39).

Tosefta

A command to offer the sacrifice (פִּקּוּדָא לְאַקְרָבָא קָרְבְּנָא), which is the renewal of the moon each and every month (דְּאִיהוּ חַדְּתוּתָא דְּסִיהֲרָא בְּכָל יַרְחָא וְיַרְחָא), and in her renewal to draw close the love above and below (וּבְחַדְתּוּתֵי דִּילָה לְמִקְרַב חַבִיבוּתָא עֵילָא וְתַתָּא), and to remove the defilement from the Sanctuary (וּלְאַעֲבָרָא זוֹהֲמָא מִבֵּי מַקְדְּשָׁא). And the sacrifice of Rosh Ḥodesh ascends above (וְקָרְבְּנָא דְרֹאשׁ חֹדֶשׁ סָלִיק לְעֵילָּא), to draw down the shining of the countenance from the supernal source below (בְּגִין לְאַמְשָׁכָא נְהִירוּ דְּאַנְפִּין מִמְקוֹרָא דִלְעֵילָּא, לְתַתָּא).

For this is needed because of the diminution and smallness of the moon (דָּא אִיצְטְרִיךְ בְּגִין מִיעוּטָא וְזְעִירוּ דְּסִיהֲרָא). And that goat of Rosh Ḥodesh removes the defilement (וְהַהוּא שָׂעִיר דְרֹאשׁ חֹדֶשׁ אִעְבָּר זוֹהֲמָא), and ascends to it, not covering over the moon (וְסָלִיק לֵיהּ דְּלָא חָפֵי לְסִיהֲרָא). And then the flowing is drawn to her from above to below (וּכְדֵין אֲנְגִיד נְגִידָן לְגַבָּהּ מֵעֵילָּא לְתַתָּא), and the moon is illuminated as is fitting (וְאִתְנָהַרָת סִיהֲרָא כְּדְּקָא יֵאוֹת). Because the goat always removes the defilement from the Sanctuary (בְּגִין דְּשֵׂעִיר מֵפָנֵי זוֹהֲמָא תָּדִיר מִמַקְדְּשָׁא), and causes the shining to be drawn from above to below (וְגָרַם לְאַמְשָׁכָא נְהִירוּ מֵעֵילָּא לְתַתָּא). And this sacrifice ascends above (וְקָרְבְּנָא דָא סָלִיק לְעֵילָּא). And because of this it is written of it: “a sin-offering for Hashem” (וּבְגִין כָּךְ כְּתִיב בּוֹ חַטָּאת לַי־הוָה) (Numbers 29). Because of that defilement which covers the moon (בְּגִין הַהוּא זוֹהֲמָא דְּחָפֵי לְסִיהֲרָא). And this is the secret of what is written: “At the entrance sin crouches” (וְאִיהוּ רָזָא דִּכְתִיב לַפֶּתַח חַטָּאת רוֹבֵץ) (Bereshit 4).

And if you say (וְאִי תֵּימָא): why is it written “a sin-offering for Hashem” (אֲמַאי כְּתִיב חַטָּאת לַי־הוָה)? But surely that goat removes that sin (אֶלָּא וַדַּאי הַהוּא שָׂעִיר מָעְבְּרָא הַהוּא חַטָּאת), and causes the shining to be drawn from above (וְגָרַם לְאַמְשָׁכָא נְהִירוּ מֵעֵילָּא). And this is: “And one goat for a sin-offering” (וְדָא אִיהוּ וְשָׂעִיר עִזִים אֶחָד לְחַטָּאת) (Numbers 29), to remove it from the Sanctuary (לְאַעֲבְּרָא לֵיהּ מִן מַקְדְּשָׁא). “For Hashem” (לַי־הוָה): to draw down the shining from above (לְאַמְשָׁכָא נְהִירוּ מֵעֵילָּא). For when the sin is removed (דְּכָד חַטָּאת אִתְעֲבַר), that shining and joy descends from above to below (הַהוּא נְהִירוּ וְחֶדְוָה נָחִית מֵעֵילָּא לְתַתָּא). And upon this, this sacrifice ascends above (וְעַל דָּא סָלִיק קָרְבְּנָא דָא לְעֵילָּא). And this sacrifice is called atonement (וְקָרְבְּנָא דָא אִקְרֵי כַּפָּרָה), to cleanse the Sanctuary and to remove defilement (לְפַנָּאָה מַקְדְּשָׁא וּלְאַעֲבָרָא זוֹהֲמָא).

Why is it written: “And they brought the Mishkan” (אֲמַאי וַיָּבִיאוּ אֶת הַמִּשְׁכָּן)? Because at that time the Zivug of Moshe was to be joined (בְּגִין דְּהָא בְּהַהִיא שַׁעֲתָא, הֲוָה זִוּוּגָא דְּמֹשֶׁה לְאִזְדַּוְּוגָא). And upon this it is written: “And they brought the Mishkan to Moshe” (וְעַל דָּא וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה) (Exodus 39), like a bride that is brought to the house of her groom (כְּמָה דְּאַיְיתֵי כַּלָּה לְבֵי חָתָן). Because at first it is necessary to bring the bride to the groom (בְּגִין דְּהָא בְּקַדְמִיתָא אִצְטְרִיךְ לְאַעֲלָא לְכַלָּה לְגַבֵּי חָתָן), as you say: “I gave my daughter to this man for a wife” (כְּמָה דְאַתְּ אָמֵר אֶת בִּתִּי נָתַתִּי לָאִישׁ הַזֶּה לְאִשָּׁה) (Deuteronomy 22). And afterward he comes to her (וּלְבָתַר אִיהוּ יֵיתֵי לְגַבָּהּ), as it is written: “And he came in to her” (דִּכְתִיב וַיָּבֹא אֵלֶיהָ) (Bereshit 29). And it is written: “And Moshe came into the Tent of Meeting” (וּכְתִיב וַיָּבֹא מֹשֶׁה אֶל אֹהֶל הָעֵדוּת) (Numbers 17).