Daf 235b (דַּף רל״ה ע״ב)

And here, what is written? (וְהָכָא מַה כְּתִיב) “And Moshe could not enter into the Tent of Meeting, because the cloud abode upon it…” (וְלא יָכֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן וְגוֹ׳) (Exodus 40). What is the reason? (מַאי טַעֲמָא). Because she was being adorned (בְּגִין דַּהֲוַת אִיהִי מִתַּתְקְנָא), like a woman who prepares and adorns herself for her husband (כְּהַאי אִתְּתָא דְּאִתְתַּקְנָת וְאִתְקַשְּׁטָת לְגַבֵּי בַּעְלָהּ). And in that time when she is adorning herself (וּבְהַהִיא שַׁעֲתָא דְּאִיהִי קָא מִתְקַשְּׁטָת), she is not seen by her husband until he ascends to her (לָא אִתְחָזֵי לְבַעְלָהּ לְאַעֲלָא לְגַבָּהּ). And upon this it is written: “And Moshe could not enter into the Tent of Meeting because the cloud abode upon it” (וְעַל דָּא וְלא יָכֹל מֹשֶׁה לָבֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן). Therefore: “And they brought the Mishkan to Moshe” (בְּגִין כַּךְ וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה). Still, what is written further? (עוֹד מַה כְּתִיב) “And Moshe saw all the work…” (וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְגוֹ׳).

Come and see (תָּא חֲזֵי): in all the works of the Mishkan (בְּכָל עֲבִידָן דְּמַשְׁכְּנָא), in all of them was the color of tekhelet (בְּכֻלְּהוּ הֲוָה גַּוְונָא דְּתִכְלָא). Because tekhelet is the color to be crowned with the secret of all colors (בְּגִין דְּתִכְלָא אִיהוּ גַּוְונָא לְאִתְעַטְּרָא בְּרָזָא דְּכָל גַּוְונִין). What is written? (מַה כְּתִיב) “And they made the plate of the holy crown…” (וַיַּעֲשׂוּ אֶת צִיץ נֶזֶר הַקֹּדֶשׁ וְגוֹ׳), “and they placed upon it a thread of tekhelet…” (וַיִּתְּנוּ עָלָיו פְּתִיל תְּכֵלֶת וְגוֹ׳) (Exodus 39). And behold, it has been established (וְהָא אוּקְמוּהָ), in the secret of what is written: “And you shall make a plate of pure gold, and engrave upon it, like the engravings of a signet: Holy to Hashem” (בְּרָזָא דִּכְתִיב, וְעָשִׂיתָ צִיץ זָהָב טָהוֹר וּפִתַּחְתָּ עָלָיו פִּתּוּחֵי חוֹתָם קֹדֶשׁ לַה׳) (Exodus 28). “And they wrote upon it an engraving of a signet: Holy to Hashem” (וַיִּכְתְּבוּ עָלָיו מִכְתַּב פִּתּוּחֵי חוֹתָם קֹדֶשׁ לַה׳).

Tosefta

In supernal mysteries (בְּרָזִין עִילָאִין). Hidden tablets are found (טַסְקוּרֵי קְמִיטִין שְׁכִיחִין), these ascend and descend (אִלֵּין סָלְקִין וְנָחֲתִין), and these stand in their existence (וְאִלֵּין קַיְימִין בְּקִיּוּמַיְיהוּ). Wheels that revolve stood (גַלְגַּלִּין דְּסָחֲרָאן הֲווּ קַיְימָן) from that time that the dust was gathered (מֵהַהוּא זִמְנָא דְּעַפְרָא אִתְכַּנִּישׁ). Those wheels revolve the world with revolution (אִינוּן גַלְגַּלִּין סַחֲרִין עַלְמָא בְּסָחַרָנוּתָּא). The revolution with which they revolve is barren (סָחֲרָנוּתָא דְּסָחֲרִין מִדְבָּרִין), inscribed decrees are within them (טִיפְסְרָא דְּקוּלְטָא בְּגַוַּויְיהוּ). One wheel is within them (חַד גַּלְגַּלָּא אִית בְּגַוַויְיהוּ), this wheel revolves and does not revolve (הַאי גַּלְגַּלָּא סָחֲרָא וְלָא סָחֲרָא).

It stands in twelve thousand worlds (קַיְּימָא בִּתְרֵיסַר אַלְפֵי עָלְמִין). Between them it is found (בֵּינַיְיהוּ שְׁכִיחַ), it ascends and takes within itself (סָלִיק וְנָטִיל בְּגַוַויְיהוּ). Beneath that wheel (תְּחוֹת הַהוּא גַּלְגַּלָּא), stands one pillar planted until the great abyss (קַיְּימָא חַד עַמּוּדָא דְּנָעִיץ עַד תְּהוֹמָא רַבָּא). In it, stones revolve within the depths (בֵּיהּ, מִתְגַּלְגְּלָאן אֲבָנִין גּוֹ תְּהוֹמֵי), they ascend and descend (אִינּוּן סַלְּקִין וְנַחְתִּין). That pillar stands over them (הַהוּא עַמּוּדָא קָאִים עָלַיְיהוּ), takes and does not take (נָטִיל וְלָא נָטִיל), planted from above to below (נָעִיץ מֵעֵילָּא לְתַתָּא).

It revolves two hundred and twenty other wheels (סָחֲרָאן מָאתָן וְעֶשְׂרִין גַּלְגַּלִּין אַחֲרָנִין), the revolution of that pillar (סַחֲרָנֵיהּ דְּהַהוּא עַמּוּדָא). That other wheel above it (הַהוּא גַּלְגַּלָּא אַחֲרָא דְּעָלֵיהּ), that stands in twelve thousand worlds (דְּקָאִים בִּתְרֵיסַר אַלְפֵי עָלְמָא), it revolves within the Mishkan (אִיהוּ סָחֲרָא גּוֹ מַשְׁכְּנָא), revolves and does not revolve (סָחֲרָא וְלָא סָחֲרָא). That Mishkan stands upon twelve thousand worlds (הַהוּא מַשְׁכְּנָא קָאִים עַל תְּרֵיסָר אַלְפֵי עָלְמִין). In it stands that herald (בֵּיהּ קַיְּימָא הַהוּא כָּרוֹזָא), who calls continually (דְּקָרֵי אִסְתָּמָרוּ), the revolving herald (מְגַלְגַּלָא דְּסָחֲרָא). Whoever is master of eyes in foolishness (מַאן דְּאִיהוּ מָארֵי דְּעַיְינִין בְּסָכְלְתָנוּ), let him know and look in the wisdom of his Master (יִנְדַּע וְיִסְתָּכַּל בְּחָכְמְתָא דְּמָארֵיהּ), and know that these are supernal words (וְיִנְדַּע דְּאִינּוּן מִלִּין עִלָּאִין), that the keys of the Master stand there (דְּמַפְתְּחָן דְּמָארֵיהּ קַיְימָן תַּמָּן), that are hidden within the Holy Mishkan (דִּי אִינּוּן טְמִירָאן גּוֹ מַשְׁכְּנָא קַדִּישָׁא). Happy are they in this world (זַכָּאִין אִינּוּן בְּהַאי עָלְמָא), and happy are they in the world to come (וְזַכָּאִין אִינּוּן בְּעָלְמָא דְּאָתֵי). Of them it is written: “Happy is the man whose strength is in You, in whose heart are the highways” (עָלַיְיהוּ כְּתִיב אַשְׁרֵי אָדָם עוֹז לוֹ בָךְ מְסִלּוֹת בִּלְבָבָם) (Psalms 84). “Happy is the one whom You choose and bring near, that he may dwell in Your courts; we shall be satisfied with the goodness of Your house, the holiness of Your temple” (אַשְׁרֵי תִּבְחַר וּתְקָרֵב יִשְׁכּוֹן חֲצֵרֶיךָ נִשְׂבְּעָה בְּטוּב בֵּיתֶךָ קְדוֹשׁ הֵיכָלֶךָ) (Psalms 65). (Until here, Tosefta) (עד כאן תוספתא).

In the secret of the Mishkan stand supernal mysteries (בְּרָזָא דְּמַשְׁכְּנָא קַיְימָן רָזִין עִילָאִין), in the secret of the Holy Name Adonai (בְּרָזָא דִּשְׁמָא קַדִּישָׁא אֲדֹנָ״י). This is the secret of the Mishkan (הַאי אִיהוּ רָזָא דְּמַשְׁכְּנָא), in the likeness of the supernal secret (כְּגַוְונָא רָזָא עִלָּאָה), the secret of the Ark (רָזָא דַּאֲרוֹנָא), as it is written: “Behold the Ark of the covenant, the Lord of all the earth” (כְּמָה דִּכְתִיב, הִנֵּה אֲרוֹן הַבְּרִית אֲדוֹן כָּל הָאָרֶץ) (Joshua 3). “The Lord of all the earth” (אֲדוֹן כָּל הָאָרֶץ): this is the holy secret of the Name of Alef–Dalet–Nun–Yod (דָּא הוּא רָזָא קַדִּישָׁא דִּשְׁמָא דְּאָלֶ״ף דָּלֶ״ת נוּ״ן יוֹ״ד). And this is in likeness to the secret of the supernal Holy Name YHVH (וְדָא הוּא כְּגַוְונָא דְּרָזָא דִּשְׁמָא קַדִּישָׁא עִלָּאָה יְדוָֹ״ד). And these letters correspond to those (וְאַתְוָון אִלֵּין כְּגַוְונָא דְּאִלֵּין).

Alef is Yod (א׳ אִיהִי יוֹ״ד), the secret of Yod (רָזָא דְּיוֹ״ד). Some say: Alef is this (נ״א דָּא), in likeness to this Alef (כְּגַוְונָא דָּא א׳). And behold, it has been established (וְהָא אוּקְמוּהָ). Dalet is the secret of Hei (ד׳ אִיהוּ רָזָא ה׳), and this is in likeness to that (וְדָא כְּגַוְונָא דְּדָא). And all is one likeness and one secret (וְכֹלָּא כְּגַוְונָא וְרָזָא חֲדָא). (Zohar III 155a). Nun is the secret of the letter Vav (נ׳ אִיהִי רָזָא דְּאָת ו׳), and although that is masculine (וְאַף עַל גַּב דְּדָא דְּכַר), this is feminine (וְדָא נוּקְבָּא). But this is included in that (אֲבָל דָּא אִתְכְּלִיל בְּדָא). And behold, it has been established: Nun and Vav (וְהָא אוּקְמוּהָ נ׳ ו׳). It is in the middle (אִיהוּ בְּאֶמְצָעִיתָא), because it is one totality (בְּגִין דְּאִיהוּ כְּלָלָא חֲדָא). Hei is the secret of the letter Yod (ה׳ אִיהוּ רָזָא דְּאָת יוֹ״ד). Some say: Yod is the secret of the letter Hei (נ״א יוֹ״ד אִיהִי רָזָא דְּאָת ה׳). Because here is the matter (בְּגִין דְּהָכָא), some say: of Hei (נ״א דְּה׳). This is the small Chokhmah (דָּא אִיהִי חָכְמָה זְעֵירָא), which is called the wisdom of Shlomo (דְּאִקְרֵי חָכְמַת שְׁלמֹה). And these letters are included one in the other (וְאִתְכְּלִילוּ אַתְוָון אִלֵּין בְּאִלֵּין), and all is one secret (וְכֹלָּא אִיהִי רָזָא חֲדָא), encompassed one within the other (כְּלִילָן אִלֵּין בְּאִלֵּין), and all is one (וְכֹלָּא חַד), and all is one secret (וְכֹלָּא אִיהוּ רָזָא חֲדָא), in holy letters (בְּאַתְוָון קַדִּישִׁין).

And upon this, the Mishkan below in the earth (וְעַל דָּא מַשְׁכְּנָא דִּלְתַתָּא בְּאַרְעָא), stands in the secret of the supernal Mishkan (קַיְּימָא בְּרָזָא דְּמַשְׁכְּנָא עִלָּאָה). And that supernal Mishkan (וְהַהוּא מַשְׁכְּנָא עִלָּאָה), stands in the secret of another Mishkan, higher above all (קַיְּימָא בְּרָזָא דְּמַשְׁכְּנָא אַחֲרָא עִלָּאָה עַל כֹּלָּא). And all is included one in the other to be one (וְכֹלָּא אִיהוּ כָּלִיל דָּא בְּדָא לְמֶהוֵי חַד). And upon this it is written: “And the Mishkan shall be one” (וְעַל דָּא כְּתִיב, וְהָיָה הַמִּשְׁכָּן אֶחָד) (Exodus 26). It is written: “Amalek is the first of nations, but his latter end shall be everlasting destruction” (כְּתִיב רֵאשִׁית גּוֹיִם עֲמָלֵק וְאַחֲרִיתוֹ עֲדֵי אוֹבֵד) (Numbers 24).

Come and see (תָּא חֲזֵי): on the day that the Mishkan was erected (בְּיוֹמָא דְּאִתְקַם מַשְׁכְּנָא), which Moshe erected (דְּאָקִים לֵיהּ מֹשֶׁה), as it is said (כְּמָה דְּאִתְּמַר): “And Moshe erected the Mishkan” (דִּכְתִּיב וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן) (Exodus 40). For he was not able to stand (דְּלָא הֲוָה יָכִיל לְמֵיקָם), until he erected it himself (עַד דְּאוֹקִים לֵיהּ אִיהוּ). To the Matronita (לְמַטְרוֹנִיתָא), for no other man has permission to erect her but her Husband (דְּלֵית רְשׁוּ לְבַר נָשׁ אַחֲרָא לְמֵיקָם לָהּ אֶלָּא בַּעְלָהּ). So also here (אוּף הָכִי): all those artisans (כָּל אִינּוּן אוּמָנִין), they all came to erect the Mishkan (כֻלְּהוּ אָתֵי לְאַקָמָא מַשְׁכְּנָא), but they could not erect it by their hands (וְלָא יָכִיל לְמֵיקָם עַל יְדַיְיהוּ), until Moshe came and erected it (עַד דְּאָתָא מֹשֶׁה, וְאוֹקִים לֵיהּ). Because he is the Master of the House (בְּגִין דְּאִיהוּ מָארִיהּ דְּבֵיתָא). Once Moshe erected the Mishkan below (כֵּיוָן דְּאָקִים מֹשֶׁה יַת מַשְׁכְּנָא לְתַתָּא), another Mishkan was erected above (אִתְּקַם מַשְׁכְּנָא אַחֲרָא לְעֵילָּא), as it has been established (כְּמָה דְּאוּקְמוּהָ). For it is written: “It was erected” (דִּכְתִּיב הוּקַם) (Exodus 40), and it does not explain by whom (וְלָא פָּרִישׁ עַל יְדָא דְּמַאן). Rather (אֶלָּא): it was not erected except from the secret of the supernal world (דְּלָא אִתְּקַם אֶלָּא מֵרָזָא דְּעָלְמָא עִלָּאָה), which is hidden and concealed (דְּאִיהוּ סָתִים וְגָנִיז), by the secret of Moshe (עַל יְדָא דְּרָזָא דְּמֹשֶׁה), in order to be perfected together with it (בְּגִין לְאִתְתַּקְנָא בַּהֲדֵיהּ).