Daf 241a (דַּף רמ״א ע״א)

On that day when the Mishkan was raised (בְּהַהוּא יוֹמָא דְּאִתְּקַם מַשְׁכְּנָא), when Moshe began to raise it (כַּד שָׁאֲרִי מֹשֶׁה לְאַקָּמָא לֵיהּ), it was on the first of Nisan (בְּחַד בְּנִיסָן הֲוָה). And at that time, the strength of the Sitra achra was in the world (וּבְהַהוּא זִמְנָא תְּקִיפוּ דְסִטְרָא אַחֲרָא הֲוָה בְּעָלְמָא), for in the days of Nisan, the head of Taurus in the constellation rises to the roof (דְּהָא בְּיוֹמֵי דְּנִיסָן רֵישׁ תּוֹרָא בְּדִיקוּלָא סָלִיק לְאַגְרָא). We have learned (תָּנֵינָן): in Nisan Moshe began (וּבְנִיסָן שָׁארֵי מֹשֶׁה), and he saw Samael (וְחָמָא לֵיהּ לְסָמָאֵ״ל), who went around to disturb him (אָזִיל סַחֲרָנֵיהּ לְעַרְבְּבָא לֵיהּ). But Moshe overcame him (וְאִתְגַּבָּר עָלֵיהּ מֹשֶׁה), and then: “And he set its sockets” (וּכְדֵין וַיִּתֵּן אֶת אֲדָנָיו). He began, giving below (שָׁארֵי הוּא וְיָהַב לְתַתָּא), and another began, giving above, this one opposite that one (וְשָׁארִי מַאן דְּשָׁארִי וְיָהַב לְעֵילָּא דָּא לָקֳבֵל דָּא).

On the day that this Mishkan below was raised (בְּיוֹמָא דְּאִתְּקַם הַאי מַשְׁכְּנָא לְתַתָּא), a holy Mishkan above was raised (אִתְּקַם מַשְׁכְּנָא אַחֲרָא קַדִּישָׁא לְעֵילָּא). And the upper Mishkan, hidden and concealed (וּמַשְׁכְּנָא עִלָּאָה טָמִיר וְגָנִיז), brought forth lights to all sides (אַפִּיק נְהוֹרִין לְכָל סְטָר), and the worlds were illuminated (וְאִתְנָהַרוּן עָלְמִין).

Rabbi Yose asked Rabbi Shimon (רִבִּי יוֹסֵי שָׁאִיל לְרִבִּי שִׁמְעוֹן), saying to him (אֲמַר לֵיהּ): three Mishkanim we see in the verse (תְּלַת מַשְׁכְּנִין חֲמֵינָן בַּקְּרָא), as it is written: “And on the day that the Mishkan was raised, the cloud covered the Mishkan, the Tent of Testimony, and at evening it was upon the Mishkan as the appearance of fire until morning” (דִּכְתִּיב וּבְיוֹם הָקִים אֶת הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת הַמִּשְׁכָּן לְאֹהֶל הָעֵדוּת וּבָעֶרֶב יִהְיֶה עַל הַמִּשְׁכָּן כְּמַרְאֵה אֵשׁ עַד בֹּקֶר) (Numbers 9). Behold, three Mishkanim here (הָא תְּלַת מַשְׁכְּנִין הָכָא). And why “Mishkan” and not “house” (וַאֲמַאי מַשְׁכָּנָא וְלָא בַּיִת)? For a house was needed, and not a Mishkan (דְּהָא בַּיִת אִצְטְרִיךְ וְלָא מִשְׁכָּן).

He opened and said (פָּתַח וְאָמַר): “Thus says Hashem: The heavens are My throne…” (כֹּה אָמַר יְיָ׳ הַשָּׁמַיִם כִּסְאִי וְגוֹ׳) (Isaiah 66). Come and see (תָּא חֲזֵי), Kudsha Berikh Hu desired in Yisrael to make them His inheritance and His dwelling (קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בְּהוּ בְּיִשְׂרָאֵל לְאַחֲסַנְתֵּיהּ וְעַדְבֵיהּ), and brought them near to Him (וְקָרִיב לוֹן לְגַבֵּיהּ). And we have established (וְהָא אוֹקִימְנָא), that He made from them known degrees in this world (דְּעֲבַד מִנַּיְיהוּ דַּרְגִּין יְדִיעָן בְּהַאי עָלְמָא), corresponding to the likeness above (כְּגַוְונָא דִּלְעֵילָּא), to complete all the worlds as one, above and below (לְשַׁכְלְלָא עָלְמִין כֻּלְּהוּ כְּחַד עֵילָּא וְתַתָּא). As it is written: “The heavens are My throne, and the earth is My footstool” (דִּכְתִּיב הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדוֹם רַגְלָי) (Isaiah 66), to unite above and below to be one (לְשַׁכְלְלָא עֵילָּא וְתַתָּא לְמֶהוֵי חַד).

Come and see, “The heavens are My throne” (תָּא חֲזֵי, הַשָּׁמַיִם כִּסְאִי), this is the firmament where Ya‘akov abides (דָּא רְקִיעָא דְּיַעֲקֹב שַׁרְיָא בֵּיהּ), for he is the upper likeness (דְּאִיהוּ דִּיּוּקְנָא עִלָּאָה), to the supernal holy throne (לְכוּרְסְיָיא עִלָּאָה קַדִּישָׁא; נ״א: כּוּרסַיָּיא עִלָּאָה לְדִיּוּקְנָא). “And the earth is My footstool” (וְהָאָרֶץ הֲדוֹם רַגְלָי), this is the firmament where King David abides (דָּא רְקִיעָא דְּדָוִד מַלְכָּא שַׁרְיָא בֵּיהּ), to enjoy the radiance of the shining mirror (לְאִתְהֲנָאָה מִזִּיוָא דְּאַסְפָּקְלַרְיָא דְּנַהֲרָא). And because it was necessary to extend further downward, He said: “Footstool of My feet” (וּבְגִין דְּבָעֵי לְאִתְפַּשְׁטָא יַתִּיר לְתַתָּא אָמַר הֲדוֹם רַגְלָי). “What house will you build for Me?” (אֵיזֶה בַיִת אֲשֶׁר תִּבְנוּ לִי), this is the building of the Temple (דָּא בִּנְיַן בֵּית מַקְדְּשָׁא). “And what is the place of My rest?” (וְאֵיזֶה מָקוֹם מְנוּחָתִי), this is the Holy of Holies below (דָּא בֵּית קֹדֶשׁ הַקָּדָשִׁים דִּלְתַתָּא). But come and see (אֲבָל תָּא חֲזֵי), as long as Yisrael went in the wilderness (כָּל זִמְנָא דְּאָזְלוּ יִשְׂרָאֵל בְּמַדְבְּרָא), they had the Mishkan (הֲוָה לְהוּ מִשְׁכָּן), until they came to Shiloh and it remained there (עַד דְּאָתוּ לְשִׁילֹה וַהֲוָה תַּמָּן). And this is the secret (וְדָא אִיהוּ רָזָא), to draw this one into that one, and to elevate this one into that one, to bind this one with that one (לְאַמְשָׁכָא דָּא בְּדָא וּלְאַעֲלָא דָּא בְּדָא לְאִתְקַשְּׁרָא דָּא בְּדָא), in order to shine forth (בְּגִין לְאַנְהָרָא).

But not for resting (אֲבָל לָאו לְנַיְיחָא). For there was no rest (דְּהָא לָאו נַיְיחָא), except when the Temple was built in the days of King Shlomo (בַּר כַּד אִתְבְּנֵי בֵּי מַקְדְּשָׁא בְּיוֹמוֹי דִּשְׁלֹמֹה מַלְכָּא). For then it was rest above and below (דְּהָא כְּדֵין אִיהוּ מְנוּחָה לְעֵילָּא וְתַתָּא), for there was established the strength of rest, not to be removed from place to place (בְּגִין דְּתַמָּן תְּקִיפוּ דְּנַיְיחָא וְלָא לְנַטְלָא מֵאֲתָר לַאֲתָר). And therefore there is Mishkan and there is Bayit (וּבְגִין כַּךְ אִית מִשְׁכָּן וְאִית בַּיִת). Mishkan: as it is said (מִשְׁכָּן: כְּמָה דְּאַתְּ אָמֵר), “And I shall place My Mishkan among you, and My soul shall not abhor you” (וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם) (Leviticus 26). What is “My Mishkan”? (מַאי מִשְׁכָּנִי) The Tabernacles of Kudsha Berikh Hu (מִשְׁכְּנוֹתָיו דְּקוּדְשָׁא בְּרִיךְ הוּא), to be among Yisrael (דְּלִהווֹן גַּבַּיְיהוּ דְּיִשְׂרָאֵל). Why? Because it is written (מַאי טַעֲמָא בְּגִין דִּכְתִּיב): “And My soul shall not abhor you” (וְלֹא תִגְעַל נַפְשִׁי אֶתְכֶם).

What is the difference between this and that? (מַה בֵּין הַאי לְהַאי). Mishkan: like a king who goes to his beloved (אֶלָּא מִשְׁכָּן כְּמַלְכָּא דְּאָתֵי לְגַבֵּי רְחִימֵיהּ), but he does not bring all his hosts with him (וְלָא מַיְיתֵי כָּל אֻכְלוּסִין דִּילֵיהּ עִמֵּיהּ), so as not to trouble him (בְּגִין דְּלָא לְאַטְרְחָא עָלֵיהּ). He comes with few forces (אִיהוּ אָתֵי לְגַבֵּיהּ בִּזְעֵיר חֵילִין). Bayit: where all his forces and all his hosts come with him to dwell in that house (בַּיִת דְּכָל חֵילִין וְכָל אֹכְלוֹסִין דִּילֵיהּ כֻּלְּהוּ אַיְיתֵי עִמֵּיהּ לְדַיְּירָא בְּהַהוּא בֵּיתָא). And this is the difference between Mishkan and Bayit (וְדָא אִיהוּ בֵּין מִשְׁכָּן וּבֵין בַּיִת). The Temple (בֵּית הַמִּקְדָּשׁ), this is the dwelling of eternal rest (אִיהוּ דִּיּוּרָא דְּנַיְיחָא לְעָלְמִין), with all the chariots, with all the likenesses, with all the works, according to the supernal pattern (בְּכָל אִינּוּן רְתִיכִין בְּכָל אִינּוּן דִּיוּקְנִין בְּכָל אִינּוּן עוֹבָדִין כְּגַוְונָא דִּלְעֵילָּא). To break—some say: to join—the works below with the pattern above (לְתַבְּרָא; נ״א: לְחַבְּרָא עוֹבָדִין דִּלְתַתָּא כְּגַוְונָא דִּלְעֵילָּא). Mishkan: with small likenesses, with small works (מִשְׁכָּן בִּזְעֵיר דִּיוּקְנִין בִּזְעִירִין עוֹבָדִין), to be moved from place to place (לְנַטְלָא מֵאֲתָר לַאֲתָר). And all is in the secret above (וְכֹלָּא בְּרָזָא דִּלְעֵילָּא).

Come and see (תָּא חֲזֵי), when Kudsha Berikh Hu commanded Moshe concerning the Mishkan (כַּד פָּקִיד קוּדְשָׁא בְּרִיךְ הוּא לְמֹשֶׁה עַל מַשְׁכְּנָא), he was not able to stand in it (לָא הֲוָה יָכִיל לְמֵיקָם בֵּיהּ), until Kudsha Berikh Hu showed him everything in its likeness (עַד דְּקוּדְשָׁא בְּרִיךְ הוּא אַחְמֵי לֵיהּ כֹּלָּא בְּדִיוּקְנֵיהּ), every detail and detail (כָּל מִלָּה וּמִלָּה). By what did He show him? (בְּמָּה אַחְזֵי לֵיהּ). By white fire, and by black fire, and by red fire, and by green fire (בְּאֶשָּׁא חִוָּורָא, וּבְאֶשָּׁא אוּכָמָא, וּבְאֶשָּׁא סוּמָקָא, וּבְאֶשָּׁא יְרוֹקָא). What is written? (מַה כְּתִיב). “And see and make according to their form which you are shown on the mountain” (וּרְאֵה וַעֲשֵׂה כְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר) (Exodus 25). With all this, it was still difficult for Moshe (עִם כָּל דָּא אַקְשֵׁי לֵיהּ לְמֹשֶׁה).

Come and see (תָּא חֲזֵי), even though his eyes beheld eye to eye (אַף עַל גַּב דְּאַחְזֵי לֵיהּ עֵינָא בְּעֵינָא), Moshe did not desire to act (לָא בָּעָא מֹשֶׁה לְמֶעְבַּד). And if you should say that he did not know how to do it, or that wisdom was not with him (וְאִי תֵּימָא דְּאִיהוּ לָא יָדַע לְמֶעְבַּד, אוֹ חָכְמְתָא לָא הֲוָה עִמֵּיהּ), come and see (תָּא חֲזֵי): Betzalel and Oholiav, and all those others (בְּצַלְאֵל וְאָהֳלִיאָב, וְכָל אִינּוּן שְׁאַר אַחֲרָנִין), even though they did not behold as Moshe did (אַף עַל גַּב דְּלָא חָמוּ כְּמֹשֶׁה), what is written? (מַה כְּתִיב). “And Moshe saw all the work, and behold, they had done it…” (וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אוֹתָהּ וְגוֹ') (Exodus 39). If those who did not behold were able to accomplish it (אִי אִינּוּן דְּלָא חָמוּ, עָבְדוּ כַּךְ), then Moshe, who did behold, how much more so (מֹשֶׁה דְּחָמָא, עַל אַחַת כַּמָה וְכַמָּה).

Rather Moshe, even though he separated from the Mishkan from the labor of the work (אֶלָּא מֹשֶׁה, אַף עַל גַּב דְּאִסְתַּלָּק מִן מַשְׁכְּנָא מֵעֲבִידָתָא), everything was in his hand and through him (כֹּלָּא הֲוָה בִּידֵיהּ, וְעַל יְדֵיהּ). And it was called upon his name (וְאִיהוּ אִקְרֵי עַל שְׁמֵיהּ). And concerning this it is written: “And see and make” (וְעַל דָּא כְּתִיב וּרְאֵה וַעֲשֵׂה).