Pekudei | ????? | “Countings ” : Tabernacle of the Dwelling presence within the souls of Israel and The Tabernacle of the Testimony is in heavens above in Binah ( i.e Understanding, Teshuva, Repentance) and the Tabernacle of the Testimony is on Earth below in Malchut (Kingdom) – Yehudah became his Holy sanctuary and Israel his Kingdom
The Twenty-third reading from the Torah and last reading from the book of Exodus is called Pekudei(?????), which means “Accounts.” The first words of the reading is, “These are the accounts (pekudei) of the Tabernacle” (Exodus 38:21). The portion goes on to describe the completion of the Tabernacle and its assembly and concludes by depicting the glory of the Most High entering it.
Tabernacle of Testimony:
These are the accounts of the Tabernacle, the Tabernacle of the Testimony, as they were counted, according to the commandment of Moses (Exodus 38:21). Rabbi Yesa said: Since all the wise men made the Tabernacle, there was need of counting all the works done in it. What is the reason? Each account, by being made, confirmed the work done, and it remained in place.
Zohar Writings: “These are the accounts of the Tabernacle, the Tabernacle of the Testimony.” HE ASKS: What is “Testimony”? HE ANSWERS THAT the word ‘Tabernacle’ is written twice, “THE TABERNACLE, THE TABERNACLE OF THE TESTIMONY.” One above, IN BINAH ( i.e Above Jerusalaem, Understanding), THE TABERNACLE OF THE TESTIMONY, and one below, IN MALCHUT ( Kingdom), THE TABERNACLE. And the Tabernacle is called “the Tabernacle of the Testimony.” What is “the Testimony”? It is as in the verse, “the tribes of Yah (Heb. Yud-Hei), a testimony to Yisrael” (Psalms 122:4), this name, YUD-HEI, WHICH IS CHOCHMAH AND BINAH, is a testimony to Yisrael.
Tabernacle of the Testimony : One Above
In the heavenly Holy of Holies, Arikh Anpin, which includes Binah ( Repentance), by connecting our souls through repentance in the merit of divine holy work of heavenly Tzaddik( i.e righteous one) in above Mishkyan, which flows the G-d’s mercy upon us and bringing G-d’s blessings (Torah) to the Pyhscial world, via Malkut-Kingdom.
The righteous is the foundation of the world. -Proverbs 10:25
Blessings are always added to measurement of holiness and counting of holiness, and therefore it is written, “And the silver of them that were numbered of the congregation,“ MEANING THAT IT WAS COUNTED by them that were numbered of the congregation in truth, and there should be no fear of the evil eye for that reckoning since blessings hover over all from above.
Set them apart for holiness by means of the truth — your word is truth. – John 17 : 17
Rabbi Shaul statement : But the Yerushalayim above is free…( i.e Above Temple, Repentance, Understanding, heavenly yerushalayim) -in Galatians 4:26
Tabernacle of the Testimony : One Below
May your Kingdom ( Malchut) come, your will be done on earth as in heaven. -Matthew 6:10
Aryeh Kaplan in his commentary to the Bahir: “Heaven” refers to Zer Anpin, while “earth” is Malkhut-Kingship.
But seek ye first the kingdom of G-d ( i.e., Malkhut ), and his righteousness ( i.e path of the righteous one), and all these things shall be added unto you. -Matthew 6:33
“Then the King will say to those on his right ( i.e shows mercy ) , ‘Come, you whom my Father has blessed, take your inheritance, the Kingdom prepared for you from the founding of the world. – Matthew 25:34
House of Yosef: As a Testimony in Y’hosef
As it is written: “He placed it as a testimony in Y’hosef ( Psalms 81 : 6) . It is called “Testimony” to Wisdom and Binah, is surely a testimony. For this reason it is written, “The Tabernacle of Testimony” meaning that BINAH. Therefore it is called a Tabernacle, after the secret of the Holy Name. Therefore it is said “I Shall Teach Them”. Come and see: The evil eye has no power over the seed of Joseph, since it comes of the right side. Therefore the Tabernacle was constructed by Betzalel, who dwelt in the mystery of Joseph, being the secret of the Holy Covenant, NAMELY, HE WAS OF YESOD, AND YESOD IS CALLED ‘YOSEPH’.
As it is discussed in earlier parsha studies about the return of the Messiah is heralded by the sounding of the trumpet, which is related to the Day of Trumpets. There is an additional good piece of information about the Day of Trumpets; preserved in Rabbinic tradition, it is believed that two very significant events also transpired on the Day of Trumpets: Joseph the patriarch was released from prison, and the final restoration of the people of Israel.
The Rabbi Eliezer taught that Joseph the patriarch was brought out of Egypt on the Day of Trumpets is found on Psalm 81: 3-5. The Text in Psalms reads as follows, “Blow the trumpet at the New Moon, at the full moon, on our feast day. For it is a statute for Israel, an ordinance of the G-d of Jacob. He appointed it in Joseph for a testimony, when he went out over the land of Egypt, I heard a language that I did not know.” Rabbi Eliezer understood the “New Moon” referenced here to be the Day of Trumpets, as it is the appointed time in which the trumpet is commanded to be blown in conjunction with the New Moon. (Leviticus 23:23-25) Rabbi Eliezer explained that the two events of the Day of Trumpets and the release of Joseph from prison were intimately connected.
Notice that he appointed the Feast of Trumpets “in Yosef for a testimony. Now Psalms 80 and 81 go together with their common subject of Yosef – Psalms 80:2 and 81:6. We have to ask for the return of Righteous Messiah because this feast it is a “Testimony of Yosef”.
The second point of interest from Rabbi Eliezer’s teaching here is that just as all Israel was released from their bondage in Egypt during the first month, specifically on Passover, so would the final bondage of all Israel be ended during the seventh month, specifically on Yom Teruah. The passage continues, “Rabbi Eliezer says: ‘…on Rosh HaShanah, the bondage of our ancestors in Egypt ceased.’” The passage later clarifies, “‘On Rosh HaShanah, the bondage of our ancestors ceased in Egypt.’ It is written in one place, ‘And I will bring you out from under the burdens of the Egyptians,’ (Exodus 6:6) and it is written in another place, ‘I removed his shoulder from the burden.’ (Psalm 86, in reference to Joseph) . In Nisan (the first month) they were delivered,’ as Scripture recounts. ‘In Tishri (the seventh month) they will be delivered in time to come.’ This is learnt from the two occurrences of the word ‘horn.’ It is written in one place, ‘Blow the horn on the new moon,’ (Psalm 83) and it is written in another place, ‘In that day a great horn shall be blown.’” (Isaiah 27:13)
“Rabbi Eliezer says: ‘…on Rosh HaShanah, Joseph went forth from prison.’” The passage later clarifies, “‘On Rosh HaShanah, Joseph went forth from the prison”. Whence do we know this? Because it is written, ‘Blow the horn on the new moon, on the covering day for our festival… He appointed it for Joseph for a testimony when he went forth…’ ” -Psalm 81: 3-5
Yosef we are told is a vine (Psalms 80:8) which sent out her branches over the sea (Psamls 80:11). This is a reference back to Torah which says: Yosef is a fruitful vine, a fruitful vine by a fountain; its branches run over the wall. The archers have dealt bitterly with him, and shot at him, and hated him, But his bow abode firm. And the arms of his hands were made supple by the hands of the Mighty One of Ya’akov; from there, from the Shepherd–the Stone of Yisra’el. Even by the El of your father who shall help you, and by Shaddai, who shall bless you with blessings of heaven above: blessings of the deep that couches beneath; blessings of the breasts, and of the womb. The blessings of your father are mighty, beyond the blessings of my progenitors unto the utmost bound of the everlasting hills. They shall be They shall be on the head of Yosef, and on the crown of the head of the prince, among his brothers. -Genesis. 49:22-26
Y’hudah is a lion’s whelp; from the prey, my son, you are gone up. He stooped down, he couched as a lion, and as a lioness: who shall rouse him up?
The scepter shall not depart from Y’hudah, nor the ruler’s staff from between his feet,until Shiloh comes. And unto him, shall the obedience of the peoples be. Binding his foal unto the vine, and his ass’s colt unto the choice vine, he washes his garments in wine, and his vesture in the blood of grapes. His eyes shall be red with wine, and his teeth white with milk. -Genesis 49:9-12
Note the fact that the figure called Shiloh binds his foal upon a vine, clearly the vine is Yosef mentioned just a few verses later that grows over the wall (Genesis. 49:22)
I am the real vine, and my Father is the gardener. – John 15:1
Now the Zohar brings these passages together: Binding his foal unto the vine. (Deutronomy 49:11) ; The vine is the community of Israel, so called also in the verse: “You did remove a vine from Egypt” (Ps. 80:9). By “his foal” is meant the Messiah, …Hence it is written of him that he will be “poor and riding on an ass and on a young ass’s colt” (Zech. 9:9) “Colt” and “ass” are two crowns by virtue of which the Gentiles have dominion…. he rides upon an ass and upon a colt, to overthrow the strength of the Gentiles…(Zohar 1:238a)
After finding a donkey colt, Yeshua mounted it, just as the Tanakh says — “Daughter of Tziyon, don’t be afraid! Look! your King is coming,sitting on a donkey’s colt.” -John 12:14
why we are told at this time to ask for the return of the Messiah, our promised Teacher for Righteousness: Yosef said to his brothers, “I am about to die and G-d will remember you and bring you up from this land to the land which He swore about to Abraham, to Yitzhak, and to Yakov” -Genesis 50:24.
His words “pakod yifkod“- ‘G-d will remember you’ – were not only his parting words, but the very words that Moses later used to announce the redemption that Yosef had foretold (Midrash HaGadol 50:24, cf. Ex 13:19).
“Messiah ben Yosef” is the process of redemption, a redemption in the likeness of Yosef, as it’s written: “and called his name Yosef saying: HaShem will add me another son” (Genesis 30:24). Then in the End of Days, it will have to give way to a more final concept: “Messiah ben David”, who is said to have the soul of Moses himself – as it’s written: “HaShem will raise up… a Prophet like me, to him you must hear” (Deuteronomy 18:15).
“The essential function of Messiah ben Yosef is to prepare Israel for the final redemption, to put them into the proper condition in order to clear the way for Messiah ben David to come” (Saadia Gaon,Emunot veDeot8:6). as our sages understand from the words of the Prophet, it is Messiah ben Yosef who will fight Edom = Seir = Evil Inclination.
“The house of Yakov will be a fire, and the house of Yosef a flame, and the house of Esav stubble, they will burn them and consume them, and there will be no survivor of the house of Esav” – Obadiah 1:18.
“The progeny of Esav shall be delivered only into the hands of the progeny of Yosef” (Baba Bathra 123b). “The house of Yosef is to be a flame to consume the house of Esav; therefore, I will not be afraid of Esav and his legions” -Targum Pseudo Yonathan.
According to the Talmudic passage, Joseph received two things from the angel Gabriel — mastery over seventy languages, and an additional letter to his name. Both of these ideas are based on exegesis of a verse in Psalms:
Sing aloud to G-d our strength; make a joyful noise to the G-d of Jacob. Raise a song, and beat the tambourine, the sweet lyre with the harp. Blow a shofar on the New Moon … For this is a statute for Israel, an ordinance of the G-d of Jacob. This he ordained in Yehosef (Joseph) for a testimony, when he went out over the land of Egypt. I heard a language I had not known. I removed the burden from his shoulder … You called in trouble, and I saved you; I answered you in the secret place of thunder; I tested you at the waters of Meribah. Selah. (Psalms 81)
The verse refers to Yehosef, that is, Yosef with an extra heh.Furthermore, the verse refers to his having heard a language I had not known. These two ideas are combined in the Talmud, producing the concept of Joseph being taught this information by the angel Gabriel.
The Midrash explains the origins of the addition to Joseph’s name as related to a previous episode, the spurning of the seductive advances of the Potiphar’s wife: There were three who fled from transgression and with whom the Holy One, blessed be He, united His name. They are: Joseph, Yael, and Palti. How do we know it of Joseph? Because it says, He appointed it in Yehosef for a testimony. What is the implication of the expression Yehosef? G-d testifies in regard to him that he did not touch Potiphar’s wife. (Midrash Rabbah – Leviticus 23:10)
Joseph’s allegiance to G-d brought about a merger, reflected in the change of Joseph’s name. The new form, Yehosef, serves as an ongoing testimony to his fidelity. This association between the nameYehosef and his rejection of Potiphar’s wife, allows us further insight into another passage in the Talmud, commenting on Genesis 39:11.
The context of the passage is a Talmudic discussion of the Ephod, and it is inscribed with exactly 50 letters: The High Priest had two precious stones on his shoulders, one on this side and one on the other side; upon them were inscribed the names of the twelve tribes, six on one stone and six on the other, as it is said: Six of their names on the one stone, [and the names of the six that remain on the other stone, according to their birth]. [This indicates that] the second six were to be according to their birth, but the first six were not to be according to their birth; because[the name of] Judah came first, and there were fifty letters, twenty-five on each stone. (Sotah 36b)
In order to make the equation work, one suggestion in the Talmud is that Joseph’s name needs another letter: [It was stated above that on the stones of the ephod] were fifty letters; but there were fifty less one! Rabbi Isaac said: “One letter was added to the name of Joseph, as it is said:He appointed it in Yehosef for a testimony, when he went out over the land of Egypt.” (Sotah 36b)
Had Joseph sinned, he would have been rejected, excluded from the totality of the Twelve Tribes, and his name would not have appeared on the ephod. By retaining his purity, Joseph received an extra letter which serves as eternal testimony to his righteousness.
[When Potiphar’s wife] caught him by his garment, at that moment his father’s image came and appeared to him through the window and said: “Joseph, thy brothers will have their names inscribed upon the stones of the ephod and thine amongst theirs. Is it your wish to have your name expunged from amongst theirs and be called an associate of harlots?” (As it is written: He that keeps company with harlots wastes his substance.) (Sotah 36b)
And the Divine Spirit [malchut] cried out to him, “that they may keep you from the strange woman, from the alien woman who makes smooth her words.” (Proverbs. 7:5) What is this trying to teach us here? Everyone who keeps himself from such a thing [as Joseph did] is bound up with the Shechinah and connected to this testimony [Malchut]. And which is it? This is the Hei that was added to [Joseph’s name] as it is written: “This he ordained in Jehoseph for testimony.” And Also here, a Yud [standing for malchut] was added to Pinchas’ name because he was zealous over the same matter.
Rabbi Elazar said: It is written, “The eyes of Hashem are towards the righteous, and His ears are open to their cry” (Tehilim 34:16). This verse is hard to explain; what is the meaning of “The eyes of Hashem are towards the righteous”? If it means that the Holy One, blessed be He, takes care of them to help them in this world, yet we see so many righteous in this world,
Rabbi Elazar said: Assuredly this is so. He said to him: Yisrael is holy, and come from the holy side, as it is written, “Yisrael is holy to Hashem” (Jermeiah 2:3), and “You shall be holy, for I Hashem, your Elohim am holy” (Vayikra 19:2).
Since the Tanakh says,“You are to be holy because I am holy. Also, if you are addressing as Father the one who judges impartially according to each person’s actions, you should live out your temporary stay on earth in fear. -1 Peter 1:16
Testimony is the soul of Messiah:
As a true servant’s of Most High and being a disciples in Yeshua, we find that these traditions hold much value to our belief in the return of the Messiah– to draw the House of Joseph/House of Israel out of the lands to which they had been scattered. The Tzaddik who are Joined himself with Mashiach through Soul Torah May become One with Him. ( i.e Soul of Mashiach – 1 John 2:3-6, 1 Corinthians 2 : 16 )
And I fell at his feet to worship him. But he said to me, “See that you do not do that! I am your fellow servant, and of your brethren who have the testimony of Yeshua. Worship Most High! For the testimony of Yeshua is the spirit of prophecy. ( i.e soul of Messiah/ Soul Torah ) ” – Revelation 19 : 10
And the dragon was enraged with the woman, and he went to make war with the rest of her offspring, who keep the commandments of G-d and have the testimony of Yeshua the Messiah. -Revelation 12:17
And in the Writings of the Prophets and the Apostles declared to us:
For G-d does find fault with the people when he says,“‘See! The days are coming,’ says Adonai, ‘when I will establish over the house of Isra’el and over the house of Y’hudah a new covenant. – Hebrews 8 : 8
From: Ya‘akov, a slave of G-d and of the Rabbi Melech Yeshua the Messiah To: The Twelve Tribes in the Diaspora: SHALOM ! – James 1:1
It is the fulfillment of this very promise that our twelve tribes hope to attain, as they resolutely carry on their acts of worship night and day; yet it is in connection with this hope…… – Acts 26:7
As it is written: Hate evil, love good, and uphold justice at the gate. Maybe Adonai Elohei-Tzva’ot will take pity on the survivors of Yosef. – Amos 5:15
“I will strengthen the house of Y’hudah and save the house of Yosef.
I will bring them back in my compassion for them; they will be as if I hadn’t driven them out;for I am Adonai their G-d,and I will answer them. – Zechariah 10:6
“Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. He will send out His angels with a great sound of a trumpet, and with a great shout, and they will gather together His chosen ones from the four winds, from one end of the sky to the other.” -Matthew 24:30-31
“Behold, I tell you a mystery. We will not all sleep, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.” -1 Corinthians 15:51-52
Exodus 6 : 6
Genesis 39:11 ; 30 : 24
1 Kings 7:51-8:21
Revelation 12:17 ; 19 : 10 ; 21 : 2 -3
Pikudei opens with an accounting of all materials used in making the Tabernacle. Then described are the methods used in making the priests’ clothing. All the labor was carried out as G-d commanded, and Moshe blessed the workers. G-d commanded Moshe how and when to assemble the Tabernacle and dress the priests. G-d’s cloud of glory came and rested on the Tabernacle for all to see. When the cloud would rise, it was a signal for the Israel to travel. And Also Pikudei portion described as an accounting for a Great King. Pikudei is how a King accounts for his army, or his subjects. It is how a king accounts for his treasures. And the importance of this week’s portion is : “These are what belong to the King of the Universe. “And It is speaking of the Mish’kan [the Holy Tabernacle] and its articles.
But I tell you not to swear at all — not ‘by heaven,’ because it is G-d’s throne; not ‘by the earth,’ because it is his footstool; and not ‘by Yerushalayim,’ because it is the City of the Great King. – Matthew 5:34-35
“These are the accounts of the Tabernacle (mishkan); the Tabernacle of the testimony.” -Exodus 38:21
Universe was created through spoken word of Most High:
From Zohar :“These are the accounts of the Tabernacle, the Tabernacle of the Testimony, as they were counted, according to the commandment of Moses” ( Shemot 38:21). Rabbi Shimon opened the discussion with the verse: “In the beginning Elohim created the heaven and the earth” (Beresheet 1:1). This was already explained and expounded upon in different manners, yet the Holy One, blessed be He created it resembling the higher one, so this world will be shaped like the higher world, WHICH IS MALCHUT. And all the supernal hues of above were installed below IN THIS WORLD, to join and connect world to world, THIS WORLD TO MALCHUT. And when the Holy One, blessed be He wanted to create the world, He looked at the Torah and then created it. And He looked upon the Holy Name, YUD HEI VAV HEI, which comprises the Torah, and gave existence to the world. The world was created by three sides Chochmah, Tevunah, and Da’at. By Chochmah, as it is written “Hashem by Wisdom founded the earth” (Mishlei 3:19); by Tevunah, as it is written “by understanding (Heb. Tevunah) He established the heavens” (Ibid.); and by Da’at, as it is written “by His knowledge (Heb. Da’at) the depths were broken up” (Ibid. 20). So all contribute to the existence of the world, and by these three, the Tabernacle was built, as it is written, “and I have filled him with the spirit of Elohim, in Wisdom, and in understanding, and in knowledge” (Shemot 31:3).
Blessing was uttered three times:
- Of the creation of fish it is written, “G-d blessed…and said, ‘Be fruitful and multiply.’”
- Of the creation of man male and female it is written, “Be fruitful and multiply, and G-d blessed them.”
- Of Shabbat it is written, “And G-d blessed the seventh day.”
This concept of blessing is alluded to in the verse: “A generous person will be blessed” -Proverbs 22:9
By trusting, we understand that the universe was created through a spoken word of G-d, so that what is seen did not come into being out of existing phenomena. By trusting, Hevel offered a greater sacrifice than Kayin; because of this, he was attested as righteous, with G-d giving him this testimony on the ground of his gifts. Through having trusted, he still continues to speak, even though he is dead. – Hebrews 11:3-4
Bringing Down the Shechina
And let them make Me a Sanctuary, that I may dwell among them.-Exodus 25:8
Rashi’s statement is based on a source in a Midrash which recounts a dialogue between Moses and Bezalel: At the time that G-d told Moses to make the Mishkan, he (Moses) came and told Bezalel, he (Bezalel) said, “What is the purpose of the Mishkan?” He (Moses) answered, “That G-d may allow His Presence to rest within it, and thereby teach Torah to Israel.” Bezalel said to him, “Where will the Torah be placed?” He answered, “After we build the Mishkan we will build the Aron.” He said, “Moses, our master, this is not honor for the Torah, rather first we should make the Aron and then make the Mishkan. Therefore the Aron was called in his name.” [Shmot Rabbah 50:2]
Bezalel’s wisdom was such that he could question Moses and ultimately understand the essence of the Mishkan. Indeed, Bezalel was the builder of the entire Mishkan, but the heart and soul of the Mishkan, the Aron, was named for him.The Aron was built, in the words of the Midrash, to allow G-d’s presence to dwell amongst the People of Israel — in order to teach them Torah. The Aron was built to allow G-d’s presence to dwell amongst the People of Israel.
Bezalel understood: The essential purpose of the Mishkan is to teach Torah to the Israel people; consequently, the Aron must be built prior to the Mishkan. When the Cloud of Glory, last seen on Mount Sinai, entered into the Mishkan upon its completion. G-d now dwelled among the people, or perhaps it can say that the People now dwelled in the shadow of G-d.
The presence of G-d that would cover the Tent of Meeting and fill the Tabernacle was known as the Shekinah in Hebraic literature. In second Temple times (the days of Yeshua) the term Ruach haKodesh (Holy Spirit) was often used .
On the day when the Tabernacle was set up on earth, what do we read concerning it? And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon. ( Exodus 40:35 ). What was that cloud? It was a thread from the side of the primordial light, which, issuing forth joyously, entered the Shechina and descended into the Tabernacle below. After the first day of creation it was never again made fully manifest, but it performs a function, renewing daily the work of creation. (Zohar Exodus 149a)
The Heavenly Temple and Earthly Temple:
Our Yerushalayim temple, Both Heavenly And Earthly, Classical Jewish texts distinguish between “Yerushalayim shel le mala,” the spiritual, heavenly Yerushalyim – true city of peace, and “Yerushalayim shel lemata,” the earthly Yerushalayim. Jerusalem in Scripture is always written in the plural. It is Yeru shalayim, “Jerusalems.” There were actually Yerushalayim. As one Yerushalayim in heavens above( Shekinah/ Above torah Wisdom ) and so one Yerushalayim on earth below(David – Malchut – Kingdom ), not one? Yes ! They are one and This is the Glory(Shechinah) Of Most Holy One of Israel.
Above and Below Yerushalayim in the book of New Testament
But the Yerushalayim above is free….-Galatians 4:26
Also I saw the holy city, New Yerushalayim, coming down out of heaven from G-d….. – Revealtion 21 :2
……….and not by Yerushalayim because it is the City of the Great King. – Matthew 5:34-35
It’s written about the Third Temple: “My house will be called the house of prayer for all the nations of the world” (Beiti – Beit Tfila Ikare Le Kol HaAmim). By disseminating Torah of Mashiach throughout the whole world, we will attain the union of all people in love, in the single soul of Second Adam – Quickening spirit of Torah. In fact, the Tanakh says so: Adam, the first man, became a living human being; but the last “Adam” has become a life-giving Spirit. -1 Corinthians 15:45
It’s written than the Third Temple will be better than the first two, because the Light of Chaya in the First Temple and the Light of Neshama in the Second Temple are smaller than the Light of Yechida of the Third Temple. It’s because the Third Temple will incorporate first the souls of 12 tribes and all the people in the world, whereas the First Temple incorporated only the souls of Israel, and the Second Temple – only two tribes out of 12 tribes of Israel. This is why the Light of the Second Temple was lower than the Light of the First Temple.
Ramchal clearly explains the purpose of Mishkney Elyon in his opening words: “My purpose in this work is to discuss the subject of the Heavenly Temple mentioned by our sages, to explain its form and structure in all their various details, and to show how the earthly Temple is in direct alignment with it in its structure and all its dimensions.”
The Heavenly Temple is mentioned in a number of places in rabbinic literature. In the Talmud we find: “Rabbi Yochanan said: The Holy One blessed-be-He declared: ‘I will not enter the heavenly Jerusalem until I enter the earthly Jerusalem.’ Is there then a heavenly Jerusalem? Yes, as it is written (Psalms 122:3): ‘Jerusalem will be built like the city that is joined to it together’” -Taanit 5a.
The Zohar states: “The earthly Sanctuary depends upon the Upper Sanctuary, and that Upper Sanctuary depends in turn upon another Upper Sanctuary, which is the most exalted of all. All of them are included in one another, and this is the meaning of the verse (Exodus 26:6): ‘And the Sanctuary was one’” -Zohar Pekudey II, 235a.
This statement of the Zohar indicates that there are two heavenly Sanctuaries, one above the other. This explains the phrase from the Psalms which Ramchal took as the title of his work, Mishkney Elyon. The phrase is contained in the following verse: “There is a river whose streams bring joy to the city of G-d, the holy place of the dwellings of the Supreme (Mishkney Elyon)” (Psalms 46:5). The Hebrew phrase Mishkney Elyon could also be translated as “the Sanctuaries above”, alluding to the two heavenly Sanctuaries mentioned by the Zohar.
The lower of these two heavenly Sanctuaries is mentioned in a midrashic comment on the verse: “And it came to pass on the day that Moses completed erecting the Sanctuary” (Numbers 7:1). “Rabbi Simon said: At the time when the Holy One blessed-be-He told the Jewish People to erect the Sanctuary, he hinted to the Ministering Angels that they too should make a Sanctuary. When the Sanctuary was erected in the lower world, this angelic Sanctuary was erected above. This is the Sanctuary of the ‘lad’, …, where he offers the souls of the Tzaddikim in order to atone for Israel during their time of exile”-Bemidbar Rabbah 12:13.
The passage from the Zohar quoted earlier indicates that even higher than this heavenly Sanctuary of the Angels stands another Sanctuary. This supreme Heavenly Temple is the subject of Ramchal’s Mishkney Elyon. Of it he writes: “This holy House was created before the universe. For it is from this House that all created beings receive their power and sustenance.” This is the Temple that Ezekiel saw in his vision, and it is the prototype of the Third Temple, which will be an actual physical structure in this world.
According to Rashi, “The future Temple for which we are waiting will be revealed and come down from heaven fully built and complete, as it is written (Exodus 15:17): ‘The Sanctuary, G-d, that Your hands established’” (Rashi on Succah 41a and see Tosafot there; see also Rashi on Rosh Hashanah 30a and Tosafot on Shavuot 15b).
On the other hand, Rambam states that the main identifying sign of the Mashiach will be that he will physically build the Third Temple in its proper place (Hilchot Melachim 11:4).
Ramchal helps us understand how both opinions express different aspects of the process by which the Third Temple will come into this world. He writes: “In time to come, not only will the Heavenly and earthly Temples be similar. The Upper House will extend until it reaches the lower world. This is the meaning of the saying of our Rabbis that the Third Temple will be the work of the hands of G-d. For the Heavenly Temple will not be uprooted from its place. Rather it will extend until it reaches the lower world. Around it a physical structure will then be built as befits this material world, and the two structures will be joined and become one and will never again separate. G-d’s glory will be fully revealed there, as it is said: ‘And the glory of G-d will be revealed, and all flesh will see’ (Isaiah 40:5). Then there will be complete peace and happiness forever.”
In other words, a spiritual emanation of the Temple will come down into this world from the Upper World, and around it the physical reality of the Third Temple will be built. In explaining Ezekiel’s vision of the Third Temple, Ramchal has indeed brought the idea of the Third Temple down from Heaven into this world. The more that people study and grasp the Temple idea, the nearer will they bring the day when humanity will come to its senses, cease its futile cycles of war and destruction, and join together with one accord to worship the One G-d in the Third Temple.
To bring heaven down to earth
Also I saw the holy city, New Yerushalayim, coming down out of heaven from G-d, prepared like a bride beautifully dressed for her husband. -Revelation 21:2
“New Jerusalem in Heaven” is associated Binah and also referred as “bride” because that the Shekinah, the Divine Presence, has both an “earthly” (Malkhut) and heavenly realm (Binah) .
Soncino Zohar, Bereshith, 159b – For the Shekinah is both here below and on high. The Shekinah on high abides in the twelve holy chariots and the twelve supernal Hayyoth; the lower Shekinah is among the twelve holy tribes, and thus the upper Shekinah and the lower Shekinah are intertwined, and both operate together and simultaneously.
Soncino Zohar, Bereshith, 25a – The glory of the Lord is the lower Shekinah; “his place” is the upper Shekinah.
Soncino Zohar, Shemoth, 29b – WHICH SHALL GO UP AND COME INTO THINE HOUSE. R. Simeon quoted here the verse: “A voice is heard in Ramah, lamentation and bitter weeping, Rachel weeping for her children, because they were not” (Jeremiah 31:15). ‘The Community of Israel is called “Rachel”, as it says, “As a sheep (rahel) before her shearers is dumb” (Isaiah 8:7). Why dumb? Because when other nations rule over her the voice departs from her and she becomes dumb. “Ramah” (lit. high) refers to the Jerusalem which is above. “Rachel weeping for her children”: as long as Israel is in exile, Rachel weeps, for she is their Mother. “She refuseth to be comforted over her children for he (singular) is not”: it ought to be “they are not” (enam); why is the singular used? Because it refers to Israel’s Spouse (God), who is her “Voice”, and has departed from her and they live in separation. It was not once only that Rachel wept over Israel, but whenever they are in exile she weeps over them so.
The flaming desire to experience the Oneness of G-d from below, draws down a waterfall of love from above. The integration of fire and water is the essence of “heaven,” shamayim, a combination of the words for “fire” esh, and “water” mayim. Heaven must be brought down to earth and spirituality must be integrated with physical reality. Every thought, speech and action that unites both aspects helps prepare the world for its ultimate redemption. May we all experience our individual spark of Mashiach and to fulfilling holy heavenly mission in our life.
ONE people – It is Israel
[The mystery]…that the Gentiles should be fellowheirs, of the same body, and partakers of His promise in Messiah through the good news, of which I became a minister according to the gift of the grace of G-d given to me by the effective working of His power. -Ephesians 3:6-7
There is only one people of the Most High. There is only one family / assembly. mentioned in the book of Romans 11, Hebrews 11, and Ephesians 2 – 3.
THE CENTRAL IMPORTANCE OF THE TZADDIK — Studies from Rabbi Avraham Yehoshua Greenbaum
The “accounts” of the Sanctuary project include blue, purple and scarlet dyes, one of the most important uses of which was in the garments of the High Priest. This leads us into the detailed account contained in our parshah of how these garments were actually made by Betzalel and his fellow craftsmen. This description of the making of the priestly garments in ACTUALITY, on the level of ASIYAH, parallels the description in parshas TETZAVEH of the form of the garments when they were in POTENTIAL, in the Divine Will. [Similarly, the description of the actual making of the Sanctuary and its vessels in the previous parshah, VAYAKHEL, parallels the description of their form in TERUMAH.]
The world of ASIYAH attains its perfection when we take its best materials — gold, precious stones, rich, colorful fabrics — and use them to make the Sanctuary and priestly garments, which give expression to eternal truths about G-d’s relationship to the Creation, and how man draws close to G-d. The description of the making of the priestly garments puts the spotlight on Aaron. It is the Cohen-priest, the archetypal Tzaddik, who secures atonement through the Sanctuary services and through his very garments.
Yet the central figure in our parshah as a whole is in fact Moses, the Lawgiver, who established the Sanctuary and the entire system of atonement within which the Cohen functions. Only Moses had the power to take all the different component parts of the Sanctuary, put them together and make them into one.
Our parshah lists in great detail all the component parts of the Sanctuary that were brought to Moses on their completion. The work had been done at great speed. The command to bring the materials was given on 11th Tishri, the day after Moses’ third descent from Sinai, while everything was ready only seventy-five days later, on 25th Kislev. Nevertheless, all the component parts lay there for three months until the appointed time came for the seven-day induction of the priests, followed by the consecration of the Sanctuary for regular services on 1st Nissan.
When the appointed time came, Moses alone was instructed to erect the Sanctuary, place all the vessels in position, and conduct the very first services. (Moses officiated as the Priest during the seven-day induction of Aaron and his sons.) Our parshah tells how Moses performed the superhuman task of erecting the Sanctuary all by himself. The detailed account of Moses’ induction of Aaron and his sons into the priesthood and the Consecration of the Sanctuary is taken up by the Torah in Leviticus (in parshas TZAV and SHEMINI).
Moses’ unique role in putting everything together and erecting one Sanctuary is a second lesson in good government besides that of the need for transparent cleanliness, as discussed above. The very foundation of good government and organization is that it should be in the hands of a true Sage, whose only purpose is to serve G-d, as exemplified by Moses (who single-handedly erected the Sanctuary) and King David (who designed and collected all the materials for the Temple). Our generation is waiting for this true Sage to be revealed.
It is hopefully a sign of the imminence of Melech HaMashiach that today, the temporal government has been taken over by unbelievers, as predicted in the Talmud (Sotah 49b): “In the ‘footprint’ period before Mashiach. government will turn into atheism”. Nevertheless, even in this time of exile, as we dream of the building the physical Temple, we are daily engaged in building a spiritual Sanctuary: G-d’s House of Prayer. This is our true national project, and it is accomplished even today when we all contribute our prayers.
In the words of Rabbi Nachman of Breslov:
“Every single prayer that each one prays is a ‘limb’ of the Shechinah (Divine Presence). All of the ‘limbs’ and component parts of the Sanctuary are ‘limbs’ of the Shechinah. And not one Israelite has the power to put all the limbs and parts together, each one in its proper place, except for Moses alone. For this reason, it is necessary to bind all our prayers to the Tzaddik of the generation, as it is written, ‘And they brought the Sanctuary to MOSES’ (Ex. 39:33). And the Tzaddik knows how to put the parts together to make a complete structure, as it says there, ‘And MOSES erected the Sanctuary’ (Ex. 40:18). It seems as if every day we are crying out to G-d yet we are not saved, and some of our people, the Children of Israel, err in their hearts thinking that all the prayers are in vain. But in truth the Tzaddikim in every generation take all the prayers and lift them up, putting each component and each limb into its proper place, building the structure of the Shechinah little by little, until finally the entire structure will be complete, and then Mashiach will come and finish everything.” (Likutey Moharan Vol. 1, Lesson 2).
Rabbi Nachman’s above teaching draws out the Messianic allusions contained in the conclusion of this week’s parshah of PEKUDEY, when Moses FINISHED the work. This was on the 1st of Nissan, when “the Cloud covered the Tent of Meeting and the Glory of G-d filled the Sanctuary.” (Ex. 40:33-4).
The month of Nissan — in the spring, time of rebirth — has always and will always be a time of redemption for us. As we now conclude our study of the second book of the Torah, the “Book of Names” — SHEMOS, Exodus, the Torah focuses our minds on the redemptive quality of the month of Nissan. This is signified by the fact that it was on 1st Nissan that the Shechinah came to dwell among the Children of Israel with the inauguration of the Sanctuary.
The book of Exodus started in a state of exile: “These are the names of the Children of Israel who came to Egypt with Jacob, each with his house.” (Ex. 1:1). After their grueling servitude followed by the plagues that afflicted the Egyptians, the light of redemption truly began to shine on the 1st of Nissan: “And G-d spoke to Moses and to Aaron in the land of Egypt, saying: This month is for you the first of the months.” (Exodus 12:1-2). After narrating the drama of leaving Egypt, the Splitting of the Sea, the Giving of the Torah and the loss of innocence with the sin of the calf, Exodus concludes with the structure of the World of Repair as exemplified in the form of the Sanctuary.
It was when the Shechinah came to dwell in the completed Sanctuary on 1st Nissan that “He called to Moses and G-d spoke to him from the Tent of Meeting.” These are the opening words of the third book of the Torah, Leviticus, which introduce the commandments relating to the sacrifices that were to be offered in the Sanctuary. These portions were revealed to Moses on 1st Nissan.
-Rabbi Avraham Yehoshua Greenbaum
Haftarat Pikudei – Accounts – (1Kings 7: 51-8:21)
In this week’s portion we will focus on dwelling of HaShem and the same is focused in our haftarot passages – the Presence of HaShem, dwelling among true people.
Torah portion is dealing with the Mish’kan and haftarah portion is dealing with the First Temple.
Then the cloud covered the Tabernacle of meeting, and the glory of HaShem filled the Tabernacle. And Moses was not able to enter the Tabernacle of meeting, because the cloud rested above it, and the glory of HaShem filled the Tabernacle.
And it came to pass, when the priests came out of the holy place, that the cloud filled the house of HaShem, so that the priests could not continue ministering because of the cloud; for the glory of HaShem filled the House of HaShem.
-1 Kings 8:10-11
Thus Solomon finished the House of HaShem and the king’s house; and Solomon successfully accomplished all that came into his heart to make in the house of HaShem and in his own house. Then HaShem appeared to Solomon by night, and said to him: “I have heard your prayer, and have chosen this Place for Myself as a house of sacrifice. When I shut up heaven and there is no rain, or command the locusts to devour the land, or send pestilence among My people, if My people who are called by My Name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. Now My eyes will be open and My ears attentive to prayer made in this Place. For now I have chosen and sanctified this House, that My Name may be there forever; and My eyes and My heart will be there perpetually.”
-II Chronicles 7:11-16
Now it shall come to pass in the latter days that the mountain of HaShem’s house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, “Come, and let us go up to the mountain of HaShem, to the House of the G-d of Jacob; He will teach us His ways, and we shall walk in His paths.” For out of Zion shall go forth the Torah, and the word of HaShem from Jerusalem. -Isaiah 2:2-3
Have a zeal for the Beit HaMikdash [ Holy House / Temple ] because our Master Yeshua HaMashiach have the Zeal for House.
Now the Passover of the Judeans was at hand, and Yeshua went up to Jerusalem. And He found in the Temple those who sold oxen and sheep and doves, and the money changers doing business. When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers’ money and overturned the tables. And He said to those who sold doves, “Take these things away! Do not make My Father’s house a house of merchandise!” Then His disciples remembered that it was written, “Zeal for Your house has eaten Me up.” -John 2:13-17
I heard a loud voice from the throne say, “See! G-d’s Sh’khinah is with mankind, and he will live with them. They will be his people, and he himself, G-d-with-them, will be their G-d. -Revelation 21:3
May the Son of David, Your Servant, come and redeem us, breath of our nostrils, the Messiah of Most High.
Yehudah became his Holy sanctuary and Israel his Kingdom – Psalms 114 : 2
We will see that the children of Israel return to Most High and Torah of Mashiach, And will hug in the Holy Land, and by obeying and listening the “VOICE of Most Ancient Holy One of Israel”, will bring offerings in a righteous way on the holy mountain and also bring the Ark of the covenant with pure heart in the right place ( i.e In Har HaBayit, on the foundation Stone) and We will Welcome the son of David on Mount Zion, Jerusalem
[ Ha Khadosh Baruch Hu – Baruch HaBa B’Shem Adonai ]
– Gaddi, President, BeitYaaqov International.
Gaddi – President