פָּתַח וְאָמַר, (תהילים מ״ח:ג׳) יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ הַר צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת מֶלֶךְ רָב. תָּא חֲזֵי, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, אַשְׁדֵּי חַד אַבְנָא יַקִּירָא מִתְּחוֹת כֻּרְסֵי יְקָרֵיהּ, וְשָׁקַע עַד תְּהוֹמָא, וְרֵישָׁא חֲדָא דְּהַהוּא אַבְנָא נָעִיץ גּוֹ תְּהוֹמֵי, וְרֵישָׁא אַחֲרָא לְעֵילָּא, וְהַהוּא רֵישָׁא אַחֲרָא עִלָּאָה, אִיהוּ חַד נְקוּדָה (עילאה) דְּקַיְּימָא בְּאֶמְצָעִיתָא דְּעָלְמָא, וּמִתַּמָּן אִתְפָּשַׁט עָלְמָא לִימִינָא וּשְׂמָאלָא וּלְכָל סִטְרִין, וְאִתְקָיָּים בְּהַהִיא נְקוּדָה אֶמְצָעִיתָא, וְהַהִיא אַבְנָא אִתְקְרֵי שְׁתִיָּה, דְּמִנָהּ אִשְׁתִּיל עָלְמָא לְכָל סִטְרִין. תּוּ (ויחי רל"א ע"א) שְׁתִיָּ"ה, שָׁת יָ"הּ, קוּדְשָׁא בְּרִיךְ הוּא שַׁוֵּי לָהּ לְמֶהֱוֵי יְסוֹדָא דְּעָלְמָא וּשְׁתִילוּ דְּכֹלָּא. R. Judah further cited in regard to this the verse: “Beautiful bowery,¹The Zohar takes noph in its post-Biblical sense of branch, part of the tree. the joy of the whole earth; even Mount Zion, the uttermost parts of the north, the city of the great king” (Ps. 48, 3). ‘Observe’, he said, ‘that when the Holy One, blessed be He, was about to create the world, He detached one precious stone from underneath His Throne of Glory and plunged it into the Abyss, one end of it remaining fastened therein whilst the other end stood out above; and this other and superior head constituted the nucleus of the world, the point out of which the world started, spreading itself to right and left and into all directions, and by which it is sustained. That nucleus, that stone, is called sh’thyiah (foundation), as it was the starting-point of the world. The name sh’thyiah, furthermore, is a compound of shath (founded) and Kah (God), signifying that the Holy One, blessed be He, made it the foundation and starting-point of the world and all that is therein.

אִתְפַּשְּׁטוּתָא קַדְמָאָה אִיהוּ בֵּי מַקְדְּשָׁא, וְכָל אִינּוּן הֵיכָלִין וַעֲזָרוֹת, וְכָל הַהוּא תִּקּוּנָא דִּילֵיהּ, וִיְרוּשָׁלַ ם, וְכָל מָתָא מִשּׁוּרָא וּלְגוֹ. אִתְפַּשְּׁטוּתָא תִּנְיָינָא, כָּל אַרְעָא דְּיִשְׂרָאֵל דְּאִתְקַדְּשַׁת בִּקְדוּשָּׁה. אִתְפַּשְּׁטוּתָא תְּלִיתָאָה, אִיהוּ כָּל שְׁאַר אַרְעָא, אֲתָר בֵּי מוֹתְבָא דִּשְׁאַר עַמִּין. וְיַמָּא דְּאוֹקְיָּינוֹס דְּסָחֲרָא כֹּלָּא. The first expansion embraces the Sanctuary and all its courts and enclosures and all its appurtenances, as well as the whole city of Jerusalem bounded by the wall; the second expansion embraces the whole of the Land of Israel, the Land which was declared holy; the third expansion comprehends the rest of the earth, the dwelling-place of all the other nations. Then comes the great ocean which surrounds the whole.

וְהָא (רכ"ו ע"א) אוּקְמוּהָ, דְּרָזָא דָּא גַּוְונִין דְּעֵינָא, דְּסַחֲרָן לְהַהוּא נְקוּדָה דְּאֶמְצָעִיתָא דְּעֵינָא, דְּאִיהוּ חֵיזוּ דְּכָל עֵינָא, כְּגַוְונָא דְּהַהִיא נְקוּדָה אֶמְצָעִיתָא דְּקָאָמְרָן, דְּאִיהוּ חֵיזוּ דְּכֹלָּא, וְתַמָּן קָאִים בֵּית קֹדֶשׁ הַקָּדָשִׁים, וְאָרוֹן וְכַפֹּרֶת, דְּאִינּוּן חֵיזוּ דְּכֹלָּא. אִשְׁתְּכַח, הַהוּא נְקוּדָה חֵיזוּ דְּכָל עָלְמָא. וְעַל דָּא כְּתִיב, יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ הַר צִיּוֹן וְגוֹ'. יְפֵה: שַׁפִּיר הַהוּא חֵיזוּ וְחֶדְוָה דְּכֹלָּא. נוֹף: נוֹפָא דְּאִילָנָא דְּאִיהוּ שְׁפִירוּ דְּכֹלָּא. The whole arrangement is symbolized by the structure of the human eye. For just as in the human eye there are three concentric layers surrounding a central point, which forms the focus of vision, so is the world’s vision focused in the central point, consisting of the Holy of Holies and the Ark and the Mercy Seat. Hence the description, “a beautiful bowery, the joy of the whole earth”, “beautiful” in its appearance, and radiating joy to the whole world. It is compared to a “bowery” because the beauty of a tree is displayed in its branches.

תָּא חֲזֵי, שְׁפִירוּ דְּעָלְמָא, וְחֵיזוּ דְּעָלְמָא, לָא אִתְחָזֵי בְּעָלְמָא, עַד דְּאִתְבְּנֵי וְאִתְּקַם מַשְׁכְּנָא, וְעָאל אֲרוֹנָא לְגוֹ קוּדְשָׁא. מֵהַהִיא שַׁעֲתָא, אִתְחָזֵי חֵיזוּ דְּכֹלָּא בְּעָלְמָא, וְאִתְתָּקַּן עָלְמָא, וְאַזְלֵי בְּהַהוּא מַשְׁכְּנָא וּבְהַהוּא אֲרוֹנָא, עַד דְּמָטֵי לְהַהִיא נְקוּדָה דְּאִיהִי יְפֵה נוֹף חֶדְוָה דְּכֹלָּא. כֵּיוָן דְּמָטוּ לְהָתָם כְּדֵין פָּתַח אֲרוֹנָא וְאָמַר, (תהילים קל״ב:י״ד) זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב כִּי אִוִּיתִיהָ. Observe that true beauty and symmetry were not manifested in the world until the Tabernacle was finally erected and the Ark brought within the Holy of Holies. From that moment the world appeared at its best, it attained its just balance, and a way was opened through the Tabernacle and past the Ark up to that Point, that “beautiful bowery, the joy of the whole earth”. When that point was reached the Ark broke forth, saying: “This is my resting-place for ever; here will I dwell, for I have desired it” (Ps. 132, 14).’

רִבִּי יֵיסָא אָמַר, הַאי קְרָא כְּנֶסֶת יִשְׂרָאֵל אָמְרָה לֵיהּ, בְּשַׁעֲתָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא, וְעָאל אֲרוֹנָא לְאַתְרֵיהּ. רִבִּי חִזְקִיָּה אָמַר, קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ, עַל כְּנֶסֶת יִשְׂרָאֵל, כַּד יִשְׂרָאֵל עַבְדִּין רְעוּתֵיהּ, דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסֵי יְקָרֵיהּ, וְחָיִּיס עַל עָלְמָא, וּבְרָכָה וְשָׁלוֹם וַחֲבִיבוּתָא דְּכֹלָּא אִשְׁתְּכַח. וּכְדֵין אָמַר זֹאת מְנוּחָתִי עֲדֵי עַד. R. Jesse said: ‘This verse was uttered by the Community of Israel when the Temple was built and the Ark entered into its place.’ R. Hezekiah said: ‘It is the Holy One, blessed be He, who utters this verse, applying it to the Community of Israel when the latter performs His will. For at such a time the Holy One, blessed be He, ascends His Throne of Glory, and has compassion on the world, and blessings and peace and love are there, so that He says: “This is my resting-place for ever”, etc.

וְתָא חֲזֵי, בְּשַׁעֲתָא דְּכֻלְּהוּ אוֹמָנִין שָׁארוּ לְמֶעְבַּד אוּמָנוּתָא, הַהוּא עוֹבָדָא מַמָּשׁ דְּשָׁרָאן, אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. אִינּוּן שָׁרָאן, וְאִיהִי אַשְׁלִימַת עֲבִידְתָּא, אִיהִי מַמָּשׁ, מְנָלָן, דִּכְתִּיב וַתֵּכֶל כָּל עֲבוֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד. Now, observe that once the artisans had begun the work of the Tabernacle, it veritably completed itself of its own accord. This we learn from the words, “Thus was fmished all the work of the tabernacle of the tent of meeting” (Ex. 39, 32).

כְּגַוְונָא דָּא (בראשית ב׳:ב׳) וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ. וְאִי תֵּימָא, וַיְכַל אֱלֹהִים בַּיוֹם הַשְּׁבִיעִי. וַדַּאי הָכִי הוּא, דְּכָל עָלְמָא, אַף עַל גַּב דְּכָל עֲבִידָן אִשְׁתְּלִימוּ כָּל חַד וְחַד, עָלְמָא כֹּלָּא לָא הֲוָה שְׁלִים בְּקִיּוּמֵיהּ, עַד דְּאָתָא יוֹמָא שְׁבִיעָאָה, דְּכַד אָתָא יוֹמָא שְׁבִיעָאָה, כְּדֵין אִשְׁתְּלִימוּ כָּל עֲבִידָן, וְאַשְׁלִים בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, הֲדָא הוּא דִכְתִיב וַיְכַל אֱלֹהִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. בְּהַאי, אִשְׁתְּלִים בְּקִיּוּמָא כָּל עֲבִידְתָּא דְּעָבַד, וְעַל דָּא וַיְכַל אֱלהִים בְּיוֹם הַשְּׁבִיעִי. The same happened in the creation of the world, of which it is likewise written: “And the heaven and the earth were fmished” (Gen. 2, 1). This, it is true, seems to conflict with the statement that “on the seventh day Godfmished his work which he had made” (Ibid. 2.) But the truth is, that although the several parts of the world completed themselves one by one, yet the world in its entirety was only completed and firmly established when the seventh day came. For then did the Holy One, blessed be He, with it knit together the world into a complete whole, so that it could be written, “And on the seventh day God finished his work which he had made.”

וְכַד אִתְבְּנֵי בֵּי מַקְדְּשָׁא, כָּל עֲבִידְתָּא דְּאִתְעָבִיד, אִיהִי מִגַּרְמָהּ אִתְעָבִידַת אוּמָנִין שָׁרָאן, וְעַבִידְתָּא אִתְחֲזִיאַת לוֹן לְמֶעְבַּד, וְאִתְרְשִׁימַת קָמַיְיהוּ, וְאִשְׁתְּלִימַת הִיא מִגַּרְמָהּ. וְהָא אוּקְמוּהָ, דִּכְתִּיב, (מלכים א ו׳:ז׳) וְהַבַּיִת בְּהִבָּנוֹתוֹ. וְהַבַּיִת כַּאֲשֶׁר בָּנֻהוּ לָא כְּתִיב. אֶלָּא בְּהִבָּנוֹתוֹ. דְּאִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. וּכְתִיב אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה. בָּנוּהוּ לָא כְּתִיב. אֶלָּא נִבְנָה הוּא מִגַּרְמֵיהּ נִבְנָה, וְכֵן בְּכָל עֲבִידְתָּא דְּאִיהִי קַדִּישָׁא, אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. It was the same with the building of the Temple. The artisans having begun their work, it showed them what was to be done, as it were, before their eyes; it was traced out in their sight, and it completed itself of its own accord.’¹v. Zohar, Gen. 74a.

(שמות ל״ח:כ״ב) וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר. הַאי קְרָא אוֹלִיפְנָא, דְּרוּחַ קוּדְשָׁא אַכְרִיז עָלֵיהּ לְעֵינֵיהוֹן דְּיִשְׂרָאֵל, וְאָמַר וּבְצַלְאֵל בֶּן אוּרִי בֶן חוּר לְמַטֵּה יְהוּדָה עָשָׂה אֶת כָּל אֲשֶׁר צִוָּה יְיָ' אֶת מֹשֶׁה. וְאִתּוֹ אָהֳלִיאָב בֶּן אֲחִיסָמָךְ. מַאי וְאִתּוֹ. אֶלָּא אוֹלִיפְנָא, דְאָהֳלִיאָב לָא עָבִיד עֲבִידְתָּא בִּלְחוֹדוֹי, אֶלָּא עִם בְּצַלְאֵל, וְעִמֵּיהּ עָבֵד כָּל מַה דְּעָבַד. הֲדָא הוּא דִכְתִיב וְאִתּוֹ, וְאִתּוֹ וְלָא בִּלְחוֹדוֹי. מִכָּאן דִּשְׂמָאלָא אִיהִי בִּכְלַל יְמִינָא תָּדִיר. וְעַל דָּא כְּתִיב וַאֲנִי הִנֵּה נָתַתִּי אִתּוֹ אֵת אָהֳלִיאָב, דָּא יְמִינָא וְדָא (ר"כ ע"ב) שְׂמָאלָא. AND BEZALEL, THE SON OF URI, THE SON OF HUR. Tradition tells us that it was the Holy Spirit who made this announcement in the presence of Israel, proclaiming: “And Bezalel, the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses.” AND WITH HIM WAS OHOLIAB, THE SON OF AHISAMACH. From the expression, “and with him (‘itto)”, we learn that Oholiab never performed any work by himself, but always in association with Bezalel. Hence the words, “and with him”, which proves that the left is always embraced within the right.

פָּתַח וְאָמַר, (תהילים מ״ח:ג׳) יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ הַר צִיּוֹן יַרְכְּתֵי צָפוֹן קִרְיַת מֶלֶךְ רָב. תָּא חֲזֵי, כַּד בָּרָא קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, אַשְׁדֵּי חַד אַבְנָא יַקִּירָא מִתְּחוֹת כֻּרְסֵי יְקָרֵיהּ, וְשָׁקַע עַד תְּהוֹמָא, וְרֵישָׁא חֲדָא דְּהַהוּא אַבְנָא נָעִיץ גּוֹ תְּהוֹמֵי, וְרֵישָׁא אַחֲרָא לְעֵילָּא, וְהַהוּא רֵישָׁא אַחֲרָא עִלָּאָה, אִיהוּ חַד נְקוּדָה (עילאה) דְּקַיְּימָא בְּאֶמְצָעִיתָא דְּעָלְמָא, וּמִתַּמָּן אִתְפָּשַׁט עָלְמָא לִימִינָא וּשְׂמָאלָא וּלְכָל סִטְרִין, וְאִתְקָיָּים בְּהַהִיא נְקוּדָה אֶמְצָעִיתָא, וְהַהִיא אַבְנָא אִתְקְרֵי שְׁתִיָּה, דְּמִנָהּ אִשְׁתִּיל עָלְמָא לְכָל סִטְרִין. תּוּ (ויחי רל"א ע"א) שְׁתִיָּ"ה, שָׁת יָ"הּ, קוּדְשָׁא בְּרִיךְ הוּא שַׁוֵּי לָהּ לְמֶהֱוֵי יְסוֹדָא דְּעָלְמָא וּשְׁתִילוּ דְּכֹלָּא. R. Judah further cited in regard to this the verse: “Beautiful bowery,¹The Zohar takes noph in its post-Biblical sense of branch, part of the tree. the joy of the whole earth; even Mount Zion, the uttermost parts of the north, the city of the great king” (Ps. 48, 3). ‘Observe’, he said, ‘that when the Holy One, blessed be He, was about to create the world, He detached one precious stone from underneath His Throne of Glory and plunged it into the Abyss, one end of it remaining fastened therein whilst the other end stood out above; and this other and superior head constituted the nucleus of the world, the point out of which the world started, spreading itself to right and left and into all directions, and by which it is sustained. That nucleus, that stone, is called sh’thyiah (foundation), as it was the starting-point of the world. The name sh’thyiah, furthermore, is a compound of shath (founded) and Kah (God), signifying that the Holy One, blessed be He, made it the foundation and starting-point of the world and all that is therein.

בִּתְלַת גַּוְונִין אִתְפַּשְּׁטַת אַרְעָא סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה, אִתְפַּשְּׁטוּתָא קַדְמָאָה, סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה, כָּל צָחוּתָא וּזְכוּתָא דְּאַרְעָא קַיְּימָא תַּמָּן, וְתַמָּן אִיהוּ. וְהַאי קַיְּימָא לְעֵילָּא עַל כָּל אַרְעָא סַחֲרָנֵיהּ דְּהַהוּא נְקוּדָה. אִתְפַּשְּׁטוּתָא תִּנְיָינָא, סַחֲרָנֵיהּ דְּהַהוּא אִתְפַּשְּׁטוּתָא קַדְמָאָה, לָאו אִיהוּ צָחוּתָא וְזָכּוּתָא כְּהַהוּא קַדְמָאָה, אֲבָל אִיהוּ דָּקִיק וְצַח בְּצָחוּתָא דְּעַפְרָא, יַתִּיר מִכָּל שְׁאַר עָפָר אַחֲרָא. אִתְפַּשְּׁטוּתָא תְּלִיתָאָה, אִיהוּ חָשׁוּךְ וְגָסוּ דְּעַפְרָא יַתִּיר מְכֻּלְּהוּ, וְסַחֲרָנֵיהּ דְּהַאי, קַיְימִין מַיִין דְּיַמָּא דְּאוֹקְיָּינוֹס, דְּאַסְחַר כָּל עָלְמָא. אִשְׁתְּכַח דְּהַהוּא נְקוּדָה קַיְּימָא בְּאֶמְצָעִיתָא, וְכֻלְּהוּ גַּוְונִין דְּאִתְפְּשָׁטוּתָא דְּעָלְמָא סַחֲרָנֵיהּ. Now, the earth’s expansion round the central point was completed in three concentric rings, each of a different hue and texture. The first ring, the nearest to the Point, is of the purest and most refined earth-material; the second expansion, surrounding the first, is of a less polished, less refined earth-material than the first, but is superior to the one surrounding it; the third expansion consists of the darkest and coarsest earth-material of all. Then, surrounding that expansion, come the waters of the ocean that surrounds the whole world. Thus the point is in the centre, and the various expansions encircle it.

אִתְפַּשְּׁטוּתָא קַדְמָאָה אִיהוּ בֵּי מַקְדְּשָׁא, וְכָל אִינּוּן הֵיכָלִין וַעֲזָרוֹת, וְכָל הַהוּא תִּקּוּנָא דִּילֵיהּ, וִיְרוּשָׁלַ ם, וְכָל מָתָא מִשּׁוּרָא וּלְגוֹ. אִתְפַּשְּׁטוּתָא תִּנְיָינָא, כָּל אַרְעָא דְּיִשְׂרָאֵל דְּאִתְקַדְּשַׁת בִּקְדוּשָּׁה. אִתְפַּשְּׁטוּתָא תְּלִיתָאָה, אִיהוּ כָּל שְׁאַר אַרְעָא, אֲתָר בֵּי מוֹתְבָא דִּשְׁאַר עַמִּין. וְיַמָּא דְּאוֹקְיָּינוֹס דְּסָחֲרָא כֹּלָּא. The first expansion embraces the Sanctuary and all its courts and enclosures and all its appurtenances, as well as the whole city of Jerusalem bounded by the wall; the second expansion embraces the whole of the Land of Israel, the Land which was declared holy; the third expansion comprehends the rest of the earth, the dwelling-place of all the other nations. Then comes the great ocean which surrounds the whole.

וְהָא (רכ"ו ע"א) אוּקְמוּהָ, דְּרָזָא דָּא גַּוְונִין דְּעֵינָא, דְּסַחֲרָן לְהַהוּא נְקוּדָה דְּאֶמְצָעִיתָא דְּעֵינָא, דְּאִיהוּ חֵיזוּ דְּכָל עֵינָא, כְּגַוְונָא דְּהַהִיא נְקוּדָה אֶמְצָעִיתָא דְּקָאָמְרָן, דְּאִיהוּ חֵיזוּ דְּכֹלָּא, וְתַמָּן קָאִים בֵּית קֹדֶשׁ הַקָּדָשִׁים, וְאָרוֹן וְכַפֹּרֶת, דְּאִינּוּן חֵיזוּ דְּכֹלָּא. אִשְׁתְּכַח, הַהוּא נְקוּדָה חֵיזוּ דְּכָל עָלְמָא. וְעַל דָּא כְּתִיב, יְפֵה נוֹף מְשׂוֹשׂ כָּל הָאָרֶץ הַר צִיּוֹן וְגוֹ'. יְפֵה: שַׁפִּיר הַהוּא חֵיזוּ וְחֶדְוָה דְּכֹלָּא. נוֹף: נוֹפָא דְּאִילָנָא דְּאִיהוּ שְׁפִירוּ דְּכֹלָּא. The whole arrangement is symbolized by the structure of the human eye. For just as in the human eye there are three concentric layers surrounding a central point, which forms the focus of vision, so is the world’s vision focused in the central point, consisting of the Holy of Holies and the Ark and the Mercy Seat. Hence the description, “a beautiful bowery, the joy of the whole earth”, “beautiful” in its appearance, and radiating joy to the whole world. It is compared to a “bowery” because the beauty of a tree is displayed in its branches.

תָּא חֲזֵי, שְׁפִירוּ דְּעָלְמָא, וְחֵיזוּ דְּעָלְמָא, לָא אִתְחָזֵי בְּעָלְמָא, עַד דְּאִתְבְּנֵי וְאִתְּקַם מַשְׁכְּנָא, וְעָאל אֲרוֹנָא לְגוֹ קוּדְשָׁא. מֵהַהִיא שַׁעֲתָא, אִתְחָזֵי חֵיזוּ דְּכֹלָּא בְּעָלְמָא, וְאִתְתָּקַּן עָלְמָא, וְאַזְלֵי בְּהַהוּא מַשְׁכְּנָא וּבְהַהוּא אֲרוֹנָא, עַד דְּמָטֵי לְהַהִיא נְקוּדָה דְּאִיהִי יְפֵה נוֹף חֶדְוָה דְּכֹלָּא. כֵּיוָן דְּמָטוּ לְהָתָם כְּדֵין פָּתַח אֲרוֹנָא וְאָמַר, (תהילים קל״ב:י״ד) זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב כִּי אִוִּיתִיהָ. Observe that true beauty and symmetry were not manifested in the world until the Tabernacle was finally erected and the Ark brought within the Holy of Holies. From that moment the world appeared at its best, it attained its just balance, and a way was opened through the Tabernacle and past the Ark up to that Point, that “beautiful bowery, the joy of the whole earth”. When that point was reached the Ark broke forth, saying: “This is my resting-place for ever; here will I dwell, for I have desired it” (Ps. 132, 14).’

רִבִּי יֵיסָא אָמַר, הַאי קְרָא כְּנֶסֶת יִשְׂרָאֵל אָמְרָה לֵיהּ, בְּשַׁעֲתָא דְּאִתְבְּנֵי בֵּי מַקְדְּשָׁא, וְעָאל אֲרוֹנָא לְאַתְרֵיהּ. רִבִּי חִזְקִיָּה אָמַר, קוּדְשָׁא בְּרִיךְ הוּא אָמַר לֵיהּ, עַל כְּנֶסֶת יִשְׂרָאֵל, כַּד יִשְׂרָאֵל עַבְדִּין רְעוּתֵיהּ, דְּהָא כְּדֵין קוּדְשָׁא בְּרִיךְ הוּא יָתִיב עַל כּוּרְסֵי יְקָרֵיהּ, וְחָיִּיס עַל עָלְמָא, וּבְרָכָה וְשָׁלוֹם וַחֲבִיבוּתָא דְּכֹלָּא אִשְׁתְּכַח. וּכְדֵין אָמַר זֹאת מְנוּחָתִי עֲדֵי עַד. R. Jesse said: ‘This verse was uttered by the Community of Israel when the Temple was built and the Ark entered into its place.’ R. Hezekiah said: ‘It is the Holy One, blessed be He, who utters this verse, applying it to the Community of Israel when the latter performs His will. For at such a time the Holy One, blessed be He, ascends His Throne of Glory, and has compassion on the world, and blessings and peace and love are there, so that He says: “This is my resting-place for ever”, etc.

וְתָא חֲזֵי, בְּשַׁעֲתָא דְּכֻלְּהוּ אוֹמָנִין שָׁארוּ לְמֶעְבַּד אוּמָנוּתָא, הַהוּא עוֹבָדָא מַמָּשׁ דְּשָׁרָאן, אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. אִינּוּן שָׁרָאן, וְאִיהִי אַשְׁלִימַת עֲבִידְתָּא, אִיהִי מַמָּשׁ, מְנָלָן, דִּכְתִּיב וַתֵּכֶל כָּל עֲבוֹדַת מִשְׁכַּן אֹהֶל מוֹעֵד. Now, observe that once the artisans had begun the work of the Tabernacle, it veritably completed itself of its own accord. This we learn from the words, “Thus was fmished all the work of the tabernacle of the tent of meeting” (Ex. 39, 32).

כְּגַוְונָא דָּא (בראשית ב׳:ב׳) וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ. וְאִי תֵּימָא, וַיְכַל אֱלֹהִים בַּיוֹם הַשְּׁבִיעִי. וַדַּאי הָכִי הוּא, דְּכָל עָלְמָא, אַף עַל גַּב דְּכָל עֲבִידָן אִשְׁתְּלִימוּ כָּל חַד וְחַד, עָלְמָא כֹּלָּא לָא הֲוָה שְׁלִים בְּקִיּוּמֵיהּ, עַד דְּאָתָא יוֹמָא שְׁבִיעָאָה, דְּכַד אָתָא יוֹמָא שְׁבִיעָאָה, כְּדֵין אִשְׁתְּלִימוּ כָּל עֲבִידָן, וְאַשְׁלִים בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא עָלְמָא, הֲדָא הוּא דִכְתִיב וַיְכַל אֱלֹהִים בַּיוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה. בְּהַאי, אִשְׁתְּלִים בְּקִיּוּמָא כָּל עֲבִידְתָּא דְּעָבַד, וְעַל דָּא וַיְכַל אֱלהִים בְּיוֹם הַשְּׁבִיעִי. The same happened in the creation of the world, of which it is likewise written: “And the heaven and the earth were fmished” (Gen. 2, 1). This, it is true, seems to conflict with the statement that “on the seventh day Godfmished his work which he had made” (Ibid. 2.) But the truth is, that although the several parts of the world completed themselves one by one, yet the world in its entirety was only completed and firmly established when the seventh day came. For then did the Holy One, blessed be He, with it knit together the world into a complete whole, so that it could be written, “And on the seventh day God finished his work which he had made.”

וְכַד אִתְבְּנֵי בֵּי מַקְדְּשָׁא, כָּל עֲבִידְתָּא דְּאִתְעָבִיד, אִיהִי מִגַּרְמָהּ אִתְעָבִידַת אוּמָנִין שָׁרָאן, וְעַבִידְתָּא אִתְחֲזִיאַת לוֹן לְמֶעְבַּד, וְאִתְרְשִׁימַת קָמַיְיהוּ, וְאִשְׁתְּלִימַת הִיא מִגַּרְמָהּ. וְהָא אוּקְמוּהָ, דִּכְתִּיב, (מלכים א ו׳:ז׳) וְהַבַּיִת בְּהִבָּנוֹתוֹ. וְהַבַּיִת כַּאֲשֶׁר בָּנֻהוּ לָא כְּתִיב. אֶלָּא בְּהִבָּנוֹתוֹ. דְּאִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. וּכְתִיב אֶבֶן שְׁלֵמָה מַסָּע נִבְנָה. בָּנוּהוּ לָא כְּתִיב. אֶלָּא נִבְנָה הוּא מִגַּרְמֵיהּ נִבְנָה, וְכֵן בְּכָל עֲבִידְתָּא דְּאִיהִי קַדִּישָׁא, אִיהִי אִשְׁתְּלִימַת מִגַּרְמָהּ. It was the same with the building of the Temple. The artisans having begun their work, it showed them what was to be done, as it were, before their eyes; it was traced out in their sight, and it completed itself of its own accord.’¹v. Zohar, Gen. 74a.