HESED IN NETZAH – EXPANSION IN ENDURANCE
Pekuday describes the records kept of all the work done in crafting the Mishkon. Records are kept of each object, noting the peoples’ offering of gold, copper, half shekels and more that were used. Torah gives details on how B’tzal’el and Ohaliav made use of each material of the priestly garments. After the building of the sanctuary is complete, Mosheh lays out structure and brings in an installation ritual on the first day of Nisan, in the second year after leaving Mitzrayim. A cloud now appears and hovers over the Mishkon indicating that The Holy One of blessing now dwells inside. When the cloud lifts, the people follow it as a sign that God is with them throughout their journeys in the wilderness. This is the final Torah portion in the book of Sh’mot, Exodus.
ZOOM INTO S’FIROT
TEN S’FIROT WITHOUT WHATNESS
Kabbalists describes creation and the ongoing processes through ten S’firot.
Ten S’firot without what-ness, ten and not nine, ten and not eleven…(Sefer Yetzirah 1:4)
THREE UPPERS AND SEVEN LOWERS
The Three Uppers in the Etz Hayyim, reference Atzilut and Breeyah – realms of Spirituality and Intellect & Creativity. They have an ethereal quality about them as they receive the Ohr Ein Sof (Infinite Light). directly. The Seven Lowers relate Yetzirah and Sh’khinah – realms of Emotion, Manifestation & Presence. Presence is more modulated and less ethereal in those realms.
The upper three S’firot point to Divine consciousness and so, the lower seven bring that awareness to the heart and into manifestation. The power of love is key to bringing Spirit into Earth. United, the ten S’firot point to the unity beneath diversity. (See below and Kabbalah connectivity sheet for more on the S’firot.)
By means of names and roots this hints that together, B’tzal’el and Ohaliav were able to unite Heaven and Earth. See ahead.
THE MISHKON ARTISANS
Who were these Master craftspeople? What were the qualities that made them fit to lead the building of the home for Sh’khinah? How were B’tzal’el and Ohali-av were able to draw Sh’khinah into the Mishkon?
A person’s name reflects their essence. In fact, when a person wishes to alter their life’s path one way to do this is by changing their name.
Translates as “In Eil (God)’s shade”
30+1+30+90+2 = 153
This shows that B’tzal’el references number 9.
TASTES OF NINE
There are nine months of gestation in human pregnancy.
Nine points to the nine Upper S’firot, called Kodesh Barukh Hu – Holy One of Blessing. Shkh’inah is the single Divine receiver Who shines Her light on Earth. The union between the Kodesh Barukh Hu and Sh’khinah is a classical intention of classical Kabbalah. Union between these Divine Beloveds reflect through all union of people.
Prior to completing any mitzvah Kabbalists offer an intention, “L’shem yikhud Kudshah Breekh Hu ooS’hkhintay” translated as, “For the sake of Union between the Holy One of Blessing and Sh’khinah.” This means that as a result of the mitzvah, The Holy One of Blessing unites Sh’khinah enhancing Sh’khinah’s Divine indwelling Presence amplifying holiness on Earth. As it is above, so may it be on Earth. The Divine union models all Earthy unions. Said another way, this act unites Heaven and Earth. It is a key reason for doing mitzvot. Nine resonates life force, drive, and vitality.
The number nine is rooted in 3
√9 = 3
this means that 3 x 3 = 9
The “square root” of nine is three.
This affirms that B’tzal’el‘s superpower came through the upper three Sfirot– Keter, Hokhmah, & Binah. He could see the ongoing pathways initiating form the Divine mind that provide the substructure of creation.
B’tzal’el has roots in the Upper Three S’firot.
Translates as “My Tent is Ancestor”
1+5+30+10+1+2 = 49
TASTES OF FORTY-NINE
Forty-nine, points to the seven lower S’firot referenced through the other seven. This seven time seven is a practical way to get a refined glimpse into the qualities of the S’firot. It is the basis of the practice of counting the Omer. By means of completing 49 steps the gate to the 50th level – Binah on the Etz Hayyim, which is connected to Yovel, Jubilee – is opened and accessible.
49 is rooted in seven. This is because the square root of 49 is 7. √49=7
Seven is powerful number in Jewish practice and life – Seven days of the week, Seven blessings beneath the Huppah, seven Hakafot, seven colors of the rainbow, seven lower S’firot and more.
Ohaliav is rooted in the lower seven S’firot and is a master of manifestation.
Together B’tzal’el and Ohaliav have access and ability to craft the Mishkon in the desert form the elaborate sanctuary communication vehicle to keep the Hebrews in close Divine contact through their journey in the wilderness.
Ad’nai as Divine Socket
The 100 talents of silver were used to cast the base sockets (for the polls) of the sanctuary and the cloth partition.
וַיְהִי, מְאַת כִּכַּר הַכֶּסֶף, לָצֶקֶת אֵת אַדְנֵי הַקֹּדֶשׁ, וְאֵת אַדְנֵי הַפָּרֹכֶת: מְאַת אֲדָנִים לִמְאַת הַכִּכָּר, כִּכָּר לָאָדֶןExodus 38:27
Ad’nai, the word used for base sockets, is closely related to the most commonly used pronunciation for God’s name, Adonai. This name translates as Lord, President, Boss, or Leader.
It is interesting that the sockets in the Mishkon were made of copper and silver, similar to electrical wall sockets used today, which are also copper based.
Can these Ad’nay haMishkon (sockets of the sanctuary) share relationship to the Divine Name?
What if we were to think of Adonai as personal Ad’nai Hamishkon, our own spiritual energy power sockets? Then, connecting with Ad’nay haMishkon could describe a baseline quality to help us determine if we are really “plugged in”. We should not expect this every time we pray. Having said that, there are times of grace when we are privileged to tap into Divine transmission. At those times. we are able feel energy coursing through our body is if we had touched electricity itself.
Adapted from R Marcia Prager Elat Hayyim ~1998
Pekuday is Hesed in Netzah – Grace in Sustainability
The new cycle began with last week’s portion, Vayak’hel. As a result we see a shift, in this Torah portion the energy moves from development into manifestation. This shift continues from last week, stretches and gains momentum through the repetition in this Torah portion.
Netzah’s tendency is to go on and on, to persevere, stay the course and sustain. In particular, the eternal nature comes through this Torah portion by means of repetition, repeating actions – many mentioned previously – without any compulsion.
Pekuday and Vayak’hel, are frequently read together as a double portion. It is, therefore, appropriate the first twin chapters of the year, both made up of repetitions detailed earlier in Torah, share the S’firah of Hesed in Netzah. These important details are repeated and in that way resonate the persistence of Netzah.
Netzah‘s expansive nature initiates immediately. These two Torah portions, Vayak’hel and Pekuday, share the S’firah of Hesed (Expanse) in Netzah (Tenacity). This year they are read sequentially, as a result, Netzah in Hesed expands in time to two weeks this year. That is Netzah being tenacious.