Part 12

THE ARK WITH THE CHERUBIM

The very first thing that Bezalel constructed was the Ark of the Covenant, contrary to Moses' order, first to erect the Tabernacle and then to supply its separate furnishings. He succeeded in convincing Moses that it was the proper thing to begin with the Ark, saying: "What is the purpose of this Tabernacle?" Moses: "That God may let His Shekinah rest therein, and so teach the Torah to His people Israel." Bezalel: "And where dost thou keep the Torah?" Moses: "As soon as the Tabernacle shall have been complete, we shall make the Ark for keeping the Torah." Bezalel: "O our teacher Moses, it does not become the dignity of the Torah that in the meanwhile it should lie around like this, let us rather first make the Ark, put the Torah into it, and then continue with the erection of the Tabernacle, for the Tabernacle exists only for the sake of the Torah." Moses saw the justice of this argument, and Bezalel began his work with the construction of the Ark. In this he followed the example of God, who created light before all the rest of the creation. So Bezalel first constructed the Ark that contains the Torah, the light that illuminates this world and the other world; and only then followed the rest. The Ark consisted of three caskets, a gold one, the length of then spans and a fractional part; within this a wooden one, nine spans long, and within this wooden one, one of gold, eight spans long, so that within and without the wooden was overlaid with the golden caskets. The Ark contained the two tables of the Ten Commandments as well as the Ineffable Name, and all His other epithets. The Ark was an image of the celestial Throne, and was therefore the most essential part of the Tabernacle, so that even during the march it was spread over with a cloth wholly of blue, because this color is similar to the color of the celestial Throne. It was through the Ark, also, that all the miracles on the way through the desert had been wrought. Two sparks issued from the Cherubim that shaded the Ark, and these killed all the serpents and scorpions that crossed the path of the Israelites, and furthermore burned all thorns that threatened to injure the wanderers on their march through the desert. The smoke rising from these scorched thorns, moreover, rose straight as a column, and shed a fragrance that perfumed all the world, so that the nations exclaimed: "Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?"

Apart from this Ark, which was kept in the Tabernacle, they had another ark, in which were contained the tables broken by Moses, which they carried with them whenever they went to war. The Ark that Bezalel constructed was also used again in Solomon's Temple, for he retained the Ark used by Moses in the Tabernacle, even though all the other furnishings of the Temple were fashioned anew. It remained there up to the time of the destruction of the Temple by Nebuchadnezzar, when it was concealed under the pavement of the wood-house, that it might not fall into the hands of the enemy. This place remained a secret for all time. Once a priest, noticing about the wood-house that something lay hidden under it, called out to his colleagues, but was suddenly stricken dead before divulging the secret.

On the Ark were the Cherubim with their faces of boys and their wings. Their number was two, corresponding to the two tables, and to the two sacred names of God, Adonai and Elohim, which characterized Him as benevolent and as powerful. The face of each Cherub measured one span, and the wings extended each ten spans, making twenty-two spans in all, corresponding to the twenty-two letters of the Hebrew alphabet. It was "from between the two Cherubim" that God communed with Moses, for the Shekinah never wholly descended to earth any more than any mortal ever quite mounted into the heaven, even Moses and Elijah stood a slight distance from heaven; for, "The heaven, even the heavens, are the Lord's: but the earth hath He given to the children of men." Therefore God chose the Cherubim that were ten spans above the earth as the place where the Shekinah betook itself to commune with Moses. The heads of the Cherubim were slightly turned back, like that of a scholar bidding his master farewell; but as a token of God's delight in His people Israel, the faces of the Cherubim, by a miracle, "looked one to another" whenever Israel were devoted to their Lord, yea, even clasped one another like a loving couple. During the festivals of the pilgrimage the priest used to raise the curtain from the Holy of Holies to show the pilgrims how much their God loved them as they could see in the embrace of the two Cherubim.

A tow-fold miracle came to pass when the Cherubim were brought into the Temple by Solomon: the two staves that were attached to the Ark extended until they touched the curtain, so that two protuberances like a woman's breasts became visible at the back of it, and the wings of the Cherubim furthermore extended until they reached the ceiling of the Holy of Holies.

THE TABLE AND THE CANDLESTICK

While the number of Cherubim was the same in the Temple as in the Tabernacle, Solomon had, on the other hand, ten tables set up in the Temple in place of the one fashioned by Moses. This was because the one table sufficed to bring sustenance to Israel so long as they were maintained by manna in the desert; but as the demand for food was greater after they settled in the promised land, Solomon had ten tables set up. But in the Temple also did the table of Moses retain its ancient significance, for only upon it was the shewbread placed, and it stood in the center, whereas the tables fashioned by Solomon stood five to the south and five to the north. For from the south come "the dews of blessing and the rains of plenty," while all evil comes from the north; hence Solomon said: "The tables on the south side shall cause the rains of plenty and the dews of blessing to come upon the earth, while the tables on the north side shall keep off all evil from Israel."

Moses had great difficulty with the construction of the candlestick, for although God had given him instructions about it, he completely forgot these when he descended from heaven. He hereupon betook himself to God once more to be shown, but in vain, for hardly had he reached earth, when he again forgot. When he betook himself to God the third time, God took a candlestick of fire and plainly showed him every single detail of it, that he might now be able to reconstruct the candlestick for the Tabernacle. When he found it still hard to form a clear conception of the nature of the candlestick, God quieted him with these words" "Go to Bezalel, he will do it aright." And indeed, Bezalel had no difficulty in doing so, and instantly executed Moses' commission. Moses cried in amazement: "God showed me repeatedly how to make the candlestick, yet I could not properly seize the idea; but thou, without having had it shown thee by God, couldst fashion it out of thy own fund of knowledge. Truly dost thou deserve thy name Bezalel, 'in the shadow of God,' for thou dost act as if thou hadst been 'in the shadow of God' while He was showing me the candlestick."

The candlestick was later set up in the Temple of Solomon, and although he set up ten other candlesticks, still this one was the first to be lighted. Solomon chose the number ten because it corresponds to the number of Words revealed on Sinai; and each of these candlesticks had seven lamps, seventy in all, to correspond to the seventy nations. For while these lamps burned the power of these nations was held in check, but on the day on which these lamps are extinguished the power of the nations is increased. The candlestick stood toward the south, and the table to the north of the sanctuary, the table to indicate the delights of which the pious would partake in Paradise, which lies to the north; the light of the candlestick to symbolize the light of the Shekinah, for in the future world there will be but one delight, to gaze at the light of the Shekinah. On account of its sacredness the candlestick was one of the five sacred objects that God concealed at the destruction of the Temple by Nebuchadnezzar, and that He will restore when in His loving-kindness He will erect His house and Temple. These sacred objects are: the Ark, the candlestick, the fire of the altar, the Holy Spirit of prophecy, and the Cherubim.

THE ALTAR

One of the most miraculous parts of the Tabernacle was the altar. For when God bade Moses make an altar of shittim wood and overlay it with brass, Moses said to God: "O Lord of the world! Thou badest me make the altar of wood and overlay it with brass, but Thou didst also bid me have 'a fire kept burning upon the altar continually.' Will not the fire destroy the overlay of brass, and then consume the wood of the altar?" God replied: "Moses, thou judgest by the laws that apply to men, but will these also apply to Me? Behold, the angels that are of burning flame. Beside them are My store-houses of snow and My store-houses of hail. Doth the water quench their fire, or doth their fire consume the water? Behold, also, the Hayyot that are of fire. Above their heads extends a terrible sea of ice that no mortal can traverse in less than five hundred years. Yet doth the water quench their fire, or doth their fire consume the water? For, 'I am the Lord who maketh peace between these elements in My high places.' But thou, because I have bidden thee to have 'a fire kept burning upon the altar continually,' art afraid that the wood might be consumed by the fire. Dead things come before Me, and leave Me imbued with life, and thou are afraid the wood of the altar might be consumed! Thine own experience should by now have taught thee better; thou didst pierce the fiery chambers of heaven, thou didst enter among the fiery hosts on high, yea, thou didst even approach Me, that 'am a consuming fire.' Surely thou shouldst then have been consumed by fire, but thou wert unscathed because thou didst go into the fire at My command; no more shall the brass overlay of the altar be injured by fire, even though it be no thicker than a denarium."

In the words, "Dead things come before Me and leave Me imbued with life," God alluded to the three following incidents. The rod of Aaron, after it had lain for a night in the sanctuary, "brought forth buds, and bloomed blossoms, and even yielded almonds." The cedars that Hiram, king of Tyre, sent to Solomon for the building of the Temple, as soon as the incense of the sanctuary reached them, thrilled green anew, and throughout centuries bore fruits, by means of which the young priests sustained themselves. Not until Manasseh brought the idol into the Holy of Holies, did these cedars wither and cease to bear fruit. The third incident to which God alludes was the stretching of the staves of the Ark when Solomon set them in the Holy of Holies, and the staves, after having been apart of the Ark for four hundred and eighty years, suddenly extended until they touched the curtain.

Solomon erected a new altar for offerings, but knowing how dear to God was the altar erected by Moses, the brazen altar, he at least retained the same name for his altar. But in the following words it is evident how much God prized the altar erected by Moses, for He said: "To reward Israel for having had 'a fire kept burning upon the altar continually,' I shall punish 'the kingdom laden with crime' by fire 'that shall not be quenched night or day; the smoke thereof shall go up forever.'"

Beside the brazen altar there was also one of gold, which corresponded to the human soul, while the former corresponded to the body; and as gold is more valuable than brass, so also is the soul greater than the body. But both altars were used daily, as man must also serve his Maker with both body and soul. On the brazen altar sacrifices were offered, as the body of man, likewise, is nourished by food; but on the golden altar, spices and sweet incense, for the soul takes delight in perfumes only.

The materials employed for the constructions of the Tabernacle, the skins and the wood, were not of the common order. God created the animal Tahash exclusively for the needs of the Tabernacle, for it was so enormous that out of one skin could be made a curtain, thirty cubits long. This species of animal disappeared as soon as the demands of the Tabernacle for skins were satisfied. The cedars for the Tabernacle, also, were obtained in no common way, for whence should they have gotten cedars in the desert? They owed these to their ancestor Jacob. When he reached Egypt, he planted a cedar-grove and admonished his sons to do the same, saying: "You will in the future be released from bondage in Egypt, and God will then demand that you erect Him a sanctuary to thank Him for having delivered you. Plant cedar trees, then, that when God will bid you build Him a sanctuary, you may have in your possession the cedars required for its construction." His sons acted in accordance with the bidding of their father, and upon leaving Egypt took along the cedars for the anticipated erection of the sanctuary. Among these cedars was also that wonderful cedar out of which was wrought "the middle bar in the midst of the boards, that reached from end to end," and which Jacob took with him from Palestine when he emigrated to Egypt, and then left to remain among his descendants. When the cedars were selected for the construction of the Tabernacle, they intoned a song of praise to God for this distinction.

But not all the twenty-four species of cedar might be used for the Tabernacle, nay, not even the seven most excellent among them were found worthy, but only the species shittim might be used. For God, who foresees all, knew that Israel would in the future commit a great sin at Shittim, and therefore ordained that shittim wood be used for the Tabernacle to serve as atonement for the sin committed at Shittim. Shittim furthermore signifies "follies," hence Israel were to construct the place of penance for their folly in adoring the Golden Calf, out of shittim wood, to atone for this "folly." And finally, the letters of which the wood "Shittim" is composed, stand for Shalom, "peace," Tobah, "good," Yesh'uah. "salvation," and Mehillah, "forgiveness." The boards that were made for the Tabernacle out of shittim wood never decayed, but endure in all eternity.

THE SYMBOLICAL SIGNIFICANCE OF THE TABERNACLE

The separate parts of the Tabernacle had each a symbolical significance, for to all that is above there is something corresponding below. There are stars above, but likewise below, where "a star shall come out of Jacob;" God has His hosts above, and likewise below, His people Israel, "the hosts of the Lord;" above there are Ofannim, and on earth likewise there is an Ofan; above, God has Cherubim, and likewise below in the sanctuary of Israel; God hath His dwelling above, but likewise below; and, lastly, God hath stretched out the heavens above like a curtain, and below, in the sanctuary, were curtains of goats' hair.

The number of curtains, also, corresponds to those in heaven, for just as there are eleven upper heavens, so also were there eleven curtains of goats' hair. The size of the Tabernacle was seventy cubits, corresponding to the seventy holy days celebrated annually by the Jews, to wit: fifty-two Sabbaths, seven days of Passover, eight of Tabernacles, and a day each for Pentecost, the Day of Atonement, and New Year's Day. The number of vessels amounted to seventy also; as likewise God, Israel, and Jerusalem bear seventy names; and as, correspondingly, in the time between the building of the first and of the second Temple, there were seventy consecutive Sanhedrin.

Like the Tabernacle, so the altar, too had its symbolical significance. Its length and its breadth were five cubits each, corresponding respectively to the five Commandments on the two tables of the law. Its height was three cubits, corresponding to the three deliverers God sent to deliver Israel from Egypt, - Moses, Aaron, and Miriam. It had four horns in the corners thereof, to atone for the sins of the people that on Sinai receive four horns, "the horn of the Torah," "the horn of the Shekinah," "the horn of Priesthood," and "the horn of the Kingdom."

In the Tabernacle, as later in the Temple, gold, silver, and brass were employed, but not iron. God meant to indicate by the exclusion of iron that "in the future time," "the golden Babylon, the silver Media, and the brazen Greece," would be permitted to bestow the gifts on the new Temple, but not "the iron Rome." It is true that Babylon also destroyed the sanctuary of God, like Rome, but not with such fury and such thorough-going wrath as Rome, whose sons cried: "Raze it, raze it, even to the foundations thereof," and for this reason Rome may not contribute to the Messianic Temple. And as God will reject the gifts of Rome, so also will the Messiah, to whom all the nations of the earth will have to offer gifts. Egypt will come with her gifts, and although the Messiah will at first refuse to accept anything from the former taskmaster of Israel, God will say to him: "The Egyptians granted My children an abode in their land, do not repulse them." Then the Messiah will accept their gift. After Egypt will follow her neighbor, Ethiopia, with her gifts, thinking that if the Messiah accepted gifts from the former taskmaster of Israel, he will also accept gifts from her. Then the Messiah will also accept Ethiopia's gifts. After these two kingdoms will follow all others with their gifts, and all will be accepted save those from Rome. This kingdom will be sorely disappointed, for, depending upon their kinship with Israel, they will expect kind treatment from the Messiah, who had graciously received the other nations not connected with Israel. But God will call out to the Messiah: "Roar at this monster that devours the fat of nations, that justifies its claims for recognition through being a descendant of Abraham by his grandson Esau, the nation that forgives all for the sake of money, that kept Israel back from the study of the Torah, and tempted them to deeps that are in accord with the wishes of Satan."

THE PRIESTLY ROBES

Simultaneously with the construction of the Tabernacle and its vessels, were fashioned the priestly robes for Aaron and his sons. It was at this time that God made known Aaron's appointment to the office of high priest, saying: "Go and appoint a high priest." Moses: "Out of which tribe?" God: "Of the tribe of Levi." Moses was most happy upon hearing that the high priest was to be chosen out of his tribe, and his joy was increased when God added: "Appoint thy brother Aaron as high priest." This choice of Aaron was, of course, also a disappointment to Moses, who had hoped God would appoint him as His high priest, but God had designed this dignity for Aaron to reward him for his pious deeds when Israel worshipped the Golden Calf. For when Moses returned from Sinai and saw the Calf fashioned by Aaron, he thought his brother was no better than the rest of the people, and had, like them, devoted himself to idolatry. But God knew that Aaron's participation in the construction of the Calf was merely due to the pious motive of delaying the people until Moses should return, hence He even then said to Aaron: "I am fully aware of they motive, and, as truly as thou livest, I shall appoint thee as warden over the sacrifices that My children offer Me." In consideration of Moses' feelings, God gave into his hands the appointment of Aaron, saying to him: "I might have installed thy brother as high priest without having informed thee of it, but I relinquish his appointment to thee, that thou mayest have an opportunity of showing the people thy humility, in that thou dost not seek this high office for thyself." At God's bidding, Aaron and his two sons were now chosen as priest, and, moreover, not for a limited period, but Aaron and his house were invested with the priesthood for all eternity. As soon as these were installed as priests, Moses set to work to instruct them thoroughly in the priestly laws.

God ordered the following eight garments as Aaron's garb: coat, breeches, mitre, girdle, breastplate, ephod, robe, and golden plate; but his sons needed only the first four garments. All these garments had expiatory virtues, and each expiated a definite sin. The coat atoned for murder, the breeches for unchastity, the mitre for pride, the girdle for theft, the breastplate for partial verdicts, the ephod for idolatry, the bells on the robe for slander, and the golden plate for effrontery.

The breastplate and the ephod were set with precious stones, which were the gifts of the noble to the sanctuary, though, to be exact, they were in reality a gift from God. For precious stones and pearls had rained down with the manna, which the noble among Israel had gathered up and laid away until the Tabernacle was erected, when they offered them as gifts.

The ephod had only two precious stones, one on each shoulder, and on each of these stones were engraved the names of the six tribes in the following order: Reuben, Levi, Issachar, Naphtali, Gad, Jehoseph, on the right shoulder-piece; Simeon, Judah, Zebulun, Dan, Asher, Benjamin, on the left shoulder. The name Joseph was spelled Jehoseph, a device by which the two stones had exactly the same number of letters engraved upon them. On the breast plate were twelve precious stones, on which the names of the three Patriarchs preceded those of the twelve tribes, and at the end were engraved the words, "All these are the twelve tribes of Israel."

THE STONES IN THE BREASTPLATE

The twelve stones differed not only in color, but also in certain qualities peculiar to each, and both quality and color had especial reference to the tribe whose name it bore. Reuben's stone was the ruby, that has the property, when grated by a woman and tasted by her, of promoting pregnancy, for it was Reuben who found the mandrakes which induce pregnancy.