On the Tabernacle

On the Tabernacle of the Tent of Meeting A Memra. Memra One. On the Tabernacle of the Tent of Meeting. Of him, when of him A Memra of forty-one. Which he made on the Tabernacle of the Tent of Meeting. And it is fitting for the sanctity of the Church. The creation of the image, the Son the Creator, by the hands of Moses Who taught the form of the being that created creation in the beginning. The world, a type, he formed according to his will before his household That proclaimed the power of his artistry to the powers of the height. The powers of the height, his power pressed upon Mount Sinai That they might see his power as they saw it in the beginning when it was. In that form in which he created creation before them He formed the likenesses of the Tabernacle of the Tent of Meeting and showed them to his servant. In the Tabernacle of the Tent of Meeting he desired to examine his greatness And in its structure he delineated the structure of height and depth. In the form of the structure of the two worlds he formed it on earth In the earthly and in the heavenly, a type, a type. In the type, a type, many things are structured that stand That he created something when there was nothing and renewed it. From nothing, all creation in the beginning he created And he completed it in the image and renewed the form by the hands of Moses. Watchers and forms he called that they might look upon the sign of his labor That they might be witnesses to his renewal and to his structure. A likeness that is not he formed on the mountain as one that is That from nothing they might see something from nothing. Artistically he formed likenesses without composition That by their composition he might confirm his works in his creativity. The truth of his name he delineated in the vision and showed the form That they might not be divided concerning his being, which is without beginning.

He placed his name first as a foundation for the work of his labor, and upon it he perfected the heavens and the earth and everything that is in them. Again, he took hold of it in the likeness of iron in the hands of Moses, and he carved words and sought upon them the truth of his name. With words he taught him to seek his power in the writings, and as with roots he fixed the letters in the signs. The house of something he sought in the tent of the fear of truth, and he likened it to the order of that structure which is from nothing. From nothing he created the world to establish it, and from nothing he also likened it and made something. He formed a sign of the world that is above, which is like and makes the tabernacle a likeness of the worlds. That will which created creation from nothing, he showed him a beautiful vision of something that is like something. He saw and made, and said, "Before him, the creating power, like that spiritual likeness of the form before you." He saw a beautiful form, a fitting structure of the two worlds, which he placed on the earth before the viewers who would be established in it. He made one tabernacle in the pattern of the making of the heavens and the earth, and what was established for its interior for the two without division. He spread a curtain between one and the other, and to separate it was: as the firmament below separates the two structures. With the division of the waters he divided his servants into two dwellings, he made for you also a standing division and divide your labor. He stretched the curtains on the ground and fixed them, and instead of wood he rolled them, the skins of the workers. Tabernacle and tabernacle it was in the tabernacle that you establish, in that form of the world and the world from one world.

He placed his name first as a foundation for the work of his labor, and upon it he perfected the heavens and the earth and everything that is in them. Again, he took hold of it in the likeness of iron in the hands of Moses. He established the world and the world of the sacrifice and of the future he fixed the will. He also established the tabernacle and the tabernacle in it in a pattern. For the world of the sacrifice he filled the sacrifice of the Hebrews. Look steadfastly and place everything opposite something. In the outer tabernacle he placed earthly natures, and in the inner one he placed the conduct of spiritual things. He ordered and made spiritual and corporeal things so that they might be an image of what the work of your hands does for the work of my hands. Or the work that made the worlds from nothing, which teaches his works that an image in him to make something. The treasury that formed creation when there was no existence, which opened with a sign and marked existence before the son of the people. Or the hidden one whose depth is in his depth, which pressed his power, revealed sounds before his servants. Or woe to you, O man, who is a creature from the earth, that you ascended to liken yourself in your construction. Or woe to you, Moses, the shepherd, the great one, who rested from the dead, who became like the creator of creation. Or woe to you, the axe, sharpened from the speech of the word of the mouth, that your word crossed the course of men and of heavens. With the divine daughter of the voice he ran, the interpreted one, and flew to his hour over natures that he did not see. The word of the spirit interpreted with him spiritually, and he formed it in the air to complete words by means of actions. By means of actions he completed everything that was shown to him by the power of that power, complete in his essence and in his creatorhood. He made the tabernacle of the sacrifice on the earth as he was commanded. And he divided it into two like the division of height and depth. In the order of the worlds of this and of the future he arranged his work, and he subdued and filled the pattern of conduct of the sign and of the hereafter.

He showed the ways of the body by his order, and taught the flesh to guard the order that was placed for it. By that first order he arranged the flesh in corporeal things, and by that within he made wise the flesh in spiritual things. Corporeal and spiritual things he placed for it according to the composition of the human being, of flesh and spirit. For the flesh he limited entry at all times to that first order, and for the inner self he limited the entry of everything by means of the high priests. With the high priests the whole entered by means of the shepherd, since the flesh was not able to enter as it was earthly. Spiritually that inner one used to hunt the tabernacle. Even the high priests used to enter it by the help of the spirits. Mystically the image of that first order was depicted, and according to the aspect of the entrance in the priesthood. To his hand alone he permitted the flesh to see, and he determined that it should not be left behind in spiritual things. The order of the flesh filled that tabernacle, and corporeal things and the standing of the flesh were placed in it. Dead sacrifices were offered in his high places, and rows of bread were arranged on his table. A golden lampstand bearing a lamp was fixed in it, and above it shining forms and days of feasts. The whole course of the standing of the hour was completed in it; the power of the foundation was hidden in the forms that were formed in it. According to the tent the tabernacle was stretched to the four winds, and it was arranged like the order of the seasons of the year. The great censer filled his order for the one who looked into it, and according to the world his boundaries were also established.

With him of the world was conducted the order of its course, according to the changes that were arranged in it, and also the natures. On the north was placed the altar of sacrifices and the table of bread, which the priests began to offer the oblations and to change the offerings. The changes of offerings filled the rows that were upon the tables, and the courses of the hours were turned about among their rows. In six rows the twelve months were shown, and each of them was established in two months. The months established the time of seeds and the growth of fruits, and also the boundaries were arranged in this order. By bread are established the lives of men, as it was, upon that was placed bread alone upon the table. In this arrangement the rows were arranged to the north, which were looking towards the order of the lights. In the mystery of the lights, the lampstand looked upon them with its lamps, and they towards it like seeds to the time of the sun. In the south it placed the sign of the lawgiver, and its face to the north in that arrangement in which the sun is encircled. With the sun it was turned about, not in the seasons, but in the order of the course of its risings. The whole order of the lights was arranged by it, and the days and the change of months were completed by it. The week of days was formed by it, and it by the week, and the seven lamps by the course of the days above from its head. By the course of the days the order of the lamps upon it was completed, and it was arranged in the form of a week without deficiency.

The six days were received in it, and it in the middle. And like the days of the cycle, it ceased and the Sabbath to the end. That cycle of six days was measured in it, and the holy was like the Sabbath day whose holiness signified. The Sabbath of the two was completed in the tabernacle of the sacrifice, and the lights above it like the lights on the faces of the heights. In the outer tabernacle its light was shown alone, so that even the sun in the chamber of the firmament shines alone. For the holy of holies, the light of the lamp was not sufficient, as the chamber above does not ascend over the light. In the chamber above, that inner tabernacle was formed for it, and it was measured from the entrance in its likeness. In the likeness of height it was used, while it was good on the earth; even its purposes for the future were being accomplished. With the sacrifice of the crown, also the house of spices were placed in it; upon the confession of purity, the souls were being prepared. With the crown of spices, the high priests also entered into it, and at one of the hours he would cover with it over himself and over the world. Forgiveness of sins and the spirit of revelation he received in it, and summer and love filled his entrance and also his exit. Summer filled when he would summer from his sins, and love filled by his entrance to receive mercy. Mercy and judgment were being divided by his purposes, and upon the deeds that were and will be, they were being completed.

The staff and the Sabbath are the memorial of the days that have passed. The consumption of the offering and the election of the priests from the house of Levi. Through the ark, the mystery of the heavenly liturgies, and through the seraphs, the perfection of immortal lives. In the ordinance of gold, which was interpreted, its name was "forgiveness." The forgiveness of sins in the sacrifices was interpreted. By the name "forgiveness," that ordinance was covered. Not that it concealed, but it was the mystery of the hidden one. The mystery of forgiveness was hidden in the legal ordinance, and it indicated that at the time of its revelation, it would conceal sins. A rational type was given to a silent type, that at the time when it would come to complete its mystery through actions. For the forgiveness of sins in actions was given, but it was not able by the power of sinfulness to purify men. Its power was weakened from the evil inclination of men, and it was not sufficient to remove death from mortals. The name of forgiveness of the hidden one stood alone, and it shone like forms without life. Empty names without actions were woven, hidden types, even the forgiveness of the hidden mystery. Concerning that which was to come, it was occupied by its servants, and as if with a finger, it pointed to the day of its revelation. By the name of the type, its corporeality was proclaimed, and by forgiveness, the power of the essence that dwelt in it.

There was no power of forgiveness of sins in his silence, and no human being was able to show mercy to the guilty. The power of the Creator strengthened the mystery and its completion, and by the power of his might he gave life in mortality. The death of man was proclaimed in the silence of the ark, and in the revelations that used to occur in it, the Word was in the flesh. The spirit of revelation breathed in it in its silence, according to the divine will, in the man of the ark. In it the priest of the people learned the mystery of the hidden things, as the power of the essence ordained through the man of the ark. In the holy of holies the seal was placed upon the curtains, as also its Lord was destined to be in the height of the sanctuary. The cherubim, the seals, adorned its silence with the forms of the heavenly beings for the cause of life. For the cause of life, the pure gold was honored, and for the forgiveness that was in it, even its covering was honored. But if one should say, "The serving Levite established the mysteries," what is the cause of this forgiveness in the silence? Why was it placed in the holy of holies like a holy thing, and it revealed the mystery of the hidden things and the forgiveness of sins? Why did the priest become silent upon its silence when he entered? And why was he taught in his hand to reveal the mysteries? Why were the cherubim not heard, but the seals, since it is written that from it the voice of revelation was carried?

Why did even the priest not enter his presence at all times? And when he did enter, he entered only the outer court. Why was the offering brought from the silence to his presence, and not from the height, from his glorious power? Why was the whole of it in the middle of the silent mystery, and why did the rational one bow his head before the silent one? Behold, O Jew, by the power of the scrutiny of the power of your books, and see that it is fitting in the depth of the thoughts [...] of the mystery. The full narrative of the Tabernacle of your sacrifices also asks why the sanctuary and the Holy of Holies were concealed. Why did the outer one serve with the blood of animals, while the inner one only with incense and once a year? If the mystery of that entrance was so great, why did he not perform it every day to increase it daily? Every day it is right for the guilty to be pardoned, and at all times to hear the voice of the one who errs from the yoke. It is not the case, as it is written, that it is so; another power is hidden in the letters and the voice of the blood. Your outer sanctuary, outside the dwelling of the earth, is examined in it, and that inner one is the mystery of the sign of the spiritual. The altar of your sacrifices is that mystery of the sacrifice that is for the sake of our lives, and your forgiveness is the shadowy one that is the forgiveness of our sins. From that silent one the voice of your presence was spoken; it is the power of help that drives away error by the hand of man.

The cherubim of wood that were hovering over the veil of the heavens, the sign that ministered to him, to the Beginning of my life. Once a year the chief of the priests would enter, that entry which was fashioned upon the Beginning. The mystery of salvation was destined to enter the sanctuary of the height, and by his entry that entry was signified. It was an annunciation of the priesthood to the people before his coming, and not a hope in the sacrifice of sheep and the blood of calves. It was a gentle indication of your sacrifice through his division, and it showed two ends, of the world and of the future. But why does the tabernacle and the [...] to one manner, and upon what is the sanctuary and the holy of holies revealed and hidden? Why through one token of the blood of animals, and through another, incense and the schema of spiritual watchers? Why did it knock at the face of the door of your holy of holies, and you did not enter, but were sought in praises? Why even your priest did not enter with confidence, and when he did enter, why did he not bring sacrifices with him? Your sanctuary witnesses that something of what you said is fulfilled in it, and your holy of holies seals my words by deeds. The whole proclamation of the life of the Giver distributes, and as with a finger it shows in its mysteries the truth of the One who is feared. For his great fear he was eager to receive the warning of your books, and now that he fears, why do you stand to fear in him? See how bright is the brightness of the halo, which pursued the darkness of the denial of the Father and destroyed and abolished it.

Take the hidden mystery from your thoughts and see the world that trembles at the light of his proclamation. The veil descended from the height of the firmaments and look upon the creation that adorns itself for the Beginning of my life. The whole creation cries out his glory without satiety, and the four living creatures praise his name, the crown of victory. All the priests at the time of his coming were showing themselves, and the scribes of the spirit were rejoicing at his revelations. The priests were being arranged according to his order at their stations, and the kings were being honored at his rank by their authorities. By the greatness of his rank the law and its mountains grew, and if not, it would not even be named by name. By his own name he was honored by the spirit of revelations, and even the revelations were rejoicing at his revelation. To him the priest bowed in mystery before that hidden thing, and that hidden thing filled his place for him. With the blood of animals he would sprinkle his blood, and when he said, "I am," it would be examined that he was the one who was covering. By the prayers of the priests his truth was confirmed, and by their sacrifices his pain and death were depicted. To him the legal goal was pointing, and Moses testified that the tabernacle was established by the mystery of his revelations. The time of his revelations filled the tabernacle [...] and as with a finger he would show it to him by hand. [...] He would see the holy of holies and the whole of them, when he would come and complete his sign in his sanctity.

To the sanctity of his tent, the living sacrifices were brought, that when the living altar sacrificed, the Lamb would depart. The Lamb, by his sacrifice, was interpreting for her who was bound by his guilt, and better than the thunder, his voice was raised in the mouth of his devourers. By the devouring of the deaf one, the devouring of his body was examined, and by his blood, the flowing of his precious blood was released. The mystery of his blood preserved the people from the afflictions, and the blood of the deaf one sufficed to preserve as much as the eloquent one. By the eloquent blood, he was destined to save the good for men, and he sent the deaf one to seek a path before his coming. By the sign of his body, he was making all things dwell, and he pitched the tabernacle and called it the sanctuary and the holy of holies. By the mystery of the ordinance of his body and his self, the tabernacle was formed, and both corporeally and spiritually he was serving. Corporeal and spiritual deposits were in him, according to what was destined that the watchers and men should worship before him. For the sake of his help, he was restraining the whole people, and as with a bridle, he bound them with the hope that was upon him. For the thing of his fear, the foundation of his mountains was directed, and as with a star, he was looking at that which was the beauty of his light. The established order filled the sanctuary and the holy of holies, and according to the world, he was fixed on the earth to the four directions. The place of the sun was filled by him, the twelve tribes, and by its rays, the righteous of the sacrifices were completed. The sun, by its heat, ripens fruit and matures seeds, and in that same likeness, in the tabernacle, the world of the two.

In the tabernacle outside, she was fixed with her curtains, so that even the sun in the tent of the mystery would be restrained in its course. Many are the likenesses of the one who is like the son of the Hebrews, and no one is able to liken a better one than this. See, then, and make a likeness of the image that was formed before you. And behold, a wonder: when there is nothing that is like anything, there was nothing in the likeness that he formed on the mountain. And why should I not marvel at the one who is like a likeness that has no likeness? In that hour, his sword, by what he saw, was astonished, and the full wonder saw in movements and completed in [...]. The vision of the wonder saw the sight of the mysteries, and it was greater than the thought of the shepherds. Many are better than the measurements of the tabernacle of the sacrifice, and its halves were simple and mixed. Like measurements that have no existence, he made those that exist, and like halves that are not true, he made true his order. By the order, he made it according to the forms that he saw on the mountain, and he sealed and firmly inscribed its patterns without change. Or how accurately you depicted your images, son of the Hebrews, and your likeness was like that which is nothing that was shown to you. Or how bold is the measure that purifies the spirit by your words, and its interior takes the interior to the beautiful image that depicts worlds. Or how beautiful is the path that you trod among the shepherds, and you set that voice that spoke with you to tread it in your mouth. Or how true is the name of the essence that you proclaimed in the land, that you spread and revealed the watchfulness of the non-gods. Or how much the word of your mouth ran, hastening to the language, that it entered the worlds and placed under the order that establishes worlds.

Oh how many times did the man cut off his words, so that he might not see the hidden things, and he restrained his movements to be silent in the face of the vision. Did he not wonder at the speech of Moses, who ceased from the waters, and instead of waters filled the earth with words of spirit? Did he not say that the spirit beautifully interpreted in the explanation, how according to its goodness it opened his mysteries among the curtains? Did he not confess in the strength of the movements of your soul, that they were the guide of creation in the beginning, and you consumed it with your mouth? Did he not believe that he placed in you the power of the mysteries, and by his mouth your word silenced the magicians? Did he not call you God? The earth, as it was revealed, that with your word the works were being completed on the earth. The name that was named for you, son of men, and good was the completion of the word of your hunt by the deeds. In the name of the request, the name of God was revealed to you, and by the deeds, he whom you called the great one was there. For all your words, there was a completion as it was established, and not one letter was lacking that was not completed. He whom you called the great one, complete your words, and seal your fingernail with the seal of the blood from his members. Because the spirit of hidden mysteries boiled within you, and it was fitting for him that when he would come, he would examine the sign. In him, even the peg of the tabernacle of the sacrifice looked, which was destined to be a pure vessel for the power of the essence. In the place of the sacrifice, the tabernacle serves the name of the Creator, and he who has no end serves in it in a holy manner.

In the sanctity of his body dwells the hidden one, mysteriously, and by it he is sanctified from spirits and from bodies. The whole creation worships in his body for its perfection, and loves him as a divine mystery. Holy is his body, and holy of holies are the movements of his soul, and in his likeness was formed the sanctuary and the holy of holies. The sanctuary and the holy of holies were concealed in the tent of the tabernacle, like a human being who is said to be in body and soul, which was destined to be. In the outer tent, corporeality was examined, and within, the hidden soul was proclaimed. In body and soul a human being is a complete human being, and in that likeness was formed the tabernacle of two tents. By the type of the human being, Moses fixed that type, so that he might see in it the type of the human being that was to be in a human being.