This Week’s Torah Portion | March 19 – March 25, 2017 – 21 Adar – 27 Adar, 5777

VaYakhel (And Moses Assembled)-Pekudei (Accounts) Parsha – Weekly Torah Portion

Exodus, 35:1-38:20, 38:21-40:38


TORAH : EXODUS 35:1-40:38

PROPHETS : EZEKIEL 45:16-46:18

GOSPEL : MARK 6:14-29/JOHN 6:1-71

From ancient times there has been a weekly portion (Parashah) from the first five Books of Moses (The Torah) and an ending (Haftarah) from the Prophets read on the Sabbath in synagogues around the world. This portion is given a Hebrew name drawn from the opening words of the Torah passage. An illustration of this practice appears to have been recorded in Luke 4:16 where Yeshua (Jesus) arrived in the synagogue in Nazareth and was asked to read the portion (Isaiah 61) from the Prophets. 

We have found that in perusing these weekly readings, not only are we provided opportunity to identify in the context of God’s Word with millions of Jewish people around the world, but very often the Holy Spirit will illumine specific passages pertinent that week in our intercession for the Land and people of Israel. The Haftarah, unless otherwise noted, will be that read in Ashkenazy synagogues around the world. The references for all texts are those found in English translations of the Scriptures.

Flaming clouds at sunset over the Mount of Olives where the feet of Our LORD will one day stand,when He returns to dwell Zion! (Zechariah 8:3; 14:4).

“Our Eyes shall behold Your return with mercy to Zion.

Blessed are you, LORD, that brings back His Shekinah to Zion.”

(Prayer from the Siddur: See under Shekinah in Torah Portion below)

The Parasha for this week March 19-25, 2017 is a “double reading”: 

TORAH I: VaYakhel—“And He Assembled”:

Exodus 35:1—38:20 
TORAH II: P’kudei—“Accountings of”:

Exodus 38:21—40:38 

Shabbat haHodesh:

Exodus 12:1-20

HAFTARAH: Ezekiel 45:18—46:15 

(NOTE: As with last week, this is one of two special Shabbats in preparation for Pesach/Passover containing an additional Torah reading and a replacement for the usually-read Haftarah reading. This one is called HaChodesh—“The Month” because it is the last Shabbat before Chodesh haChodeshim—the “Beginning of Months” in the Hebrew religious calendar (The agricultural “new year” comes at Rosh HaShanah in the fall). This First Month Nisan (or Aviv) begins on March 28th, commencing the previous evening at sundown).


In this week’s readings, Moses gathers together the congregation of Israel and relates to them what God has instructed regarding the construction of the Tabernacle. In effect, Exodus 35:4—39:43 carefully repeats what was recorded earlier in Chapters 25-28 (T’rumah) and subsequent passages. But here certain details have been clarified. For instance, unlike the earlier passages, this one makes specific mention of women . Verses 35:25-26 refer to “Each woman who is a gifted artisan” and “whose hearts stirred with wisdom.” Verse 29 is careful to mention both “men and women” whose hearts moved them to volunteer materials and to labor as a freewill offering for building the tabernacle. In 36:6, this had in fact been done with such generosity and cheerfulness that Moses was forced to issue a command, “Let no man or woman any longer perform work for the contribution of the sanctuary!” 

PLEASE PRAY: for hearts of Israeli believers to be moved to offer up their craftsmanship and creative energies as a free-will offering to the Most High. Pray for women and men to be equally valued and recognized in their talents and giftings. Pray for “cheerful” giving from the heart (II Cor. 9:7) on the part of Israeli believers, both of physical resources and of talents and time, not merely as a mitzva (an obedience to gain favor)—but at the moving of the Holy Spirit within their hearts.

*Exodus 35:1-3. “…These are the words which YHVH has commanded you to do: ‘Work shall be done for six days, but the seventh day shall be a holy day for you, a Sabbath of rest to YHVH. Whoever does any work on it shall be put to death. You shall kindle no fire throughout your dwellings on the Sabbath day.”   

Attempts to observe the prohibition related to fire in the last verse of this passage continue amongst many observant Jews today, in some cases reaching extremes which, to our understanding, go far beyond the original intent of the prohibition. From the time the Shabbat Lights are lit just before sundown on Friday until candles are again kindled at Havdalah following sundown on Saturday, no lights are to be kindled by Jews. 

Electric timers are placed on light switches and stoves so that the owners will not be guilty of lighting a fire (i.e. initiating an electric spark by flipping a switch). This is also the reason religious Jews don’t drive on Shabbat (starting a car involves making the battery produce a spark to ignite the engine). Pressing a button at a streetlight in order to cross the street also initiates a “spark,” as does pressing a button in an elevator (Kosher hotels and many fancy apartment buildings in Israel are equipped with “Shabbat elevators,” which are set to unceasingly go up and down automatically throughout the Sabbath).

We do not mock the earnestness of those who genuinely feel it to be God’s will, and who are trying to please Him by observing these strictures. But we do believe them to be misguided; that in some instances, such prohibitions slip into a category which Yeshua condemned in Matthew 23:4—that of heavy burdens not intended by God being laid on people’s shoulders by religious leaders, rules which often become mere works for show.  

The context for this lone passage about lighting a fire on the Sabbath is God’s instructions for the construction of a place for His habitation among His people—the Mishkan, Dwelling Place, the Tabernacle. It was a construction of craftsmanship requiring all the creative, “artistic” gifts, energies and skills of which humankind (made in the image of God) is capable.

Yet the fashioning of this Holy place with all of its Holy furnishings was not to cancel out the pattern set by the Master Artist when He Himself fashioned the universe. He worked for six days, then ceased work and was refreshed on the seventh (Genesis 2:3; Exodus 31:17). Much of the work being described in these chapters would require building a fire to smelt and fashion the metals—melting, bending, shaping and forming everything, from Cherubim of gold, to tools, to ornaments, to bolts and pins of brass. Making the fire involved a lot of work—finding, gathering and chopping the wood, then kindling the flame with a friction method involving much exertion (The one record we have of judgment coming on an individual for breaking this law is found in Numbers 15:32, where the offense was specifically for gathering wood on the Sabbath) .  

The joyous sacrifice of yielding up one’s gifts and skills to God for “holy work” must also include respect for His “times and seasons” in exercising those gifts, chief amongst them being what He first called “holy”—the Seventh Day (Genesis 2:3). 

*Exodus 35:36. “And He has put it in his heart the ability to teach, in him and Aholiab the son of Ahisamach, of the tribe of Dan.” 

Last week we read of Betzalel (a descendant of Judah) and Aholiav (of the tribe of Dan)—artisans whom God had filled with all wisdom and grace for performing and overseeing the intricate workmanship required in preparation of the Tabernacle. In this later passage it is mentioned that He also put it in their hearts “to teach.” Indeed, 36:1 mentions others whom the LORD had filled with artistic grace to work under them (36:1), subject to their wise instruction.   

PLEASE PRAY: that those released in the artistic skills in the congregations in Israel will focus not only on the work allotted to them for their own times—but will be stirred in their hearts with a desire and ability to pass on their wisdom and skill to the men and women of the generation rising after them.


*THIS TORAH PORTION carefully describes the concluding stages of constructing the Tabernacle, even down to itemizing the amount of precious metals used. It is noteworthy that neither in this account of finishing the work, nor in last week’s account of beginning it, are the Urim and Thumim (Exodus 28:29-30) mentioned. This suggests that they were not “fashioned” by the creative skills of men, but given by God to be placed in the Breastplate of Judgment. The Portion then ends with the completion of the work of the Tabernacle (39:32), its erection (40:17), and the coming of the manifest Presence of the LORD to fill it with His Glory—that He might dwell among His people in their travel to Canaan. SIMILARLY, THE HAFTARAH ends with the Ark of the Covenant being brought up from the City of David to the new Temple built by Solomon, with its being placed in the Temple’s inner court, and with the cloud of God’s glory filling the House of the LORD (I Kings 8:11). 

*I Kings 8:8. This takes care to point out that in Solomon’s Temple, the poles used to transport the Ark of the Covenant were so prominent that they extended out of the Inner Sanctuary of the Temple so as to be visible in the Holy Place. The LORD’s instructions in the Torah for carrying the Ark had evidently been viewed as ‘lesser details’ by David when he sought to bring it up to Jerusalem from Kiryat Yearim (II Samuel 6:3), resulting in the death of one of his men when the ox pulling the cart stumbled. 

PLEASE PRAY that we be attentive to the whole counsel of God (Acts 20:27)—realizing that details are just as critically important as what seem to be the ‘big pictures.’


Both of the readings this week have to do with completing preparations of a place—and then the coming of God’s Presence to dwell among His people. Although it does not appear in Scripture, a Hebrew word sometimes used for the manifestation of the glory of His Presence on Earth is Sh’khinah, or in English: “Shekinah.” It is related to the word shakhan which we discussed several weeks ago, when we read in Exodus 25:8 of God’s desire to shokhen—to dwell closely with, to neighbor with His people. And of His delight that they should so also desire for Him to be among them, that they would willingly sacrifice to prepare a mishkan (tabernacle)—a place for Him to dwell. 

In this week’s Parahsha, the Glorious Presence—the Shekinah of God—comes into the place prepared for it. There would be a tragic time, many years later, when that Presence would depart from its mishkan (Ezekiel 11:23). It has been a longing within the Jewish soul ever since that it return. The Siddur, an ancient Hebrew prayer book still used in Synagogues today, contains the following prayer: 

Our Eyes shall behold Your return with mercy to Zion. Blessed are you, LORD, that brings back His Shekinah to Zion. 

In parts of the Body of Messiah today, one may hear of a longing for the coming of the Shekinah—the manifest presence of the Glory of God. This can be of course a blessed longing (Moses cried, “Show me your glory!”). In welcoming Shekinah—we are not merely calling for some “glorious” experience or manifestation—we are instead responding in our hearts to His desire to shokhen—to dwell among us!

“I will dwell among the children of Israel and will be their God. And they shall know that I am the LORD their God, who brought them up out of the land of Egypt, that I may dwell among them. I am YHVH their God” (Exodus 29:45).

“And I will dwell in your midst. Then you will know that the LORD of Hosts has sent Me to you.” (Zechariah 2:11).

“Surely His salvation is near to those who fear Him, that glory may dwell in our land” (Psalm 85:9).

“ ‘For I,’ says the LORD, ‘will be a wall of fire all around her [i.e. Jerusalem], and I will be the glory in her midst’” (Zechariah 2:5).

PLEASE PRAY: for an awakened longing in Israel for the Presence of the LORD to return to His Land. Pray for grace among us as Believers in preparing the way for His Glory. And pray for revelation among Israelis that preceding Messiah’s physical return to the Land, it is possible for His glorious Spirit to take up residence within the individual hearts of all of His people (Ephesians 2:22)—to commune with them and encourage them, and to lead, even as did the cloud and the fire of His Presence in the wilderness.

The Parasha for next week March 26-April 1, 2017 is called VaYikra—“And He Called”

TORAH: Leviticus 1:1—6:7

HAFTARAH: Isaiah 43:21—44:23

In A Nutshell

The portion, VaYakhel (And Moses Assembled), begins with the commandment, “Six days shall work be done, but on the seventh day there shall be to you a holy day” (Exodus, 35:2). The portion also deals with the donation of the people. The donation is in gold, silver, copper, precious fabrics, and so forth. Moses determines that Bezalel and Ahaliav will be the ones performing the holy work because they were wisehearted and would collect the donation that came from the entire nation, including the women.

Bezalel and Ahaliav tell Moses that the donations are so voluminous that there is surplus and no need for more. Moses declares this to the people.

The portion elaborates on the building of the tabernacle by the wisehearted: the garments, boards, bolts, and Bezalel’s work preparing the Ark (of the Covenant), the table, and the menorah.

The portion, Pekudei (Accounts), mentions the names of the people who took part in building the tabernacle, Itamar, son of Aaron the priest, Bezalel, son of Uri, and Ahaliav, son of Ahisemech.

As the building of the tabernacle concluded, the children of Israel brought it to Moses, who made sure it was done according to the Creator’s commandment. The Creator tells Moses on which day to establish the tabernacle, and by which order to sanctify each of its elements. He also commands Moses to anoint Aaron and his sons as priests.

The end of the portion tells of the cloud that covers the tent of meeting. Each time the cloud rose above the tabernacle the children of Israel traveled, and each time it descended on the tabernacle they parked.


Both portions present a sequence of one topic. The Torah begins with “I have created the evil inclination; I have created for it the Torah as a spice.”[1] The evil inclination is our entire nature manifesting in our hatred for one another. First we must discover it, hence the first revelation of the evil inclination takes place with Abraham in the Tower of Babylon. Subsequently, we discover it in the hard labor in Egypt, then at the foot of Mount Sinai, where hatred prevailed between everyone, as it is written, “Hatred descended to the nations of the world.”[2] This is the recognition of evil.

It is no simple task to know the evil. It does not concern discovering that one is lazy or deceitful, thieving, or exploitive. Rather, the evil appears only when a person wants to unite with others. It happens only among those who are drawn to connection, to “love your neighbor as yourself.”[3] When they try, nature does not let them bond.

According to the Torah, which is the upper force, if one truly wishes to achieve love of others, and through it the love of the Creator—which is the comprehensive love—and wants to discover the common, benevolent force that prevails in the world, all that one needs is the Torah.

Today it may seem to us that the world is terrible because we are examining it through our evil inclination, through our corrupted qualities. But “All who cast fault, cast fault in his own defect.”[4] As we correct ourselves we become righteous and justify the Creator and His creation. Then we begin to see the world as good. Baal HaSulam describes it in his essay, “Concealment and Revelation of the Creator’s Face.”[5]

One who begins to connect with others and love them, who draws closer to the global and integral world—as we discover it to be each day, hence the current surfacing of the wisdom of Kabbalah—begins to feel the evil. Then, and only then does one need the Torah, for it is the “light that reforms.”[6]

The Torah has nothing to do with a person studying the text in the book. Rather, it is about one who studies in order to receive the light that corrects, to acquire more and more love for the world. In this manner we become more and more similar to the Creator, thus returning to the image of man, called Adam. The part we attain and correct over our evil inclination, the part that turns the evil inclination into a good inclination is called a “soul.”

This is why we take from Egypt the primary Kelim (vessels), which are valuable in the eyes of the great evil inclination, and through which we emerge from the period known as “Egypt” and enter the recognition of the evil inclination, building from them the golden calf. When everything appears clearly and intensely, we truly need the Torah.

This is the reason why the first tablets where inappropriate for correction, but only the second tablets, with which Moses descended on the Day of Atonement and brought them to the people of Israel, once the people recognized the evil in them. We know the evil in us and need the Torah only after we see the golden calf within us and how we resist love of others and want to exploit the entire world.

The Torah explains the stages of building of the tabernacle—which desires out of the sum of evil desires we have toward others do we correct from receiving into giving, from hate to love. This is the whole Torah, the instruction how to do this. Instead of being immersed in our evil inclination, seeing only the narrow reality of this world, if we correct our desires even slightly we can open ourselves to see the upper world, here and now.

As we develop in this manner, the world around us opens and appears as the world of Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon—the world of Ein Sof (infinity)—at the end of correction. First, we build a small Neshama (soul) that is common for all. This is the “tent of meeting, which includes the still, vegetative, animate, and speaking, which is our quality, the Yod–Hey–Vav–Hey, the complete HaVaYaH within us. We must take from each desire and connect everything into a single, integral desire that is common to all, and which will connect to all the people who are ready for it, building together a united, common Kli (vessel). This is how everyone advances.

A person must have the qualities of Bezalel, of a priest, Aaron the priest, and certainly those of Moses—the first of the priests, Levites, and Israel. The Torah explains how we can use the light that we draw in order to understand which desire we can correct now, and which we can correct later.

As Moses said in the previous portion, only half of the desires were corrected using the half shekel, the shekel of the holiness. The other half comes from above. The half is our deficiency, and the other half is the light that corrects and complements. With our efforts we build everything that depends on us, all the qualities of the soul: priests, Levites, and Israel, using silver, gold, and various precious stones.

Through the mind and heart that only the qualities of Bezalel have, as it is a replication from the Creator, we feel that we have an example by which to build our soul in accord with the Creator who appears before us. This is how we build the soul in which we experience the new world, which is the Kli, our corrected desire. Within that desire is the force of bestowal and love called Boreh (the Creator), Bo Re’eh (come see). This is how we come to see, discover the Creator.

The first steps alternate in appearance between cloud and fire, as the Creator ascending and descending. “Rise up, O Lord, let Your enemies be scattered, and let those who hate You flee before You” (Numbers, 10:35). In our current situation, in our world, we cannot talk about these things or about the parts we need to correct because we still have no sensation of our soul; we do not find these desires in us or know quite how to scrutinize them or connect them in this extremely complex system. The Torah tells us this as a story that is a replication from this world: rocks, trees, people, clothes, the world in general, time, motion, and place. These forms are described so we may discern which parts of the soul we must correct.

Within the soul are forces that work in order to receive, and must be turned into working in order to bestow. We still cannot express these forces and name them because we do not know them, so the Torah tells us the story in its own way, and Kabbalists convey it in the “language of roots and branches.”

Kabbalists tell us about the forces that operate, about the parts of the soul. The Book of Zohar with the Sulam (Ladder) commentary that Baal HaSulam wrote narrates it in the language of Kabbalah, so we can understand what is meant by the words of the Torah. We can understand that the Torah speaks only of the parts of our soul, the correction of the heart, which is our desires. In this manner we can unravel the entire Torah, discover it in our hearts as a corrected system, and discover the upper force, the Creator, within all that.

Questions and Answers

What does it mean to gather?

Gathering refers to the children of Israel that Moses assembles in order to declare the Sabbath day, which is the conclusion of the work. The goal must be clear from the start because “the end of an act is in the preliminary thought.”[7] If we know why we must achieve Dvekut (adhesion) with the Creator, why we must make ourselves similar, discover Him, and be like Him, literally “face to face,” namely be in Moses’ degree, we must know it in advance. Even in the smallest action, there must be the same goal, the same clear line drawn out and compelling us to advance only in this direction. Whatever problems arise along the way, ascents, descents, and twists, they will all be for progressing.

This is why in the desert that Israel traverse there is constant recognition of the evil, and it is actually for the best. Additional desires keep surfacing and we must correct them in order to advance toward the land of Israel—the corrected desire where the Creator resides.

Why do we have to know all the details by which we advance, these ascents and descents?

This is how we attain the plan of creation, its purpose, the understanding, sensation, and knowledge of it. There is a difference between the will to receive that the Creator created existence from absence in the beginning of creation, and the will to receive at the end of creation. At the end of creation that desire has a mind. It remains the same will to receive, but with a mind, comprehension, recognition, and sensation. Everything comes from the connection of mind and heart.

Will a person necessarily experience all the elements described in this portion?

A person will not experience it without planning to, without desiring to participate, without raising MAN and requesting to correct. Only one who wants, feels, and is aware of how much he or she hates but wants to love will experience everything. Therefore, we must correct some of the still in us, some of the vegetative, and thus discover the reality we are in, and from it reveal the other reality.

Gradually, we become a structure that contains all the mind and heart, all the wisdom in the world. The whole of nature is within us and we include all the worlds. There is nothing outside of us. The vast world we depict outside of us does not exist; it is only depicted in this manner in our external Kelim, which must all be made internal. Hence, there is nothing but man and the Creator who are as a single system.

From The Zohar: Whoever Is of a Generous Heart, Let Him Bring It

“Take from among you a donation.” When a person places his will for the work of his Master, that will first rises to the heart—the persistence and the basis of the entire body. Afterwards that good will rises over all the organs of the body, the will of all the organs of the body and the will of the heart join together, pulling over them the brightness of Divinity to dwell with them. And that person is the Creator’s portion, as it is written, “Take from among you a donation.” “From among you” is the extension, to take upon yourselves that donation, the Divinity, so that the person will be a portion of the Creator.

Zohar for All, VaYakhel (And Moses Assembled), item 71

Initially, there is an egoistic desire that a person corrects by donation. The donation is the part of the will to receive with which one can enhance the quality of bestowal. The donation raises the part of bestowal with which one wants to dominate and advance.

By donations that we put aside from the ego, namely parts we can sanctify and invert how we use them into bestowal and love, we advance up to the end of correction. At that time it is not building a tabernacle or advancing in the tabernacle in time, place, and motion. Rather, it is reaching Mount Moriah and building the Temple.

Kabbalists attain the complete structure, the complete soul, called Beit HaMikdash (House of Holiness, Temple). In it are all the parts: priest, Levite, Israel, and the nations of the world. The great Kabbalist, Ramchal, Rabbi Moshe Chaim Lozzato, wrote a special essay known as “The Dwelling Place of the Most High,” in which he drew in great detail what the third Temple should look like. He did not refer to the rocks in Jerusalem, but to the structure of the corrected soul, which must eventually be on the Sabbath, as was said at the beginning of the portion. We arrive at the Sabbath upon the conclusion of the six days, or six thousand years, when all the Kelim are corrected and there is nothing more to do or to work with but to enjoy in happiness and peace.

When the children of Israel bring donations, Moses says, “That’s enough, you’ve gone too far.” It sounds odd because we say that there are no limits on bestowal.

True, but each degree has its own scrutiny. The soul consists of three parts: NHY, HGT, HBD, or Ibur (conception), Yenika (nursing), and Mochin (mindfulness/adulthood), or Nefesh, Ruach, Neshama. Neshama is named after the great light that can be in it.

Hence, on the degree of Israel they give a lot; on the degree of Levites they give less; and on the degree of priests they give even less. It depends on a person’s degree and on who is performing the scrutiny.

It also depends on the degree to which a person raises the desires. If the person stays in desires of the Israel degree, whatever one brings is fine. But when the desires are at the level of Levites or priests, we haven’t enough forces to be in such a high degree with all of our desires, so they are restricted. This is the meaning of the degrees in the soul.

If the Creator gives to us and then says, “Give it back,” why did He give it in the first place?

The Creator created an entire world, the world of Ein Sof, then broke it and gave us a broken world and a broken Adam (soul) so we may fix it. It is similar to a puzzle or LEGO bricks that we put together and learn as we advance. If we give this game to a child without putting it together, the child will break it because children are driven by the urge to understand and know. By nature, we cannot approach a complete thing. To understand it, study it, we must have it broken.

How does all that connect to donations?

We take our broken desires and raise them as high as we can toward correction, and the correction comes from above. The Creator has given us everything broken; we need only raise that corruption, meaning recognize it, and ask Him to partake in the correction. The correction itself always comes from above through the light that reforms, as it is written, “I have created the evil inclination; I have created for it the Torah as a spice … because the light in it reforms.”[8]

We are in the middle. We do not belong to the evil inclination; it is not our own because in truth, the Creator has made it and given it. We also do not belong to the light that reforms. Our job is only to connect the two: the corrupt desire below with the light from above. That is, all we need is to ask, demand, and pray for correction.

How do we do it properly? How should we prepare this work so that we bring it to the Creator in the right way?

Our work is to sort each desire whose time has come. First we scrutinize it through the light, then set it up for correction through the light and ask for correction. These things can happen only by the light that shines, so without studying the wisdom of Kabbalah it is impossible to do anything, as this is what brings the light.

Do we receive the light when we study Kabbalah?

Yes. During the study a person begins to feel how everything falls into place. If the study is done properly, it takes some time for one to actually achieve it, but then one can study the Bible, the Pentateuch, Gemarah, and Mishnah and they will all be a source of light to that person.

From The Zohar: These Are the Accounts of the Tabernacle

And as the desire of all of Israel was in what they volunteered, so was their desire in that calculation. By their desire, they extended the Mochin of calculation, and then the whole work was done by desire. Hence, calculation is needed here in the tabernacle, since by calculation is the work done. This is why it is written, “These are the accounts of the tabernacle.”

It is a calculation that faults all the calculations in the world—extension of GAR de Hochma—which are not of Kedusha [holiness], for they do not persist, but destroy the place to which they are drawn. Yet, this calculation in the tabernacle, which is VAK de Hochma, persists more than all the others, and by that the tabernacle persists, and not by another.

Zohar for All, Pekudei (Accounts), item 49

There is a big difference between VAK and GAR. GAR means we are drawing by ourselves; VAK means that we are rejecting, that everything is done in bestowal. The lights are all passing through us; we are receiving the full Ein Sof in order to convey it to everyone. But we are not harmed when we work entirely in order to bestow, thus making ourselves similar to the source, the Creator. He passes through Him to everyone, and likewise, when we all connect, passing from everyone to everyone, the great sphere called “the common soul of Ein Sof” is made.

[1] Babylonian Talmud, Masechet Kidushin, 30b.

[2] Midrash Rabah, Shemot (Exodus), Portion 2, Paragraph 4.

[3] Jerusalem Talmud, Seder Nashim, Masechet Nedarim, Chapter 9, p 30b.

[4] Babylonian Talmud, Masechet Kidushin, p 70a.

[5] The Writings of Baal HaSulam, p 766.

[6] Midrash Rabah, Eicha, “Introduction,” Paragraph 2

[7] Lecha Doddi, Elkabetz, sung on Sabbath Evening

[8] Babylonian Talmud, Masechet Kidushin, 30b; Midrash Rabah, Eicha, “Introduction,” Paragraph 2.