“It was on the day that Moses concluded erecting the Tabernacle, he anointed it and sanctified it and all its vessels, and the altar and all its vessels; he anointed them and sanctified them” (Numbers 7:1). “It was on the day that Moses concluded…” – that is what is written: “I will hear what the Almighty Lord has to say, for He will speak peace to His people and to His pious ones; let them not return to folly” (Psalms 85:9). You find that when Israel performed that act1The Golden Calf., and the Holy One blessed be He grew angry at them, as it is stated: “The Lord said to Moses: I have seen this people…” (Exodus 32:9),2The following verse says: “Now, let Me be, and My wrath will be enflamed against them, and I will destroy them” (Exodus 32:10). "Leave me [and I will destroy them…]" (Deuteronomy 9:14). Immediately, Moses stood and asked for mercy from before Him so that He would reconcile with them, just as it is stated: “Moses implored…” (Exodus 32:11). The Holy One blessed be He reconciled with them, as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). Nevertheless, umbrage remained in His heart in their regard, as it is stated: “On the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34). When the Tabernacle was crafted, Rabbi Yehuda ben Rabbi Simon said: Moses went and bent his ear in the Tabernacle. He said: Do you say that umbrage remains in the heart of the Holy One blessed be He in Israel’s regard? That is what is written: “I will hear what the Almighty Lord has to say” (Psalms 85:9). What is “the Almighty [ha’el] Lord? Moses said: Until now has He remained in His anger against them and is He barely with them? Ha’el is nothing other than an expression of strength, just as it says: “And he took the mighty of [eilei] the land” (Ezekiel 17:13). Or is He reconciled with them and He is acting with them with the attribute of mercy; that is what is written: “Lord.” Lord is nothing other than the attribute of mercy, as it is stated: “Lord, Lord, merciful and gracious” (Exodus 34:6). Immediately, the Holy One blessed be He placated him that He has no umbrage in His heart, just as it is written: “The Lord passed [vayaavor] before him” (Exodus 34:6), that He removed [shehe’evir] His fury from them and overlooked [ve’avar] their transgressions. Rabbi Simon said: Why does it say “Lord, Lord” twice? It is, rather, that the Holy One blessed be He placated him and said to Moses: Just as in the past I would act with them with the attribute of mercy before they performed that act, so, too, now, I will act with them with the attribute of mercy. Rabbi Yehuda ben Rabbi Simon said: At that moment, Moses heard a pleasant voice, an excellent voice. In the past, Moses would stand, and the divine speech would enter his ear like a current of water. No one of Israel could hear it, but when his face would redden they knew that divine speech had come to him. Once the Tabernacle was crafted, he heard a pleasant voice. What did he hear? “For He will speak peace to His people and to His pious ones” (Psalms 85:9). Rabbi Berekhya HaKohen said in the name of Rabbi Yehuda ben Rabbi Simon: The Holy One blessed be He said to Moses: ‘In the past there was enmity between Me and My children, hatred between Me and My children, contention between Me and My children, but now that the Tabernacle was crafted there is love between Me and My children, peace between Me and My children.’ That is, “for He will speak peace to His people” (Psalms 85:9) – this is Israel, for crafting the Tabernacle. “And to His pious ones” (Psalms 85:9) – this is the tribe of Levi, in whose regard it is written: “And of Levi he said: Your Tumim and Your Urim for Your pious one” (Deuteronomy 33:8). From where do you know that the verse is speaking regarding the Tabernacle? It is because it is written thereafter: “Indeed, His salvation is near for those who fear Him, so that glory may dwell in our land” (Psalms 85:10). When was there peace for Israel? When the glory of the Holy One blessed be He dwelled in the Tabernacle. It is just as it says: “And the glory of the Lord filled the Tabernacle” (Exodus 40:34). Rabbi Shimon ben Lakish said: Why would I teach this matter from the book of Psalms? It is a matter of Torah. Even from its location there is nothing lacking. See what is written: “And grant you peace” (Numbers 6:26). When? It was “on the day that Moses concluded [erecting the Tabernacle].”
“It was on the day that [Moses] concluded…” – that is what is written: “Will a man be more just than God…?” (Job 4:17). Rabbi Berekhya HaKohen said: When Jacob went to Pharaoh, he did not leave his presence until he blessed him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:10). What did he bless him? He said to him: May the Nile rise to your feet.3It signified the end of the famine. I, too, when I come to you, I come laden with blessings. Where did He allude to it to them? It was at Sinai. Rabbi Yehoshua ben Levi said: By means of an allusion, the Holy One blessed be He said to Israel that they should craft the Tabernacle and He would give them blessings when He came, as it is stated: “You shall craft for Me an altar of earth…in every place that I mention my name, I will come to you and I will bless you” (Exodus 20:21). So, He did; when He came to the Tabernacle, He blessed them, as it is stated: “May the Lord bless you and protect you” (Numbers 6:24). When? It was “on the day that [Moses] concluded [erecting the Tabernacle].” We learned that man is not more just than God. That is, “will a man be more just than God…?” No. It is, rather, that the Holy One blessed be He, too, blessed Israel when He came to them. That is why it is written: “May the Lord bless you and protect you,” and it juxtaposed to it: "It was on the day that [Moses] concluded…”
“It was on the day that [Moses] concluded…” – that is what is written: “He who dwells in the shelter of the Most High” (Psalms 91:1). Rav Huna said in the name of Rav Idi: Who said this psalm? We were under the impression that Solomon came and said it, but it was none other than Moses who said it. That is what is written: “He who dwells in the shelter of the Most High” – this is Moses, who stayed in the shelter of the Most High, as he entered the cloud, which is the shelter of the Most High, just as it says: “Clouds are shelter for Him” (Job 22:14). Likewise, it is written: “Moses entered into the midst of the cloud” (Exodus 34:18), “Who rests in the shadow of the Almighty” (Psalms 91:1), as he rested there several nights, as it is stated: “He was there with the Lord forty days and forty nights” Exodus 34:28), and he said: “I will say of the Lord: He is my shelter…” (Psalms 91:2). Another matter: “He who dwells in the shelter of the Most High…” (Psalms 91:1) – Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yoḥanan: Three matters Moses heard from the Holy One blessed be He and he recoiled backward. When He said to him: “Each man shall give a ransom for himself” (Exodus 30:12), Moses said: ‘Who can give a ransom for himself?’ “Skin for skin, everything that a man has he will give for his life” (Job 2:4), and it is still not sufficient, as it is stated: “A man can neither redeem his brother nor give God a ransom for him. The redemption of their lives is too costly [and can never be attained] (Psalms 49:8–9). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’ – “this, they shall give” (Exodus 30:13). Rabbi Meir said: The Holy One blessed be He took a type of coin of fire from beneath the Throne of Glory and showed it to Moses. “This, they shall give” – like this they shall give. Likewise, when the Holy One blessed be He said to him: “Command the children of Israel…My offering, My food, for My fires, [My pleasing aroma, you shall take care to sacrifice to Me at its appointed time]” (Numbers 28:2), Moses said: Who can provide Him with offerings? Were we to sacrifice before Him all the beasts of the field and arrange all the trees of Lebanon, it would not be sufficient for Him, as it is stated: “Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings” (Isaiah 40:16). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’; “You shall say to them: This is the fire offering [that you shall bring to the Lord: Unblemished lambs in the first year, two each day, a continual burnt offering]” (Numbers 28:3). Not both of them at the same time, but rather: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4). Likewise, when the Holy One blessed be He said to him: “They shall craft a Sanctuary for Me, and I will dwell in their midst” (Exodus 25:8), Moses said: Who can craft a Tabernacle for Him in which He will dwell? “Behold, the heavens and the heaven of heavens cannot contain You, [certainly not this House that I have built]” (I Kings 8:27); and it says: “Do I not fill the heavens and the earth, [the utterance of the Lord]” (Jeremiah 23:24); and it says: “[So said the Lord:] The heavens are My throne, and the earth is My footstool; [what house could you build for Me, and what place could be My resting place]” (Isaiah 66:1). The Holy One blessed be He said: I am not asking according to My ability, but rather, according to their ability. When I wish, the entire world cannot contain My glory, or even one of My suns. Rather, I am asking of you twenty4The reference is to the boards that support the Tabernacle. in the north, twenty in the south, and eight in the west. That is why Moses said: “He who dwells in the shelter of the Most High” (Psalms 91:1); the Holy One blessed be He, who sits in the concealed place of the world, sees all but is not seen, and He seeks to rest in our shelter. Rabbi Prozedak bar Naḥsha said in the name of Rabbi Yehuda ben Rabbi Simon: The Almighty rests in the shelter that was crafted by Betzalel; that is the Tabernacle. That is, “in the shelter, the Almighty will rest” (Psalms 91:1).5This is a reinterpretation of the second half of Psalms 91:1, instead of, “in the shadow of the Almighty he rests.” “I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. What is: “I will say of the Lord: He is my shelter”? He is my protector. “And my fortress” (Psalms 91:2) – He is my bastion. “My God, in whom I trust” (Psalms 91:2) – as with His name, I fend off demons and angels of destruction. “For He will rescue you” (Psalms 91:3) – the Holy One blessed be He said to him: ‘You trusted Me; I will stand for you.’ “For He will rescue you…” “from an ensnared trap” (Psalms 91:3) – from a trap placed by a hunter; “from devastating pestilence” (Psalms 91:3) – from pestilence that brings devastation to the world. “He will cover You with His pinion” (Psalms 91:4) – what is: “He will cover You with His pinion [be’evrato]”? It is by the merit of the Torah that was given with the right6The right is taken to refer to the right hand, and “be’evrato” is being interpreted as “with His limb.” of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “You will find refuge under His wings; [a shield and armor are His truth]” (Psalms 91:4) – one who comes to seek refuge under the wings of the Holy One blessed be He, He is an actual shield and armor for him. What is, “a shield and armor are His truth”? Rabbi Shimon ben Lakish said: I will craft a weapon for anyone who trades in the truth of Torah. Rabbi Shimon ben Yoḥai: The truth of Torah is a weapon for those who master it. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He gave a weapon to Israel with the ineffable Name written upon it. “You will not fear the terror of night” (Psalms 91:5) – from Agrat bat Maḥalat and her chariot nor from all the demons that rule the night. “Nor the arrow that flies by day” (Psalms 91:5) – Rabbi Berekhya said: There is a demon that flies in the air like a bird and darts like an arrow. What will save you from it? It is sending the mother bird from the nest, as it is written previously: “For He will rescue you from an ensnared trap [paḥ]” (Psalms 91:3), and paḥ is nothing other than a bird, like the matter that is stated: “Will a bird fall into a trap [paḥ] on the ground…” (Amos 3:5).7Although paḥ is not itself a bird, it appears in the context of a bird, and can therefore be used as alluding to a bird. And it is written: “If a bird’s nest happens before you.… You shall send [shale’aḥ teshalaḥ] [the mother] away…” (Deuteronomy 22:6–7).8This is expounded: If you encounter a demon, send away the mother bird, and you will be protected. If you send away [shale’aḥ] the bird, you will send away [teshalaḥ] the demons. “Nor the pestilence that stalks in darkness” (Psalms 91:6) – anyone whose actions are in the darkness, pestilence dominates him. Likewise, it says: “Pestilence goes before Him, and plague emerges at His heels” (Habakkuk 3:5). It says the same here. “Nor the scourge [ketev] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called ketev? Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour.9Ketev is a portmanteau of kotef uvozez, meaning plucks and plunders. Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug. Rav Huna said in the name of Rabbi Yosef: Ketev Meriri (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. Rabbi Shimon ben Lakish said: One eye is affixed to its heart, and anyone who sees it has no life in this world, whether man or animal. And anyone who sees it falls and dies. Meriri dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod10A wooden rod. with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die. Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days.11The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days. “[One thousand] will fall at your side, [and ten thousand to your right, but it will not reach you]” (Psalms 91:7) – Rav Yitzḥak said: Regarding the hand that controls one mitzva, the mitzvaof phylacteries, it is written: “One thousand will fall at your side,” as one thousand angels were assigned to it to protect it. However, the right hand, which controls many mitzvot, tens of thousands of angels are assigned to it. Rabbi Ḥanina ben Rabbi Abbahu said: It does not say: They will be assigned to you, but rather, they “will fall” (Psalms 91:7). If one thousand demons come, they will fall on the side that controls one mitzva, and if they are ten thousand demons, they will fall before the side that controls many mitzvot. The way of the world is that if a person is assigned one thousand people, it is incumbent upon him to feed them. The Holy One blessed be He, though, assigns this person one thousand angels to his left and ten thousand to his right for his wellbeing and to protect him, “but it will not reach you” (Psalms 91:7) to feed them. “You will only look with your eyes” (Psalms 91:8) – your tranquility; “and see the punishment [shilumat] of the wicked” (Psalms 91:8) – You will see what the Holy One blessed be He will pay [sheyeshalem] to the wicked in accordance with their actions. “For You, Lord, are my shelter; [You have made the most high Your dwelling place]” (Psalms 91:9) – Rabbi Ḥanina said: Israel said: ‘Holy One blessed be He, You gave us the Torah below with us, but Your Divine Presence rests on high?’ That is what is written: “For You, Lord, are my shelter,” as You gave me Your Torah, but “You have made the most high Your dwelling place,” You placed Your dwelling place on high? “No evil will befall you” (Psalms 91:10) – just as it is stated: “No iniquity will befall the righteous” (Proverbs 12:21).12God responds that no evil will befall you even though He dwells on high. “And no plague will come near your tent” (Psalms 91:10) – Rabbi Yoḥanan said: Until the Tabernacle was erected, the demons would provoke people in the world. When the Tabernacle was erected, when the Divine Presence rested below, the demons were eliminated from the world. That is what is written: “And no plague will come near your tent” – this is the Tent of Meeting. Rabbi Shimon ben Lakish said: Why must you go to the book of Psalms? In its place it is not lacking: “May the Lord bless you and protect you” (Numbers 6:24). When? “It was on the day that Moses concluded.” What is “the day that [Moses] concluded [kalot]’? It means that all the demons were eliminated [shekalu] from the world.
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone?13This is the stone that is located in the inner sanctum in the Temple. It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2). “He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2). “Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red. “Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It14The reference is to the sun that is mentioned in the previous verse. is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5). “Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all.15The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3).16This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2). Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7). “From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14).17The word “mine” refers to wisdom. From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28). “He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3). “Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7).18The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy. “Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11).19In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them. “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5). Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind.20It expounds the word apiryon as producing fruit [peri]. “From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze?21As stated in I Kings 7:15–21. It was, rather, of refined bronze whose value equaled that of silver. “Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors. There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him. Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount. Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar.22The egg-bulk is significantly larger. This kingdom23Their Roman successors. has none of that. Chased gold [sagur] – that would cause all the owners of gold to close [soger].24The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold. There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge.25The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters. Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined. Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17). “From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc.26This is a reference to the interpretation given later in this section. Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89). “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence. A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses. Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously.27See Bemidbar Rabba 11:3. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
Rabbi Avin said: The attributes of the Holy One blessed be He are not like the attributes of a king of flesh and blood. When a king of flesh and blood enters a province, after the residents of that province laud him and honor him, then he performs all their needs for them. He builds them communal buildings and performs deeds to facilitate their comfort in the province. But the Holy One blessed be He is not like that; rather, before Israel crafted the Tabernacle, the Holy One blessed be He gave them the blessing first, just as it is stated: “May the Lord bless you and protect you” (Numbers 6:24), and then: “It was on the day that [Moses] concluded…”
“It was [vayhi] on the day that [Moses concluded…]” – what is vayhi?28It indicates that it is as though they had discussed this matter previously. Rabbi Yehoshua said: The Holy One blessed be He stipulated conditions with Israel while they were still in Egypt that he would take them out of Egypt only in order that they will craft a Tabernacle for Him and cause His Divine Presence to rest in their midst, just as it is stated: “They will know that I am the Lord their God who took them out of the land of Egypt to cause Me to rest in their midst” (Exodus 29:46) – in order that I “rest in their midst.” When the Tabernacle was erected, the Divine Presence descended and rested in their midst. “Vayhi” – Rav said: A matter that had not occurred from when the world was created until now took place on that day, as from when the world was created until that moment, the Divine Presence had not rested in the world below. It was only from when the Tabernacle was erected and onward; that is why “vayhi”is stated.29Vayhi is stated repeatedly in the Creation account, e.g., “it was [vayhi] evening, it was [vayhi] morning.” Rabbi Shimon ben Yoḥai said: It is a matter that was, and stopped, and then it was restored to the way it had been, as you find that from the beginning of the creation of the world that the Divine Presence rested in the world below, just as it is written: “They heard the sound of the Lord God proceeding in the garden…” (Genesis 3:8). When the Divine Presence departed at the time that Adam sinned, it did not descend again until the Tabernacle was erected. That is why “vayhi”is written; a matter that was, and stopped, and was restored to the way it had been.
“Vayhi” – there was woe [vai haya]. Who said woe? Rabbi Avin said: As it were, the Holy One blessed be He said woe. To what is the matter comparable? It is to a king who had a cantankerous noblewoman wife. The king said to her: Fashion for me a royal purple garment. All her days that she was engaged in that garment, she did not complain. Days later, she completed the garment and gave it to the launderer. He prepared it and she brought it to the king. When the king saw her, he began shouting woe. Let her not return to her cantankerous nature. So, you find that Israel were complaining all the time, just as it is written: “The people complained against Moses” (Exodus 15:24), and likewise: “the entire congregation of the children of Israel complained [against Moses and against Aaron]” (Exodus 16:2), and likewise: “You have killed the people of the Lord” (Numbers 17:6). The Holy One blessed be He demanded that they craft a Sanctuary for Him, as it is written: “They shall craft a sanctuary for Me…” (Exodus 25:8). You find that all the days that they were engaged in the labor of the Tabernacle, they were not complaining. When they completed the labor of the Tabernacle, the Holy One blessed be He was shouting woe, let them not return to complaining like they used to complain. “Vayhi” – the firstborn said woe because the priesthood had been taken from them, as until the Tabernacle was erected, the independent altars were permitted and the service was performed by the firstborn, as it is stated: “He sent the young men of the children of Israel, and they offered up burnt offerings…” (Exodus 24:5), and likewise it is written: “You shall ascend, and Aaron with you, but the priests and the people [shall not advance to ascend]” (Exodus 19:24). Rabbi Yehoshua ben Korḥa and Rabbi [Yehuda HaNasi]: One of them says: “The priests” – these are the firstborn; and the other said: These are Nadav and Avihu. Likewise, it is written: “The Lord broke the staff of the wicked, the rod [of rulers]” (Isaiah 14:5). Rabbi Abba bar Mamal said: These are the firstborn; because they sacrificed to the calf, they lost the priesthood. Likewise, you find that all the priests who performed service for idol worship in the first Temple, the Holy One blessed be He disqualified them in the second Temple, as it is stated: “But the priests, the Levites, sons of Tzadok, [who kept the commission of My Sanctuary when the children of Israel strayed from Me, they shall approach Me to serve Me]” (Ezekiel 44:15). That is why the firstborn shouted woe when the Tabernacle was erected. “Vayhi” – who said woe? The ministering angels said woe. They said: Now the Holy One blessed be He will forsake us and descend and reside on earth. Nevertheless, the Holy One blessed be He appeased them and said to them: As you live, the essence is on high, as it is written: “His glory covered the heavens” (Habakkuk 3:3), and then “His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He misled them when He said to them that the essence is on high. From where is that derived? It is as it is written: “His glory is on earth and the heavens” (Psalms 148:13) – first earth and then the heavens. That is why they said woe. “Vayhi” – who said woe? The nations of the world said woe. Why woe? It is, rather, that this is what they said: Before the Holy One blessed be He was resting in their midst, He would stand over them and fight their wars; now that they crafted a Tabernacle for Him and He resides in their midst, all the more so. That is why they said woe.
“On the day” – that is what is written: “Go out and gaze, daughters of Zion, [at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart]” (Song of Songs 3:11). It is speaking at the time that the Divine Presence rested upon the Tabernacle. “Go out and gaze” – just as it says: “The entire people saw, shouted, and fell on their faces” (Leviticus 9:24).30This was their reaction to seeing the Divine Presence in the Tabernacle. “The daughters of Zion [Tziyon]” – [alludes to] those who are marked [metzuyanim] for Him with circumcision, as had they not been circumcised they would not have been able to look at the Divine Presence. Rather, they would have fallen, just as Abraham our patriarch fell, as it is stated: “Abram fell on his face, and God spoke with him” (Genesis 17:3). Likewise, regarding Bilam, it says: “He falls with uncovered eyes” (Numbers 24:4, 16). Likewise it says: “Moses said: This is the matter that the Lord commanded that you shall do, and the glory of the Lord will appear to you” (Leviticus 9:6). What is, “this is the matter [ze hadavar]”? It was regarding circumcision that he said to them, just as it says: “This is the reason [veze hadavar] that Joshua circumcised” (Joshua 5:4). “That the Lord commanded” – to do to Abraham; this is analogous to a storekeeper who had a friend who was a priest. There was impurity in the house of his friend [the storekeeper], who sought to bring him to his house. The priest said to him: If you wish that I will come into your house, listen to me and remove the impurity from inside your house. When the storekeeper knew that there was no impurity there, he went and brought the priest into his house. So, the Holy One blessed be He, when he sought to appear to Abraham, his beloved, a foreskin was still attached to him. Once he circumcised himself, He immediately appeared, as it is stated: “On that very day, Abraham was circumcised” (Genesis 17:26), and then: “The Lord appeared to him” (Genesis 18:1). That is why Moses said to them: ‘God commanded to have circumcision performed on Abraham your patriarch when He sought to appear to him. You too, anyone of you who has someone uncircumcised, let him come out and have himself circumcised, “and the glory of the Lord will appear to you.”’ That is why Solomon said: “Go out and gaze, daughters of Zion, at King Solomon [Shelomo],” at the king who desires faultless [shelemim] people, just as it says: “Walk before Me and be faultless” (Genesis 17:1), as the foreskin is a blemish on the body. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who created His creations complete [shelemim]. He created the sun and the moon in their fullness, and all the acts of Creation were created in their full stature, as it is stated: “[The heaven and] the earth and all their hosts [tzevaam]” (Genesis 2:1).31Tzevaam is expounded as tzivyonam, in their full form.Bar Kappara said: Adam and Eve were created as twenty-year-olds. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who made peace between his creations and those who love Him. He made peace between fire and Abraham32This refers to a midrash that states that Nimrod placed Abraham in a furnace and that God saved Abraham (Bereshit Rabba 39:3)., the sword and Isaac, and angels and Jacob. Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who makes peace between his creations. The heavenly beasts are of fire, and the firmament is of snow. The heavenly beasts are of fire, as it is stated: “The beasts were darting to and fro like the appearance of a flash” (Ezekiel 1:14). The firmament is of snow, as it is stated: “Over the heads of the beast there was the likeness of a firmament, resembling the [awesome] ice…” (Ezekiel 1:22). Neither does this one extinguish that one, nor does that one consume this one. Rabbi Yoḥanan said: “Dominion and fear are with Him; [He makes peace in His heights]” (Job 25:2). “Dominion” – this is Mikhael, and he is of snow; “and fear” – this is Gavriel, and he is of fire. What is “with Him”? They are devoted [mushlamim] to Him; this one does not harm that one, and that one does not harm this one. Not only does He go so far as to make peace between angel and angel, but even within one angel he makes peace, as he has five faces. That is what is written: “His body was like beryl, his face like the appearance of lightning, [his eyes like torches of fire, his arms and his legs like burnished bronze, and the sound of his speech like the noise of a multitude]” (Daniel 10:6) – neither does this one extinguish that one, nor does that one extinguish this one.33The lightning and the fire are against the beryl, which is translated as resembling the sea, and the great multitude is likewise an allusion to water. It is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and the firmament is of water, as it is stated: “He roofs His upper chambers with water” (Psalms 104:3). Neither does this one extinguish that one, nor does that one extinguish this one. Rabbi Yaakov of Kefar Ḥanan said: “He makes peace in His heights” (Job 25:2) – the sun has never seen the concave side of the moon.34See Rosh HaShana 23b where the Gemara states that this is to prevent the moon from feeling bad. Rabbi Yoḥanan said: There is no constellation that sees what preceded it, and there is no constellation that sees what is above it, only what is below it, like this person that descends a ladder, turned backwards. Rabbi Shimon ben Yoḥai taught: The firmament is of water and the stars of fire, and they reside one with the other and they do not harm one another. Even between the plagues He makes peace [shalom]. That is what is written: “There was hail and fire igniting [mitlakaḥat] within the hail” (Exodus 9:24). Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Bowls of hail filled with fire. Rabbi Neḥemya said: Fire and water intermingled one with the other. Rabbi Ḥanan said: The explanation of Rabbi Yehuda is that it is like the seed of a split pomegranate that can be seen from the outside. The explanation of Rabbi Neḥemya is that it is like this lantern of a lamp, in which water and oil are mixed as one, and it is kindled above them. Rabbi Yehuda ben Rabbi Simon said: What is mitlakaḥat? It means dies [maita] and regroups [umitkahala] to perform its mission in order to perform the will of its Creator. Rav Ada said: This is analogous to a king who had two powerful legions that would contend with one another. When a war involving the king came about, they made peace with one another and came and waged the king’s war. So, hail and fire contended with one another. When they saw the war of the Holy One blessed be He with Egypt, it is stated: “There was hail and fire igniting within the hail” – a miracle within a miracle. That is why it is stated: “At King Solomon [Shelomo]” (Song of Songs 3:11). “At the crown with which his mother crowned him” (Song of Songs 3:11) – Rabbi Yitzḥak said: We have reviewed the entire Bible, and we have not found that Batsheva fashioned a crown for her son Solomon. Rather, “crown” – this is the Tent of Meeting, which is like this crown that is set with jewels and gems and is adorned with sky-blue, purple, and crimson wool, and fine linen. Rav Ḥoneya said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Did you, perchance, hear from your father, what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes. It is analogous to a king who had an only daughter and he loved her excessively. He did not relent from loving her, to the extent he called her his sister. He did not relent from loving her to the extent he called her his mother. So, the Holy One blessed be He loved Israel. He called them: “My sister, my love, my faultless dove” (Song of Songs 5:2). He did not relent from loving them, to the extent he called them His mother. That is what is written: “Pay attention to Me, My people, and listen to Me, My nation [ule’umi]” (Isaiah 51:4); ule’imi is written.’35Without a vav, meaning My mother. Rabbi Shimon ben Yoḥai stood and kissed him on his head. He said to him: ‘Had I emerged into the world only to hear this explanation from your mouth, it would have been sufficient.’ Alternatively, “his mother [imo]” means his nation [umato]. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: When the Holy One blessed be He said to Moses: ‘They shall craft a Tabernacle for Me,’ he should have placed four poles upright and stretched the Tabernacle atop them. Rather, it teaches that the Holy One blessed be He showed Moses on high red fire, green fire, black fire, and white fire; He said to him: ‘In the form “that you are shown on the mountain”’ (Exodus 25:40). Rabbi Berekhya in the name of Rabbi Batzla: This is analogous to a king who had a magnificent garment fashioned with jewels. He said to a member of his household: ‘Fashion me one like this.’ He said to him: ‘My lord the king, am I able to craft one like it?’ He told him: ‘I in my glory, and you with your dyes.’36Do your best to approximate the garment that you see. So, Moses said before the Holy One blessed be He: ‘My God, am I able to craft like these?’ He said to him: ‘Like the form “that I [am showing you]”’ (Exodus 25:9), “with the sky-blue, the purple, and the crimson wool, and with the fine linen” (Exodus 38:23). The Holy One blessed be He said to Moses: If you craft what is above, below, I will abandon My supernal council and descend and constrict My Divine Presence into your midst below. Above, “seraphim standing” (Isaiah 6:2); below, “acacia wood standing” (Exodus 26:15). It is not written here: “Place acacia wood upright,” but rather, “standing,” as though placed among the hosts on high. That is what is written: “Seraphim standing above Him” (Isaiah 6:2). Just as above there are stars, so below37In the Tabernacle. there are stars. Rabbi Ḥiyya bar Abba said: It teaches that the gold hooks in the Tabernacle looked like the stars fixed in the firmament. “On the day of his wedding” (Song of Songs 3:11) – this is Sinai. There was matrimony, as it is stated: “Sanctify them [vekidashtam]38This is expounded to mean betrothal [kidushin]. today and tomorrow” (Exodus 19:10). “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the giving of the Torah, as it is stated: “He gave to Moses, when He concluded [kekhaloto] [speaking with him on Mount Sinai, the two tablets of the Testimony]” (Exodus 31:18). Kekhalato is written.39Meaning: Like His bride. Another matter: “On the day of his wedding” (Song of Songs 3:11) – this is the Tent of Meeting. “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the eternal Temple. From where is it derived that there was matrimony at the Tent of Meeting? It is as it is written: “On the day that Moses concluded [kalot] erecting the Tabernacle.” Kalat is written; on the day that the bride [kala] entered the wedding canopy.
Another matter: “On the day that [Moses] concluded” – it is not written here, “on the day that he erected,” but rather, “on the day that [Moses] concluded [kalot].” It was the day that demons were eliminated [shekalu] from the world. “It was on the day that Moses concluded…” – that is what is written: “The guardian of a fig tree will eat its fruit…” (Proverbs 27:18). It is speaking of Joshua, who attended to Moses, just as it says: “And his attendant, Joshua son of Nun, a lad, would not depart from within the tent” (Exodus 33:11). Why was the Torah likened to a fig tree? It is because most trees, the olive tree, the vine, the date tree, are each harvested all at once, while the fig tree is harvested little by little. So, the Torah, today one studies a little, and the next day a lot, because the Torah is not learned in one year nor in two. In its regard it is written: “The guardian of a fig tree.” What is “will eat its fruit”? The fruit of Torah is kingdom and dominion, as it is stated: “Through me kings reign…Through me rulers rule” (Proverbs 8:15–16).40Stated from the perspective of wisdom, or the Torah. That is what transpired for Joshua. Moses’ sons did not inherit his position; rather, Joshua inherited his position, just as it says: “Take you Joshua the son of Nun…[and lay your hand upon him]” (Numbers 27:18). “And the protector of his master will be honored” (Proverbs 27:18) – this is Joshua, who would attend to Moses day and night, just as it says: “Would not depart from within the tent.” And it says: “Moses, my master, restrain them” (Numbers 11:28);41Eldad and Medad were prophesying in the camp, and the content of their prophecy was not in keeping with the honor due Moses. Joshua turned to Moses to stop them. therefore, the Holy One blessed be He honored him. What honor did the Holy One blessed be He perform for him? Because this is what he said in Joshua’s regard: “Before Elazar the priest he shall stand, and he will inquire for him regarding the judgment of the Urim…” (Numbers 27:21). Because he attended to his master, he merited the Divine Spirit, as it is stated: “It was after the death of Moses, [servant of the Lord, that the Lord said to Joshua son of Nun, Moses’ attendant, saying]” (Joshua 1:1). The verse need not have said “Moses’ attendant.” Why is it stated? It is to say to you that because he was Moses’ attendant, he merited prophecy. That is, “will be honored.” Another matter: “The guardian of a fig tree [will eat its fruit]” (Proverbs 27:18) – the Holy One blessed be He does not withhold the reward of any creature. Any place that a person toils and devotes his life to a matter, the Holy One blessed be He does not withhold his reward. If you would like to know a proof, Solomon built the Temple, as it is stated: “Solomon built the Temple, and he completed it“ (I Kings 6:14). Because David devoted his life to the Temple that was built, as it is stated: “Remember, Lord, for David, all of his afflictions.… I will not enter the roof of my house.… I will not give sleep to my eyes.… until I find a place for the Lord” (Psalms 132:1, 3–5), the Holy One blessed be He did not withhold his reward, but rather He attributed it to his name. “A psalm, a song for the dedication of the Temple to David” (Psalms 30:1) – it is not written here, “to Solomon,” but “to David.” That is, “the guardian of a fig tree will eat its fruit.” Likewise, you find regarding Moses, who devoted his life to three matters and they were called by his name. These are laws, Torah, and the Tabernacle, as it is written: “Moses sat to judge the people…[from the morning until the evening]” (Exodus 18:13). They were called by his name, as it is written: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21). Torah, from where is it derived? It is as it is stated: “Moses was at the mountaintop forty days [and forty nights]” (Exodus 24:18). It is called by his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The Tabernacle, from where is it derived? It is because you find that Moses would circulate among the craftsmen at all hours of every day to teach them how to perform the labor so they would not err in its regard, because the Holy One blessed be He said to him: “See and craft in accordance with their form [that you are shown on the mountain]” (Exodus 25:40). Therefore, it is written regarding each and every item: “As the Lord commanded Moses,” as he would not move from overseeing them. Likewise it says: “Moses saw all the labor, [and behold, they had performed it; as the Lord had commanded, so they had performed], and Moses blessed them” (Exodus 39:43). What blessing did he recite? “May the grace of the Lord our God [be upon us, and our handiwork…]” (Psalms 90:17). He said to them: May the Divine Presence rest upon your handiwork. Rabbi Ḥiyya bar Yosef said: All seven days of the inauguration, Moses would erect the Tabernacle and dismantle it twice each day. If you say that an individual from the tribe of Levi would assist him, that is not so. Rather, the Sages said that he would put it in place and dismantle it, and no individual from Israel assisted him, as it is stated: “It was on the day that Moses concluded.” That is why it is called by his name, as it does not say: “On the day that he erected,” but rather, “on the day that [Moses] concluded [erecting]” – the day that his erecting concluded. It mentioned his name there. That is why it is stated: “That Moses concluded.”
“That Moses concluded” – that is what is written: “For there is a man whose toil [is in wisdom, in knowledge, and in skill, but he will leave his portion to a man who did not toil in it]” (Ecclesiastes 2:21). “For there is a man whose toil is in wisdom, in knowledge, and in skill” – this is Betzalel, who crafted the Tabernacle with wisdom and knowledge, as it is written: “I have filled him with a divine spirit, with wisdom, with understanding [and with knowledge]…” (Exodus 31:3). “But he will leave his portion to a man who did not toil in it” – this is Moses, who did not toil in the Tabernacle, but it is called by his name. That is what is written: “That Moses concluded.” The same is true of Solomon and David.
“Erecting the Tabernacle” – that is what is written: “Who ascended heavenward and descended? [Who gathered the wind in his fists? Who bound water in a garment? Who established all the ends of the earth? What is his name, and what is his son's name, if you know]?” (Proverbs 30:4). “Who ascended heavenward?” – this is the Holy One blessed be He, in whose regard it is written: “God ascended with acclaim, the Lord…” (Psalms 47:6). “And descended” – “the Lord descended upon Mount Sinai” (Exodus 19:20). “Who gathered the wind?” – “in whose hand is the life of every living being” (Job 12:10). “Who bound [tzarar] water in a garment?” – “He, who amasses [tzorer] water in His clouds” (Job 26:8). “Who established all the ends of the earth?” – “The Lord puts to death and brings to life” (I Samuel 2:6). “What is his name?” His name is Rock, His name is Almighty, His name is Lord of Hosts. “And what is his son’s name, if you know?” “My son, My firstborn, Israel” (Exodus 4:22). Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Elijah, in whose regard it is written: “Elijah ascended heavenward in a storm” (II Kings 2:11). “And descended” (Proverbs 30:4) – “[the angel of the Lord spoke to Elijah:] Go down with him; do not fear” (II Kings 1:15). “Who gathered the wind?” (Proverbs 30:4) – “as the Lord, God of Israel, before whom I stand, lives, there shall be neither dew nor rain during these years” (I Kings 17:1). “Who bound [tzarar] water in a garment?” (Proverbs 30:4) – “Elijah took his mantle, [rolled it up, and struck the water]” (II Kings 2:8). “Who established all the ends of the earth?” (Proverbs 30:4) – “Elijah said: See, your son lives” (I Kings 17:23). Another matter: “Who ascended heavenward and descended?” (Proverbs 30:4) – who is it whose prayer ascends heavenward and causes rain to fall, and by his merit wind blows to grow the grass, as it is stated: “Who gathered the wind [in his fists]?” (Proverbs 30:4). It is the one who distributes tithes in his fists; that is “in his fists.” Likewise it says: “Bring all the tithe to the storehouse, and let it be food in My house. Test Me now with this, said the Lord of hosts, if I will not open for you the windows of heaven and pour out an endless [ad beli dai] blessing for you” (Malachi 3:10), until your lips will be worn [yivlu] from saying enough [dai]. From where is it derived that winds are needed for grain? It is as it is written: “My lesson will fall as the rain, [my saying] will flow [like dew, like storm winds on grass, and like raindrops on vegetation]” (Deuteronomy 32:2). “Who bound water in a garment?” (Proverbs 30:4) – one who does not distribute his tithe with his fists, his prayers do not ascend heavenward and do not cause rain to fall; rather, it causes the water to amass in the clouds, and they do not fall to the ground. “Who established all the ends of the earth?” (Proverbs 30:4) – it is just as it says: “The Lord will render the rain of your land dust and dirt” (Deuteronomy 28:24). “What is his name, and what is his son’s name, if you know?” (Proverbs 30:4). “What is his name?” – Abraham separated tithe first, as it is stated: “He gave him a tithe from everything” (Genesis 14:20), and the Holy One blessed be He granted him the heavens and earth. Why did he [Malkitzedek] bless him that God should grant him the heavens and earth? It was for his offspring. “And what is his son’s name?” – this is Isaac, who gave a tithe and was blessed, as it is stated: “Isaac sowed [in that land, and found in that year one hundredfold]” (Genesis 26:12). What is, “and found in that year one hundredfold [me’a she’arim]”? It teaches that he measured them in order to tithe them. “If you know” – likewise, the Holy One blessed be He exhorted Israel that if they tithe their grain, He will bless them with wealth, as it is stated: “You shall tithe [aser te’aser]…” (Deuteronomy 14:22); tithe [aser] so you will become wealthy [shetitasher]. Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Moses, in whose regard it is written: “Moses ascended to God” (Exodus 19:3). “And descended” (Proverbs 30:4) – “Moses descended from the mountain to the people” (Exodus 19:14). “Who gathered wind in his fists?” (Proverbs 30:4) – “As I leave the city, I will spread [my hands to the Lord; the thunder will cease and the hail will be no longer]” (Exodus 9:29). “Who bound water in a garment?” (Proverbs 30:4) – “flowing water stood upright like a wall” (Exodus 15:8). “Who established all the ends of the earth?” (Proverbs 30:4) – did Moses establish the ends of the earth? Rather, he established the Tent of Meeting, with which the world was established. Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: It is not written here: Erecting a Tabernacle [mishkan],but rather, “erecting the Tabernacle [et hamishkan.]”42The extraneous word et is expounded to include a second Tabernacle. A second Tabernacle was erected with it that is called a tent, just as the Tabernacle is called the Tent of Meeting, just as it says: “He stretched them like a tent in which to dwell” (Isaiah 40:22). Until the Tabernacle was erected, the world was unsteady. Once the Tabernacle was erected, the world was stabilized. That is why it is stated: “Erecting the Tabernacle [et hamishkan].”
“Erecting the Tabernacle” – that is what is written: “You guided with Your kindness [this people that You redeemed; You directed them with Your strength to Your holy abode]” (Exodus 15:13). It is taught there:43Avot 1:2. The world stands on three matters: On Torah, on service, and on performing acts of kindness. Moses mentioned all of them in one verse: “You guided with Your kindness this people that You redeemed” – this is kindness; “You directed them with your strength” – this is Torah, just as it says: “The Lord will give strength to His people” (Psalms 29:11); “to Your holy abode” – this is the service of the Tabernacle and the Temple. “You guided with Your kindness” – these are the generations that stood from when the world was created until Israel departed from Egypt when they received the Torah. The Holy One blessed be He led them in His kindness, as there were no good deeds by whose virtue they could live, and the Holy One blessed be He provided for them in His kindness. Corresponding to them,44Those twenty-six generations from Creation until Revelation at Sinai. David recited: “For His kindness is forever” (Psalms 136:1-26) twenty-six times. Through that kindness, Israel departed from Egypt. That is why he said: “You guided with Your kindness this people that You redeemed,” as He redeemed them with kindness. “You directed them with Your strength” – He directed them by the merit of the Torah that they received until the erecting of the Tabernacle. To what was the world comparable at that time? It was to a chair on two legs that is unable to stand and it wobbles. Once they crafted a third leg for it, it stabilized and stood. So, once the Tabernacle was crafted, just as it says: “To Your holy abode,” immediately, it stabilized and stood. Initially, the world had only two legs, kindness and Torah, and it was unsteady. A third leg was crafted for it; this is the Tabernacle, and immediately, it stabilized. That is why it is written: “Erecting the Tabernacle [et hamishkan].” What is et? The world, that is called a tent, was erected with it. That is, “Erecting the Tabernacle [et hamishkan.]” Another matter: “Erecting the Tabernacle” – Rabbi Simon said: When the Holy One blessed be He said to Israel to erect the Tabernacle, he intimated to the ministering angels that they too should craft a Tabernacle. When the one below was erected, the one above was erected. That is the Tabernacle of the ministering angel Metatron, in which he sacrifices the souls of the righteous to atone for Israel in the days of their exile. That is why it is written: “The Tabernacle [et hamishkan], as another Tabernacle was erected with it. Likewise, it says: “The place You fashioned for Your dwelling, Lord, the Sanctuary, my Lord, that Your hands established” (Exodus 15:17).45The midrash understands the verse as referring to two Tabernacles; the dwelling in the first part of the verse refers to the heavenly Tabernacle, and the Sanctuary in the second part of the verse refers to the Tabernacle crafted in the desert.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he46Moses blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
“The Tabernacle” – that is what is written: “How goodly are your tents, Jacob, [your dwellings [mishkenotekha], Israel]” (Numbers 24:5). “How goodly are your tents, Jacob” – this is the Tent of Meeting that was in the wilderness, in Shilo, and in Nov and Givon. “Mishkenotekha, Israel” – do not read “mishkenotekha,” but rather “mashkenotekha Israel,” as the Tabernacle and the Temple were mortgaged by Israel when they sinned.47Mashkenotekha means, “your mortgage.” The midrash states that it is as though Israel put up the Tabernacle and the Temple as collateral. It can be taken from them if they do not fulfill their obligations. The Tabernacle, from where is it derived? It is as it is stated: “He abandoned the Tabernacle at Shilo; the tent He pitched [shiken] among men [adam]” (Psalms 78:60) – it was mortgaged [shenitmashken] by means of Israel, who are called adam: “The sheep of My pasture, you are adam” (Ezekiel 34:31). The temple, from where is it derived? “He poured out His enflamed wrath. He kindled a fire in Zion” (Lamentations 4:11), and it says: “We have done injury to You [ḥavol ḥavalnu]” (Nehemiah 1:7). This is the first Temple, just as it says: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25); that is why it is called mishkan. This is what the Holy One blessed be He said to Moses: Say to Israel that they should craft Me a mishkan, as if they sin, it will be mortgaged by them.
“It was on the day that Moses concluded” – what day was it? It was the New Moon of Nisan, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). Rabbi Zeira said: What is “on the day”? From here, that being erected at night disqualified for service during the day. All seven days of inauguration, Moses would erect the Tabernacle each and every morning, anoint it, sacrifice, and dismantle it. That day, he erected it, anointed it, but did not dismantle it. Rabbi Ḥiyya bar Yosef said: Twice each day Moses would erect it and dismantle it, once in the morning and once in the evening. Rabbi Ḥanina the Great says: Three times each day, as it is stated: “Was erected,” “erected” (Exodus 40:18), “erecting”; once for the daily morning offering, once for the inauguration, and once for the daily evening offering. We find that on the twenty-third of Adar the days of inauguration began, and the anointment of Aaron, his sons, the Tabernacle, and all the vessels. From where is the dismantling derived? Rabbi Zeira said: “The day that Moses concluded” – the day that his erections [of it] concluded.48Since there were several instances of erecting there were also several instances of dismantling. On the New Moon of Nisan, the Tabernacle was erected. On the second, the red heifer was burned. On the third, he sprinkled from it49Water containing ashes of the red heifer. upon the Levites, just as it says: “Sprinkle upon them purification water” (Numbers 8:7). Instead of the second sprinkling that the Levites were obligated to be sprinkled because they were all impure with impurity imparted by a corpse because they killed the worshippers of the calf, just as it says: “Each slay his brother.… The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28), the Omnipresent commanded to shave them instead of the sprinkling of the seventh day. Moses was sanctified in the cloud all seven days, as it is stated: “The glory of the Lord rested upon Mount Sinai” (Exodus 24:16).50The continuation of the verse states that Moses was covered by the cloud for six days and that on the seventh day God called Moses. Aaron and his sons were sanctified with oil and blood, as it is stated: “Moses took from the anointing oil, and from the blood that was on the altar, and he sprinkled it on Aaron [and on his vestments, and on his sons, and on the vestments of his sons with him, and he sanctified Aaron and his vestments, and his sons and the vestments of his sons with him]” (Leviticus 8:30). Aaron was granted greater status than his sons because he was the High Priest, that he51Moses poured anointing oil on his head, which he did not do to his sons. How was the anointing of Aaron performed? All seven days of inauguration, Moses would disrobe Aaron of his garments, wash him, and anoint him between his eyes. Israel were sanctified with the purification heifer, as it is stated: “Speak to the children of Israel, and they shall take you an [unflawed] red heifer” (Numbers 19:2). The Levites were sanctified with sprinkling and with a shave, with an offering and with a wave. With sprinkling, from where is it derived? It is as it is stated: “They shall take a young bull…[and a second young bull you shall take as a sin offering]” (Numbers 8:8).52These are the offerings. It states in the previous verse: “And so shall you do to them to purify them: Sprinkle upon them purification water, and they shall pass a razor over all their flesh” (Numbers 8:7). This is the sprinkling and the shave. With a wave, from where is it derived? It is as it is stated: “Aaron shall wave the Levites as a wave offering” (Numbers 8:11). The Tabernacle was sanctified with erecting, and dismantling, and with anointing. With erecting, from where is it derived? It is as it is stated: “Erecting the Tabernacle.” With dismantling, from where is it derived? It is as it is stated: “They shall not come to see the covering of the sacred” (Numbers 4:20).53This verse appears in the context of dismantling the Tabernacle. With anointing, from where is it derived? It is as it is stated: “He anointed the Tabernacle and all that was in it, [and he sanctified them]” (Leviticus 8:10). Do I derive from this54This could be the understanding of the phrase: “He anointed it and sanctified it” (Numbers 7:1). that the first that was anointed was sanctified? The verse states: “He anointed them and sanctified them.” This tells that none of them was sanctified until they were all anointed. Rabbi Aivu said: Since it is written: “He anointed it and sanctified it,” for what purpose is it stated: “He anointed them and sanctified them”? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would anoint each and every one of them, he would then anoint all of them together. And one said: “He anointed them” – one anointing in this world and one anointing in the World to Come. This tells that with the anointing of these, all the vessels were sanctified for the future. Similarly, “And attached the sheets one to another with the hooks” (Exodus 36:13) – why does the verse state: “And the Tabernacle was one” (Exodus 36:13)? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would attach each one to another, he would attach all of them together. And one said: What is, “and the Tabernacle was one”? It was one for the size and one for anointing.55The phrase "one to another" teaches that all of the sheets were the same size, and the phrase "and the Tabernacle was one" teaches that they were anointed after they were attached. “He anointed them” – he anointed them from without and from within. Rabbi Yoshiya said: The liquid measures were anointed from within and without, and the dry measures were anointed from within but not from without. Rabbi Yonatan says: The liquid measures were anointed from within but were not anointed from without, and the dry measures were anointed neither from within nor from without. Know that they do not sanctify,56Vessels which were not anointed do not sanctify their contents. as it is stated: “From your dwellings you shall bring two loaves of waving…[they shall be baked as leavened bread, a first offering to the Lord]” (Leviticus 23:17). When are they to the Lord? It is after they were baked.57Even though the flour was measured in a dry measure before the bread was baked, it became sanctified only after it was baked.
“The princes of Israel, the heads of their patrilineal houses, brought offerings; they were the princes of the tribes, they were those who stood over those who were counted” (Numbers 7:2). “The princes of Israel…brought offerings” – why did the princes rush to come and sacrifice first, but for the labor of the Tabernacle they were indolent and brought only onyx stones and stones for setting, last? It is because when Moses said: Anyone who is generous of heart shall bring the gift of the Lord for the labor of the Tabernacle, but he did not say it to the princes, they were displeased that he did not tell them to bring. They said: Let the people bring what they will bring, and we will complete what is lacking. All Israel rejoiced over the labor of the Tabernacle and joyfully brought every donation enthusiastically. See what is written: “The men came together with the women” (Exodus 35:22), that they would crowd each other, and the men and the women would come in a muddled throng, and in two mornings they brought all the donations, as it is stated: “They brought him more donations morning after morning” (Exodus 36:3), and it is written: “And the material was sufficient…” (Exodus 36:7). After two days, the princes sought to bring their donation, but they were unable to do so, as Moses already commanded: “They circulated a proclamation in the camp, [saying: Man or woman shall not perform any more labor for the gifts of the Sanctuary, and the people ceased bringing]” (Exodus 36:6). The princes were lamenting the fact that they did not have the privilege of participating in the donations for the Tabernacle. They said: Since we did not have the privilege of participating in the donations for the Tabernacle, we will donate the vestments of the High Priest. That is what is written: “The princes brought the onyx stones [and the stones for setting for the ephod and for the breastplate]” (Exodus 35:27). The Holy One blessed be He said: Regarding My children who were alacritous, it will be written that they brought and there was more than enough. The princes [hanesiim], who were indolent, He removed one letter from their title, as “hanesiim” (Exodus 35:27)is written without a yod. Once the Tabernacle was completed, they came early and brought an offering with alacrity. That is what is written: “The princes of Israel brought…” – they said: This is the time to sacrifice offerings joyfully, as the Divine Presence rested upon our handiwork. Once the Tabernacle was crafted and nothing was lacking, they said: What can we bring? They went and brought carts upon which they could carry the Tabernacle. Who gave them that counsel? It was the tribe of Issachar. This is what they said to them: Does the Tabernacle that you crafted float in the air? Rather, pledge carts upon which you could carry it. That is why it is written: “The princes of Israel brought,” as they regretted what they had done initially. “The princes of Israel” – I hear that they were commoners and were appointed? The verse states: “The heads of their patrilineal houses.” Not only the heads of a patrilineal house, but even the princes of a tribe. That is what is written: “They were the princes of the tribes” – princes the sons of princes. “They were the princes of the tribes” – it is they who were appointed over them in Egypt: “The foremen of the children of Israel…were beaten…” (Exodus 5:14). “They were those who stood over those who were counted” – over the count of the banners, just as it says: “And with you shall be a man for each tribe…” (Numbers 1:4).
“They brought their offering before the Lord, six covered carts and twelve bulls, a cart for every two princes and an ox for each one, and they brought them before the Tabernacle” (Numbers 7:3). “They brought their offering before the Lord, six covered carts…” – “six” corresponding to the six days of Creation, “six” corresponding to the six orders of Mishna; “six” corresponding to the matriarchs. They were Sarah and Rebecca, Rachel and Leah, Bilha and Zilpa. “Six” corresponding to the six commandments in whose regard the king is commanded every day. They are: “He shall not amass wives” (Deuteronomy 17:17); "only he shall not amass horses” (Deuteronomy 17:16); “and silver and gold he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19). “Six” corresponding to the six stairs to the throne: “There were six stairs to the throne” (II Chronicles 9:18). On which side? It was on the side that he would ascend and sit.58Namely, the steps were not from the side, but directly facing the chair. When he ascended to sit, on the first stair the herald would emerge and say to him: “He shall not amass wives.” When he ascended to sit, on the second stair, the herald would emerge and say to him: “He shall not amass horses.” When he ascended to sit, on the third stair, the herald would emerge and say to him: “And silver and gold he shall not amass greatly.” When he ascended to sit, on the fourth stair, the herald would emerge and say to him: “You shall not distort judgment.” When he ascended to sit, on the fifth stair, the herald would emerge and say to him: “You shall not give preference.” When he ascended to sit, on the sixth stair, the herald would emerge and say to him: “You shall not take a bribe.” He came to sit on his throne, “armrests on this side and on that side on the place of the seat” (II Chronicles 9:18). How was it? There was a golden scepter hanging behind him with a dove at its head, and a golden crown in the dove’s mouth. He would sit beneath it on the seat. It would touch but not touch.59The crown would just barely touch his head. “Six carts” corresponding to the six firmaments; but are they not seven? Where the King is, is more significant.60The six firmaments correspond to the stairs and the seventh, to the throne. “Six tzav carts” – what is “tzav”? They resemble palanquins.61They are called tzav, which means turtle, because like the turtle, they were covered. Rabbi Yishmael says: Tzav is nothing other than colored.62Expounded based on the word tzeva, which means color. Tzav is nothing other than well-designed,63Expounded based on the word tzava, which is organized in formation. that they lacked nothing. “Tzav” – Rabbi [Yehuda HaNasi]says: Tzav is nothing other than curved; they were covered with coverings like curved roofs. Even though there is no proof of the matter, there is an allusion to the matter: “They will bring all your brethren from all the nations as a gift to the Lord, [on horses and in chariots and in covered carts [uvatzabim] and on mules and on camels]” (Isaiah 66:20). “Tzav” – Rabbi Shimon says: Tzav is nothing other than attached, as it is stated: “They will bring your sons beḥotzen…” (Isaiah 49:22).64Beḥotzen is translated into Aramaic as betzivin, in wagons with the covering attached to them. It is taught in the name of Rabbi Neḥemya: They were made like a type of curved tent, like a dome. Rabbi Neḥemya said: They were like the color [ketzivo] of the firmament. “Twelve bulls” – corresponding to twelve tribes and corresponding to twelve constellations. I hear65Meaning, I understand from here. a cart for each and every one. The verse states: “A cart for every two princes.” I hear two oxen for each prince. The verse states: “And an ox for each one.” Why did they not have half of them bring carts and half of them oxen? It is because they were afraid that perhaps one of their oxen would die or one of their carts would break, the result being that this tribe would have no portion in the Tabernacle.
“The Lord spoke to Moses, saying: Take from them, and they shall be to perform the service of the Tent of Meeting, and you shall give them to the Levites, each according to his service” (Numbers 7:4–5). “They brought their offering before the Lord” (Numbers 7:3) – it teaches that they brought them and gave them to the congregation. They came and stood before the Tabernacle, but he did not accept it from them, until it was stated to him from the mouth of the Almighty: “Take from them.” That is what is written: “The Lord spoke to Moses saying [lemor]: Take from them….” What is lemor? Rav Hoshaya taught: The Holy One blessed be He said to Moses: Go out and say to them words of conciliation and words of comfort. “Take from them” – at that moment Moses was concerned, and said: Say that, perhaps, the Divine Spirit has departed from me and rested upon the princes. The Holy One blessed be He said to him: Moses, had I wished to tell them that they should bring, I would have said it to you so you would say it to them. Rather, “take from them” – this matter was from them, and their thought accorded with the thought on High. Moses was concerned, and said: Say that, perhaps, one of the carts broke or one of the oxen died, the result being that the offering of the princes would be disqualified. The Holy One blessed be He said to him: “They shall be to perform the service of the Tent of Meeting.” He granted them existence so that they would exist forever. Until when were they alive? Rabbi Yuda in the name of Rabbi Shmuel ben Rabbi Naḥman and Rabbi Ḥoneya in the name of bar Kappara said: It was until “at Gilgal they slaughtered bulls” (Hosea 12:12). Where did they sacrifice them?66The midrash is now presenting a different opinion. They sacrificed them at Nov. Rabbi Abbahu said: They sacrificed them at Givon. Rabbi Ḥama bar Ḥanina said: They sacrificed them in the eternal Temple. Rabbi Levi said: The source of Rabbi Ḥama bar Ḥanina is, as it is written: “King Solomon slaughtered an offering of…[bulls [habakar]]” (II Chronicles 7:5).67The use of the definite article in the word habakar indicates that the reference is also to bulls, of which we have previous knowledge. It is taught in the name of Rabbi Meir: Until now the carts and the oxen are in existence. They have not been blemished, have not aged, have not been mauled, and have not been broken. Can these matters not be inferred a fortiori? If the carts that were associated with the labor of the Tent of Meeting were granted existence to the extent that they exist forever, Israel, who cleave to the Holy One blessed be He, all the more so, as it is stated: “But you, who cleave to the Lord your God, [all of you are alive today]” (Deuteronomy 4:4). “You shall give them to the Levites, each according to his service” – in accordance with the exertion that his burden demanded; allot more carts to ease his burden.
“Moses took the carts and the bulls, and gave them to the Levites” (Numbers 7:6). “Moses took the carts and the bulls…” – Moses took them and allotted them in accordance with his judgment. “Two of the carts and four of the bulls, he gave to the sons of Gershon, according to their service” (Numbers 7:7). “Two of the carts…” – because the service of the sons of Gershon was only the sheets of the tent, the coverings, the screens, the hangings, and the cords with which they would support the sheets. One end of the cords was tied to the sheets, and their other end was tied to the pegs. They would imbed the peg into the ground so the wind would not furl the sheets. Because their service was not heavy, he gave them only two carts. However, for the sons of Merari whose service was arduous and heavy: boards, bars, pillars, sockets, and cords for all their vessels and all their service, he gave them four carts. That is what is written: “And four of the carts…[he gave to the sons of Merari]” (Numbers 7:8).
“But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9). “But he did not give to the sons of Kehat…” – Rabbi Natan says: From here, that it escaped David’s mind, as the Levites bore the Ark in nothing other than a new cart, as it is stated: “They mounted the Ark of God onto a new cart.… David was distressed because the Lord had lashed out in a breach against Uza” (II Samuel 6:3, 8). Aḥitofel said to David: ‘Should you not have learned from Moses your master that the Levites bore the Ark only on the shoulder, as it is stated: “But he did not give to the sons of Kehat…”’ David then sent them, and they took it up on the shoulder, as it is stated: “David called for Tzadok and Evyatar the priests, and for the Levites: For Uriel, Asaya, Yoel…” (I Chronicles 15:11), until: “In accordance with their practice given to them at the hand of Aaron their father” (I Chronicles 24:19), “[The sons of the Levites bore the Ark of God upon their shoulders] as Moses had commanded in accordance with the word of the Lord” (I Chronicles 15:15). Where did he command? “But he did not give to the sons of Kehat…” The Levites did not initiate anything, but rather everything was from the mouth of Moses, and Moses from the mouth of the Holy One blessed be He.
“The princes brought the dedication of the altar on the day that it was anointed, and the princes brought their offering before the altar” (Numbers 7:10). “The Lord said to Moses: One prince on each day, one prince on each day shall present their offering for the dedication of the altar” (Numbers 7:11). “The princes brought the dedication of the altar…” – this tells that just as the princes donated for the labor of the Tabernacle, so they donated for the dedication of the altar. “The princes brought their offering…” – they came and stood before the altar, but Moses did not accept it from them until it was stated to him from the mouth of the Holy One blessed be He: “Shall present their offering for the dedication of the altar.” Moses still did not know how they would present their offering, whether according to the journeys68This is a reference to the banners mentioned in Numbers, chapter 3. or according to their birth order, until it was stated to him from the mouth of the Holy One blessed be He that they should bring their offering according to the journeys. Still, Moses did not know how they would bring them; all of them together, or each and every one on his own day, until it was stated to him from the mouth of the Holy One blessed be He that it would be each and every one on his own day, as it is stated: “One prince on each day.” But was it not princes who were donating and not common people; why, then, does the verse state: “One prince on each day”? It is because Naḥshon was the king,69He was the prince of the tribe of Judah, the tribe from which kings would descend. and he brought first. So he would not say: Since I brought first, I will bring with each and every one on his day, that is why it is stated: “One prince on each day.” Some say that when the Holy One blessed be He said to Moses: “One prince on each day,” Moses said to the princes: ‘The Holy One blessed be He said to me that all of you will bring, but it was not stated to me who will bring first.’ They all directed their eyes to Naḥshon. ‘This one sanctified the name of the Holy One blessed be He at the sea, it is he who is worthy to cause the Divine Presence to descend, and he will bring the first of them all.’ So, he did. That is what is written: “The one who presented [his offering on the first day was Naḥshon son of Aminadav, of the tribe of Judah]” (Numbers 7:12).
וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה וגו' (במדבר ז, א), הֲדָא הוּא דִּכְתִיב (תהלים פה, ט): אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה' כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ וְאֶל חֲסִידָיו וְאַל יָשׁוּבוּ לְכִסְלָה, אַתּ מוֹצֵא בְּשָׁעָה שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה, וְכָעַס עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לב, ט): וַיֹּאמֶר ה' אֶל משֶׁה רָאִיתִי אֶת הָעָם הַזֶּה וגו' (דברים ט, יד): הֶרֶף מִמֶּנִּי וגו', מִיָּד עָמַד משֶׁה וּבִקֵּשׁ רַחֲמִים מִלְּפָנָיו שֶׁיִּתְרַצֶּה לָהֶם, כְּמָה שֶׁנֶּאֱמַר (שמות לב, יא): וַיְחַל משֶׁה וגו', וְנִתְרַצָּה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות לב, יד): וַיִּנָּחֶם ה' עַל הָרָעָה וגו'. אַף עַל פִּי כֵן הָיָה בְּלִבּוֹ עֲלֵיהֶם, שֶׁנֶּאֱמַר (שמות לב, לד): וּבְיוֹם פָּקְדִי וּפָקַדְתִּי עֲלֵיהֶם חַטָּאתָם, כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הָלַךְ משֶׁה וְהִרְכִּין אָזְנוֹ בַּמִּשְׁכָּן, אָמַר משֶׁה תֹּאמַר שֶׁיֵּשׁ בְּלִבּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: אֶשְׁמְעָה מַה יְּדַבֵּר הָאֵל ה', מַהוּ הָאֵל ה', אָמַר משֶׁה שֶׁעַד עַכְשָׁו הוּא עוֹמֵד בְּכַעֲסוֹ כְּנֶגְדָם וְהוּא בְּקשִׁי עִמָּהֶם. וְאֵין הָאֵל אֶלָּא לְשׁוֹן חוֹזֶק, כְּמָה דְתֵימָא (יחזקאל יז, יג): וְאֶת אֵילֵי הָאָרֶץ לָקָח. אוֹ הוּא מִתְרַצֶּה לָהֶם וְהוּא נוֹהֵג בְּמִדַּת רַחֲמִים עִמָּהֶם, הֲדָא הוּא דִכְתִיב: ה', אֵין ה' אֶלָּא מִדַּת רַחֲמִים, שֶׁנֶּאֱמַר (שמות לד, ו): ה' ה' אֵל רַחוּם וְחַנּוּן. מִיָּד פִּיְסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאֵין בְּלִבּוֹ עַל יִשְׂרָאֵל כְּלוּם, כְּמָה דִּכְתִיב (שמות לד, ו): וַיַּעֲבֹר ה' עַל פָּנָיו, שֶׁהֶעֱבִיר זַעֲמוֹ מֵהֶם וְעָבַר עַל פִּשְׁעֵיהֶם. אָמַר רַבִּי סִימוֹן לָמָּה כְּתִיב שְׁתֵּי פְּעָמִים ה' ה', אֶלָּא שֶׁפִּיְסוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ לְמשֶׁה מַה לְּשֶׁעָבַר הָיִיתִי נוֹהֵג עִמָּהֶם בְּמִדַּת רַחֲמִים עַד שֶׁלֹא עָשׂוּ אוֹתוֹ הַמַּעֲשֶׂה כָּךְ עַכְשָׁו בְּמִדַּת רַחֲמִים אֶנְהֹג עִמָּהֶם. אָמַר רַב יְהוּדָה בְּרַבִּי סִימוֹן בְּאוֹתָהּ שָׁעָה שָׁמַע משֶׁה קוֹל נָאֶה וְקוֹל מְשֻׁבָּח, לְשֶׁעָבַר הָיָה משֶׁה עוֹמֵד וְהָיָה הַדִּבּוּר בָּא לְתוֹךְ אָזְנוֹ כְּמִין סִילוֹן, וְלֹא הָיָה אֶחָד מִיִּשְׂרָאֵל שׁוֹמֵעַ, אֲבָל כְּשֶׁהָיוּ פָּנָיו מַאְדִּימוֹת הָיוּ יוֹדְעִים שֶׁהַדִּבּוּר בָּא אֶצְלוֹ, וְכֵיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן שָׁמַע קוֹל נָאֶה. מַה שָּׁמֵעַ: כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ וְאֶל חֲסִידָיו. אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, לְשֶׁעָבַר הָיְתָה אֵיבָה בֵּינִי לְבֵין בָּנַי, שִׂנְאָה בֵּינִי וּבֵין בָּנַי, תַּחֲרוּת בֵּינִי וּבֵין בָּנַי, אֲבָל עַכְשָׁו שֶׁנַּעֲשָׂה הַמִּשְׁכָּן אַהֲבָה בֵּינִי וּבֵין בָּנַי, שָׁלוֹם בֵּינִי וּבֵין בָּנַי, הֱוֵי: כִּי יְדַבֵּר שָׁלוֹם אֶל עַמּוֹ, אֵלּוּ יִשְׂרָאֵל, עַל שֶׁעָשׂוּ הַמִּשְׁכָּן, וְאֶל חֲסִידָיו, זֶה שֵׁבֶט לֵוִי שֶׁכָּתוּב בּוֹ (דברים לג, ח): וּלְלֵוִי אָמַר תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ וגו'. וּמִנַּיִן אַתָּה אוֹמֵר שֶׁבַּמִּשְׁכָּן הַכָּתוּב מְדַבֵּר, שֶׁכֵּן כְּתִיב אַחֲרָיו (תהלים פה, י): אַךְ קָרוֹב לִירֵאָיו יִשְׁעוֹ לִשְׁכֹּן כָּבוֹד בְּאַרְצֵנוּ. אֵימָתַי הָיָה שָׁלוֹם לְיִשְׂרָאֵל, בִּזְּמַן שֶׁשָּׁכַן כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא בַּמִּשְׁכָּן, כְּמָה דְתֵימָא (שמות מ, לד): וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה לִּי לְלַמֵּד דָּבָר זֶה מִסֵּפֶר תִּלִּים, דְּבַר תּוֹרָה הוּא, אֲפִלּוּ בִּמְקוֹמָהּ אֵינָהּ חֲסֵרָה כְּלוּם, רְאֵה מַה כְּתִיב (במדבר ו, כו): וְיָשֵׂם לְךָ שָׁלוֹם, אֵימָתַי: בְּיוֹם כַּלּוֹת משֶׁה.
“It was on the day that Moses concluded erecting the Tabernacle, he anointed it and sanctified it and all its vessels, and the altar and all its vessels; he anointed them and sanctified them” (Numbers 7:1).
“It was on the day that Moses concluded…” – that is what is written: “I will hear what the Almighty Lord has to say, for He will speak peace to His people and to His pious ones; let them not return to folly” (Psalms 85:9). You find that when Israel performed that act1The Golden Calf., and the Holy One blessed be He grew angry at them, as it is stated: “The Lord said to Moses: I have seen this people…” (Exodus 32:9),2The following verse says: “Now, let Me be, and My wrath will be enflamed against them, and I will destroy them” (Exodus 32:10). "Leave me [and I will destroy them…]" (Deuteronomy 9:14). Immediately, Moses stood and asked for mercy from before Him so that He would reconcile with them, just as it is stated: “Moses implored…” (Exodus 32:11). The Holy One blessed be He reconciled with them, as it is stated: “The Lord reconsidered the evil…” (Exodus 32:14). Nevertheless, umbrage remained in His heart in their regard, as it is stated: “On the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34). When the Tabernacle was crafted, Rabbi Yehuda ben Rabbi Simon said: Moses went and bent his ear in the Tabernacle. He said: Do you say that umbrage remains in the heart of the Holy One blessed be He in Israel’s regard? That is what is written: “I will hear what the Almighty Lord has to say” (Psalms 85:9). What is “the Almighty [ha’el] Lord? Moses said: Until now has He remained in His anger against them and is He barely with them? Ha’el is nothing other than an expression of strength, just as it says: “And he took the mighty of [eilei] the land” (Ezekiel 17:13). Or is He reconciled with them and He is acting with them with the attribute of mercy; that is what is written: “Lord.” Lord is nothing other than the attribute of mercy, as it is stated: “Lord, Lord, merciful and gracious” (Exodus 34:6). Immediately, the Holy One blessed be He placated him that He has no umbrage in His heart, just as it is written: “The Lord passed [vayaavor] before him” (Exodus 34:6), that He removed [shehe’evir] His fury from them and overlooked [ve’avar] their transgressions. Rabbi Simon said: Why does it say “Lord, Lord” twice? It is, rather, that the Holy One blessed be He placated him and said to Moses: Just as in the past I would act with them with the attribute of mercy before they performed that act, so, too, now, I will act with them with the attribute of mercy.
Rabbi Yehuda ben Rabbi Simon said: At that moment, Moses heard a pleasant voice, an excellent voice. In the past, Moses would stand, and the divine speech would enter his ear like a current of water. No one of Israel could hear it, but when his face would redden they knew that divine speech had come to him. Once the Tabernacle was crafted, he heard a pleasant voice. What did he hear? “For He will speak peace to His people and to His pious ones” (Psalms 85:9).
Rabbi Berekhya HaKohen said in the name of Rabbi Yehuda ben Rabbi Simon: The Holy One blessed be He said to Moses: ‘In the past there was enmity between Me and My children, hatred between Me and My children, contention between Me and My children, but now that the Tabernacle was crafted there is love between Me and My children, peace between Me and My children.’ That is, “for He will speak peace to His people” (Psalms 85:9) – this is Israel, for crafting the Tabernacle. “And to His pious ones” (Psalms 85:9) – this is the tribe of Levi, in whose regard it is written: “And of Levi he said: Your Tumim and Your Urim for Your pious one” (Deuteronomy 33:8). From where do you know that the verse is speaking regarding the Tabernacle? It is because it is written thereafter: “Indeed, His salvation is near for those who fear Him, so that glory may dwell in our land” (Psalms 85:10). When was there peace for Israel? When the glory of the Holy One blessed be He dwelled in the Tabernacle. It is just as it says: “And the glory of the Lord filled the Tabernacle” (Exodus 40:34).
Rabbi Shimon ben Lakish said: Why would I teach this matter from the book of Psalms? It is a matter of Torah. Even from its location there is nothing lacking. See what is written: “And grant you peace” (Numbers 6:26). When? It was “on the day that Moses concluded [erecting the Tabernacle].”
וַיְהִי בְּיוֹם כַּלּוֹת וגו', הֲדָא הוּא דִּכְתִיב (איוב ד, יז): הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק וגו', אָמַר רַבִּי בֶּרֶכְיָה הַכֹּהֵן, כְּשֶׁהָלַךְ יַעֲקֹב אֵצֶל פַּרְעֹה לֹא יָצָא מֵאֶצְלוֹ עַד שֶׁבֵּרְכוֹ, שֶׁנֶּאֱמַר (בראשית מז, י): וַיְבָרֶךְ יַעֲקֹב אֶת פַּרְעֹה. מַה בֵּרְכוֹ, אָמַר לוֹ יַעֲלֶה נִילוּס לְרַגְלוֹ, אַף אֲנִי כְּשֶׁאָבוֹא אֶצְלְכֶם אֲנִי בָּא טָעוּן בְּרָכוֹת, וְהֵיכָן רְמָזָהּ לָהֶם, בְּסִינַי. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּרֶמֶז אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ אֶת הַמִּשְׁכָּן שֶׁהוּא נוֹתֵן לָהֶם בְּרָכוֹת בְּבִיאָתוֹ, שֶׁנֶּאֱמַר (שמות כ, כא): מִזְבַּח אֲדָמָה תַּעֲשֶׂה לִי וגו' בְּכָל הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ, וְכֵן עָשָׂה, כְּשֶׁבָּא לַמִּשְׁכָּן בֵּרְכָן, שֶׁנֶּאֱמַר (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, אֵימָתַי: וַיְהִי בְּיוֹם כַּלּוֹת, הָא לָמַדְנוּ שֶׁאֵין אָדָם צַדִּיק יוֹתֵר מִן הָאֱלֹהִים, הֱוֵי הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק, לָאו, אֶלָּא גַּם הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרַךְ יִשְׂרָאֵל בְּבִיאָתוֹ אֶצְלָם, לְכָךְ נֶאֱמַר: יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, וְסָמַךְ לוֹ: וַיְהִי בְּיוֹם כַּלּוֹת וגו'.
“It was on the day that [Moses] concluded…” – that is what is written: “Will a man be more just than God…?” (Job 4:17). Rabbi Berekhya HaKohen said: When Jacob went to Pharaoh, he did not leave his presence until he blessed him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:10). What did he bless him? He said to him: May the Nile rise to your feet.3It signified the end of the famine. I, too, when I come to you, I come laden with blessings. Where did He allude to it to them? It was at Sinai. Rabbi Yehoshua ben Levi said: By means of an allusion, the Holy One blessed be He said to Israel that they should craft the Tabernacle and He would give them blessings when He came, as it is stated: “You shall craft for Me an altar of earth…in every place that I mention my name, I will come to you and I will bless you” (Exodus 20:21). So, He did; when He came to the Tabernacle, He blessed them, as it is stated: “May the Lord bless you and protect you” (Numbers 6:24). When? It was “on the day that [Moses] concluded [erecting the Tabernacle].” We learned that man is not more just than God. That is, “will a man be more just than God…?” No. It is, rather, that the Holy One blessed be He, too, blessed Israel when He came to them. That is why it is written: “May the Lord bless you and protect you,” and it juxtaposed to it: "It was on the day that [Moses] concluded…”
וַיְהִי בְּיוֹם כַּלּוֹת וגו', הֲדָא הוּא דִכְתִיב (תהלים צא, א): ישֵׁב בְּסֵתֶר עֶלְיוֹן. אָמַר רַב הוּנָא בְשֵׁם רַב אִידֵי, מִי אָמַר הַמִּזְמוֹר הַזֶּה, הָיִינוּ סְבוּרִים שֶׁבָּא שְׁלֹמֹה וַאֲמָרוֹ, וְלֹא אֲמָרוֹ אֶלָּא משֶׁה, הֲדָא הוּא דִכְתִיב: ישֵׁב בְּסֵתֶר עֶלְיוֹן, זֶה משֶׁה שֶׁיָּשַׁב בְּסֵתֶר עֶלְיוֹן, שֶׁנִּכְנַס בְּתוֹךְ הֶעָנָן שֶׁהוּא סֵתֶר עֶלְיוֹן, כְּמָה דְתֵימָא (איוב כב, יד): עָבִים סֵתֶר לוֹ. וְכֵן כָּתוּב (שמות כד, יח): וַיָּבֹא משֶׁה בְּתוֹךְ הֶעָנָן, (תהלים צא, א): בְּצֵל שַׁדַּי יִתְלוֹנָן, שֶׁלָּן שָׁם לִינוֹת הַרְבֵּה, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה, וְהוּא אָמַר (תהלים צא ב): אֹמַר לַה' מַחְסִי וגו'. דָּבָר אַחֵר, ישֵׁב בְּסֵתֶר עֶלְיוֹן וגו', אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן, שְׁלשָׁה דְבָרִים שָׁמַע משֶׁה מִן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהִרְתִּיעַ לַאֲחוֹרָיו, כֵּיוָן שֶׁאָמַר לוֹ (שמות ל, יב): וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ, אָמַר משֶׁה מִי יוּכַל לִתֵּן כֹּפֶר נַפְשׁוֹ, (איוב ב, ד): עוֹר בְּעַד עוֹר וְכֹל אֲשֶׁר לָאִישׁ יִתֵּן בְּעַד נַפְשׁוֹ, וַעֲדַיִן אֵינוֹ מַגִיעַ, שֶׁנֶּאֱמַר (תהלים מט, ח ט): אָח לֹא פָדֹה יִפְדֶה אִישׁ לֹא יִתֵּן לֵאלֹהִים כָּפְרוֹ וְיֵקַר פִּדְיוֹן נַפְשָׁם, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (שמות ל, יג): זֶה יִתְּנוּ. אָמַר רַבִּי מֵאִיר נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין מַטְבֵּע שֶׁל אֵשׁ מִתַּחַת כִּסֵּא הַכָּבוֹד וְהֶרְאָה לוֹ לְמשֶׁה זֶה יִתְּנוּ, כָּזֶה יִתְּנוּ. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר כח, ב): צַו אֶת בְּנֵי יִשְׂרָאֵל וגו' אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי, אָמַר משֶׁה מִי יוּכַל לְהַסְפִּיק לוֹ קָרְבָּנוֹת, אִם אָנוּ מַקְרִיבִין לְפָנָיו כָּל חַיְתוֹ שָׂדָי וְעוֹרְכִין כָּל עֲצֵי לְבָנוֹן, אֵינוֹ מַסְפִּיק לוֹ, שֶׁנֶּאֱמַר (ישעיה מ, טז): וּלְבָנוֹן אֵין דֵּי בָּעֵר וְחַיָּתוֹ אֵין דֵּי עוֹלָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן (במדבר כח, ג): וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה וגו', וְלֹא שְׁנֵיהֶם בְּבַת אַחַת, אֶלָּא (במדבר כח, ד): אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וגו'. וְכֵן בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם, אָמַר משֶׁה מִי יוּכַל לַעֲשׂוֹת לוֹ מִקְדָּשׁ שֶׁיִּשְׁרֶה בְּתוֹכוֹ, (מלכים א ח, כז): הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ וגו', וְאוֹמֵר (ירמיה כג, כד): הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא וגו', וְאוֹמֵר (ישעיה סו, א): הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי וגו'. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינִי מְבַקֵּשׁ, לְפִי כֹּחִי אֶלָּא לְפִי כֹּחָן, כְּשֶׁאֲנִי מְבַקֵּשׁ כָּל הָעוֹלָם כֻּלּוֹ אֵינוֹ יָכוֹל לְהַחֲזִיק כְּבוֹדִי וְלֹא שֶׁמֶשׁ אֶחָד מִשֶּׁלִּי, אֶלָּא אֲנִי אֵינִי מְבַקֵּשׁ מִיָּדְךָ אֶלָּא עֶשְׂרִים בַּדָּרוֹם וְעֶשְׂרִים בַּצָּפוֹן וּשְׁמוֹנֶה בַּמַּעֲרָב. לְכָךְ משֶׁה אָמַר: ישֵׁב בְּסֵתֶר עֶלְיוֹן, הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהוּא יוֹשֵׁב בְּסִתְרוֹ שֶׁל עוֹלָם הוּא רוֹאֶה אֶת הַכֹּל וְאֵינוֹ נִרְאֶה, הוּא נִתְאַוָּה לָלוּן בְּצִלֵּנוּ. אָמַר רַבִּי פְּרוֹזְדָק בַּר נַחֲשָׁא בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן שַׁדַּי נִתְלוֹנֵן בַּצֵּל שֶׁעָשָׂה לְךָ בְּצַלְאֵל, זֶה הַמִּשְׁכָּן, הֱוֵי: בְּצֵל שַׁדַּי יִתְלוֹנָן. (תהלים צא, ב): אֹמַר לַה' מַחְסִי, שִׁיר זֶה שֶׁל פְּגָעִים, אָמַר משֶׁה בְּשָׁעָה שֶׁהָיָה עוֹלֶה לָהָר, שֶׁהָיָה מִתְיָרֵא מִן הַמַּזִּיקִין, מַהוּ אֹמַר לַה' מַחְסִי, אֲגָנָתִי, (תהלים צא, ב): וּמְצוּדָתִי קַסְטְרָא דִידִי, (תהלים צא, ב): אֱלֹהַי אֶבְטַח בּוֹ, שֶׁבִּשְׁמוֹ אֲנִי מַבְרִיחַ אֶת הַמַּזִּיקִין וְאֶת מַלְאֲכֵי חַבָּלָה. (תהלים צא, ג): כִּי הוּא יַצִּילְךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בִּי בָּטַחְתָּ, אֲנִי עוֹמֵד לְךָ, כִּי הוּא יַצִּילְךָ וגו' (תהלים צא, ב): מִפַּח יָקוּשׁ, מִמְּצַדְתָּא דְּצַיָּידָא. (תהלים צא, ב): מִדֶּבֶר הַוּוֹת, מִדֶּבֶר שֶׁהוּא מֵבִיא הַוּוֹת בָּעוֹלָם. (תהלים צא, ד): בְּאֶבְרָתוֹ יָסֶךְ לָךְ, מַהוּ בְּאֶבְרָתוֹ יָסֶךְ לָךְ, בִּזְכוּת הַתּוֹרָה שֶׁנִּתְּנָה מִימִינוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (דברים לג, ב): מִימִינוֹ אֵשׁ דָּת לָמוֹ. (תהלים צא, ב): וְתַחַת כְּנָפָיו תֶּחְסֶה, מִי שֶׁבָּא לַחֲסוֹת תַּחַת כְּנָפָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא לוֹ צִנָּה וְסוֹחֵרָה שֶׁל אֱמֶת, מַהוּ צִנָּה וְסֹחֵרָה אֲמִתּוֹ, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא זַיִן אֲנִי עוֹשֶׂה לְכָל מִי שֶׁהוּא סוֹחֵר בַּאֲמִתָּהּ שֶׁל תּוֹרָה. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֲמִתָּהּ שֶׁל תּוֹרָה זַיִן הוּא לִבְעָלֶיהָ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי זַיִּן נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בְּסִינַי וְשֵׁם הַמְפֹרָשׁ כָּתוּב עָלָיו (תהלים צא, ה): לֹא תִירָא מִפַּחַד לָיְלָה, מִן אַגְרַת בַּת מַחֲלַת וּמֶרְכַּבְתָּהּ, וְלֹא מִכָּל הַמַּזִּיקִים הַמּוֹשְׁלִים בַּלַּיְלָה, (תהלים צא, ה): מֵחֵץ יָעוּף יוֹמָם, אָמַר רַבִּי בֶּרֶכְיָה יֵשׁ מַזִּיק שֶׁהוּא פּוֹרֵחַ בָּאֲוִיר כָּעוֹף וְקוֹשֵׁט כַּחֵץ, וּמִי יַצִּילְךָ מִמֶּנּוּ שִׁלּוּחַ הַקֵּן, שֶׁכֵּן כְּתִיב לְמַעְלָה: כִּי הוּא יַצִּילְךָ מִפַּח יָקוּשׁ, אֵין פַּח אֶלָּא צִפּוֹר, כָּעִנְיָן שֶׁנֶּאֱמַר (עמוס ג, ה): הֲתִפֹּל צִפּוֹר עַל פַּח הָאָרֶץ, וּכְתִיב (דברים כב, ו ז): כִּי יִקָּרֵא קַן צִפּוֹר לְפָנֶיךָ וגו' שַׁלֵּחַ תְּשַׁלַּח וגו'. (תהלים צא, ו): מִדֶּבֶר בָּאֹפֶל יַהֲלֹךְ, מִי שֶׁמַּעֲשָׂיו בָּאֹפֶל הַדֶּבֶר שׁוֹלֵט בּוֹ, וְכֵן הוּא אוֹמֵר (חבקוק ג, ה): לְפָנָיו יֵלֵךְ דָּבֶר וְיֵצֵא רֶשֶׁף לְרַגְלָיו, אַף כָּאן הוּא אוֹמֵר (תהלים צא, ה): מִקֶּטֶב יָשׁוּד צָהֳרָיִם, רַבָּנָן אָמְרִין שֵׁד הוּא וְלָמָּה קָרֵי לֵיהּ קֶטֶב, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר דְּהוּא בָּזֵא סוּגְיָא דְּיוֹמָא מִן רָאשֵׁיהוֹן דְּאַרְבַּע עַד סוֹפֵיהוֹן דְּתֵשַׁע. רַבִּי לֵוִי אָמַר דְּהוּא בָּזֵז סוּגְיָא דְטִהֲרָא מִן סוֹפֵיהוֹן דְאַרְבַּע עַד רָאשֵׁיהוֹן דְּתֵשַׁע, וְאֵינוֹ שׁוֹלֵט לֹא בַצֵּל וְלֹא בַחַמָּה אֶלָּא בֵּין הַצֵּל לַחַמָּה, רֹאשׁוֹ דּוֹמֶה לָעֵגֶל וְקֶרֶן אֶחָד יוֹצְאָה בְּתוֹךְ מִצְחוֹ וְהוּא מִתְגַּלְגֵל כַּכָּד. אָמַר רַב הוּנָא בְּשֵׁם רַבִּי יוֹסֵף קֶטֶב מְרִירִי עָשׂוּי קְלִפִּין קְלִפִּין, שְׂעָרוֹת שְׂעָרוֹת, עֵינַיִם עֵינַיִם. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְעַיִן אַחַת קְבוּעָה לוֹ בְּלִבּוֹ, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ אֵין לוֹ חַיִּים מֵעוֹלָם בֵּין אָדָם בֵּין בְּהֵמָה, וְכָל מִי שֶׁהוּא רוֹאֶה אוֹתוֹ נוֹפֵל וָמֵת. וּמְרִירִי שׁוֹלֵט מִשִּׁבְעָה עָשָׂר בְּתַמּוּז וְעַד תִּשְׁעָה בְּאָב. חִזְקִיָּה רָאָה אוֹתוֹ וְנָפַל עַל פָּנָיו וָמֵת. אָמַר רַבִּי פִּינְחָס הַכֹּהֵן מַעֲשֶׂה בְּאֶחָד שֶׁרָאָה אוֹתוֹ וְנִכְפָּה עַל פָּנָיו, אָמְרוּ יְהוּדָה בֶּן רַבִּי שְׁמוּאֵל רָאָה וְלֹא נָפַל, אָמְרוּ אַף עַל פִּי כֵן מֵת. רַבִּי אַבָּהוּ הֲוָה יָתֵיב פָּשֵׁיט בַּחֲדָא כְּנִשְׁתָּא מִדּוּכְתָּא דְּקֵסָרִין, חָמָא חַד פַּאֲרֵי בָּתַר חַבְרֵיהּ וּבִידֵיהּ חַד קָטוֹ בָּעֵי דְּיִמְחִינֵיהּ בָּהּ, חָמָא חַד מַזִּיק פָּארֵי בַּתְרֵיהּ וּבִידֵיהּ חַד קְטוּ דְּפַרְזָל. נְפַק רַבִּי אַבָּהוּ וּפָארֵי בַּתְרֵיהּ, אֲמַר לֵיהּ לָא תִמְחִינֵיהּ דִּלְמָא הוּא מָיֵת. אֲמַר לֵיהּ רַבִּי מִן הֲדָא הוּא מָיְתָא, אֲמַר לֵיהּ הָא מַזִּיקָא פָּארֵי בַּתְרָךְ וּבִידֵיהּ קְטוּתָא דְּפַרְזְלָא, אַתְּ מָחֵי לֵהּ בַּהֲדָהּ וְהוּא מָחֵי לֵהּ בְּהַהִיא וְהוּא מָיֵת. רַבִּי יוֹחָנָן הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָּא דְּלָא יֶהֱווֹן טָעֲנִין עַרְקָא עַל מֵינוֹקַיָא. רַבִּי שְׁמוּאֵל בַּר רַב יִצְחָק הֲוָה מְפַקֵּד לְסָפְרַיָא וּלְמַתְנְיָנַיָּא בְּאִלֵּין יוֹמַיָא דְּיֶהֱווֹן מְפַטְרִין טַלַּיָּא בְּאַרְבַּע שָׁעִין, (תהלים צא, ז): יִפֹּל מִצִּדְךָ וגו', רַב יִצְחָק אָמַר הַיָּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אֶחָת, זוֹ מִצְוַת תְּפִלִּין, כְּתִיב בָּהּ: יִפֹּל מִצִּדְךָ אֶלֶף, שֶׁנִּמְסַר לָהּ אֶלֶף מַלְאָכִים לְשָׁמְרוֹ, אֲבָל הַיָּמִין שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה, וּרְבָבָה מִימִינֶךָ, רְבָבוֹת שֶׁל מַלְאָכִים נִמְסָרִים לָהּ. אָמַר רַבִּי חֲנִינָא בֶּן רַבִּי אַבָּהוּ, אֵינוֹ אוֹמֵר יִמָּסְרוּ לָךְ, אֶלָּא יִפֹּל, אִם בָּאִים אֶלֶף מַזִּיקִים הֵם נוֹפְלִים מִן הַצַּד שֶׁהִיא שׁוֹלֶטֶת עַל מִצְוָה אַחַת, וְאִם בָּאִים הֵם רִבּוֹא מַזִּיקִין הֵם נוֹפְלִים לִפְנֵי הַצַּד שֶׁהִיא שׁוֹלֶטֶת בְּמִצְווֹת הַרְבֵּה. בְּנֹהַג שֶׁבָּעוֹלָם אָדָם נִמְסַר לְאֶלֶף אִישׁ עָלָיו לָזוּן אוֹתָם, לָמָּה, שֶׁהֵן מוּסָרִין לוֹ לְשָׁמְרוֹ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹסֵר לָאָדָם הַזֶּה אֶלֶף מַלְאָכִים מִשְֹּׂמֹאלוֹ וְרִבּוֹא מִימִינוֹ לְטוֹבָתוֹ וּלְשָׁמְרוֹ, אֵלֶיךָ לֹא יִגָּשׁ, שֶׁתָּזוּן אוֹתָם, (תהלים צא, ח): רַק בְּעֵינֶיךָ תַבִּיט שַׁלְוָתְךָ, (תהלים צא, ח): וְשִׁלּוּמַת רְשָׁעִים תִּרְאֶה, מַה שֶּׁיְשַׁלֵּם הַקָּדוֹשׁ בָּרוּךְ הוּא לָרְשָׁעִים כְּמַעֲשֵׂיהֶם תִּרְאֶה, (תהלים צא, ט): כִּי אַתָּה ה' מַחְסִי וגו', אָמַר רַבִּי חֲנִינָא אָמְרוּ יִשְׂרָאֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא, אַתָּה נוֹתֵן אֶת הַתּוֹרָה בַּתַּחְתּוֹנִים אֶצְלֵנוּ, וּשְׁכִינָתְךָ תַּשְׁרֶה בָּעֶלְיוֹנִים, הֲדָא הוּא דִכְתִיב: כִּי אַתָּה ה' מַחְסִי, שֶׁנָּתַתָּ לִי תּוֹרָתְךָ, וְעֶלְיוֹן שַׂמְתָּ מְעוֹנֶךָ, וְאַתָּה שַׂמְתָּ מְעוֹנְךָ בָּעֶלְיוֹנִים, (תהלים צא, י): לֹא תְאֻנֶּה אֵלֶיךָ רָעָה, כְּמָה דְתֵימָא (משלי יב, כא): לֹא יְאֻנֶּה לַצַּדִּיק כָּל אָוֶן, (תהלים צא, י): וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, אָמַר רַבִּי יוֹחָנָן, עַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַמַּזִּיקִין מִתְגָּרִין בָּעוֹלָם לַבְּרִיּוֹת, וּמִשֶּׁהוּקַם הַמִּשְׁכָּן שֶׁשָּׁרָה הַשְּׁכִינָה לְמַטָּה, כָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם, הֲדָא הוּא דִכְתִיב: וְנֶגַע לֹא יִקְרַב בְּאָהֳלֶךָ, זֶה אֹהֶל מוֹעֵד. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַה לְּךָ אֵצֶל סֵפֶר תְּהִלִּים, וַהֲלֹא בִּמְקוֹמוֹ אֵינוֹ חָסֵר (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, מִן הַמַּזִּיקִין, אֵימָתַי, וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, מַהוּ בְּיוֹם כַּלּוֹת, שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם.
“It was on the day that [Moses] concluded…” – that is what is written: “He who dwells in the shelter of the Most High” (Psalms 91:1). Rav Huna said in the name of Rav Idi: Who said this psalm? We were under the impression that Solomon came and said it, but it was none other than Moses who said it. That is what is written: “He who dwells in the shelter of the Most High” – this is Moses, who stayed in the shelter of the Most High, as he entered the cloud, which is the shelter of the Most High, just as it says: “Clouds are shelter for Him” (Job 22:14). Likewise, it is written: “Moses entered into the midst of the cloud” (Exodus 34:18), “Who rests in the shadow of the Almighty” (Psalms 91:1), as he rested there several nights, as it is stated: “He was there with the Lord forty days and forty nights” Exodus 34:28), and he said: “I will say of the Lord: He is my shelter…” (Psalms 91:2).
Another matter: “He who dwells in the shelter of the Most High…” (Psalms 91:1) – Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Yoḥanan: Three matters Moses heard from the Holy One blessed be He and he recoiled backward. When He said to him: “Each man shall give a ransom for himself” (Exodus 30:12), Moses said: ‘Who can give a ransom for himself?’ “Skin for skin, everything that a man has he will give for his life” (Job 2:4), and it is still not sufficient, as it is stated: “A man can neither redeem his brother nor give God a ransom for him. The redemption of their lives is too costly [and can never be attained] (Psalms 49:8–9). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’ – “this, they shall give” (Exodus 30:13). Rabbi Meir said: The Holy One blessed be He took a type of coin of fire from beneath the Throne of Glory and showed it to Moses. “This, they shall give” – like this they shall give.
Likewise, when the Holy One blessed be He said to him: “Command the children of Israel…My offering, My food, for My fires, [My pleasing aroma, you shall take care to sacrifice to Me at its appointed time]” (Numbers 28:2), Moses said: Who can provide Him with offerings? Were we to sacrifice before Him all the beasts of the field and arrange all the trees of Lebanon, it would not be sufficient for Him, as it is stated: “Lebanon is not sufficient for kindling and its beasts are not sufficient for burnt offerings” (Isaiah 40:16). The Holy One blessed be He said to him: ‘I am not asking according to My ability, but rather, according to their ability’; “You shall say to them: This is the fire offering [that you shall bring to the Lord: Unblemished lambs in the first year, two each day, a continual burnt offering]” (Numbers 28:3). Not both of them at the same time, but rather: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Numbers 28:4).
Likewise, when the Holy One blessed be He said to him: “They shall craft a Sanctuary for Me, and I will dwell in their midst” (Exodus 25:8), Moses said: Who can craft a Tabernacle for Him in which He will dwell? “Behold, the heavens and the heaven of heavens cannot contain You, [certainly not this House that I have built]” (I Kings 8:27); and it says: “Do I not fill the heavens and the earth, [the utterance of the Lord]” (Jeremiah 23:24); and it says: “[So said the Lord:] The heavens are My throne, and the earth is My footstool; [what house could you build for Me, and what place could be My resting place]” (Isaiah 66:1). The Holy One blessed be He said: I am not asking according to My ability, but rather, according to their ability. When I wish, the entire world cannot contain My glory, or even one of My suns. Rather, I am asking of you twenty4The reference is to the boards that support the Tabernacle. in the north, twenty in the south, and eight in the west. That is why Moses said: “He who dwells in the shelter of the Most High” (Psalms 91:1); the Holy One blessed be He, who sits in the concealed place of the world, sees all but is not seen, and He seeks to rest in our shelter. Rabbi Prozedak bar Naḥsha said in the name of Rabbi Yehuda ben Rabbi Simon: The Almighty rests in the shelter that was crafted by Betzalel; that is the Tabernacle. That is, “in the shelter, the Almighty will rest” (Psalms 91:1).5This is a reinterpretation of the second half of Psalms 91:1, instead of, “in the shadow of the Almighty he rests.”
“I will say of the Lord: He is my shelter” (Psalms 91:2) – this song of ravages, Moses recited it as he ascended the mountain, as he feared demons. What is: “I will say of the Lord: He is my shelter”? He is my protector. “And my fortress” (Psalms 91:2) – He is my bastion. “My God, in whom I trust” (Psalms 91:2) – as with His name, I fend off demons and angels of destruction. “For He will rescue you” (Psalms 91:3) – the Holy One blessed be He said to him: ‘You trusted Me; I will stand for you.’ “For He will rescue you…” “from an ensnared trap” (Psalms 91:3) – from a trap placed by a hunter; “from devastating pestilence” (Psalms 91:3) – from pestilence that brings devastation to the world. “He will cover You with His pinion” (Psalms 91:4) – what is: “He will cover You with His pinion [be’evrato]”? It is by the merit of the Torah that was given with the right6The right is taken to refer to the right hand, and “be’evrato” is being interpreted as “with His limb.” of the Holy One blessed be He, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2). “You will find refuge under His wings; [a shield and armor are His truth]” (Psalms 91:4) – one who comes to seek refuge under the wings of the Holy One blessed be He, He is an actual shield and armor for him. What is, “a shield and armor are His truth”? Rabbi Shimon ben Lakish said: I will craft a weapon for anyone who trades in the truth of Torah. Rabbi Shimon ben Yoḥai: The truth of Torah is a weapon for those who master it.
Rabbi Shimon ben Yoḥai said: The Holy One blessed be He gave a weapon to Israel with the ineffable Name written upon it. “You will not fear the terror of night” (Psalms 91:5) – from Agrat bat Maḥalat and her chariot nor from all the demons that rule the night. “Nor the arrow that flies by day” (Psalms 91:5) – Rabbi Berekhya said: There is a demon that flies in the air like a bird and darts like an arrow. What will save you from it? It is sending the mother bird from the nest, as it is written previously: “For He will rescue you from an ensnared trap [paḥ]” (Psalms 91:3), and paḥ is nothing other than a bird, like the matter that is stated: “Will a bird fall into a trap [paḥ] on the ground…” (Amos 3:5).7Although paḥ is not itself a bird, it appears in the context of a bird, and can therefore be used as alluding to a bird. And it is written: “If a bird’s nest happens before you.… You shall send [shale’aḥ teshalaḥ] [the mother] away…” (Deuteronomy 22:6–7).8This is expounded: If you encounter a demon, send away the mother bird, and you will be protected. If you send away [shale’aḥ] the bird, you will send away [teshalaḥ] the demons.
“Nor the pestilence that stalks in darkness” (Psalms 91:6) – anyone whose actions are in the darkness, pestilence dominates him. Likewise, it says: “Pestilence goes before Him, and plague emerges at His heels” (Habakkuk 3:5). It says the same here.
“Nor the scourge [ketev] that ravages at noon” (Psalms 91:6) – the Rabbis say: It is a demon. Why is it called ketev? Rabbi Abba bar Kahana said: Because it plunders the strength of the day from the beginning of the fourth hour until the end of the ninth hour.9Ketev is a portmanteau of kotef uvozez, meaning plucks and plunders. Rabbi Levi said: Because it plunders the strength of the day from the end of the fourth hour until the beginning of the ninth hour, but rules in neither the sun nor the shade, but only between the shade and the sun. Its head resembles that of a calf, and a horn emerges from its forehead, and it rolls like a jug.
Rav Huna said in the name of Rabbi Yosef: Ketev Meriri (Deuteronomy 32:24) is made of many scales, many hairs, and many eyes. Rabbi Shimon ben Lakish said: One eye is affixed to its heart, and anyone who sees it has no life in this world, whether man or animal. And anyone who sees it falls and dies. Meriri dominates from the seventeenth of Tamuz until the ninth of Av. Ḥizkiya saw it, fell on his face, and died. Rabbi Pinḥas HaKohen said: There was an incident involving one who saw it and fell on his face. It was said: Yehuda ben Rabbi Shmuel saw but did not fall. They said, nevertheless, he died. Rabbi Abbahu was sitting and studying in a certain study hall in his place, Caesarea. He saw one pursuing another and in his hand was a certain rod10A wooden rod. with which he sought to strike him. He saw a demon pursuing him, and in his hand was an iron rod. Rabbi Abbahu went out and pursued him. He said to him: ‘Do not strike him because he may die.’ He said to him: ‘Rabbi, from this he will die?’ He said to him: ‘There is a demon pursuing you and in his hand is an iron rod. You will strike him with this one, and it will strike him with that one and he will die.
Rabbi Yoḥanan would instruct the Bible teachers and the Mishna teachers that they should not raise a strap against the children on those days.11The days between the seventeenth of Tamuz and the ninth of Av. Rabbi Shmuel bar Rabbi Yitzḥak would instruct the Bible teachers and the Mishna teachers to dismiss the children after four hours of the day on those days.
“[One thousand] will fall at your side, [and ten thousand to your right, but it will not reach you]” (Psalms 91:7) – Rav Yitzḥak said: Regarding the hand that controls one mitzva, the mitzva of phylacteries, it is written: “One thousand will fall at your side,” as one thousand angels were assigned to it to protect it. However, the right hand, which controls many mitzvot, tens of thousands of angels are assigned to it.
Rabbi Ḥanina ben Rabbi Abbahu said: It does not say: They will be assigned to you, but rather, they “will fall” (Psalms 91:7). If one thousand demons come, they will fall on the side that controls one mitzva, and if they are ten thousand demons, they will fall before the side that controls many mitzvot. The way of the world is that if a person is assigned one thousand people, it is incumbent upon him to feed them. The Holy One blessed be He, though, assigns this person one thousand angels to his left and ten thousand to his right for his wellbeing and to protect him, “but it will not reach you” (Psalms 91:7) to feed them. “You will only look with your eyes” (Psalms 91:8) – your tranquility; “and see the punishment [shilumat] of the wicked” (Psalms 91:8) – You will see what the Holy One blessed be He will pay [sheyeshalem] to the wicked in accordance with their actions.
“For You, Lord, are my shelter; [You have made the most high Your dwelling place]” (Psalms 91:9) – Rabbi Ḥanina said: Israel said: ‘Holy One blessed be He, You gave us the Torah below with us, but Your Divine Presence rests on high?’ That is what is written: “For You, Lord, are my shelter,” as You gave me Your Torah, but “You have made the most high Your dwelling place,” You placed Your dwelling place on high? “No evil will befall you” (Psalms 91:10) – just as it is stated: “No iniquity will befall the righteous” (Proverbs 12:21).12God responds that no evil will befall you even though He dwells on high.
“And no plague will come near your tent” (Psalms 91:10) – Rabbi Yoḥanan said: Until the Tabernacle was erected, the demons would provoke people in the world. When the Tabernacle was erected, when the Divine Presence rested below, the demons were eliminated from the world. That is what is written: “And no plague will come near your tent” – this is the Tent of Meeting. Rabbi Shimon ben Lakish said: Why must you go to the book of Psalms? In its place it is not lacking: “May the Lord bless you and protect you” (Numbers 6:24). When? “It was on the day that Moses concluded.” What is “the day that [Moses] concluded [kalot]’? It means that all the demons were eliminated [shekalu] from the world.
וַיְהִי בְּיוֹם כַּלּוֹת וגו', הֲדָא הוּא דִכְתִיב (שיר השירים ג, ט): אַפִּרְיוֹן עָשָׂה לוֹ, זֶה הָעוֹלָם שֶׁהוּא עָשׂוּי כְּמִין כִּלָּה. (שיר השירים ג, ט): הַמֶּלֶךְ שְׁלֹמֹה, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁשָֹּׂם שָׁלוֹם בֵּין אֵשׁ לְמַיִם וּפְתָכָן זֶה בָּזֶה וְעָשָׂה מֵהֶן רָקִיעַ, שֶׁנֶּאֱמַר (בראשית א, ח): וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם, שֶׁהוּא אֵשׁ וָמָיִם. (שיר השירים ג, ט): מֵעֲצֵי הַלְּבָנוֹן, שֶׁנִּבְנָה מִמְּקוֹם בֵּית הַמִּקְדָּשׁ. אָמַר רַבִּי יוֹסֵי בַּר חֲלַפְתָּא לָמָּה נִקְרָא אֶבֶן שְׁתִיָּה, שֶׁמִּמֶּנָּה הֻשְׁתַּת הָעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים נ, ב): מִצִּיּוֹן מִכְלַל יֹפִי אֱלֹהִים הוֹפִיעַ, (שיר השירים ג, י): עַמּוּדָיו עָשָׂה כֶסֶף, זֶה הָרָקִיעַ, כְּמָה דְתֵימָא (איוב כו, א): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ, וְלָמָּה קָרֵי לֵיהּ כֶּסֶף, שֶׁהוּא מְכַסֵּף עַל כָּל מַעֲשֵׂה בְרֵאשִׁית, וְכֵן הוּא אוֹמֵר (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים וגו'. (שיר השירים ג, ט): רְפִידָתוֹ זָהָב, זוֹ הָאָרֶץ שֶׁהִיא מַעֲלָה פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן שֶׁהֵן דּוֹמִים לְזָהָב, מַה הַזָּהָב יֵשׁ בּוֹ מִינִין הַרְבֵּה וּגְוָנִין הַרְבֵּה, אַף פֵּרוֹת הָאָרֶץ, מֵהֶן יְרֻקִּין וּמֵהֶן אֲדֻמִּין. (שיר השירים ג, ט): מֶרְכָּבוֹ אַרְגָּמָן, זֶה הַשֶּׁמֶשׁ שֶׁהוּא נָתוּן לְמַעְלָה וְהוּא רוֹכֵב בְּמֶרְכָּבָה וּמֵאִיר לָעוֹלָם, כְּמָה דְתֵימָא (תהלים יט, ו): וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ וגו', וּמִכֹּחַ הַשֶּׁמֶשׁ הַגְּשָׁמִים יוֹרְדִים, וּמִכֹּחַ הַשֶּׁמֶשׁ הָאָרֶץ מַעֲלָה פֵּרוֹת, וּלְכָךְ קְרָאוֹ אַרְגָּמָן, שֶׁיְצָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֶאֱרֹג מָן לַבְּרִיּוֹת, וְאֵין מָן אֶלָּא פֵּרוֹת וּמְזוֹנוֹת, כְּמָה דְתֵימָא (דניאל א, ה): וַיְמַן לָהֶם הַמֶּלֶךְ וגו'. (שיר השירים ג, י): תּוֹכוֹ רָצוּף אַהֲבָה, שֶׁאַחַר כָּל מַעֲשֵׂה בְרֵאשִׁית בָּרָא אָדָם וְחַוָּה לִמְשֹׁל בְּכֻלָּם, וְכֵן הוּא אוֹמֵר (משלי ט, ג): שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא, הֱוֵי (שיר השירים ג, ט): מִבְּנוֹת יְרוּשָׁלָיִם, שֶׁיִּהְיוּ כָּל הַבְּרִיּוֹת יְרֵאִים מֵהֶם וּמֻשְׁלָמִים לָהֶם, כְּמָה דְתֵימָא (בראשית ט, ב): וּמוֹרַאֲכֶם וְחִתְּכֶם יִהְיֶה וגו'. דָּבָר אַחֵר, אַפִּרְיוֹן זֶה הָעוֹלָם, לָמָּה קְרָאוֹ אַפִּרְיוֹן, שֶׁלֹא בְּרָאוֹ אֶלָּא לִפְרִיָּה וּרְבִיָּה, וְכֵן הוּא אוֹמֵר (ישעיה מה, יח): לֹא תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ, עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, שֶׁלֹא בְּרָאוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא עַל מְנָת שֶׁיְהֵא שָׁלוֹם בֵּין הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (ישעיה מה, ז): יוֹצֵר אוֹר וּבוֹרֵא חשֶׁךְ עוֹשֶׂה שָׁלוֹם וגו'. מֵעֲצֵי הַלְּבָנוֹן, שֶׁבַּעֲצַת הַתּוֹרָה הַמְלֻבֶּנֶת בִּדְבָרֶיהָ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלָמִים, וְכֵן הוּא אוֹמֵר (משלי ח, יד): לִי עֵצָה וְתוּשִׁיָּה. וּמִנַּיִן שֶׁהַתּוֹרָה מְלֻבֶּנֶת בִּדְבָרֶיהָ, שֶׁכֵּן כְּתִיב (איוב כח, כז כח): אָז רָאָהּ וַיְסַפְּרָהּ הֱכִינָהּ וְגַם חֲקָרָהּ, וַיֹּאמֶר לָאָדָם וגו'. עַמּוּדָיו עָשָׂה כֶסֶף, זֶה שַׁלְשֶׁלֶת יֻחָסִין, וְכֵן הוּא אוֹמֵר (משלי י, כה): וְצַדִּיק יְסוֹד עוֹלָם, וְאֵין כֶּסֶף אֶלָּא זִקּוּק יִחוּס, כְּמָה דְתֵימָא (מלאכי ג, ג): וְיָשַׁב מְצָרֵף וּמְטַהֵר כֶּסֶף וְטִהַר אֶת בְּנֵי לֵוִי וְזִקַּק אֹתָם. רְפִידָתוֹ זָהָב, זוֹ הַתּוֹרָה שֶׁכָּתוּב בָּהּ (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפָּז רָב, וְלֹא נְתָנָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְלוֹמְדֶיהָ אֶלָא מִי שֶׁמְשַׁמֵּר יִחוּסוֹ, וְכֵן הוּא אוֹמֵר (תהלים נ, טז): וְלָרָשָׁע אָמַר אֱלֹהִים מַה לְּךָ לְסַפֵּר חֻקָּי וַתִּשָֹּׂא בְרִיתִי עֲלֵי פִיךָ, לָמָּה כֵן (תהלים נ, יח): אִם רָאִיתָ גַּנָּב וַתִּרֶץ עִמּוֹ וְעִם מְנָאֲפִים חֶלְקֶךָ, וְאוֹמֵר (תהלים צו, ז): הָבוּ לַה' מִשְׁפְּחוֹת עַמִּים הָבוּ לַה' כָּבוֹד וָעֹז. מֶרְכָּבוֹ אַרְגָּמָן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁכָּתוּב בּוֹ (דברים לג, כו): רֹכֵב שָׁמַיִם בְּעֶזְרְךָ, וְהוּא אוֹרֵג אֶת הָעוֹלָם שֶׁיֵּצְאוּ כֻּלָּם לְמִינֵיהֶם וְלֹא יִתְעָרְבוּ מִין בְּשֶׁאֵינוֹ מִינוֹ, כְּמָה דְתֵימָא (בראשית א, יא): תַּדְשֵׁא הָאָרֶץ דֶּשֶׁא, וְהוּא אֵין מַשְׁרֶה שְׁכִינָתוֹ אֶלָּא עַל הַמְיֻחָסִים שֶׁבְּיִשְׂרָאֵל, וְכֵן הוּא אוֹמֵר (בראשית יז, ז): לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ, בִּזְמַן שֶׁזַּרְעֲךָ נִכָּר אַחֲרֶיךָ, הַקָּדוֹשׁ בָּרוּךְ הוּא הֹוֶה לְךָ לֵאלֹהִים, וּבִזְמַן שֶׁאֵין זַרְעוֹ נִכָּר אַחֲרָיו, שֶׁהֵם מְעָרְבִים זַרְעָם בִּנְשֵׁי חַבְרֵיהֶם, אֵין הֹוֶה לָהֶם לֵאלֹהִים. תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, רַבִּי יוּדָן אָמַר זוֹ זְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר בָּהּ (משלי ה, יט): אַיֶּלֶת אֲהָבִים, וּזְכוּת הַצַּדִּיקִים, שֶׁנֶּאֱמַר (מלאכי א, ב): וָאֹהַב אֶת יַעֲקֹב. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בַּר סִימוֹן אָמַר זוֹ הַשְּׁכִינָה, כְּמָה דְתֵימָא (דברים ו, ה): וְאָהַבְתָּ אֵת ה' אֱלֹהֶיךָ. דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה בֵּית הָעוֹלָמִים, לָמָּה נִקְרָא אַפִּרְיוֹן, שֶׁכָּל הַצּוּרוֹת שֶׁל זָהָב מִן מִינֵיהּ. מֵעֲצֵי הַלְּבָנוֹן, כְּמָה דְתֵימָא (דברי הימים ב ב, טו): וַאֲנַחְנוּ נִכְרֹת עֵצִים מִן הַלְּבָנוֹן וגו'. עַמּוּדָיו עָשָׂה כֶסֶף, (דברי הימים ב ג, יז): וַיָּקֶם אֶת הָעַמּוּדִים עַל פְּנֵי הַהֵיכָל אֶחָד מִיָּמִין וגו', וְכִי כֶּסֶף הָיָה וַהֲלוֹא נְחשֶׁת הָיָה, אֶלָּא שֶׁהָיָה נְחשֶׁת מְמֹרָט שָׁוֶה כַּכָּסֶף. רְפִידָתוֹ זָהָב, תָּנֵי שֶׁכָּל הַבַּיִת הָיָה נִטּוֹחַ בְּזָהָב חוּץ מֵאֲחוֹרֵי הַדְּלָתוֹת. אָמַר רַבִּי אַיְּבוּ מַתְנִיתִין בְּבִנְיָן שֵׁנִי, אֲבָל בְּבִנְיָן רִאשׁוֹן אֲפִלּוּ אַחֲרֵי הַדְּלָתוֹת. שִׁבְעָה מִינֵי זְהָבִים הֵם: זָהָב טוֹב, זָהָב טָהוֹר, זָהָב שָׁחוּט, זָהָב סָגוּר, זָהָב מוּפָז, זָהָב מְזֻקָּק, זְהַב פַּרְוָיִם. זָהָב טוֹב, כְּמַשְׁמָעוֹ, כְּמָה דְאַתְּ אָמַר (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִיא טוֹב. אָמַר רַבִּי יִצְחָק טוֹבְיוֹ דְּהוּא בְּבֵיתֵיהּ טוֹבְיוֹ דְּהוּא בְּלִוְיָתֵיהּ. זָהָב טָהוֹר, מַכְנִיסִין אוֹתוֹ לָאוּר וְאֵינוֹ חָסֵר כְּלוּם. רַבִּי יְהוּדָה בְּשֵׁם רַבִּי אַמֵּי אָמַר, אֶלֶף כִּכָּר הִכְנִיס שְׁלֹמֹה אֶלֶף פְּעָמִים לַכּוּר, וְלֹא עָמְדוּ אֶלָּא עַל כִּכַּר אַחַת. וְהָא תָּנֵי רַבִּי יוֹסֵי בֶּן רַבִּי יְהוּדָה מַעֲשֶׂה בִּמְנוֹרַת בֵּית הַמִּקְדָּשׁ שֶׁהָיְתָה יְתֵרָה עַל שֶׁל מִדְבָּר מִשְׁקַל דִּינָר גּוֹרְדְּיָנִי, וְהִכְנִיסוּהָ לַכּוּר שְׁמוֹנִים פְּעָמִים עַד שֶׁחֲסֵרָה. מִן קֳדָמוֹי הֲוַת חָסְרָה סַגִּין, מִכָּאן וּלְהַלָּן לָא הֲוַת חָסְרָה אֶלָּא צִיבְחָר. זָהָב שָׁחוּט, שֶׁנִּטְוָה כְּחוּט וְהָיָה נִמְשָׁךְ כְּשַׁעֲוָה. אַדְרִיָּנוּס הָיָה לוֹ מִשְׁקַל בֵּיצָה. דִּיקְלַטְיָנוּס הָיָה לוֹ מִשְׁקַל דִּינַר גּוֹרְדְּיָנִי, הֲדָא אֻמְּתָה לֵית לָהּ מִינֵיהּ. זָהָב סָגוּר, שֶׁהָיָה סוֹגֵר בְּעַד כָּל הַזְּהָבִים, כְּתִיב (דברי הימים א כט, ד): וְשִׁבְעַת אֲלָפִים כִּכַּר כֶּסֶף מְזֻקָּק לָטוּחַ קִירוֹת הַבָּתִּים, וְכִי כֶּסֶף הָיָה וַהֲלוֹא זָהָב הָיָה, דִּכְתִיב (דברי הימים ב ג, ה): וְאֵת הַבַּיִת הַגָּדוֹל חִפָּה עֲצֵי בְרוֹשִׁים וַיְחַפֵּהוּ זָהָב טוֹב, וְלָמָּה קָרֵי לֵיהּ כָּסֶף, שֶׁהָיָה מַכְסִיף בְּעַד כָּל הַזְּהָבִים, וְכָל הַכֵּלִים הָיוּ נַעֲשִׂים מִמֶּנּוּ, הַסִּפּוֹת וְהַיָּעִים וְהַמִּזְרָקוֹת וְהַמַּזְלֵגוֹת וְהַכַּפּוֹת וְהַמַּחְתּוֹת זָהָב סָגוּר, תַּמָּן כְּתִיב (מלכים א ז, נ): וְהַפֹּתוֹת לְדַלְתוֹת הַבַּיִת, מַהוּ פֹּתוֹת, רַבִּי יִצְחָק מִגְדְּלָאָה אָמַר זֶה פּוֹתָה שֶׁתַּחַת הַצִּיר. רַבִּי סִימָאי אוֹמֵר אֵלּוּ פּוֹתְחוֹת, לְלַמֶּדְךָ שֶׁאֲפִלּוּ דָּבָר קַל לֹא הָיָה בֵּית הַמִּקְדָּשׁ חָסֵר. זָהָב מוּפָז, רַבִּי פַּטְרִיקִי אֲחוֹי דְּרַבִּי דְרוֹסָאי בְּשֵׁם רַבִּי אַיְּבוּ אַבָּא אוֹמֵר דּוֹמֶה לְגָפְרִית מֻצֶּתֶת בָּאֵשׁ. רַבִּי אָבִין אָמַר לְשֵׁם מְקוֹמוֹ נִקְרָא זָהָב מְאוּפָז. זָהָב מְזֻקָּק, בֵּית רֵישׁ לָקִישׁ אָמַר מְחַתְּכִים אוֹתוֹ כְּזֵיתִים וּמַאֲכִילִים אוֹתוֹ לְנַעֲמִיּוֹת וְהוּא יוֹצֵא מְזֻקָּק. זְהַב פַּרְוָיִם, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר אָדֹם, וְדוֹמֶה לְדַם הַפָּר. וְיֵשׁ אוֹמְרִים שֶׁעוֹשֶׂה פֵּרוֹת. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק יוֹם שֶׁהִכְנִיס מְנַשֶּׁה צֶלֶם לַהֵיכָל יָבְשׁוּ כָּל אוֹתָן הַפֵּרוֹת, הֲדָא הוּא דִכְתִיב (נחום א, ד): וּפֶרַח לְבָנוֹן אֻמְלָל, וְלֶעָתִיד לָבוֹא הַכֹּל חוֹזֵר, דִּכְתִיב (ישעיה לה, ב): פָּרֹחַ תִּפְרַח וְתָגֵל וגו'. מֶרְכָּבוֹ אַרְגָּמָן, (דברי הימים ב ג, יד): וַיַּעַשׂ אֶת הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְכַרְמִיל וּבוּץ, לְפִי שֶׁאַרְגָּמָן חָשׁוּב שֶׁבְּכֻלָּן שֶׁהוּא לְבוּשׁ מַלְכוּת, כְּמָה דְתֵימָא (דניאל ה, ז): אַרְגְּוָנָא יִלְבַּשׁ, לָכֵן חָשֵׁב לֵיהּ לְדִידֵיהּ, וְדִכְוָתָהּ (ישעיה סו, יז): אֹכְלֵי בְּשַׂר הַחֲזִיר וְהַשֶּׁקֶץ וְהָעַכְבָּר, וּמָה אִסּוּר גָּדוֹל יֵשׁ לְהַחֲזִיר מִן שְׁאָר בְּהֵמוֹת טְמֵאוֹת, וְלָעַכְבָּר מִשְּׁאָר שְׁרָצִים, אֶלָּא חָשֵׁב חֲזִיר וְהוּא הַדִּין לְכָל הַבְּהֵמוֹת וְחַיּוֹת טְמֵאוֹת, וּמָנָה לָעַכְבָּר וְהוּא הַדִּין לְכָל הַשְּׁרָצִים שֶׁבָּעוֹלָם. דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה הָאָרוֹן, רַבִּי יְהוּדָה בַּר רַב אִלְעָאי אָמַר לְמֶלֶךְ שֶׁהָיָה לוֹ בַּת נָאָה מְשֻׁבַּחַת וַחֲסוּדָה, אָמַר הַמֶּלֶךְ עֲשׂוּ לָהּ פַּרְוָיִם, מוּטָב שֶׁתֵּרָאֶה נוֹיָהּ שֶׁל בִּתִּי מִן פַּרְוָיִם. כָּךְ הַתּוֹרָה נָאָה וּמְשֻׁבַּחַת וַחֲסוּדָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עֲשׂוּ לָהּ אָרוֹן שֶׁיֵּרָאֶה נוֹיָהּ שֶׁל תּוֹרָה מִן הָאָרוֹן. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהַשָּׁלוֹם שֶׁלּוֹ, וְעָשָׂה כֵן הַתּוֹרָה כֻּלָּהּ, שֶׁנֶּאֱמַר (משלי ג, יז): וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם. מֵעֲצֵי הַלְּבָנוֹן, (שמות כה, י): וְעָשׂוּ אֲרוֹן עֲצֵי שִׁטִּים. עַמּוּדָיו עָשָׂה כֶסֶף, אֵלּוּ שְׁנֵי עַמּוּדִים שֶׁל כֶּסֶף שֶׁהָיוּ עוֹמְדִין לְפָנָיו כְּמִין אִיסְטָוָה. רְפִידָתוֹ זָהָב, (שמות כה, יא): וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר. מֶרְכָּבוֹ אַרְגָּמָן, רַבּי תַּנְחוּמָא אָמַר זֶה הַכַּפֹּרֶת שֶׁהוּא דּוֹמֶה לְאַרְגָּמָן, וְכָתוּב בּוֹ (שמות כה, כא): וְנָתַתָּ אֶת הַכַּפֹּרֶת עַל הָאָרֹן מִלְּמָעְלָה. תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר זוֹ זְכוּת הַתּוֹרָה, זוֹ זְכוּת הַצַּדִּיקִים שֶׁעוֹסְקִין בָּהּ. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן אָמַר זוֹ הַשְּׁכִינָה. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא כְּתִיב (שמות כה, כב): וְנוֹעַדְתִּי לְךָ שָׁם וגו' וְכֻלֵּהּ. דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה הַמִּשְׁכָּן, אָמַר רַבִּי עֲזַרְיָה מִשּׁוּם רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ בָּשָׂר וָדָם שֶׁהָיָה לוֹ בַּת וְהָיָה אוֹהֲבָהּ יוֹתֵר מִדַּאי, כָּל זְמַן שֶׁבִּתּוֹ קְטַנָּה הָיָה מְדַבֵּר עִמָּהּ בְּפַרְהֶסְיָא, רָאָה אוֹתָהּ בֶּחָצֵר הָיָה מְדַבֵּר עִמָּהּ, כֵּיוָן שֶׁהִגְדִּילָה וּבָאת לִידֵי סִימָנִים, אָמַר הַמֶּלֶךְ אֵין זוֹ כְּבוֹדָהּ שֶׁל בִּתִּי שֶׁאֶהְיֶה מְדַבֵּר עִמָּהּ בְּפַרְהֶסְיָא, אֶלָּא עֲשׂוּ לָהּ פַּאפִּלְיוֹן לִכְשֶׁאֲנִי מְבַקֵּשׁ לְדַבֵּר עִם בִּתִּי אֶהְיֶה מְדַבֵּר עִמָּהּ מִן הַפַּאפִּלְיוֹן וְלִפְנִים. כָּךְ כְּשֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל בְּמִצְרַיִם הָיוּ נְעָרִים, שֶׁנֶּאֱמַר (הושע יא, א): כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי, רָאָה אוֹתָם עַל הַיָּם הָיָה מְדַבֵּר עִמָּם, שֶׁנֶּאֱמַר (שמות יד, טו): וַיֹּאמֶר ה' אֶל משֶׁה מַה תִּצְעַק אֵלָי, רָאָה אוֹתָם בְּסִינַי הָיָה מְדַבֵּר עִמָּם, שֶׁנֶּאֱמַר (דברים ה, ד): פָּנִים בְּפָנִים דִּבֶּר ה' עִמָּכֶם. וְכֵיוָן שֶׁקִּבְּלוּ אֶת הַתּוֹרָה וְנַעֲשׂוּ לוֹ אֻמָּה שְׁלֵמָה, אָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵין שִׁבְחָן שֶׁל בָּנַי שֶׁאֶהְיֶה מְדַבֵּר עִמָּהֶם בְּפַרְהֶסְיָא, אֶלָּא עֲשׂוּ לִי מִשְׁכָּן וּכְשֶׁאֲנִי צָרִיךְ לְדַבֵּר עִמָּהֶם אֶהְיֶה מְדַבֵּר עִמָּהֶם מִן הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (במדבר ז, פט): וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ וגו'. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהַשָּׁלוֹם שֶׁלּוֹ, שֶׁהוּא עוֹשֶׂה שָׁלוֹם עִם יִשְׂרָאֵל מִן הַתַּחֲרוּת שֶׁהָיָה לוֹ עִמָּהֶם מִן מַעֲשֵׂה הָעֵגֶל. מֵעֲצֵי הַלְּבָנוֹן, (שמות כו, טו): וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן וגו'. עַמּוּדָיו עָשָׂה כֶסֶף, (שמות כז, יא): וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף. רְפִידָתוֹ זָהָב, (שמות כו, כט): וְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב. מֶרְכָּבוֹ אַרְגָּמָן, (שמות כו, לא): וְעָשִׂיתָ פָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן, וּכְתִיב (שמות מ, ג): וְסַכֹּתָ עַל הָאָרֹן אֶת הַפָּרֹכֶת וגו'. תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן אָמַר זוֹ הַשְּׁכִינָה, רַבִּי יוּדָן אָמַר זֶה זְכוּת הַתּוֹרָה, וְזֶה זְכוּת הַצַּדִּיקִים. אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי (שמות מ, לה): וְלֹא יָכֹל משֶׁה לָבוֹא וגו', מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לִמְעָרָה שֶׁהִיא נְתוּנָה עַל שְׂפַת הַיָּם, רָעַשׁ הַיָּם וְנִתְמַלָּאת הַמְעָרָה וְהַיָּם לֹא חָסֵר כְּלוּם, כָּךְ אֹהֶל מוֹעֵד נִתְמַלֵּא מִזִּיו הַשְּׁכִינָה וְהָעוֹלָם לֹא חָסֵר כְּלוּם, הֱוֵי תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם, זוֹ הַשְּׁכִינָה. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא, כְּתִיב (שמות כה, כב): וְנוֹעַדְתִּי לְךָ שָׁם וגו', לְלַמֶּדְךָ שֶׁאֲפִלּוּ מַה שֶּׁאֲחוֹרֵי הַכַּפֹּרֶת אֵינוֹ פָּנוּי מִן הַשְּׁכִינָה. עוֹבֵד כּוֹכָבִים אֶחָד שָׁאַל אֶת רַבָּן גַּמְלִיאֵל, אָמַר מִפְּנֵי מָה נִגְלָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה מִתּוֹךְ הַסְּנֶה, אָמַר לוֹ אִלּוּ נִגְלָה עַל חָרוּב אֶחָד אוֹ עַל תְּאֵנָה אַחַת כָּךְ הָיִיתָ שׁוֹאֲלֵנִי, וּלְהוֹצִיאֲךָ חָלָק אִי אֶפְשָׁר, לְלַמֶּדְךָ שֶׁאֵין מָקוֹם בָּאָרֶץ פָּנוּי מִן הַשְּׁכִינָה, שֶׁאֲפִלּוּ מִן הַסְּנֶה הָיָה מְדַבֵּר עִם משֶׁה. דָּבָר אַחֵר, אַפִּרְיוֹן וגו', מַה כְּתִיב לְמַעְלָה (שיר השירים ג, ז): הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה וגו', זוֹ בִּרְכַּת כֹּהֲנִים, כִּדְאַמְרִינַן לְמַעְלָה, לְלַמֶּדְךָ שֶׁשְּׁלֹמֹה לֹא בָּא אֶלָּא לְפָרֵשׁ אֶת הַתּוֹרָה וְסָמַךְ דְּבָרָיו עַל סֵדֶר הַתּוֹרָה, כְּשֵׁם שֶׁלְּמַעְלָה מִפָּרָשַׁת הַמִּשְׁכָּן כָּתוּב פָּרָשַׁת בִּרְכַּת כֹּהֲנִים, כָּךְ עָשָׂה שְׁלֹמֹה בַּתְּחִלָּה זָכַר בִּרְכַּת כֹּהֲנִים וגו', וְאַחַר דִּבֶּר עַל הַמִּשְׁכָּן. אַפִּרְיוֹן עָשָׂה לוֹ וגו', לָמָּה כֵן, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ שֶׁקִּדַּשׁ אֶת בִּתּוֹ וְעָשָׂה לָהּ קִדּוּשִׁין גְּדוֹלִים וְשָׁלְטָה בָּהֶם עַיִן רָעָה, כְּשֶׁבָּא הַמֶּלֶךְ לְהַשִֹּׂיא אֶת בִּתּוֹ מֶה עָשָׂה נָתַן לָהּ קָמֵיעַ אָמַר לָהּ יְהֵא הַקָּמֵיעַ הַזֶּה עָלַיִךְ שֶׁלֹא יִשְׁלֹט בָּךְ עַיִן רָעָה עוֹד. כָּךְ עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁבָּא לִתֵּן תּוֹרָה לְיִשְׂרָאֵל עָשָׂה פּוּמְבּוֹן גְּדוֹלָה, כְּמָה שֶׁכָּתוּב (שמות כ, טו): וְכָל הָעָם רֹאִים אֶת הַקּוֹלֹת, וְלֹא הָיוּ אֶלָּא קִדּוּשִׁים, כְּמוֹ שֶׁכָּתוּב (שמות יט, י): לֵךְ אֶל הָעָם וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר, וְשָׁלְטָה בָהֶם עַיִן רָעָה וְנִשְׁתַּבְּרוּ הַלּוּחוֹת, כְּמָה דְתֵימָא (שמות לב, יט): וַיְשַׁבֵּר אֹתָם תַּחַת הָהָר, לֹא עָשָׂה כֵן אֶלָּא כֵּיוָן שֶׁבָּאוּ וְעָשׂוּ אֶת הַמִּשְׁכָּן, נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַבְּרָכוֹת תְּחִלָּה כְּדֵי שֶׁלֹא תִּשְׁלֹט בָּהֶם עַיִן רָעָה, לְפִיכָךְ כָּתוּב תְּחִלָּה (במדבר ו, כד): יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, מִן עַיִן רָעָה, וְאַחַר כָּךְ: וַיְהִי בְּיוֹם כַּלּוֹת וגו'.
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone?13This is the stone that is located in the inner sanctum in the Temple. It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2).
“He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2).
“Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red.
“Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It14The reference is to the sun that is mentioned in the previous verse. is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5).
“Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all.15The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3).16This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2).
Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7).
“From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14).17The word “mine” refers to wisdom. From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28).
“He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3).
“Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7).18The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.
“Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11).19In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them.
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5).
Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind.20It expounds the word apiryon as producing fruit [peri].
“From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze?21As stated in I Kings 7:15–21. It was, rather, of refined bronze whose value equaled that of silver.
“Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors.
There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him.
Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount.
Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar.22The egg-bulk is significantly larger. This kingdom23Their Roman successors. has none of that.
Chased gold [sagur] – that would cause all the owners of gold to close [soger].24The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold.
There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge.25The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters.
Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined.
Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2).
“Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17).
“From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc.26This is a reference to the interpretation given later in this section.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89).
“King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3).
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence.
A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses.
Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously.27See Bemidbar Rabba 11:3. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
אָמַר רַבִּי אָבִין אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת מֶלֶךְ בָּשָׂר וָדָם, מֶלֶךְ בָּשָׂר וָדָם נִכְנַס בַּמְדִינָה מִשֶּׁבְּנֵי הַמְּדִינָה מְקַלְסִין אוֹתוֹ וּמְכַבְּדִין אוֹתוֹ אַחַר כָּךְ הוּא עוֹשֶׂה לָהֶם צָרְכֵיהֶם, בּוֹנֶה לָהֶם דִּימוֹסִיאוֹת, עוֹשֶׂה לָהֶם נַחַת רוּחַ בַּמְּדִינָה. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא עַד שֶׁלֹא עָשׂוּ יִשְׂרָאֵל אֶת הַמִּשְׁכָּן נָתַן לָהֶם אֶת הַבְּרָכָה תְּחִלָּה, כְּמָה שֶׁנֶּאֱמַר: יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, וְאַחַר כָּךְ: וַיְהִי בְּיוֹם כַּלּוֹת וגו'.
Rabbi Avin said: The attributes of the Holy One blessed be He are not like the attributes of a king of flesh and blood. When a king of flesh and blood enters a province, after the residents of that province laud him and honor him, then he performs all their needs for them. He builds them communal buildings and performs deeds to facilitate their comfort in the province. But the Holy One blessed be He is not like that; rather, before Israel crafted the Tabernacle, the Holy One blessed be He gave them the blessing first, just as it is stated: “May the Lord bless you and protect you” (Numbers 6:24), and then: “It was on the day that [Moses] concluded…”
וַיְהִי בְּיוֹם וגו', מַהוּ וַיְהִי, אָמַר רַבִּי יְהוֹשֻׁעַ תְּנָאִים עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם יִשְׂרָאֵל עַד שֶׁהֵם בְּמִצְרַיִם, שֶׁאֵינוֹ מוֹצִיאָם מִשָּׁם אֶלָּא עַל מְנָת שֶׁיַּעֲשׂוּ לוֹ מִשְׁכָּן וְיַשְׁרֶה שְׁכִינָתוֹ בֵּינֵיהֶם, כְּמוֹ שֶׁנֶּאֱמַר (שמות כט, מו): וְיָדְעוּ כִּי אֲנִי ה' אֱלֹהֵיהֶם אֲשֶׁר הוֹצֵאתִי אֹתָם מֵאֶרֶץ מִצְרַיִם לְשָׁכְנִי בְתוֹכָם, עַל מְנָת לְשָׁכְנִי בְתוֹכָם, וְכֵיוָן שֶׁהוּקַם הַמִּשְׁכָּן וְיָרְדָה הַשְּׁכִינָה וְשָׁרְתָה בְתוֹכָם. וַיְהִי, רַב אָמַר דָּבָר שֶׁלֹא הָיָה מִשֶּׁנִּבְרָא הָעוֹלָם עַד עַכְשָׁיו נַעֲשָׂה בְּאוֹתוֹ הַיּוֹם, שֶׁמִּשֶּׁנִּבְרָא הָעוֹלָם וְעַד אוֹתָהּ שָׁעָה לֹא שָׁרְתָה שְׁכִינָה בַּתַּחְתּוֹנִים, אֶלָּא מִשֶּׁהוּקַם הַמִּשְׁכָּן וְאֵילָךְ, לְכָךְ נֶאֱמַר וַיְהִי, דְּבַר חִדּוּשׁ הוּא. רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אָמַר דָּבָר שֶׁהָיָה וּפָסַק וְחָזַר לִכְמוֹת שֶׁהָיָה, שֶׁכֵּן אַתָּה מוֹצֵא מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם שָׁרְתָה הַשְּׁכִינָה בַּתַּחְתּוֹנִים, כְּמוֹ שֶׁכָּתוּב (בראשית ג, ח): וַיִּשְׁמְעוּ אֶת קוֹל ה' אֱלֹהִים מִתְהַלֵּךְ בַּגָּן וגו', וְכֵיוָן שֶׁנִּסְתַּלְּקָה הַשְּׁכִינָה בְּעֵת שֶׁחָטָא אָדָם שׁוּב לֹא יָרְדָה עַד שֶׁהוּקַם הַמִּשְׁכָּן, לְפִיכָךְ כְּתִיב וַיְהִי, דָּבָר שֶׁהָיָה וּפָסַק יָמִים הַרְבֵּה וְחָזַר לִכְמוֹת שֶׁהָיָה.
“It was [vayhi] on the day that [Moses concluded…]” – what is vayhi?28It indicates that it is as though they had discussed this matter previously. Rabbi Yehoshua said: The Holy One blessed be He stipulated conditions with Israel while they were still in Egypt that he would take them out of Egypt only in order that they will craft a Tabernacle for Him and cause His Divine Presence to rest in their midst, just as it is stated: “They will know that I am the Lord their God who took them out of the land of Egypt to cause Me to rest in their midst” (Exodus 29:46) – in order that I “rest in their midst.” When the Tabernacle was erected, the Divine Presence descended and rested in their midst.
“Vayhi” – Rav said: A matter that had not occurred from when the world was created until now took place on that day, as from when the world was created until that moment, the Divine Presence had not rested in the world below. It was only from when the Tabernacle was erected and onward; that is why “vayhi” is stated.29Vayhi is stated repeatedly in the Creation account, e.g., “it was [vayhi] evening, it was [vayhi] morning.” Rabbi Shimon ben Yoḥai said: It is a matter that was, and stopped, and then it was restored to the way it had been, as you find that from the beginning of the creation of the world that the Divine Presence rested in the world below, just as it is written: “They heard the sound of the Lord God proceeding in the garden…” (Genesis 3:8). When the Divine Presence departed at the time that Adam sinned, it did not descend again until the Tabernacle was erected. That is why “vayhi” is written; a matter that was, and stopped, and was restored to the way it had been.
וַיְהִי, וַי הָיָה. מִי אָמַר וָי, אָמַר רַבִּי אָבִין כִּבְיָכוֹל הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר וָי, לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁהָיָה לוֹ מַטְרוֹנָה רוֹטְנָנִית, וְאָמַר לָהּ הַמֶּלֶךְ עֲשִׂי לִי פּוֹרְפִירָא, כָּל יָמֶיהָ שֶׁהָיְתָה עֲסוּקָה בְּאוֹתָהּ פּוֹרְפִירָא לֹא הָיְתָה מְרַנֶּנֶת, אַחַר יָמִים גָּמְרָה אֶת הַפּוֹרְפִירָא וְנָתְנָה אוֹתָהּ לְכוֹבֵס וַעֲשָׂאָהּ וֶהֱבִיאָהּ לַמֶּלֶךְ, כֵּיוָן שֶׁרָאָה אוֹתָהּ הַמֶּלֶךְ הִתְחִיל צוֹוֵחַ וַי שֶׁלֹא תַחֲזֹר לְרוֹטְנָנוּתָהּ. כָּךְ אַתְּ מוֹצֵא שֶׁהָיוּ יִשְׂרָאֵל מְרַנְּנִים בְּכָל שָׁעָה, כְּמָה שֶׁכָּתוּב (שמות טו, כד): וַיִּלֹּנוּ הָעָם עַל משֶׁה, וְכֵן (שמות טז, ב): וַיּלּוֹנוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וגו', וְכֵן (במדבר יז, ו): אַתֶּם הֲמִתֶּם אֶת עַם ה', תָּבַע הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיַּעֲשׂוּ לוֹ מִקְדָּשׁ, כְּמוֹ שֶׁכָּתוּב (שמות כה, ח): וְעָשׂוּ לִי מִקְדָּשׁ וגו'. אַתְּ מוֹצֵא כָּל הַיָּמִים שֶׁהָיוּ עֲסוּקִים בִּמְלֶאכֶת הַמִּשְׁכָּן לֹא הָיוּ מְרַנְּנִים, וְכֵיוָן שֶׁגָּמְרוּ מְלֶאכֶת הַמִּשְׁכָּן הִתְחִיל הַקָּדוֹשׁ בָּרוּךְ הוּא צוֹוֵחַ וָי, שֶׁלֹא יַחְזְרוּ וִירַנְּנוּ כְּשֵׁם שֶׁהָיוּ מְרַנְּנִים. וַיְהִי, הַבְּכוֹרִים אָמְרוּ וָי, שֶׁנִּטְּלָה מֵהֶם הַכְּהֻנָּה, שֶׁעַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיוּ הַבָּמוֹת מֻתָּרוֹת וַעֲבוֹדָה בִּבְכוֹרוֹת, שֶׁנֶּאֱמַר (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל וַיַּעֲלוּ עֹלֹת וגו', וְכֵן כְּתִיב (שמות יט, כד): וְעָלִיתָ אַתָּה וְאַהֲרֹן עִמָּךְ וְהַכֹּהֲנִים וְהָעָם וגו', רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה וְרַבִּי, אֶחָד מֵהֶם אוֹמֵר הַכֹּהֲנִים אֵלּוּ הַבְּכוֹרוֹת, וַחֲבֵרוֹ אָמַר זֶה נָדָב וַאֲבִיהוּא, וְכֵן כְּתִיב (ישעיה יד, ה): שָׁבַר ה' מַטֵּה רְשָׁעִים שֵׁבֶט וגו', אָמַר רַבִּי אַבָּא בַּר מַמָּל אֵלּוּ הַבְּכוֹרוֹת, לְפִי שֶׁהִקְרִיבוּ לִפְנֵי הָעֵגֶל, אָבְדוּ כְּהֻנָּה. וְכֵן אַתְּ מוֹצֵא שֶׁכָּל הַכֹּהֲנִים שֶׁעָבְדוּ לַעֲבוֹדַת כּוֹכָבִים בְּבִנְיָן רִאשׁוֹן, פְּסָלָן הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִקְדָּשׁ שֵׁנִי, שֶׁנֶּאֱמַר (יחזקאל מד, טו): וְהַכֹּהֲנִים הַלְוִיִּם בְּנֵי צָדוֹק וגו', לְפִיכָךְ כְּשֶׁהוּקַם הַמִּשְׁכָּן צָוְחוּ הַבְּכוֹרִים וָי. וַיְהִי, מִי אָמַר וָי, מַלְאֲכֵי הַשָּׁרֵת אָמְרוּ וָי, אָמְרוּ עַכְשָׁו הַקָּדוֹשׁ בָּרוּךְ הוּא מַנִּיחַ אוֹתָנוּ וְיוֹרֵד וְדָר בָּאָרֶץ. אַף עַל פִּי כֵן פִּיְּסָם הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לָהֶם חַיֵּיכֶם הָעִקָּר לְמַעְלָה הוּא, שֶׁכֵּן כְּתִיב (חבקוק ג, ג): כִּסָּה שָׁמַיִם הוֹדוֹ, וְאַחַר כָּךְ (חבקוק ג, ג): וּתְהִלָּתוֹ מָלְאָה הָאָרֶץ. אָמַר רַבִּי סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן, לֵוִי, שָׂחַק עֲלֵיהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁאָמַר לָהֶם הָעִקָּר לְמַעְלָן, מִנַּיִן, שֶׁכֵּן כְּתִיב (תהלים קמח, יג): הוֹדוֹ עַל אֶרֶץ וְשָׁמָיִם, תְּחִלָּה אָרֶץ וְאַחַר כָּךְ שָׁמָיִם, לְפִיכָךְ אָמְרוּ וָי. וַיְהִי, מִי אָמַר וָי, אֻמּוֹת הָעוֹלָם אָמְרוּ, לָמָּה וָי, אֶלָּא כָּךְ אָמְרוּ, עַד שֶׁלֹא הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא שׁוֹכֵן בֵּינֵיהֶם הָיָה מִתְקַיֵּם עֲלֵיהֶם וְעוֹשֶׂה מִלְחֲמוֹתֵיהֶם, עַכְשָׁו שֶׁעָשׂוּ לוֹ הַמִּשְׁכָּן וְהוּא דָּר בֵּינֵיהֶם, עַל אַחַת כַּמָּה וְכַמָּה, לְפִיכָךְ אָמְרוּ וָי.
“Vayhi” – there was woe [vai haya]. Who said woe? Rabbi Avin said: As it were, the Holy One blessed be He said woe. To what is the matter comparable? It is to a king who had a cantankerous noblewoman wife. The king said to her: Fashion for me a royal purple garment. All her days that she was engaged in that garment, she did not complain. Days later, she completed the garment and gave it to the launderer. He prepared it and she brought it to the king. When the king saw her, he began shouting woe. Let her not return to her cantankerous nature. So, you find that Israel were complaining all the time, just as it is written: “The people complained against Moses” (Exodus 15:24), and likewise: “the entire congregation of the children of Israel complained [against Moses and against Aaron]” (Exodus 16:2), and likewise: “You have killed the people of the Lord” (Numbers 17:6). The Holy One blessed be He demanded that they craft a Sanctuary for Him, as it is written: “They shall craft a sanctuary for Me…” (Exodus 25:8). You find that all the days that they were engaged in the labor of the Tabernacle, they were not complaining. When they completed the labor of the Tabernacle, the Holy One blessed be He was shouting woe, let them not return to complaining like they used to complain.
“Vayhi” – the firstborn said woe because the priesthood had been taken from them, as until the Tabernacle was erected, the independent altars were permitted and the service was performed by the firstborn, as it is stated: “He sent the young men of the children of Israel, and they offered up burnt offerings…” (Exodus 24:5), and likewise it is written: “You shall ascend, and Aaron with you, but the priests and the people [shall not advance to ascend]” (Exodus 19:24). Rabbi Yehoshua ben Korḥa and Rabbi [Yehuda HaNasi]: One of them says: “The priests” – these are the firstborn; and the other said: These are Nadav and Avihu.
Likewise, it is written: “The Lord broke the staff of the wicked, the rod [of rulers]” (Isaiah 14:5). Rabbi Abba bar Mamal said: These are the firstborn; because they sacrificed to the calf, they lost the priesthood. Likewise, you find that all the priests who performed service for idol worship in the first Temple, the Holy One blessed be He disqualified them in the second Temple, as it is stated: “But the priests, the Levites, sons of Tzadok, [who kept the commission of My Sanctuary when the children of Israel strayed from Me, they shall approach Me to serve Me]” (Ezekiel 44:15). That is why the firstborn shouted woe when the Tabernacle was erected.
“Vayhi” – who said woe? The ministering angels said woe. They said: Now the Holy One blessed be He will forsake us and descend and reside on earth. Nevertheless, the Holy One blessed be He appeased them and said to them: As you live, the essence is on high, as it is written: “His glory covered the heavens” (Habakkuk 3:3), and then “His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: The Holy One blessed be He misled them when He said to them that the essence is on high. From where is that derived? It is as it is written: “His glory is on earth and the heavens” (Psalms 148:13) – first earth and then the heavens. That is why they said woe.
“Vayhi” – who said woe? The nations of the world said woe. Why woe? It is, rather, that this is what they said: Before the Holy One blessed be He was resting in their midst, He would stand over them and fight their wars; now that they crafted a Tabernacle for Him and He resides in their midst, all the more so. That is why they said woe.
בְּיוֹם, הֲדָא הוּא דִכְתִיב (שיר השירים ג, יא): צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן וגו', מְדַבֵּר בְּעֵת שֶׁשָּׁרְתָה הַשְּׁכִינָה בַּמִּשְׁכָּן. צְאֶינָה וּרְאֶינָה, כְּמָה דְתֵימָא (ויקרא ט, כד): וַיַּרְא כָּל הָעָם וַיָּרֹנוּ וַיִּפְּלוּ עַל פְּנֵיהֶם. בְּנוֹת צִיּוֹן, הַמְצֻיָּנִים לוֹ בְּמִילָה, שֶׁאִלּוּלֵי שֶׁהָיוּ מְהוּלִים לֹא הָיוּ יְכוֹלִין לְהַבִּיט בַּשְּׁכִינָה, אֶלָּא נוֹפְלִים הָיוּ כְּשֵׁם שֶׁנָּפַל אַבְרָהָם, שֶׁנֶּאֱמַר (בראשית יז, ג): וַיִּפֹּל אַבְרָם עַל פָּנָיו וַיְדַבֵּר אִתּוֹ אֱלֹהִים. וְכֵן בְּבִלְעָם אוֹמֵר (במדבר כד, ד טז): נֹפֵל וּגְלוּי עֵינָיִם. וְכֵן הוּא אוֹמֵר (ויקרא ט, ו): "וַיֹּאמֶר משֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד ה'. מַהוּ זֶה הַדָּבָר, עַל הַמִּילָה אָמַר לָהֶם, כְּמָה דְתֵימָא (יהושע ה, ד): וְזֶה הַדָּבָר אֲשֶׁר מָל יְהוֹשֻׁעַ. אֲשֶׁר צִוָּה ה', לַעֲשׂוֹת לְאַבְרָהָם, מָשָׁל לְחֶנְוָנִי אֶחָד שֶׁהָיָה לוֹ אוֹהֵב וְהָיָה כֹּהֵן, וְהָיָה לוֹ טֻמְאָה בְּתוֹךְ בֵּיתוֹ שֶׁל אוֹהֲבוֹ, וְהָיָה מְבַקֵּשׁ לַהֲבִיאוֹ בְּתוֹךְ בֵּיתוֹ. אָמַר לוֹ הַכֹּהֵן אִם אַתָּה מְבַקֵּשׁ כְּדֵי שֶׁאָבוֹא לְתוֹךְ בֵּיתְךָ, שְׁמַע לִי וְהָסֵר טֻמְאָה מִתּוֹךְ בֵּיתֶךָ. וּכְשֶׁיָּדַע הַחֶנְוָנִי שֶׁאֵין שָׁם טֻמְאָה, הָלַךְ וְהֵבִיא הַכֹּהֵן אֶל בֵּיתוֹ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא כֵּיוָן שֶׁבִּקֵּשׁ לְהֵרָאוֹת לְאַבְרָהָם אוֹהֲבוֹ, הָיְתָה עָרְלָה תְּלוּיָה בוֹ, כֵּיוָן שֶׁמָּל עַצְמוֹ מִיָּד נִגְלָה, שֶׁנֶּאֱמַר (בראשית יז, כו): בְּעֶצֶם הַיּוֹם הַזֶּה נִמּוֹל אַבְרָהָם, וְאַחַר כָּךְ (בראשית יח, א): וַיֵּרָא אֵלָיו ה'. לְפִיכָךְ אָמַר לָהֶם משֶׁה, הַמִּילָה צִוָּה הָאֱלֹהִים לַעֲשׂוֹת לְאַבְרָהָם אֲבִיכֶם בְּעֵת שֶׁבִּקֵּשׁ לְהֵרָאוֹת לוֹ, אַף אַתֶּם מִי שֶׁיֵּשׁ בָּכֶם עָרֵל יֵצֵא וְיִמּוֹל עַצְמוֹ וְיֵרָא אֲלֵיכֶם כְּבוֹד ה', לְכָךְ אָמַר שְׁלֹמֹה: צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהוּא חָפֵץ בִּשְׁלֵמִים, כְּמָה דְתֵימָא (בראשית יז, א): הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים, שֶׁהָעָרְלָה מוּם הִיא בַּגּוּף. דָּבָר אַחֵר, בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁבָּרָא בְּרִיּוֹתָיו שְׁלֵמִים, בָּרָא חַמָּה וְיָרֵחַ עַל מְלֵאָתָן, וְכָל מַעֲשֵׂה בְרֵאשִׁית בְּקוֹמָתָם נִבְרָאוּ, שֶׁנֶּאֱמַר (בראשית ב, א): הָאָרֶץ וְכָל צְבָאָם. בַּר קַפָּרָא אָמַר אָדָם וְחַוָּה כִּבְנֵי עֶשְׂרִים שָׁנָה נִבְרָאוּ. דָּבָר אַחֵר, בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהִשְׁלִים מַעֲשָׂיו לְאוֹהֲבָיו, הִשְׁלִים אֵשׁ לְאַבְרָהָם, חֶרֶב לְיִצְחָק, מַלְאָכִים לְיַעֲקֹב. דָּבָר אַחֵר, בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהוּא עוֹשֶׂה שָׁלוֹם בֵּין בְּרִיּוֹתָיו, הַחַיּוֹת שֶׁל אֵשׁ וְהָרָקִיעַ שֶׁל שֶׁלֶג. הַחַיּוֹת שֶׁל אֵשׁ, שֶׁנֶּאֱמַר (יחזקאל א, יד): וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק. וְהָרָקִיעַ שֶׁל שֶׁלֶג, שֶׁנֶּאֱמַר (יחזקאל א, כב): וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח וגו', וְלֹא זֶה מְכַבֶּה אֶת זֶה וְלֹא זֶה מְכַלֶּה אֶת זֶה. אָמַר רַבִּי יוֹחָנָן כְּתִיב (איוב כה, ב): הַמְשֵׁל וָפַחַד עִמּוֹ וגו', הַמְשֵׁל, זֶה מִיכָאֵל, וְהוּא שֶׁל שֶׁלֶג, וָפַחַד, זֶה גַּבְרִיאֵל, וְהוּא שֶׁל אֵשׁ, מַהוּ עִמּוֹ, מוֹשְׁלִים לוֹ, לֹא זֶה מַזִּיק אֶת זֶה וְלֹא זֶה מַזִּיק אֶת זֶה. אָמַר רַבִּי אָבִין לֹא סוֹף דָּבָר בֵּין מַלְאָךְ לְמַלְאָךְ אֲפִלּוּ בַּמַּלְאָךְ עַצְמוֹ הוּא עוֹשֶׂה שָׁלוֹם, וְאִית בֵּיהּ חָמֵשׁ אַפִּין, הֲדָא הוּא דִכְתִיב (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָּרָק וגו', לֹא זֶה מְכַבֶּה אֶת זֶה וְלֹא זֶה מְכַלֶּה אֶת זֶה. כְּתִיב (דניאל ז, י): נְהַר דִּי נוּר נָגֵד וְנָפֵק, וְהָרָקִיעַ שֶׁל מַיִם, שֶׁנֶּאֱמַר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, וְלֹא זֶה מְכַבֶּה אֶת זֶה וְלֹא זֶה מְכַלֶּה אֶת זֶה. אָמַר רַבִּי יַעֲקֹב דִּכְפַר חָנָן (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו, מֵעוֹלָם לֹא רָאֲתָה חַמָּה פְּגִימָתָהּ שֶׁל לְבָנָה. אָמַר רַבִּי יוֹחָנָן לֵית מַזָּל חָמֵי בְּמָה דְקָדֵם לֵיהּ וְלֵית מַזָּל חָמֵי בְּמָה דִּלְעֵיל מִינֵיהּ, אֶלָּא בְּמָה דִּלְרַע מִינֵיהּ, כְּהָדֵין בַּר נָשׁ דְּהוּא נָחֵית בְּסוּלְמָא הָפוּךְ לַאֲחוֹרָיו. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר הָרָקִיעַ הוּא שֶׁל מַיִם וְהַכּוֹכָבִים שֶׁל אֵשׁ וְהֵן דָּרִים זֶה עִם זֶה וְאֵינָן מַזִּיקִין זֶה אֶת זֶה, וַאֲפִלּוּ בֵּין הַמַּכּוֹת הוּא עוֹשֶׂה שָׁלוֹם, הֲדָא הוּא דִכְתִיב (שמות ט, כד): וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה, רַבִּי יְהוּדָה אָמַר צְלוֹחִיּוֹת שֶׁל בָּרָד מְלֵאוֹת אֵשׁ. רַבִּי נְחֶמְיָה אָמַר אֵשׁ וּבָרָד פְּתוּכִים זֶה בָּזֶה. אָמַר רַבִּי חָנָן טַעֲמֵיהּ דְּרַבִּי יְהוּדָה כַּהֲדָא פְּרֵטָתָא דְּרוּמָנָא דְּחַרְצִינְתֵהּ מִתְחַמְיָא מִלְּגָו. טַעֲמֵיהּ דְּרַבִּי נְחֶמְיָה כַּהֲדָא שָׁאשִׁיתָא דְּקַנְדֵּילָא דְּמַיָא וּמִשְׁחָא מְעֹרָבִים כַּחֲדָא וְהִיא דָלְקָא מִן גַּבֵּיהוֹן. אָמַר רַבִּי יְהוּדָה בֶּן רַבִּי סִימוֹן מַהוּ מִתְלַקַּחַת, מָיְתָא וּמִתְקַהֲלָא לַעֲשׂוֹת שְׁלִיחוּתָהּ בִּשְׁבִיל לַעֲשׂוֹת רְצוֹן בּוֹרְאָהּ. אָמַר רַב אַדָּא לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי לִגְיוֹנוֹת קָשִׁים וְהָיוּ מְרִיבִים זֶה לָזֶה, וְכֵיוָן שֶׁהִגִּיעַ מִלְחַמְתּוֹ שֶׁל מֶלֶךְ, עָשׂוּ שָׁלוֹם זֶה עִם זֶה וּבָאוּ וְעָשׂוּ מִלְחַמְתּוֹ שֶׁל מֶלֶךְ. כָּךְ אֵשׁ וּבָרָד מְרִיבִים זֶה לָזֶה, וְכֵיוָן שֶׁרָאוּ מִלְחַמְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, נֶאֱמַר: וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד, נֵס בְּתוֹךְ נֵס, לְכָךְ נֶאֱמַר: "בַּמֶּלֶךְ שְׁלֹמֹה. (שיר השירים ג, יא): בָּעֲטָרָה שֶׁעִטְרָה לוֹ אִמּוֹ, אָמַר רַבִּי יִצְחָק חָזַרְנוּ עַל כָּל הַמִּקְרָא וְלֹא מָצִינוּ שֶׁעָשְׂתָה בַּת שֶׁבַע עֲטָרָה לִשְׁלֹמֹה בְּנָהּ, אֶלָּא עֲטָרָה זֶה אֹהֶל מוֹעֵד, כָּעֲטָרָה הַזֹּאת שֶׁמְקֻבַּעַת בַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת וּמְעֻטֶּרֶת בִּתְכֵלֶת וּבְאַרְגָּמָן וּבְתוֹלַעַת הַשֵּׁנִי וּבַשֵּׁשׁ. אָמַר רַב חוֹנְיָא, שָׁאַל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֶת רַבִּי אֶלְעָזָר בֶּן רַבִּי יוֹסֵי, אָמַר לוֹ אֶפְשָׁר שֶׁשָּׁמַעְתָּ מֵאָבִיךָ מַהוּ בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ, אָמַר לוֹ הֵן, לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת יְחִידָה וְהָיָה אוֹהֲבָהּ יוֹתֵר מִדַּאי, לֹא זָז מֵחַבְּבָהּ עַד שֶׁקָּרָא אוֹתָהּ אֲחוֹתוֹ, לֹא זָז מֵחַבְּבָהּ עַד שֶׁקָּרָא אוֹתָהּ אִמּוֹ. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַבֵּב אֶת יִשְׂרָאֵל, קְרָאָן (שיר השירים ה, ב): אֲחֹתִי רַעֲיָתִי יוֹנָתִי תַמָּתִי, לֹא זָז מֵחַבְּבָן עַד שֶׁקְּרָאָן אִמּוֹ, הֲדָא הוּא דִכְתִיב (ישעיה נא, ד): הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ, וּלְאִמִּי כְּתִיב, עָמַד רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וּנְשָׁקוֹ עַל רֹאשׁוֹ, אָמַר לוֹ אִלּוּלֵי לֹא יָצָאתִי לָעוֹלָם אֶלָּא לִשְׁמֹעַ טַעַם זֶה מִפִּיךָ דָּי. דָּבָר אַחֵר, אִמּוֹ, אֻמָּתוֹ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשׂוּ לִי מִשְׁכָּן, הָיָה לוֹ לְהַעֲמִיד אַרְבַּע קוֹנְטִיסִים וְלִמְתֹּחַ אֶת הַמִּשְׁכָּן עֲלֵיהֶם, אֶלָּא מְלַמֵּד שֶׁהֶרְאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה לְמַעְלָן אֵשׁ אֲדֻמָּה, אֵשׁ יְרֻקָּה, אֵשׁ שְׁחוֹרָה, אֵשׁ לְבָנָה, אָמַר לוֹ: כַּתַּבְנִית (שמות כה, מ): אֲשֶׁר אַתָּה מָרְאֶה בָּהָר. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי בַּצְלָה, לְמֶלֶךְ שֶׁהָיָה לוֹ לְבוּשׁ מְשֻׁבָּח עָשׂוּי בְּמַרְגָּלִיטוֹן, אָמַר לְבֶן בֵּיתוֹ עֲשֵׂה לִי כָּזֶה, אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ יָכוֹל אֲנִי לַעֲשׂוֹת כְּמוֹתוֹ, אָמַר לוֹ אֲנִי בִּכְבוֹדִי וְאַתָּה בְּסַמְמָנֶיךָ. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, אֱלֹהַי יָכוֹל אֲנִי לַעֲשׂוֹת כָּאֵלֶּה, אָמַר לוֹ כַּתַּבְנִית אֲשֶׁר אֲנִי וגו' (שמות לה, לה) (שמות לח, כג): בַּתְּכֵלֶת וּבָאַרְגָּמָן וּבְתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אִם אַתְּ עוֹשֶׂה מַה שֶּׁלְּמַעְלָה לְמַטָּה, אֲנִי מֵנִיחַ סַנְקְלִיטוֹן שֶׁלִּי שֶׁל מַעְלָה וְאֵרֵד וַאֲצַמְצֵם שְׁכִינָתִי בֵּינֵיהֶם לְמַטָּה, לְמַעְלָה (ישעיה ו, ב): שְׂרָפִים עֹמְדִים, אַף לְמַטָּה (שמות כו, טו): עֲצֵי שִׁטִּים עֹמְדִים. הַעֲמֵד אֵין כְּתִיב כָּאן אֶלָּא עֹמְדִים, כַּנָּתוּן בְּאִסְטְרָטִיָּא שֶׁל מַעְלָה, הֲדָא הוּא דִכְתִיב: שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ, מַה לְּמַעְלָה כּוֹכָבִים, אַף לְמַטָּה כּוֹכָבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא מְלַמֵּד שֶׁהָיוּ קַרְסֵי הַזָּהָב נִרְאִין בַּמִּשְׁכָּן כַּכּוֹכָבִים הַקְּבוּעִים בָּרָקִיעַ. (שיר השירים ג, יא): בְּיוֹם חֲתֻנָּתוֹ, זֶה סִינַי, חִתּוּנִין הָיוּ, שֶׁנֶּאֱמַר (שמות יט, י): וְקִדַּשְׁתָּם הַיּוֹם וּמָחָר. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה מַתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה כְּכַתוֹ וגו', כְּכַלָתוֹ כְּתִיב. דָּבָר אַחֵר בְּיוֹם חֲתֻנָּתוֹ, זֶה אֹהֶל מוֹעֵד. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בֵּית הָעוֹלָמִים. וּמִנַּיִן לְאֹהֶל מוֹעֵד שֶׁחִתּוּנִין הָיוּ, דִּכְתִיב: בְּיוֹם כַּלּוֹת משֶׁה לְהָקִים אֶת הַמִּשְׁכָּן, כַּלַּת כְּתִיב, בְּיוֹמָא דְּעָלַת כַּלָּתָא לִגְנָנָא.
“On the day” – that is what is written: “Go out and gaze, daughters of Zion, [at King Solomon, at the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart]” (Song of Songs 3:11). It is speaking at the time that the Divine Presence rested upon the Tabernacle. “Go out and gaze” – just as it says: “The entire people saw, shouted, and fell on their faces” (Leviticus 9:24).30This was their reaction to seeing the Divine Presence in the Tabernacle. “The daughters of Zion [Tziyon]” – [alludes to] those who are marked [metzuyanim] for Him with circumcision, as had they not been circumcised they would not have been able to look at the Divine Presence. Rather, they would have fallen, just as Abraham our patriarch fell, as it is stated: “Abram fell on his face, and God spoke with him” (Genesis 17:3). Likewise, regarding Bilam, it says: “He falls with uncovered eyes” (Numbers 24:4, 16). Likewise it says: “Moses said: This is the matter that the Lord commanded that you shall do, and the glory of the Lord will appear to you” (Leviticus 9:6). What is, “this is the matter [ze hadavar]”? It was regarding circumcision that he said to them, just as it says: “This is the reason [veze hadavar] that Joshua circumcised” (Joshua 5:4). “That the Lord commanded” – to do to Abraham; this is analogous to a storekeeper who had a friend who was a priest. There was impurity in the house of his friend [the storekeeper], who sought to bring him to his house. The priest said to him: If you wish that I will come into your house, listen to me and remove the impurity from inside your house. When the storekeeper knew that there was no impurity there, he went and brought the priest into his house. So, the Holy One blessed be He, when he sought to appear to Abraham, his beloved, a foreskin was still attached to him. Once he circumcised himself, He immediately appeared, as it is stated: “On that very day, Abraham was circumcised” (Genesis 17:26), and then: “The Lord appeared to him” (Genesis 18:1). That is why Moses said to them: ‘God commanded to have circumcision performed on Abraham your patriarch when He sought to appear to him. You too, anyone of you who has someone uncircumcised, let him come out and have himself circumcised, “and the glory of the Lord will appear to you.”’ That is why Solomon said: “Go out and gaze, daughters of Zion, at King Solomon [Shelomo],” at the king who desires faultless [shelemim] people, just as it says: “Walk before Me and be faultless” (Genesis 17:1), as the foreskin is a blemish on the body.
Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who created His creations complete [shelemim]. He created the sun and the moon in their fullness, and all the acts of Creation were created in their full stature, as it is stated: “[The heaven and] the earth and all their hosts [tzevaam]” (Genesis 2:1).31Tzevaam is expounded as tzivyonam, in their full form. Bar Kappara said: Adam and Eve were created as twenty-year-olds.
Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who made peace between his creations and those who love Him. He made peace between fire and Abraham32This refers to a midrash that states that Nimrod placed Abraham in a furnace and that God saved Abraham (Bereshit Rabba 39:3)., the sword and Isaac, and angels and Jacob.
Another matter: “At King Solomon [Shelomo]” (Song of Songs 3:11) – at the King who makes peace between his creations. The heavenly beasts are of fire, and the firmament is of snow. The heavenly beasts are of fire, as it is stated: “The beasts were darting to and fro like the appearance of a flash” (Ezekiel 1:14). The firmament is of snow, as it is stated: “Over the heads of the beast there was the likeness of a firmament, resembling the [awesome] ice…” (Ezekiel 1:22). Neither does this one extinguish that one, nor does that one consume this one.
Rabbi Yoḥanan said: “Dominion and fear are with Him; [He makes peace in His heights]” (Job 25:2). “Dominion” – this is Mikhael, and he is of snow; “and fear” – this is Gavriel, and he is of fire. What is “with Him”? They are devoted [mushlamim] to Him; this one does not harm that one, and that one does not harm this one.
Not only does He go so far as to make peace between angel and angel, but even within one angel he makes peace, as he has five faces. That is what is written: “His body was like beryl, his face like the appearance of lightning, [his eyes like torches of fire, his arms and his legs like burnished bronze, and the sound of his speech like the noise of a multitude]” (Daniel 10:6) – neither does this one extinguish that one, nor does that one extinguish this one.33The lightning and the fire are against the beryl, which is translated as resembling the sea, and the great multitude is likewise an allusion to water.
It is written: “A river of fire flowed and emerged [from before Him]” (Daniel 7:10), and the firmament is of water, as it is stated: “He roofs His upper chambers with water” (Psalms 104:3). Neither does this one extinguish that one, nor does that one extinguish this one.
Rabbi Yaakov of Kefar Ḥanan said: “He makes peace in His heights” (Job 25:2) – the sun has never seen the concave side of the moon.34See Rosh HaShana 23b where the Gemara states that this is to prevent the moon from feeling bad.
Rabbi Yoḥanan said: There is no constellation that sees what preceded it, and there is no constellation that sees what is above it, only what is below it, like this person that descends a ladder, turned backwards.
Rabbi Shimon ben Yoḥai taught: The firmament is of water and the stars of fire, and they reside one with the other and they do not harm one another.
Even between the plagues He makes peace [shalom]. That is what is written: “There was hail and fire igniting [mitlakaḥat] within the hail” (Exodus 9:24). Rabbi Yehuda and Rabbi Neḥemya: Rabbi Yehuda said: Bowls of hail filled with fire. Rabbi Neḥemya said: Fire and water intermingled one with the other. Rabbi Ḥanan said: The explanation of Rabbi Yehuda is that it is like the seed of a split pomegranate that can be seen from the outside. The explanation of Rabbi Neḥemya is that it is like this lantern of a lamp, in which water and oil are mixed as one, and it is kindled above them. Rabbi Yehuda ben Rabbi Simon said: What is mitlakaḥat? It means dies [maita] and regroups [umitkahala] to perform its mission in order to perform the will of its Creator. Rav Ada said: This is analogous to a king who had two powerful legions that would contend with one another. When a war involving the king came about, they made peace with one another and came and waged the king’s war. So, hail and fire contended with one another. When they saw the war of the Holy One blessed be He with Egypt, it is stated: “There was hail and fire igniting within the hail” – a miracle within a miracle. That is why it is stated: “At King Solomon [Shelomo]” (Song of Songs 3:11).
“At the crown with which his mother crowned him” (Song of Songs 3:11) – Rabbi Yitzḥak said: We have reviewed the entire Bible, and we have not found that Batsheva fashioned a crown for her son Solomon. Rather, “crown” – this is the Tent of Meeting, which is like this crown that is set with jewels and gems and is adorned with sky-blue, purple, and crimson wool, and fine linen. Rav Ḥoneya said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Did you, perchance, hear from your father, what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes. It is analogous to a king who had an only daughter and he loved her excessively. He did not relent from loving her, to the extent he called her his sister. He did not relent from loving her to the extent he called her his mother. So, the Holy One blessed be He loved Israel. He called them: “My sister, my love, my faultless dove” (Song of Songs 5:2). He did not relent from loving them, to the extent he called them His mother. That is what is written: “Pay attention to Me, My people, and listen to Me, My nation [ule’umi]” (Isaiah 51:4); ule’imi is written.’35Without a vav, meaning My mother. Rabbi Shimon ben Yoḥai stood and kissed him on his head. He said to him: ‘Had I emerged into the world only to hear this explanation from your mouth, it would have been sufficient.’ Alternatively, “his mother [imo]” means his nation [umato].
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: When the Holy One blessed be He said to Moses: ‘They shall craft a Tabernacle for Me,’ he should have placed four poles upright and stretched the Tabernacle atop them. Rather, it teaches that the Holy One blessed be He showed Moses on high red fire, green fire, black fire, and white fire; He said to him: ‘In the form “that you are shown on the mountain”’ (Exodus 25:40).
Rabbi Berekhya in the name of Rabbi Batzla: This is analogous to a king who had a magnificent garment fashioned with jewels. He said to a member of his household: ‘Fashion me one like this.’ He said to him: ‘My lord the king, am I able to craft one like it?’ He told him: ‘I in my glory, and you with your dyes.’36Do your best to approximate the garment that you see. So, Moses said before the Holy One blessed be He: ‘My God, am I able to craft like these?’ He said to him: ‘Like the form “that I [am showing you]”’ (Exodus 25:9), “with the sky-blue, the purple, and the crimson wool, and with the fine linen” (Exodus 38:23).
The Holy One blessed be He said to Moses: If you craft what is above, below, I will abandon My supernal council and descend and constrict My Divine Presence into your midst below. Above, “seraphim standing” (Isaiah 6:2); below, “acacia wood standing” (Exodus 26:15). It is not written here: “Place acacia wood upright,” but rather, “standing,” as though placed among the hosts on high. That is what is written: “Seraphim standing above Him” (Isaiah 6:2). Just as above there are stars, so below37In the Tabernacle. there are stars. Rabbi Ḥiyya bar Abba said: It teaches that the gold hooks in the Tabernacle looked like the stars fixed in the firmament.
“On the day of his wedding” (Song of Songs 3:11) – this is Sinai. There was matrimony, as it is stated: “Sanctify them [vekidashtam]38This is expounded to mean betrothal [kidushin]. today and tomorrow” (Exodus 19:10). “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the giving of the Torah, as it is stated: “He gave to Moses, when He concluded [kekhaloto] [speaking with him on Mount Sinai, the two tablets of the Testimony]” (Exodus 31:18). Kekhalato is written.39Meaning: Like His bride.
Another matter: “On the day of his wedding” (Song of Songs 3:11) – this is the Tent of Meeting. “And on the day of the rejoicing of his heart” (Song of Songs 3:11) – this is the eternal Temple. From where is it derived that there was matrimony at the Tent of Meeting? It is as it is written: “On the day that Moses concluded [kalot] erecting the Tabernacle.” Kalat is written; on the day that the bride [kala] entered the wedding canopy.
דָּבָר אַחֵר, בְּיוֹם כַּלּוֹת, בְּיוֹם הָקִים אֵין כְּתִיב כָּאן אֶלָּא בְּיוֹם כַּלּוֹת, בַּיּוֹם שֶׁכָּלוּ הַמַּזִּיקִין מִן הָעוֹלָם. וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה וגו', הֲדָא הוּא דִכְתִיב (משלי כז, יח): נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וגו', מְדַבֵּר בִּיהוֹשֻׁעַ שֶׁהוּא שִׁמֵּשׁ אֶת משֶׁה, כְּמָה דְתֵימָא (שמות לג, יא): וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, לָמָּה נִמְשְׁלָה תּוֹרָה כַּתְּאֵנָה, שֶׁרֹב הָאִילָנוֹת: הַזַּיִת, הַגֶּפֶן, הַתְּמָרָה, נִלְקָטִים כְּאֶחָת, וְהַתְּאֵנָה נִלְקֶטֶת מְעַט מְעָט. וְכָךְ הַתּוֹרָה, הַיּוֹם לוֹמֵד מְעַט וּלְמָחָר הַרְבֵּה, לְפִי שֶׁאֵינָהּ מִתְלַמֶּדֶת לֹא בְּשָׁנָה וְלֹא בִּשְׁתַּיִם. עָלָיו נֶאֱמַר: נֹצֵר תְּאֵנָה. מַהוּ יֹאכַל פִּרְיָהּ, פְּרִי שֶׁל תּוֹרָה, מַלְכוּת וְשָׂרוּת, שֶׁנֶּאֱמַר (משלי ח, טו טז): בִּי מְלָכִים יִמְלֹכוּ] וגו' בִּי שָׂרִים יָשׂרוּ. וְכֵן אֵרַע לִיהוֹשֻׁעַ, שֶׁלֹא יָרְשׁוּ בָנָיו שֶׁל משֶׁה מְקוֹמוֹ אֶלָּא יְהוֹשֻׁעַ יָרַשׁ מְקוֹמוֹ, כְּמָה דְתֵימָא (במדבר כז, יח): קַח לְךָ אֶת יְהוֹשֻׁעַ בִּן נוּן וגו'. (משלי כז, יח): וְשֹׁמֵר אֲדֹנָיו יְכֻבָּד, זֶה יְהוֹשֻׁע, שֶׁהָיָה מְשַׁמֵּשׁ אֶת משֶׁה בַּיּוֹם וּבַלַּיְלָה, כְּמָה דְתֵימָא: לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל, וְאוֹמֵר (במדבר יא, כח): אֲדֹנִי משֶׁה כְּלָאֵם, לְפִיכָךְ כִּבְּדוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מַה כָּבוֹד עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לְפִי שֶׁכָּךְ אָמַר לִיהוֹשֻׁעַ (במדבר כז, כא): וְלִפְנֵי אֶלְעָזָר הַכֹּהֵן יַעֲמֹד וְשָׁאַל לוֹ בְּמִשְׁפַּט הָאוּרִים וגו'. וּלְפִי שֶׁשִּׁמֵּשׁ אֲדוֹנָיו, זָכָה לְרוּחַ הַקֹּדֶשׁ, שֶׁנֶּאֱמַר (יהושע א, א): וַיְהִי אַחֲרֵי מוֹת משֶׁה וגו', שֶׁאֵין תַּלְמוּד לוֹמַר מְשָׁרֵת משֶׁה, לָמָּה נֶאֱמַר, לוֹמַר לָךְ לְפִי שֶׁהָיָה מְשָׁרֵת משֶׁה זָכָה לִנְבוּאָה, הֱוֵי יְכֻבָּד. דָּבָר אַחֵר נֹצֵר תְּאֵנָה וגו', אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר בְּרִיָּה, בְּכָל מָקוֹם שֶׁאָדָם יָגֵעַ וְנוֹתֵן נַפְשׁוֹ עַל הַדָּבָר אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרוֹ, רְצוֹנְךָ לֵידַע, שְׁלֹמֹה בָּנָה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (מלכים א ו, יד): וַיִּבֶן שְׁלֹמֹה אֶת הַבַּיִת וַיְכַלֵּהוּ, וּבִשְׁבִיל שֶׁנָּתַן דָּוִד נַפְשׁוֹ עַל בֵּית הַמִּקְדָּשׁ שֶׁנִּבְנָה, שֶׁנֶּאֱמַר (תהלים קלב, א ה): זְכֹר ה' לְדָוִד אֵת כָּל עֻנּוֹתוֹ וגו' אִם אָבוֹא בְּאֹהֶל בֵּיתִי וגו' אִם אֶתֵּן שְׁנָת לְעֵינָי וגו' עַד אֶמְצָא מָקוֹם לַה' וגו', וְלֹא קִפַּח הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ אֶלָּא הִכְתִּיבוֹ עַל שְׁמוֹ (תהלים ל, א): מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד, לִשְׁלֹמֹה אֵין כְּתִיב כָּאן אֶלָּא לְדָוִד, הֱוֵי נֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ. וְכֵן אַתָּה מוֹצֵא בְּמשֶׁה שֶׁנָּתַן נַפְשׁוֹ עַל שְׁלשָׁה דְבָרִים נִקְרְאוּ עַל שְׁמוֹ, וְאֵלּוּ הֵן: דִּינִים, תּוֹרָה וּמִשְׁכָּן. דִּינִים מִנַּיִן, דִּכְתִיב (שמות יח, יג): וַיֵּשֶׁב משֶׁה לִשְׁפֹּט אֶת הָעָם וגו', וְנִקְרְאוּ עַל שְׁמוֹ, דִּכְתִיב (דברים לג, כא): צִדְקַת ה' עָשָׂה וּמִשְׁפָּטָיו עִם יִשְׂרָאֵל. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות כד, יח): וַיְהִי משֶׁה בָּהָר אַרְבָּעִים יוֹם וגו', וְנִקְרָאת עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מלאכי ג, כב): זִכְרוּ תּוֹרַת משֶׁה עַבְדִי, מִשְׁכָּן מִנַּיִן, שֶׁכֵּן אַתְּ מוֹצֵא שֶׁהָיָה משֶׁה מְחַזֵּר עַל הָאֻמָּנִין בְּכָל יוֹם וּבְכָל שָׁעָה לְלַמְּדָם כֵּיצַד יַעֲשׂוּ אֶת הַמְּלָאכָה שֶׁלֹא יִטְעוּ בָהּ, לְפִי שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות כה, מ): וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם וגו', וּלְכָךְ כְּתִיב עַל כָּל דָּבָר וְדָבָר כַּאֲשֶׁר צִוָּה ה' אֶת משֶׁה, שֶׁלֹא הָיָה זָז מֵעַל גַּבֵּיהֶם. וְכֵן הוּא אוֹמֵר (שמות לט, מג): וַיַּרְא משֶׁה אֶת כָּל הַמְּלָאכָה וגו' וַיְבָרֶךְ אֹתָם משֶׁה, מַה בְּרָכָה אָמַר (תהלים צ, יז): וִיהִי נֹעַם ה' אֱלֹהֵינוּ וגו', אָמַר לָהֶם תִּשְׁרֶה הַשְּׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. אָמַר רַבִּי חִיָּא בַּר יוֹסֵף כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַעֲמִיד הַמִּשְׁכָּן וּמְפָרְקוֹ בְּכָל יוֹם שְׁתֵּי פְּעָמִים, וְאִם תֹּאמַר שֶׁהָיָה אֶחָד מִשִּׁבְטוֹ שֶׁל לֵוִי נוֹתֵן לוֹ יָד, לָאו, אֶלָּא אָמְרוּ חֲכָמִים הָיָה קוֹבְעוֹ וּמְפָרְקוֹ וְלֹא סִיְּעוֹ אֶחָד מִיִּשְׂרָאֵל, שֶׁנֶּאֱמַר וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה, לְכָךְ נִקְרָא עַל שְׁמוֹ שֶׁאֵינוֹ אוֹמֵר בְּיוֹם הָקִים אֶלָּא בְּיוֹם כַּלּוֹת, יוֹם שֶׁכָּלוּ הֲקָמוֹתָיו, וְזָכַר שְׁמוֹ שָׁם, לְכָךְ נֶאֱמַר כַּלּוֹת משֶׁה.
Another matter: “On the day that [Moses] concluded” – it is not written here, “on the day that he erected,” but rather, “on the day that [Moses] concluded [kalot].” It was the day that demons were eliminated [shekalu] from the world.
“It was on the day that Moses concluded…” – that is what is written: “The guardian of a fig tree will eat its fruit…” (Proverbs 27:18). It is speaking of Joshua, who attended to Moses, just as it says: “And his attendant, Joshua son of Nun, a lad, would not depart from within the tent” (Exodus 33:11). Why was the Torah likened to a fig tree? It is because most trees, the olive tree, the vine, the date tree, are each harvested all at once, while the fig tree is harvested little by little. So, the Torah, today one studies a little, and the next day a lot, because the Torah is not learned in one year nor in two. In its regard it is written: “The guardian of a fig tree.” What is “will eat its fruit”? The fruit of Torah is kingdom and dominion, as it is stated: “Through me kings reign…Through me rulers rule” (Proverbs 8:15–16).40Stated from the perspective of wisdom, or the Torah. That is what transpired for Joshua. Moses’ sons did not inherit his position; rather, Joshua inherited his position, just as it says: “Take you Joshua the son of Nun…[and lay your hand upon him]” (Numbers 27:18). “And the protector of his master will be honored” (Proverbs 27:18) – this is Joshua, who would attend to Moses day and night, just as it says: “Would not depart from within the tent.” And it says: “Moses, my master, restrain them” (Numbers 11:28);41Eldad and Medad were prophesying in the camp, and the content of their prophecy was not in keeping with the honor due Moses. Joshua turned to Moses to stop them. therefore, the Holy One blessed be He honored him. What honor did the Holy One blessed be He perform for him? Because this is what he said in Joshua’s regard: “Before Elazar the priest he shall stand, and he will inquire for him regarding the judgment of the Urim…” (Numbers 27:21). Because he attended to his master, he merited the Divine Spirit, as it is stated: “It was after the death of Moses, [servant of the Lord, that the Lord said to Joshua son of Nun, Moses’ attendant, saying]” (Joshua 1:1). The verse need not have said “Moses’ attendant.” Why is it stated? It is to say to you that because he was Moses’ attendant, he merited prophecy. That is, “will be honored.”
Another matter: “The guardian of a fig tree [will eat its fruit]” (Proverbs 27:18) – the Holy One blessed be He does not withhold the reward of any creature. Any place that a person toils and devotes his life to a matter, the Holy One blessed be He does not withhold his reward. If you would like to know a proof, Solomon built the Temple, as it is stated: “Solomon built the Temple, and he completed it“ (I Kings 6:14). Because David devoted his life to the Temple that was built, as it is stated: “Remember, Lord, for David, all of his afflictions.… I will not enter the roof of my house.… I will not give sleep to my eyes.… until I find a place for the Lord” (Psalms 132:1, 3–5), the Holy One blessed be He did not withhold his reward, but rather He attributed it to his name. “A psalm, a song for the dedication of the Temple to David” (Psalms 30:1) – it is not written here, “to Solomon,” but “to David.” That is, “the guardian of a fig tree will eat its fruit.”
Likewise, you find regarding Moses, who devoted his life to three matters and they were called by his name. These are laws, Torah, and the Tabernacle, as it is written: “Moses sat to judge the people…[from the morning until the evening]” (Exodus 18:13). They were called by his name, as it is written: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21). Torah, from where is it derived? It is as it is stated: “Moses was at the mountaintop forty days [and forty nights]” (Exodus 24:18). It is called by his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The Tabernacle, from where is it derived? It is because you find that Moses would circulate among the craftsmen at all hours of every day to teach them how to perform the labor so they would not err in its regard, because the Holy One blessed be He said to him: “See and craft in accordance with their form [that you are shown on the mountain]” (Exodus 25:40). Therefore, it is written regarding each and every item: “As the Lord commanded Moses,” as he would not move from overseeing them. Likewise it says: “Moses saw all the labor, [and behold, they had performed it; as the Lord had commanded, so they had performed], and Moses blessed them” (Exodus 39:43). What blessing did he recite? “May the grace of the Lord our God [be upon us, and our handiwork…]” (Psalms 90:17). He said to them: May the Divine Presence rest upon your handiwork.
Rabbi Ḥiyya bar Yosef said: All seven days of the inauguration, Moses would erect the Tabernacle and dismantle it twice each day. If you say that an individual from the tribe of Levi would assist him, that is not so. Rather, the Sages said that he would put it in place and dismantle it, and no individual from Israel assisted him, as it is stated: “It was on the day that Moses concluded.” That is why it is called by his name, as it does not say: “On the day that he erected,” but rather, “on the day that [Moses] concluded [erecting]” – the day that his erecting concluded. It mentioned his name there. That is why it is stated: “That Moses concluded.”
כַּלּוֹת משֶׁה. הֲדָא הוּא דִכְתִיב (קהלת ב, כא): כִּי יֵשׁ אָדָם שֶׁעֲמָלוֹ וגו'. כִּי יֵשׁ אָדָם שֶׁעֲמָלוֹ בְּחָכְמָה וּבְדַעַת וּבְכִשְׁרוֹן, זֶה בְּצַלְאֵל שֶׁעָשָׂה הַמִּשְׁכָּן בְּחָכְמָה וּבְדַעַת, כְּמָה שֶׁכָּתוּב (שמות לא, ג): וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹהִים בְּחָכְמָה וּבִתְבוּנָה וגו'. (קהלת ב, כא): וּלְאָדָם שֶׁלֹא עָמַל בּוֹ יִתְּנֶנּוּ חֶלְקוֹ, זֶה משֶׁה, שֶׁלֹא עָמַל בַּמִּשְׁכָּן וְנִקְרָא עַל שְׁמוֹ, הֲדָא הוּא דִכְתִיב כַּלּוֹת משֶׁה. וְדִכְוָתֵיהּ שְׁלֹמֹה וְדָוִד.
“That Moses concluded” – that is what is written: “For there is a man whose toil [is in wisdom, in knowledge, and in skill, but he will leave his portion to a man who did not toil in it]” (Ecclesiastes 2:21). “For there is a man whose toil is in wisdom, in knowledge, and in skill” – this is Betzalel, who crafted the Tabernacle with wisdom and knowledge, as it is written: “I have filled him with a divine spirit, with wisdom, with understanding [and with knowledge]…” (Exodus 31:3). “But he will leave his portion to a man who did not toil in it” – this is Moses, who did not toil in the Tabernacle, but it is called by his name. That is what is written: “That Moses concluded.” The same is true of Solomon and David.
לְהָקִים אֶת הַמִּשְׁכָּן (במדבר ז, א), הֲדָא הוּא דִכְתִיב (משלי ל, ד): מִי עָלָה שָׁמַיִם וַיֵּרַד וגו'. מִי עָלָה שָׁמַיִם, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, דִּכְתִיב בֵּיהּ (תהלים מז, ו): עָלָה אֱלֹהִים בִּתְרוּעָה ה' וגו'. וַיֵּרַד, (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי. (משלי ל, ד): מִי אָסַף רוּחַ, (איוב יב, י): אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל חָי, (משלי ל, ד): מִי צָרַר מַיִם בַּשִֹּׂמְלָה, (איוב כו, ח): צֹרֵר מַיִם בְּעָבָיו, (משלי ל, ד): מִי הֵקִים כָּל אַפְסֵי אָרֶץ, (שמואל א ב, ו): ה' מֵמִית וּמְחַיֶּה וגו' (משלי ל, ד): מַה שְּׁמוֹ, צוּר שְׁמוֹ, שַׁדַּי שְׁמוֹ, ה' צְבָאוֹת שְׁמוֹ, (משלי ל, ד): וּמַה שֶּׁם בְּנוֹ כִּי תֵדָע, (שמות ד, כב): בְּנִי בְכֹרִי יִשְׂרָאֵל. דָּבָר אַחֵר מִי עָלָה שָׁמַיִם, זֶה אֵלִיָּהוּ, דִּכְתִיב בֵּיהּ (מלכים ב ב, יא): וַיַּעַל אֵלִיָּהוּ בִּסְעָרָה הַשָּׁמָיִם, וַיֵּרַד, (מלכים ב א, טו): רֵד אוֹתוֹ אַל תִּירָא. מִי אָסַף רוּחַ בְּחָפְנָיו, (מלכים א יז, א): חַי ה' אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר וגו'. מִי צָרַר מַיִם בַּשִֹּׂמְלָה, (מלכים ב ב, ח): וַיִּקַּח אֵלִיָּהוּ אֶת אַדַּרְתּוֹ וגו'. מִי הֵקִים כָּל אַפְסֵי אָרֶץ, (מלכים א יז, כג): וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ. דָּבָר אַחֵר מִי עָלָה שָׁמַיִם וַיֵּרַד, מִי הוּא זֶה שֶׁתְּפִלָּתוֹ עוֹלָה לַשָּׁמַיִם וְהִיא מוֹרִידָה אֶת הַגְּשָׁמִים, וּבִזְכוּתוֹ רוּחוֹת טוֹבוֹת מְנַשְׁבוֹת לְגַדֵּל אֶת הָעֲשָׂבִים, שֶׁנֶּאֱמַר מִי אָסַף רוּחַ, זֶה שֶׁמְחַלֵּק מַעְשְׂרוֹתָיו בְּחָפְנָיו, הֱוֵי בְּחָפְנָיו. וְכֵן הוּא אוֹמֵר (מלאכי ג, י): הָבִיאוּ אֶת כָּל הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר ה' צְבָאוֹת אִם לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד בְּלִי דָי, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דָּי. וּמִנַּיִן שֶׁהָרוּחוֹת צֹרֶךְ הַתְּבוּאָה, שֶׁכָּךְ כְּתִיב (דברים לב, ב): יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל וגו'. מִי צָרַר מַיִם בַּשִֹּׂמְלָה, מִי שֶׁאֵינוֹ מְחַלֵּק מַעְשְׂרוֹתָיו בְּחָפְנָיו אֵין תְּפִלָּתוֹ עוֹלָה לַשָּׁמַיִם וְאֵינָהּ מוֹרֶדֶת אֶת הַגְּשָׁמִים, אֶלָּא צוֹרֵר הַמַּיִם בֶּעָבִים וְאֵינָם יוֹרְדִים לָאָרֶץ. מִי הֵקִים כָּל אַפְסֵי אָרֶץ, כְּמָה דְתֵימָא (דברים כח, כד): יִתֵּן ה' אֶת מְטַר אַרְצְךָ אָבָק וְעָפָר. מַה שְּׁמוֹ וּמַה שֶּׁם בְּנוֹ כִּי תֵדָע. מַה שְׁמוֹ, אַבְרָהָם הִפְרִישׁ מַעֲשֵׂר תְּחִלָּה, שֶׁנֶּאֱמַר (בראשית יד, כ): וַיִּתֶּן לוֹ מַעֲשֵׂר מִכֹּל, וְהִקְנָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁמַיִם וָאָרֶץ. וְלָמָּה בֵּרְכוֹ שֶׁיַּקְנֶה לוֹ הָאֱלֹהִים שָׁמַיִם וָאָרֶץ, לְזַרְעוֹתָיו. וּמַה שֶּׁם בְּנוֹ, זֶה יִצְחָק, שֶׁנָּתַן מַעֲשֵׂר וְנִתְבָּרֵךְ, שֶׁנֶּאֱמַר (בראשית כו, יב): וַיִּזְרַע יִצְחָק וגו', מַהוּ (בראשית כו, יב): וַיִּמְצָא בַּשָּׁנָה הַהִוא מֵאָה שְׁעָרִים, מְלַמֵּד שֶׁמְּדָדָן לְעַשְׂרָן. כִּי תֵדָע, וְכֵן הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁאִם יְעַשְׂרוּ תְּבוּאָתָם יְבָרְכֵם בְּעשֶׁר, שֶׁנֶּאֱמַר (דברים יד, כב): עַשֵֹּׂר תְּעַשֵֹּׂר וגו', עַשֵֹּׂר בִּשְׁבִיל שֶׁתִּתְעַשֵּׁר. דָּבָר אַחֵר מִי עָלָה שָׁמַיִם, זֶה משֶׁה, דִּכְתִיב בֵּיהּ (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים. וַיֵּרַד (שמות יט, יד): וַיֵּרֶד משֶׁה מִן הָהָר אֶל הָעָם. מִי אָסַף רוּחַ בְּחָפְנָיו, (שמות ט, כט): כְּצֵאתִי אֶת הָעִיר אֶפְרֹשׂ וגו'. מִי צָרַר מַיִם בַּשִֹּׂמְלָה, כְּמָה דְתֵימָא (שמות טו, ח): נִצְּבוּ כְמוֹ נֵד נֹזְלִים. מִי הֵקִים כָּל אַפְסֵי אָרֶץ, וְכִי משֶׁה הֵקִים כָּל אַפְסֵי אָרֶץ, אֶלָּא שֶׁהֵקִים אֹהֶל מוֹעֵד שֶׁהָעוֹלָם הוּקַם עִמּוֹ. רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, לְהָקִים הַמִּשְׁכָּן, אֵין כְּתִיב כָּאן, אֶלָּא לְהָקִים אֶת הַמִּשְׁכָּן, מִשְׁכָּן אַחֵר הֵקִים עִמּוֹ שֶׁנִּקְרָא אֹהֶל, כְּשֵׁם שֶׁהַמִּשְׁכָּן נִקְרָא אֹהֶל מוֹעֵד, כְּמָה דְתֵימָא (ישעיה מ, כב): וַיִּמְתָּחֵם כָּאֹהֶל לָשָׁבֶת, שֶׁעַד שֶׁלֹא הוּקַם הַמִּשְׁכָּן הָיָה הָעוֹלָם רוֹתֵת מִשֶּׁהוּקַם הַמִּשְׁכָּן נִתְבַּסֵּס הָעוֹלָם, לְכָךְ נֶאֱמַר: לְהָקִים אֶת הַמִּשְׁכָּן.
“Erecting the Tabernacle” – that is what is written: “Who ascended heavenward and descended? [Who gathered the wind in his fists? Who bound water in a garment? Who established all the ends of the earth? What is his name, and what is his son's name, if you know]?” (Proverbs 30:4). “Who ascended heavenward?” – this is the Holy One blessed be He, in whose regard it is written: “God ascended with acclaim, the Lord…” (Psalms 47:6). “And descended” – “the Lord descended upon Mount Sinai” (Exodus 19:20). “Who gathered the wind?” – “in whose hand is the life of every living being” (Job 12:10). “Who bound [tzarar] water in a garment?” – “He, who amasses [tzorer] water in His clouds” (Job 26:8). “Who established all the ends of the earth?” – “The Lord puts to death and brings to life” (I Samuel 2:6). “What is his name?” His name is Rock, His name is Almighty, His name is Lord of Hosts. “And what is his son’s name, if you know?” “My son, My firstborn, Israel” (Exodus 4:22).
Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Elijah, in whose regard it is written: “Elijah ascended heavenward in a storm” (II Kings 2:11). “And descended” (Proverbs 30:4) – “[the angel of the Lord spoke to Elijah:] Go down with him; do not fear” (II Kings 1:15). “Who gathered the wind?” (Proverbs 30:4) – “as the Lord, God of Israel, before whom I stand, lives, there shall be neither dew nor rain during these years” (I Kings 17:1). “Who bound [tzarar] water in a garment?” (Proverbs 30:4) – “Elijah took his mantle, [rolled it up, and struck the water]” (II Kings 2:8). “Who established all the ends of the earth?” (Proverbs 30:4) – “Elijah said: See, your son lives” (I Kings 17:23).
Another matter: “Who ascended heavenward and descended?” (Proverbs 30:4) – who is it whose prayer ascends heavenward and causes rain to fall, and by his merit wind blows to grow the grass, as it is stated: “Who gathered the wind [in his fists]?” (Proverbs 30:4). It is the one who distributes tithes in his fists; that is “in his fists.” Likewise it says: “Bring all the tithe to the storehouse, and let it be food in My house. Test Me now with this, said the Lord of hosts, if I will not open for you the windows of heaven and pour out an endless [ad beli dai] blessing for you” (Malachi 3:10), until your lips will be worn [yivlu] from saying enough [dai]. From where is it derived that winds are needed for grain? It is as it is written: “My lesson will fall as the rain, [my saying] will flow [like dew, like storm winds on grass, and like raindrops on vegetation]” (Deuteronomy 32:2). “Who bound water in a garment?” (Proverbs 30:4) – one who does not distribute his tithe with his fists, his prayers do not ascend heavenward and do not cause rain to fall; rather, it causes the water to amass in the clouds, and they do not fall to the ground. “Who established all the ends of the earth?” (Proverbs 30:4) – it is just as it says: “The Lord will render the rain of your land dust and dirt” (Deuteronomy 28:24). “What is his name, and what is his son’s name, if you know?” (Proverbs 30:4). “What is his name?” – Abraham separated tithe first, as it is stated: “He gave him a tithe from everything” (Genesis 14:20), and the Holy One blessed be He granted him the heavens and earth. Why did he [Malkitzedek] bless him that God should grant him the heavens and earth? It was for his offspring. “And what is his son’s name?” – this is Isaac, who gave a tithe and was blessed, as it is stated: “Isaac sowed [in that land, and found in that year one hundredfold]” (Genesis 26:12). What is, “and found in that year one hundredfold [me’a she’arim]”? It teaches that he measured them in order to tithe them. “If you know” – likewise, the Holy One blessed be He exhorted Israel that if they tithe their grain, He will bless them with wealth, as it is stated: “You shall tithe [aser te’aser]…” (Deuteronomy 14:22); tithe [aser] so you will become wealthy [shetitasher].
Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Moses, in whose regard it is written: “Moses ascended to God” (Exodus 19:3). “And descended” (Proverbs 30:4) – “Moses descended from the mountain to the people” (Exodus 19:14). “Who gathered wind in his fists?” (Proverbs 30:4) – “As I leave the city, I will spread [my hands to the Lord; the thunder will cease and the hail will be no longer]” (Exodus 9:29). “Who bound water in a garment?” (Proverbs 30:4) – “flowing water stood upright like a wall” (Exodus 15:8). “Who established all the ends of the earth?” (Proverbs 30:4) – did Moses establish the ends of the earth? Rather, he established the Tent of Meeting, with which the world was established. Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: It is not written here: Erecting a Tabernacle [mishkan], but rather, “erecting the Tabernacle [et hamishkan.]”42The extraneous word et is expounded to include a second Tabernacle. A second Tabernacle was erected with it that is called a tent, just as the Tabernacle is called the Tent of Meeting, just as it says: “He stretched them like a tent in which to dwell” (Isaiah 40:22). Until the Tabernacle was erected, the world was unsteady. Once the Tabernacle was erected, the world was stabilized. That is why it is stated: “Erecting the Tabernacle [et hamishkan].”
לְהָקִים אֶת הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (שמות טו, יג): נָחִיתָ בְחַסְדְּךָ וגו'. תַּמָּן תְּנֵינַן עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל גְּמִילוּת חֲסָדִים, וּשְׁלָשְׁתָּן זְכָרָן משֶׁה בְּפָסוּק אֶחָד, נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ זֶה הַחֶסֶד, נֵהַלְתָּ בְעָזְךָ זוֹ תּוֹרָה, כְּמָה דְתֵימָא (תהלים כט, יא): ה' עֹז לְעַמּוֹ יִתֵּן. אֶל נְוֵה קָדְשֶׁךָ זוֹ עֲבוֹדַת הַמִּשְׁכָּן וְהַמִּקְדָשׁ. נָחִיתָ בְחַסְדְּךָ, אֵלּוּ הַדּוֹרוֹת שֶׁעָמְדוּ מִשֶּׁנִּבְרָא הָעוֹלָם עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם שֶׁקִּבְּלוּ הַתּוֹרָה, שֶׁהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַהֵג אוֹתָם בְּחַסְדּוֹ שֶׁלֹא הָיוּ מַעֲשִׂים טוֹבִים שֶׁיִּחְיוּ בָּהֶם וְזָנָם הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחַסְדּוֹ, וּכְנֶגְדָן אָמַר דָּוִד עֶשְׂרִים וְשֵׁשׁ פְּעָמִים כִּי לְעוֹלָם חַסְדּוֹ, וּבְאוֹתוֹ חֶסֶד יָצְאוּ יִשְׂרָאֵל מִמִּצְרַיִם, לְכָךְ אָמַר נָחִיתָ בְחַסְדְּךָ עַם זוּ גָאָלְתָּ, שֶׁבְּחֶסֶד גְּאָלָם. נֵהַלְתָּ בְעָזְךָ, נִהֲלָם בִּזְכוּת הַתּוֹרָה שֶׁקִּבְּלוּ עַד הֲקָמַת הַמִּשְׁכָּן. לְמָה הָיָה הָעוֹלָם דּוֹמֶה בְּאוֹתָהּ שָׁעָה לִטְרַסְקָל עַל שְׁתֵּי רַגְלַיִם שֶׁאֵינוֹ יָכוֹל לַעֲמֹד וְהוּא רוֹתֵת, כֵּיוָן שֶׁעָשׂוּ לוֹ רֶגֶל שְׁלִישִׁי נִתְבַּסֵּס וְעָמַד, כָּךְ כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן, כְּמָה דְתֵימָא אֶל נְוֵה קָדְשֶׁךָ, מִיָּד נִתְבַּסֵּס וְעָמַד. שֶׁמִּתְּחִלָּה לֹא הָיָה לָעוֹלָם אֶלָּא שְׁתֵּי רַגְלַיִם, חֶסֶד וְתוֹרָה, וְהָיָה רוֹתֵת, נַעֲשָׂה לוֹ רֶגֶל שְׁלִישִׁי, זֶה מִשְׁכָּן, מִיָּד עָמַד. וּלְכָךְ כְּתִיב: לְהָקִים אֶת הַמִּשְׁכָּן, מַהוּ אֶת, הָעוֹלָם שֶׁנִּקְרָא אֹהֶל, הוּקַם עִמּוֹ, הֱוֵי לְהָקִים אֶת הַמִּשְׁכָּן. דָּבָר אַחֵר, לְהָקִים אֶת הַמִּשְׁכָּן, אָמַר רַבִּי סִימוֹן בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל לְהָקִים אֶת הַמִּשְׁכָּן, רָמַז לְמַלְאֲכֵי הַשָּׁרֵת שֶׁיַּעֲשׂוּ אַף הֵם מִשְׁכָּן, וּבְעֵת שֶׁהוּקַם לְמַטָּן הוּקַם לְמַעְלָן, וְהוּא מִשְׁכַּן הַנַּעַר שֶׁשְּׁמוֹ מַטטרו"ן, שֶׁבּוֹ מַקְרִיב נַפְשׁוֹתֵיהֶם שֶׁל צַדִּיקִים לְכַפֵּר עַל יִשְׂרָאֵל בִּימֵי גָּלוּתָם, וּלְכָךְ כְּתִיב: אֶת הַמִּשְׁכָּן, שֶׁמִּשְׁכָּן אַחֵר הוּקַם עִמּוֹ, וְכֵן הוּא אוֹמֵר (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְדָּשׁ ה' כּוֹנְנוּ יָדֶיךָ.
“Erecting the Tabernacle” – that is what is written: “You guided with Your kindness [this people that You redeemed; You directed them with Your strength to Your holy abode]” (Exodus 15:13). It is taught there:43Avot 1:2. The world stands on three matters: On Torah, on service, and on performing acts of kindness. Moses mentioned all of them in one verse: “You guided with Your kindness this people that You redeemed” – this is kindness; “You directed them with your strength” – this is Torah, just as it says: “The Lord will give strength to His people” (Psalms 29:11); “to Your holy abode” – this is the service of the Tabernacle and the Temple. “You guided with Your kindness” – these are the generations that stood from when the world was created until Israel departed from Egypt when they received the Torah. The Holy One blessed be He led them in His kindness, as there were no good deeds by whose virtue they could live, and the Holy One blessed be He provided for them in His kindness. Corresponding to them,44Those twenty-six generations from Creation until Revelation at Sinai. David recited: “For His kindness is forever” (Psalms 136:1-26) twenty-six times. Through that kindness, Israel departed from Egypt. That is why he said: “You guided with Your kindness this people that You redeemed,” as He redeemed them with kindness. “You directed them with Your strength” – He directed them by the merit of the Torah that they received until the erecting of the Tabernacle. To what was the world comparable at that time? It was to a chair on two legs that is unable to stand and it wobbles. Once they crafted a third leg for it, it stabilized and stood. So, once the Tabernacle was crafted, just as it says: “To Your holy abode,” immediately, it stabilized and stood. Initially, the world had only two legs, kindness and Torah, and it was unsteady. A third leg was crafted for it; this is the Tabernacle, and immediately, it stabilized. That is why it is written: “Erecting the Tabernacle [et hamishkan].” What is et? The world, that is called a tent, was erected with it. That is, “Erecting the Tabernacle [et hamishkan.]”
Another matter: “Erecting the Tabernacle” – Rabbi Simon said: When the Holy One blessed be He said to Israel to erect the Tabernacle, he intimated to the ministering angels that they too should craft a Tabernacle. When the one below was erected, the one above was erected. That is the Tabernacle of the ministering angel Metatron, in which he sacrifices the souls of the righteous to atone for Israel in the days of their exile. That is why it is written: “The Tabernacle [et hamishkan], as another Tabernacle was erected with it. Likewise, it says: “The place You fashioned for Your dwelling, Lord, the Sanctuary, my Lord, that Your hands established” (Exodus 15:17).45The midrash understands the verse as referring to two Tabernacles; the dwelling in the first part of the verse refers to the heavenly Tabernacle, and the Sanctuary in the second part of the verse refers to the Tabernacle crafted in the desert.
דָּבָר אַחֵר, אֶת הַמִּשְׁכָּן, שֶׁהוּא שָׁקוּל כְּנֶגֶד הָעוֹלָם שֶׁקָּרוּי אֹהֶל, כְּשֵׁם שֶׁמִּשְׁכָּן קָרוּי אֹהֶל, כֵּיצַד, כְּתִיב (בראשית א, א): בְּרֵאשִׁית בָּרָא אֱלֹהִים וגו' וּכְתִיב (תהלים קד, ב): נוֹטֶה שָׁמַיִם כַּיְרִיעָה, וּבַמִּשְׁכָּן כְּתִיב (שמות כו, ז): וְעָשִׂיתָ יְרִיעֹת עִזִּים לְאֹהֶל עַל הַמִּשְׁכָּן וגו', כְּתִיב בַּשֵּׁנִי (בראשית א, ו): יְהִי רָקִיעַ וגו' וִיהִי מַבְדִּיל וגו', וּבַמִּשְׁכָּן כְּתִיב (שמות כו, לג): וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם, בַּשְּׁלִישִׁי (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם, וּבַמִּשְׁכָּן (שמות ל, יח): וְעָשִׂיתָ כִּיּוֹר נְחשֶׁת וְכַנּוֹ נְחשֶׁת לְרָחְצָה וגו'. בָּרְבִיעִי (בראשית א, יד): יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם, וּבַמִּשְׁכָּן (שמות כה, לא): וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר וגו'. בַּחֲמִישִׁי (בראשית א, כ): וְעוֹף יְעוֹפֵף עַל הָאָרֶץ וגו', וּבַמִּשְׁכָּן (שמות כה, כ): וְהָיוּ הַכְּרֻבִים פֹּרְשֵׂי כְנָפַיִם. בַּשִּׁשִּׁי, נִבְרָא אָדָם, וּבַמִּשְׁכָּן (שמות כח, א): וְאַתָּה הַקְרֵב אֵלֶיךָ אֶת אַהֲרֹן אָחִיךָ. בַּשְּׁבִיעִי, כְּתִיב (בראשית ב, א): וַיְכֻלּוּ הַשָּׁמַיִם וגו', וּבַמִּשְׁכָּן (שמות לט, לב): וַתֵּכֶל כָּל עֲבֹדַת מִשְׁכַּן וגו'. בִּבְרִיאַת עוֹלָם כְּתִיב (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים, וּבַמִּשְׁכָּן (שמות לט, מג): וַיְבָרֶךְ אֹתָם. בַּשְּׁבִיעִי (בראשית ב, ב): וַיְכַל אֱלֹהִים, וּבַמִּשְׁכָּן: וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה. בַּשְּׁבִיעִי (בראשית ב, ג): וַיְקַדֵּשׁ אֹתוֹ, וּבַמִּשְׁכָּן (במדבר ז, א): וַיְקַדֵּשׁ אֹתוֹ, הֱוֵי: אֶת הַמִּשְׁכָּן.
Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2). Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9). In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20). In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1). In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he46Moses blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2). In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”
הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (במדבר כד, ה): מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב וגו', מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב, זֶה אֹהֶל מוֹעֵד שֶׁבַּמִּדְבָּר וְשֶׁבְּשִׁילֹה וּבְנוֹב וְגִבְעוֹן, מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל, אַל תְּהִי קוֹרֵא מִשְׁכְּנֹתֶיךָ, אֶלָּא מַשְׁכְּנוֹתֶיךָ יִשְׂרָאֵל, שֶׁהַמִּשְׁכָּן וּמִקְדָּשׁ יִתְמַשְׁכְּנוּ עַל יְדֵי יִשְׂרָאֵל בְּעֵת שֶׁחָטְאוּ. מִשְׁכָּן מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עח, ס): וַיִּטּשׁ מִשְׁכַּן שִׁלוֹ אֹהֶל שִׁכֵּן בָּאָדָם, שֶׁנִּתְמַשְׁכֵּן עַל יְדֵי יִשְׂרָאֵל שֶׁנִּקְרְאוּ אָדָם (יחזקאל לד, לא): צֹאן מַרְעִיתִי אָדָם אַתֶּם. הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (איכה ד, יא): שָׁפַךְ חֲרוֹן אַפּוֹ וַיַּצֶּת אֵשׁ בְּצִיּוֹן, וְאוֹמֵר (נחמיה א, ז): חֲבֹל חָבַלְנוּ לָךְ, זֶה מִקְדָּשׁ רִאשׁוֹן, כְּמָה דְתֵימָא (שמות כב, כה): אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ. לְכָךְ נִקְרָא מִשְׁכָּן, שֶׁכָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, אֱמֹר לָהֶם לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ לִי מִשְׁכָּן, שֶׁאִם יֶחֶטְאוּ יְהֵא מִתְמַשְׁכֵּן עַל יְדֵיהֶם.
“The Tabernacle” – that is what is written: “How goodly are your tents, Jacob, [your dwellings [mishkenotekha], Israel]” (Numbers 24:5). “How goodly are your tents, Jacob” – this is the Tent of Meeting that was in the wilderness, in Shilo, and in Nov and Givon. “Mishkenotekha, Israel” – do not read “mishkenotekha,” but rather “mashkenotekha Israel,” as the Tabernacle and the Temple were mortgaged by Israel when they sinned.47Mashkenotekha means, “your mortgage.” The midrash states that it is as though Israel put up the Tabernacle and the Temple as collateral. It can be taken from them if they do not fulfill their obligations. The Tabernacle, from where is it derived? It is as it is stated: “He abandoned the Tabernacle at Shilo; the tent He pitched [shiken] among men [adam]” (Psalms 78:60) – it was mortgaged [shenitmashken] by means of Israel, who are called adam: “The sheep of My pasture, you are adam” (Ezekiel 34:31). The temple, from where is it derived? “He poured out His enflamed wrath. He kindled a fire in Zion” (Lamentations 4:11), and it says: “We have done injury to You [ḥavol ḥavalnu]” (Nehemiah 1:7). This is the first Temple, just as it says: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25); that is why it is called mishkan. This is what the Holy One blessed be He said to Moses: Say to Israel that they should craft Me a mishkan, as if they sin, it will be mortgaged by them.
דָּבָר אַחֵר, וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה. אֵי זֶה יוֹם, זֶה רֹאשׁ חֹדֶשׁ נִיסָן, שֶׁנֶּאֱמַר (שמות מ, יז): וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן, אָמַר רַבִּי זֵירָא מַהוּ בְּיוֹם, מִכָּאן שֶׁהֲקָמַת הַלַּיְלָה הָיְתָה פְּסוּלָה לַעֲבוֹדַת הַיּוֹם. כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַעֲמִיד אֶת הַמִּשְׁכָּן בְּכָל בֹּקֶר וּבֹקֶר, מוֹשְׁחוֹ וּמַקְרִיב וּמְפָרְקוֹ, אוֹתוֹ הַיּוֹם הֶעֱמִידוֹ וּמְשָׁחוֹ וְלֹא פֵּרְקוֹ. רַבִּי חִיָּא בַּר יוֹסֵף אָמַר שְׁתֵּי פְּעָמִים בְּכָל יוֹם הָיָה משֶׁה מַעֲמִידוֹ וּמְפָרְקוֹ, אַחַת בַּבֹּקֶר וְאַחַת בָּעֶרֶב. רַבִּי חֲנִינָא הַגָּדוֹל אוֹמֵר שָׁלשׁ פְּעָמִים בְּכָל יוֹם, שֶׁנֶּאֱמַר הוּקַם, וַיָּקֶם, לְהָקִים. אַחַת לַתָּמִיד שֶׁל שַׁחַר, וְאַחַת לַמִּלּוּאִים, וְאַחַת לַתָּמִיד שֶׁל עָרֶב. נִמְצֵאנוּ לְמֵדִין שֶׁבְּעֶשְׂרִים וּשְׁלשָׁה בַּאֲדָר הִתְחִילוּ יְמֵי הַמִּלּוּאִים, אַהֲרֹן וּבָנָיו וּמִשְׁכָּן וְכָל הַכֵּלִים לִמָּשַׁח. מִנַּיִן לַפֵּרוּקִין, אָמַר רַבִּי זֵירָא בְּיוֹם כַּלּוֹת משֶׁה, בְּיוֹם שֶׁכָּלוּ הֲקָמוֹתָיו, בְּרֹאשׁ חֹדֶשׁ נִיסָן הוּקַם הַמִּשְׁכָּן, בַּשֵּׁנִי נִשְׂרְפָה פָּרָה אֲדֻמָּה, בַּשְּׁלִישִׁי הִזָּה מִמֶּנָּהּ עַל הַלְוִיִּם, כְּמָה דְתֵימָא (במדבר ח, ז): הַזֵּה עֲלֵיהֶם מֵי חַטָּאת, וְתַחַת הַזָּיָה שְׁנִיָּה שֶׁהָיוּ צְריכִין הַלְוִיִּם לְהַזּוֹת מִפְּנֵי שֶׁהָיוּ כֻּלָּם טְמֵאֵי מֵתִים בַּמֶּה שֶׁהָרְגוּ בְּעוֹבְדֵי הָעֵגֶל, כְּמָה דְתֵימָא (שמות לב, כז כח): וְהִרְגּוּ אִישׁ אֶת אָחִיו וגו' וַיַּעֲשׂוּ בְנֵי לֵוִי כִּדְבַר משֶׁה וגו', צִוָּה הַמָּקוֹם לְגַלְּחָם בִּמְקוֹם הַזָּיָה שֶׁל יוֹם שְׁבִיעִי. משֶׁה נִתְקַדֵּשׁ בֶּעָנָן כָּל שִׁבְעָה, שֶׁנֶּאֱמַר (שמות כד, טז): וַיִּשְׁכֹּן כְּבוֹד ה' עַל הַר סִינַי וגו', אַהֲרֹן וּבָנָיו נִתְקַדְּשׁוּ בַּשֶּׁמֶן וּבַדָּם, שֶׁנֶּאֱמַר (ויקרא ח, ל): וַיִּקַּח משֶׁה מִשֶּׁמֶן הַמִּשְׁחָה וּמִן הַדָּם אֲשֶׁר עַל הַמִּזְבֵּחַ וַיַּז עַל אַהֲרֹן וגו', מַעֲלָה נָטַל אַהֲרֹן יוֹתֵר מִבָּנָיו, לְפִי שֶׁהָיָה כֹּהֵן גָּדוֹל שֶׁיָּצַק עַל רֹאשׁוֹ מִשֶּׁמֶן הַמִּשְׁחָה מַה שֶׁלֹא עָשָׂה לְבָנָיו. מְשִׁיחַת אַהֲרֹן כֵּיצַד, כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה משֶׁה מַפְשִׁיט אֶת אַהֲרֹן אֶת בְּגָדָיו וּמַרְחִיצוֹ וְסָכוֹ בֵּין עֵינָיו. יִשְׂרָאֵל נִתְקַדְּשׁוּ בְּפָרַת חַטָּאת, שֶׁנֶּאֱמַר (במדבר יט, ב): דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה וגו'. הַלְוִיִּם נִתְקַדְּשׁוּ בַּהַזָּיָה וּבַתִּגְלַחַת, בַּקָּרְבָּן וּבַתְּנוּפָה. בַּהַזָּיָה מִנַּיִן, שֶׁנֶּאֱמַר (במדבר ח, ח): וְלָקְחוּ פַּר בֶּן בָּקָר. וּבַתְּנוּפָה מִנַּיִן, שֶׁנֶּאֱמַר (במדבר ח, יא): וְהֵנִיף אַהֲרֹן אֶת הַלְוִיִּם תְּנוּפָה. הַמִּשְׁכָּן נִתְקַדֵּשׁ בַּעֲמִידָה וּבַפֵּרוּק וּבַמְּשִׁיחָה. בַּעֲמִידָה מִנַּיִן, שֶׁנֶּאֱמַר: לְהָקִים אֶת הַמִּשְׁכָּן. בַּפֵּרוּק מִנַּיִן, שֶׁנֶּאֱמַר (במדבר ד, כ): וְלֹא יָבֹאוּ לִרְאוֹת כְּבַלַע אֶת הַקֹּדֶשׁ. בְּשֶׁמֶן הַמִּשְׁחָה מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא ח, י): וַיִּמְשַׁח אֶת הַמִּשְׁכָּן וְאֶת כָּל אֲשֶׁר בּוֹ וגו', שׁוֹמֵעַ אֲנִי רִאשׁוֹן שֶׁנִּמְשַׁח הָיָה קֹדֶשׁ, תַּלְמוּד לוֹמַר (במדבר ז, א): וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אוֹתָם, מַגִּיד שֶׁלֹא קִדֵּשׁ אֶחָד מֵהֶם עַד שֶׁנִּמְשְׁחוּ כֻּלָּם. אָמַר רַבִּי אַיְּבוּ מִכֵּיוָן דִּכְתִיב (במדבר ז, א): וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ, מֵאֵי זֶה דָבָר נֶאֱמַר: וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם. אָמַר רַבִּי אַיְּבוּ אָמַר רַבִּי תַּחְלִיפָא דְמִן קֵיסָרִין וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, חַד אָמַר מִשֶּׁהָיָה מוֹשֵׁחַ כָּל אֶחָד וְאֶחָד חָזַר וְהָיָה מוֹשֵׁחַ כֻּלָּם כְּאֶחָד. וְחַד אָמַר וַיִּמְשָׁחֵם, מְשִׁיחָה בָּעוֹלָם הַזֶּה וּמְשִׁיחָה לָעוֹלָם הַבָּא, מַגִּיד שֶׁבִּמְשִׁיחָתָן שֶׁל אֵלּוּ הֻקְדְּשׁוּ כָּל הַכֵּלִים לֶעָתִיד לָבוֹא. וְדִכְוָתֵיהּ (שמות לו, יג): וַיְחַבֵּר אֶת הַיְרִיעֹת אַחַת אֶל אַחַת בַּקְּרָסִים, מַה תַּלְמוּד לוֹמַר (שמות לו, יג): וַיְהִי הַמִּשְׁכָּן אֶחָד, רַבִּי אַיְּבוּ אָמַר רַבִּי תַּחְלִיפָא דְמִן קֵסָרִי וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, חַד אָמַר מִשֶּׁהָיָה מְחַבֵּר כָּל אַחַת וְאַחַת הָיָה מְחַבֵּר כֻּלָּם כְּאֶחָד. וְחַד אָמַר מַהוּ וַיְהִי הַמִּשְׁכָּן אֶחָד, אֶחָד לִמְדִידָה וְאֶחָד לִמְשִׁיחָה. וַיִּמְשָׁחֵם, מְשָׁחָם מִבַּחוּץ וּמִבִּפְנִים. רַבִּי יֹאשְׁיָה אוֹמֵר מִדּוֹת הַלַּח נִמְשְׁחוּ מִבִּפְנִים וּמִבַּחוּץ, וּמִדּוֹת הַיָּבֵשׁ נִמְשְׁחוּ מִבִּפְנִים וְלֹא נִמְשְׁחוּ מִבַּחוּץ. רַבִּי יוֹנָתָן אוֹמֵר מִדּוֹת הַלַּח נִמְשְׁחוּ מִבִּפְנִים וְלֹא נִמְשְׁחוּ מִבַּחוּץ, וּמִדּוֹת הַיָּבֵשׁ לֹא נִמְשְׁחוּ לֹא מִבַּחוּץ וְלֹא מִבִּפְנִים. תֵּדַע לְךָ שֶׁאֵינָן מְקַדְּשׁוֹת, שֶׁנֶּאֱמַר (ויקרא כג, יז): מִמּוֹשְׁבֹתֵיכֶם תָּבִיאוּ לֶחֶם תְּנוּפָה וגו', הָא אֵימַת הֵן לַה', לְאַחַר שֶׁנֶּאֱפוּ.
“It was on the day that Moses concluded” – what day was it? It was the New Moon of Nisan, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). Rabbi Zeira said: What is “on the day”? From here, that being erected at night disqualified for service during the day. All seven days of inauguration, Moses would erect the Tabernacle each and every morning, anoint it, sacrifice, and dismantle it. That day, he erected it, anointed it, but did not dismantle it. Rabbi Ḥiyya bar Yosef said: Twice each day Moses would erect it and dismantle it, once in the morning and once in the evening. Rabbi Ḥanina the Great says: Three times each day, as it is stated: “Was erected,” “erected” (Exodus 40:18), “erecting”; once for the daily morning offering, once for the inauguration, and once for the daily evening offering. We find that on the twenty-third of Adar the days of inauguration began, and the anointment of Aaron, his sons, the Tabernacle, and all the vessels.
From where is the dismantling derived? Rabbi Zeira said: “The day that Moses concluded” – the day that his erections [of it] concluded.48Since there were several instances of erecting there were also several instances of dismantling. On the New Moon of Nisan, the Tabernacle was erected. On the second, the red heifer was burned. On the third, he sprinkled from it49Water containing ashes of the red heifer. upon the Levites, just as it says: “Sprinkle upon them purification water” (Numbers 8:7). Instead of the second sprinkling that the Levites were obligated to be sprinkled because they were all impure with impurity imparted by a corpse because they killed the worshippers of the calf, just as it says: “Each slay his brother.… The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28), the Omnipresent commanded to shave them instead of the sprinkling of the seventh day. Moses was sanctified in the cloud all seven days, as it is stated: “The glory of the Lord rested upon Mount Sinai” (Exodus 24:16).50The continuation of the verse states that Moses was covered by the cloud for six days and that on the seventh day God called Moses. Aaron and his sons were sanctified with oil and blood, as it is stated: “Moses took from the anointing oil, and from the blood that was on the altar, and he sprinkled it on Aaron [and on his vestments, and on his sons, and on the vestments of his sons with him, and he sanctified Aaron and his vestments, and his sons and the vestments of his sons with him]” (Leviticus 8:30). Aaron was granted greater status than his sons because he was the High Priest, that he51Moses poured anointing oil on his head, which he did not do to his sons. How was the anointing of Aaron performed? All seven days of inauguration, Moses would disrobe Aaron of his garments, wash him, and anoint him between his eyes. Israel were sanctified with the purification heifer, as it is stated: “Speak to the children of Israel, and they shall take you an [unflawed] red heifer” (Numbers 19:2).
The Levites were sanctified with sprinkling and with a shave, with an offering and with a wave. With sprinkling, from where is it derived? It is as it is stated: “They shall take a young bull…[and a second young bull you shall take as a sin offering]” (Numbers 8:8).52These are the offerings. It states in the previous verse: “And so shall you do to them to purify them: Sprinkle upon them purification water, and they shall pass a razor over all their flesh” (Numbers 8:7). This is the sprinkling and the shave. With a wave, from where is it derived? It is as it is stated: “Aaron shall wave the Levites as a wave offering” (Numbers 8:11).
The Tabernacle was sanctified with erecting, and dismantling, and with anointing. With erecting, from where is it derived? It is as it is stated: “Erecting the Tabernacle.” With dismantling, from where is it derived? It is as it is stated: “They shall not come to see the covering of the sacred” (Numbers 4:20).53This verse appears in the context of dismantling the Tabernacle. With anointing, from where is it derived? It is as it is stated: “He anointed the Tabernacle and all that was in it, [and he sanctified them]” (Leviticus 8:10). Do I derive from this54This could be the understanding of the phrase: “He anointed it and sanctified it” (Numbers 7:1). that the first that was anointed was sanctified? The verse states: “He anointed them and sanctified them.” This tells that none of them was sanctified until they were all anointed.
Rabbi Aivu said: Since it is written: “He anointed it and sanctified it,” for what purpose is it stated: “He anointed them and sanctified them”? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would anoint each and every one of them, he would then anoint all of them together. And one said: “He anointed them” – one anointing in this world and one anointing in the World to Come. This tells that with the anointing of these, all the vessels were sanctified for the future.
Similarly, “And attached the sheets one to another with the hooks” (Exodus 36:13) – why does the verse state: “And the Tabernacle was one” (Exodus 36:13)? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would attach each one to another, he would attach all of them together. And one said: What is, “and the Tabernacle was one”? It was one for the size and one for anointing.55The phrase "one to another" teaches that all of the sheets were the same size, and the phrase "and the Tabernacle was one" teaches that they were anointed after they were attached.
“He anointed them” – he anointed them from without and from within. Rabbi Yoshiya said: The liquid measures were anointed from within and without, and the dry measures were anointed from within but not from without. Rabbi Yonatan says: The liquid measures were anointed from within but were not anointed from without, and the dry measures were anointed neither from within nor from without. Know that they do not sanctify,56Vessels which were not anointed do not sanctify their contents. as it is stated: “From your dwellings you shall bring two loaves of waving…[they shall be baked as leavened bread, a first offering to the Lord]” (Leviticus 23:17). When are they to the Lord? It is after they were baked.57Even though the flour was measured in a dry measure before the bread was baked, it became sanctified only after it was baked.
וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל (במדבר ז, ב), לָמָּה נִזְדָּרְזוּ הַנְּשִׂיאִים לָבוֹא וּלְהַקְרִיב תְּחִלָּה, וּבִמְלֶאכֶת הַמִּשְׁכָּן נִתְעַצְּלוּ וְלֹא הֵבִיאוּ אֶלָּא אַבְנֵי שׁוֹהַם וְאַבְנֵי מִלּוּאִים בָּאַחֲרוֹנָה. לְפִי שֶׁבְּשָׁעָה שֶׁאָמַר משֶׁה, כֹּל נְדִיב לֵב יָבִיאוּ תְּרוּמַת ה' לִמְלֶאכֶת הַמִּשְׁכָּן, וְלֹא אָמַר לַנְּשִׂיאִים, הָיָה רַע בְּעֵינֵיהֶם עַל שֶׁלֹא אָמַר לָהֶם לְהָבִיא, אָמְרוּ יָבִיאוּ הָעָם מַה שֶּׁיָּבִיאוּ וּמַה שֶּׁיְּחַסְּרוּ נְמַלֵּא אֲנַחְנוּ. שָׂמְחוּ כָּל יִשְׂרָאֵל בִּמְלֶאכֶת הַמִּשְׁכָּן וְהֵבִיאוּ בְּשִׂמְחָה כָּל נְדָבָה וּבִזְרִיזוּת, רְאֵה מַה כְּתִיב (שמות לה, כב): וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים, שֶׁהָיוּ דוֹחֲקוֹת זֶה עַל זֶה וּבָאִים אֲנָשִׁים וְנָשִׁים בְּעִרְבּוּבְיָא, וְלִשְׁנֵי בְּקָרִים הֵבִיאוּ כָּל הַנְּדָבָה, שֶׁנֶּאֱמַר (שמות לו, ג): וְהֵם הֵבִיאוּ אֵלָיו עוֹד נְדָבָה בַּבֹּקֶר בַּבֹּקֶר, וּכְתִיב (שמות לו, ז): וְהַמְלָאכָה הָיְתָה דַיָּם וגו', לְאַחַר שְׁנֵי הַיָּמִים בִּקְּשׁוּ הַנְּשִׂיאִים לְהָבִיא נִדְבָתָם וְלֹא יָכֹלוּ שֶׁכְּבָר צִוָּה משֶׁה (שמות לו, ו): וַיַּעֲבִירוּ קוֹל בַּמַּחֲנֶה וגו', וְהָיוּ הַנְּשִׂיאִים מְצֵרִים עַל שֶׁלֹא זָכוּ בְּנִדְבַת הַמִּשְׁכָּן, אָמְרוּ הוֹאִיל וְלֹא זָכִינוּ בְּנִדְבַת הַמִּשְׁכָּן נִתֵּן בְּבִגְדֵי כֹּהֵן גָּדוֹל, הֲדָא הוּא דִכְתִיב (שמות לה, כז): וְהַנְּשִׂאִם הֵבִיאוּ אֵת אַבְנֵי הַשֹּׁהַם וגו', אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא בָּנַי שֶׁנִּזְדָּרְזוּ, יִכָּתֵב שֶׁהֵבִיאוּ וְהוֹתֵר, וְהַנְּשִׂיאִים שֶׁנִּתְעַצְּלוּ, חִסַּר אוֹת אַחַת מִשְּׁמָם, שֶׁכֵּן כְּתִיב וְהַנְּשִׂאִם חָסֵר יו"ד. כֵּיוָן שֶׁנִּגְמַר הַמִּשְׁכָּן הִקְדִּימוּ וְהֵבִיאוּ קָרְבָּן בִּזְרִיזוּת, הֲדָא הוּא דִכְתִיב: וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל וגו', אָמְרוּ הֲרֵי הַשָּׁעָה שֶׁנַּקְרִיב קָרְבָּנוֹת בְּשִׂמְחָה, שֶׁשָּׁרְתָה שְׁכִינָה בְּמַעֲשֵׂה יָדֵינוּ, כֵּיוָן שֶׁנַּעֲשָׂה הַמִּשְׁכָּן וְלֹא הָיָה חָסֵר כְּלוּם, אָמְרוּ מַה יֵּשׁ לָנוּ לְהָבִיא, הָלְכוּ וְהֵבִיאוּ עֲגָלוֹת שֶׁיִּהְיוּ נוֹשְׂאִים עֲלֵיהֶם אֶת הַמִּשְׁכָּן. וּמִי נָתַן לָהֶם הָעֵצָה הַזֹּאת, שִׁבְטוֹ שֶׁל יִשָֹּׂשכָר, שֶׁכָּךְ אָמְרוּ לָהֶם מִשְׁכָּן שֶׁעֲשִׂיתֶם פּוֹרֵחַ הוּא בָּאֲוִיר, אֶלָּא הִתְנַדְּבוּ עֲגָלוֹת שֶׁתִּהְיוּ נוֹשְׂאִים אוֹתוֹ בָּהֶם, לְכָךְ כְּתִיב: וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל, שֶׁנִּתְנַחֲמוּ עַל מַה שֶּׁעָשׂוּ בַּתְּחִלָּה. וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל, שׁוֹמֵעַ אֲנִי שֶׁהָיוּ הֶדְיוֹטוֹת וְנִתְמַנּוּ, תַּלְמוּד לוֹמַר (במדבר ז, ב): רָאשֵׁי בֵּית אֲבֹתָם, וְלֹא רָאשֵׁי בֵּית אָבוֹת, אֶלָּא אַף נְשִׂיאֵי שֵׁבֶט, הֲדָא הוּא דִכְתִיב (במדבר ז, ב): הֵם נְשִׂיאֵי הַמַּטֹּת, נְשִׂיאִים בְּנֵי נְשִׂיאִים. הֵם נְשִׂיאֵי הַמַּטֹּת, הֵם שֶׁהָיוּ מְמֻנִּים עֲלֵיהֶם בְּמִצְרַיִם (שמות ה, יד): וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וגו', (במדבר ז, ב): הֵם הָעֹמְדִים עַל הַפְּקֻדִּים, עַל מִנְיַן הַדְּגָלִים, כְּמָה דְתֵימָא (במדבר א, ד): וְאִתְּכֶם יִהְיוּ אִישׁ אִישׁ לַמַּטֶּה וגו'.
“The princes of Israel, the heads of their patrilineal houses, brought offerings; they were the princes of the tribes, they were those who stood over those who were counted” (Numbers 7:2).
“The princes of Israel…brought offerings” – why did the princes rush to come and sacrifice first, but for the labor of the Tabernacle they were indolent and brought only onyx stones and stones for setting, last? It is because when Moses said: Anyone who is generous of heart shall bring the gift of the Lord for the labor of the Tabernacle, but he did not say it to the princes, they were displeased that he did not tell them to bring. They said: Let the people bring what they will bring, and we will complete what is lacking. All Israel rejoiced over the labor of the Tabernacle and joyfully brought every donation enthusiastically. See what is written: “The men came together with the women” (Exodus 35:22), that they would crowd each other, and the men and the women would come in a muddled throng, and in two mornings they brought all the donations, as it is stated: “They brought him more donations morning after morning” (Exodus 36:3), and it is written: “And the material was sufficient…” (Exodus 36:7). After two days, the princes sought to bring their donation, but they were unable to do so, as Moses already commanded: “They circulated a proclamation in the camp, [saying: Man or woman shall not perform any more labor for the gifts of the Sanctuary, and the people ceased bringing]” (Exodus 36:6). The princes were lamenting the fact that they did not have the privilege of participating in the donations for the Tabernacle. They said: Since we did not have the privilege of participating in the donations for the Tabernacle, we will donate the vestments of the High Priest. That is what is written: “The princes brought the onyx stones [and the stones for setting for the ephod and for the breastplate]” (Exodus 35:27).
The Holy One blessed be He said: Regarding My children who were alacritous, it will be written that they brought and there was more than enough. The princes [hanesiim], who were indolent, He removed one letter from their title, as “hanesiim” (Exodus 35:27) is written without a yod. Once the Tabernacle was completed, they came early and brought an offering with alacrity. That is what is written: “The princes of Israel brought…” – they said: This is the time to sacrifice offerings joyfully, as the Divine Presence rested upon our handiwork. Once the Tabernacle was crafted and nothing was lacking, they said: What can we bring? They went and brought carts upon which they could carry the Tabernacle. Who gave them that counsel? It was the tribe of Issachar. This is what they said to them: Does the Tabernacle that you crafted float in the air? Rather, pledge carts upon which you could carry it. That is why it is written: “The princes of Israel brought,” as they regretted what they had done initially.
“The princes of Israel” – I hear that they were commoners and were appointed? The verse states: “The heads of their patrilineal houses.” Not only the heads of a patrilineal house, but even the princes of a tribe. That is what is written: “They were the princes of the tribes” – princes the sons of princes. “They were the princes of the tribes” – it is they who were appointed over them in Egypt: “The foremen of the children of Israel…were beaten…” (Exodus 5:14). “They were those who stood over those who were counted” – over the count of the banners, just as it says: “And with you shall be a man for each tribe…” (Numbers 1:4).
וַיָּבִיאוּ אֶת קָרְבָּנָם לִפְנֵי ה' שֵׁשׁ עֶגְלֹת צָב וגו' (במדבר ז, ג), שֵׁשׁ, כְּנֶגֶד שֵׁשֶׁת יְמֵי בְרֵאשִׁית. שֵׁשׁ, כְּנֶגֶד שִׁשָּׁה סִדְרֵי מִשְׁנָה. שֵׁשׁ, כְּנֶגֶד אִמָּהוֹת, אֵלּוּ הֵן: שָׂרָה וְרִבְקָה, רָחֵל וְלֵאָה, בִּלְהָה, זִלְפָּה. שֵׁשׁ, אָמַר רַב הוּנָא כְּנֶגֶד שֵׁשׁ מִצְווֹת שֶׁהַמֶּלֶךְ מְצֻוֶּה עֲלֵיהֶם בְּכָל יוֹם, אֵלּוּ הֵן (דברים יז, יז): לֹא יַרְבֶּה לוֹ נָשִׁים, (דברים יז, טז): רַק לֹא יַרְבֶּה לּוֹ סוּסִים, (דברים יז, יז): וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד, (דברים טז, יט): לֹא תַטֶּה מִשְׁפָּט לֹא תַכִּיר פָּנִים וְלֹא תִקַּח שֹׁחַד. שֵׁשׁ, כְּנֶגֶד שֵׁשׁ מַעֲלוֹת לַכִּסֵּא (דברי הימים ב ט, יח): וְשֵׁשׁ מַעֲלוֹת לַכִּסֵּא, בְּאֵי זֶה צַד, בַּצַּד שֶׁהָיָה עוֹלֶה וְיוֹשֵׁב, עָלָה לֵישֵׁב עַל מַעֲלָה הָרִאשׁוֹנָה הַכָּרוֹז יוֹצֵא וְאוֹמֵר לוֹ: לֹא יַרְבֶּה לּוֹ נָשִׁים. עָלָה לֵישֵׁב עַל מַעֲלָה שְׁנִיָה, הַכָּרוֹז יוֹצֵא וְאוֹמֵר לוֹ: לֹא יַרְבֶּה לּוֹ סוּסִים. עָלָה לֵישֵׁב עַל מַעֲלָה שְׁלִישִׁית, הַכָּרוֹז יוֹצֵא וְאוֹמֵר: וְכֶסֶף וְזָהָב לֹא יַרְבֶּה לּוֹ מְאֹד. עָלָה לֵישֵׁב עַל מַעֲלָה רְבִיעִית, הַכָּרוֹז יוֹצֵא וְאוֹמֵר: לֹא תַטֶּה מִשְׁפָּט. עָלָה לֵישֵׁב עַל מַעֲלָה חֲמִישִׁית, הַכָּרוֹז יוֹצֵא וְאוֹמֵר: לֹא תַכִּיר פָּנִים. עָלָה לֵישֵׁב עַל מַעֲלָה שִׁשִּׁית, הַכָּרוֹז יוֹצֵא וְאוֹמֵר: לֹא תִקַּח שֹׁחַד. בָּא לֵישֵׁב עַל כִּסְאוֹ (דברי הימים ב ט, יח): וְיָדוֹת מִזֶּה וּמִזֶּה עַל מְקוֹם הַשָּׁבֶת, כֵּיצַד שַׁרְבִיט שֶׁל זָהָב נָתוּן נִתְלָה מֵאַחֲרָיו וְיוֹנָה בְּרֹאשׁוֹ, וַעֲטָרָה שֶׁל זָהָב בְּפִי יוֹנָה, וְיוֹשֵׁב תַּחְתֶּיהָ בַּשָּׁבֶת, נוֹגַעַת וְאֵינָהּ נוֹגַעַת. שֵׁשׁ עֶגְלֹת, כְּנֶגֶד שִׁשָּׁה רְקִיעִים. וְלֹא שִׁבְעָה הֵם, אָמַר רַבִּי אָבִין הָן דְּמַלְכָּא שָׁרֵי טִימֵיקוֹן. שֵׁשׁ עֶגְלֹת צָב, מַהוּ צָב, דּוֹמוֹת לְקֶלְיָינִין. צָב רַבִּי יִשְׁמָעֵאל אוֹמֵר אֵין צָב אֶלָּא מְצֻיָּרוֹת. צָב, אֵין צָב אֶלָּא מְטֻּקָּסוֹת, שֶׁלֹא הָיוּ מְחֻסָּרוֹת כְּלוּם. צָב, רַבִּי אוֹמֵר אֵין צָב אֶלָּא קְמִירוֹת וּכְמַנְסַקֵּי פִּסְקָאוֹת הָיוּ מְחֻפּוֹת, וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר זֵכֶר לַדָּבָר, (ישעיה סו, כ): וְהֵבִיאוּ אֶת כָּל אֲחֵיכֶם מִכָּל הַגּוֹיִם מִנְחָה לַה' וגו'. צָב, רַבִּי שִׁמְעוֹן אוֹמֵר אֵין צָב אֶלָּא צְמוּדוֹת, שֶׁנֶּאֱמַר (ישעיה מט, כב): וְהֵבִיאוּ בָנַיִךְ בְּחֹצֶן וגו', תָּנֵי בְּשֵׁם רַבִּי נְחֶמְיָה כְּמִין כָּמָרוּסָא הָיוּ כִּפִּין עֲשׂוּיוֹת. רַבִּי נְחֶמְיָה אוֹמֵר הָיוּ כְּצִבְעוֹ שֶׁל רָקִיעַ, (במדבר ז, ג): וּשְׁנֵי עָשָׂר בָּקָר, כְּנֶגֶד שְׁנֵים עָשָׂר שְׁבָטִים וּכְנֶגֶד שְׁנֵים עָשָׂר מַזָּלוֹת. שׁוֹמֵעַ אֲנִי עֲגָלָה עַל כָּל אֶחָד וְאֶחָד, תַּלְמוּד לוֹמַר (במדבר ז, ג): עֲגָלָה עַל שְׁנֵי הַנְּשִׂאִים. שׁוֹמֵעַ אֲנִי שְׁנֵי שְׁוָרִים לְנָשִׂיא אֶחָד, תַּלְמוּד לוֹמַר (במדבר ז, ג): וְשׁוֹר לְאֶחָד, מִפְּנֵי מָה לֹא הֵבִיאוּ חֶצְיָן עֲגָלוֹת וְחֶצְיָן שְׁוָרִים, מִפְּנֵי שֶׁהָיוּ יְרֵאִים שֶׁמָּא יָמוּת שׁוֹרוֹ שֶׁל אֶחָד מֵהֶם אוֹ שֶׁמָּא תִּשָּׁבֵר עֲגָלָה שֶׁל אֶחָד מֵהֶם, וְנִמְצָא אוֹתוֹ הַשֵּׁבֶט אֵין לוֹ חֵלֶק בַּמִּשְׁכָּן.
“They brought their offering before the Lord, six covered carts and twelve bulls, a cart for every two princes and an ox for each one, and they brought them before the Tabernacle” (Numbers 7:3).
“They brought their offering before the Lord, six covered carts…” – “six” corresponding to the six days of Creation, “six” corresponding to the six orders of Mishna; “six” corresponding to the matriarchs. They were Sarah and Rebecca, Rachel and Leah, Bilha and Zilpa. “Six” corresponding to the six commandments in whose regard the king is commanded every day. They are: “He shall not amass wives” (Deuteronomy 17:17); "only he shall not amass horses” (Deuteronomy 17:16); “and silver and gold he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19). “Six” corresponding to the six stairs to the throne: “There were six stairs to the throne” (II Chronicles 9:18). On which side? It was on the side that he would ascend and sit.58Namely, the steps were not from the side, but directly facing the chair. When he ascended to sit, on the first stair the herald would emerge and say to him: “He shall not amass wives.” When he ascended to sit, on the second stair, the herald would emerge and say to him: “He shall not amass horses.” When he ascended to sit, on the third stair, the herald would emerge and say to him: “And silver and gold he shall not amass greatly.” When he ascended to sit, on the fourth stair, the herald would emerge and say to him: “You shall not distort judgment.” When he ascended to sit, on the fifth stair, the herald would emerge and say to him: “You shall not give preference.” When he ascended to sit, on the sixth stair, the herald would emerge and say to him: “You shall not take a bribe.” He came to sit on his throne, “armrests on this side and on that side on the place of the seat” (II Chronicles 9:18). How was it? There was a golden scepter hanging behind him with a dove at its head, and a golden crown in the dove’s mouth. He would sit beneath it on the seat. It would touch but not touch.59The crown would just barely touch his head. “Six carts” corresponding to the six firmaments; but are they not seven? Where the King is, is more significant.60The six firmaments correspond to the stairs and the seventh, to the throne.
“Six tzav carts” – what is “tzav”? They resemble palanquins.61They are called tzav, which means turtle, because like the turtle, they were covered. Rabbi Yishmael says: Tzav is nothing other than colored.62Expounded based on the word tzeva, which means color. Tzav is nothing other than well-designed,63Expounded based on the word tzava, which is organized in formation. that they lacked nothing. “Tzav” – Rabbi [Yehuda HaNasi]says: Tzav is nothing other than curved; they were covered with coverings like curved roofs. Even though there is no proof of the matter, there is an allusion to the matter: “They will bring all your brethren from all the nations as a gift to the Lord, [on horses and in chariots and in covered carts [uvatzabim] and on mules and on camels]” (Isaiah 66:20). “Tzav” – Rabbi Shimon says: Tzav is nothing other than attached, as it is stated: “They will bring your sons beḥotzen…” (Isaiah 49:22).64Beḥotzen is translated into Aramaic as betzivin, in wagons with the covering attached to them. It is taught in the name of Rabbi Neḥemya: They were made like a type of curved tent, like a dome. Rabbi Neḥemya said: They were like the color [ketzivo] of the firmament.
“Twelve bulls” – corresponding to twelve tribes and corresponding to twelve constellations. I hear65Meaning, I understand from here. a cart for each and every one. The verse states: “A cart for every two princes.” I hear two oxen for each prince. The verse states: “And an ox for each one.” Why did they not have half of them bring carts and half of them oxen? It is because they were afraid that perhaps one of their oxen would die or one of their carts would break, the result being that this tribe would have no portion in the Tabernacle.
וַיַּקְרִיבוּ אוֹתָם לִפְנֵי הַמִּשְׁכָּן (במדבר ז, ג), מְלַמֵּד שֶׁהֱבִיאוּם וּמְסָרוּם לַצִּבּוּר, בָּאוּ וְעָמְדוּ לִפְנֵי הַמִּשְׁכָּן וְלֹא קִבֵּל מֵהֶם עַד שֶׁנֶּאֶמְרָה לוֹ מִפִּי הַגְּבוּרָה (במדבר ז, ה): קַח מֵאִתָּם, הֲדָא הוּא דִכְתִיב (במדבר ז, ד ה): וַיֹּאמֶר ה' אֶל משֶׁה לֵאמֹר, קַח מֵאִתָּם וגו', מַהוּ לֵאמֹר, תָּנֵי רַב הוֹשַׁעְיָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה צֵא וֶאֱמֹר לָהֶם דִּבְרֵי כִּבּוּשִׁים וְדִבְרֵי נֶחָמוֹת, קַח מֵאִתָּם, בְּאוֹתָהּ שָׁעָה הָיָה משֶׁה מִתְיָרֵא וְאוֹמֵר תֹּאמַר שֶׁמָּא נִסְתַּלְּקָה מִמֶּנִּי רוּחַ הַקֹּדֶשׁ וְשָׁרְתָה עַל הַנְּשִׂיאִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, משֶׁה, אִלּוּ לָהֶם הָיִיתִי אוֹמֵר שֶׁיָּבִיאוּ, לְךָ הָיִיתִי אוֹמֵר שֶׁתֹּאמַר לָהֶם, אֶלָּא קַח מֵאִתָּם, מֵאִתָּם הָיָה הַדָּבָר, הָא הִסְכִּימָה דַעְתָּם לַדַּעַת הָעֶלְיוֹנָה, וְהָיָה משֶׁה מִתְיָרֵא וְאוֹמֵר תֹּאמַר שֶׁמָּא אַחַת מִן הָעֲגָלוֹת נִשְׁבְּרָה אוֹ אֶחָד מִן הַשְּׁוָרִים מֵת וְנִמְצָא קָרְבָּן שֶׁל נְשִׂיאִים פָּסוּל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר ז, ה): וְהָיוּ לַעֲבֹד אֶת עֲבֹדַת אֹהֶל מוֹעֵד, נָתַן לָהֶם הֲוָיָה שֶׁיִּהְיוּ קַיָּמִים לְעוֹלָם, עַד הֵיכָן הָיוּ קַיָּמִים, רַבִּי יוּדָא בְּשֵׁם רַבִּי שְׁמוּאֵל בְּרַבִּי נַחְמָן וְרַבִּי חוֹנְיָא בְּשֵׁם בַּר קַפָּרָא אָמַר, עַד (הושע יב, יב): שֶׁבַּגִּלְגָּל שְׁוָרִים זִבֵּחוּ, וְהֵיכָן הִקְרִיבוּם, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר, בְּנוֹב הִקְרִיבוּם. רַבִּי אַבָּהוּ אָמַר, בְּגִבְעוֹן הִקְרִיבוּם. רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אָמַר בְּבֵית הָעוֹלָמִים הִקְרִיבוּם. אָמַר רַבִּי לֵוִי טַעֲמֵיהּ דְּרַבִּי חָמָא בַּר רַבִּי חֲנִינָא דִּכְתִיב (דברי הימים ב ז, ה): וַיִּזְבַּח הַמֶּלֶךְ שְׁלֹמֹה אֶת זֶבַח וגו'. תָּנֵי בְּשֵׁם רַבִּי מֵאִיר, עַד עַכְשָׁו הֵן הָעֲגָלוֹת וְהַפָּרוֹת קַיָּמוֹת, וְלֹא הוּמְמוּ וְלֹא הִזְקִינוּ וְלֹא הִטְרִיפוּ וְלֹא נִשְׁבָּרוּ. וַהֲלוֹא דְבָרִים קַל וָחֹמֶר, מָה אִם הָעֲגָלוֹת שֶׁנִּדְבְּקוּ בִּמְלֶאכֶת אֹהֶל מוֹעֵד נִתַּן לָהֶם הֲוָיָה עַד שֶׁיִּהְיוּ קַיָּמוֹת לְעוֹלָם, יִשְׂרָאֵל שֶׁהֵם דְּבוּקִים בְּהַקָּדוֹשׁ בָּרוּךְ הוּא עַל אַחַת כַּמָּה וְכַמָּה, שֶׁנֶּאֱמַר (דברים ד, ד): וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם וגו'. (במדבר ז, ה): וְנָתַתָּה אוֹתָם אֶל הַלְוִיִּם אִישׁ כְּפִי עֲבֹדָתוֹ, לְפִי טֹרַח מַשָֹּׂאוֹ הַרְבֵּה לוֹ עֲגָלוֹת לְהָקֵל מִמַּשָֹּׂאוֹ.
“The Lord spoke to Moses, saying: Take from them, and they shall be to perform the service of the Tent of Meeting, and you shall give them to the Levites, each according to his service” (Numbers 7:4–5).
“They brought their offering before the Lord” (Numbers 7:3) – it teaches that they brought them and gave them to the congregation. They came and stood before the Tabernacle, but he did not accept it from them, until it was stated to him from the mouth of the Almighty: “Take from them.” That is what is written: “The Lord spoke to Moses saying [lemor]: Take from them….” What is lemor? Rav Hoshaya taught: The Holy One blessed be He said to Moses: Go out and say to them words of conciliation and words of comfort.
“Take from them” – at that moment Moses was concerned, and said: Say that, perhaps, the Divine Spirit has departed from me and rested upon the princes. The Holy One blessed be He said to him: Moses, had I wished to tell them that they should bring, I would have said it to you so you would say it to them. Rather, “take from them” – this matter was from them, and their thought accorded with the thought on High.
Moses was concerned, and said: Say that, perhaps, one of the carts broke or one of the oxen died, the result being that the offering of the princes would be disqualified. The Holy One blessed be He said to him: “They shall be to perform the service of the Tent of Meeting.” He granted them existence so that they would exist forever.
Until when were they alive? Rabbi Yuda in the name of Rabbi Shmuel ben Rabbi Naḥman and Rabbi Ḥoneya in the name of bar Kappara said: It was until “at Gilgal they slaughtered bulls” (Hosea 12:12). Where did they sacrifice them?66The midrash is now presenting a different opinion. They sacrificed them at Nov. Rabbi Abbahu said: They sacrificed them at Givon. Rabbi Ḥama bar Ḥanina said: They sacrificed them in the eternal Temple.
Rabbi Levi said: The source of Rabbi Ḥama bar Ḥanina is, as it is written: “King Solomon slaughtered an offering of…[bulls [habakar]]” (II Chronicles 7:5).67The use of the definite article in the word habakar indicates that the reference is also to bulls, of which we have previous knowledge. It is taught in the name of Rabbi Meir: Until now the carts and the oxen are in existence. They have not been blemished, have not aged, have not been mauled, and have not been broken. Can these matters not be inferred a fortiori? If the carts that were associated with the labor of the Tent of Meeting were granted existence to the extent that they exist forever, Israel, who cleave to the Holy One blessed be He, all the more so, as it is stated: “But you, who cleave to the Lord your God, [all of you are alive today]” (Deuteronomy 4:4).
“You shall give them to the Levites, each according to his service” – in accordance with the exertion that his burden demanded; allot more carts to ease his burden.
וַיִּקַּח משֶׁה אֶת הָעֲגָלֹת וגו' (במדבר ז, ו), הֲרֵי משֶׁה נוֹטְלָן וּמְחַלְּקָן לְפִי דַעְתּוֹ, (במדבר ז, ז): אֵת שְׁתֵּי הָעֲגָלוֹת וגו', לְפִי שֶׁלֹא הָיָה עֲבוֹדַת בְּנֵי גֵרְשׁוֹן כִּי אִם יְרִיעוֹת הָאֹהֶל וְהַמִּכְסָאוֹת וְהַמָּסָךְ וְהַקְּלָעִים וְהַמֵּיתָרִים, שֶׁהָיוּ מַעֲמִידִים בָּהֶם הַיְרִיעוֹת, רָאשֵׁי הַמֵּיתָרִים הָאֶחָד הָיָה קָשׁוּר בַּיְרִיעוֹת וְרָאשֵׁיהֶם הַשֵּׁנִי הָיָה קָשׁוּר בַּיְתֵדוֹת, וְהָיוּ נוֹעֲצִים הַיְתֵדוֹת בָּאָרֶץ כְּדֵי שֶׁלֹא יִגְלֹל הָרוּחַ לַיְרִיעוֹת, לְפִי שֶׁלֹא הָיְתָה עֲבוֹדָתָם כְּבֵדָה נָתַן לָהֶם שְׁתֵּי עֲגָלוֹת בִּלְבָד, אֲבָל לִבְנֵי מְרָרִי שֶׁהָיְתָה עֲבוֹדָתָם קָשָׁה וּכְבֵדָה, קְרָשִׁים וּבְרִיחִים וְעַמּוּדִים וַאֲדָנִים וִיתֵדוֹת וּמֵיתָרִים לְכָל כְּלֵיהֶם וּלְכָל עֲבוֹדָתָם, נָתַן לָהֶם אַרְבַּע עֲגָלוֹת, הֲדָא הוּא דִכְתִיב (במדבר ז, ח): וְאֵת אַרְבַּע הָעֲגָלֹת וגו'.
“Moses took the carts and the bulls, and gave them to the Levites” (Numbers 7:6).
“Moses took the carts and the bulls…” – Moses took them and allotted them in accordance with his judgment.
“Two of the carts and four of the bulls, he gave to the sons of Gershon, according to their service” (Numbers 7:7).
“Two of the carts…” – because the service of the sons of Gershon was only the sheets of the tent, the coverings, the screens, the hangings, and the cords with which they would support the sheets. One end of the cords was tied to the sheets, and their other end was tied to the pegs. They would imbed the peg into the ground so the wind would not furl the sheets. Because their service was not heavy, he gave them only two carts. However, for the sons of Merari whose service was arduous and heavy: boards, bars, pillars, sockets, and cords for all their vessels and all their service, he gave them four carts. That is what is written: “And four of the carts…[he gave to the sons of Merari]” (Numbers 7:8).
וְלִבְנֵי קְהָת לֹא נָתָן וגו' (במדבר ז, ט), רַבִּי נָתָן אוֹמֵר מִכָּאן נִתְעַלֵּם מֵעֵינֵי דָוִד שֶׁלֹא נָשְׂאוּ הַלְוִיִּם אֶת הָאָרוֹן אֶלָּא בַּעֲגָלָה חֲדָשָׁה, שֶׁנֶּאֱמַר (שמואל ב ו, ג ח): וַיַּרְכִּבוּ אֶת אֲרוֹן הָאֱלֹהִים אֶל עֲגָלָה חֲדָשָׁה וגו' וַיִּחַר לְדָוִד עַל אֲשֶׁר פָּרַץ ה' פֶּרֶץ בְּעֻזָּה, אָמַר אֲחִיתֹפֶל לְדָוִד לֹא הָיָה לְךָ לִלְמֹד מִן משֶׁה רַבָּךְ, שֶׁלֹא נָשְׂאוּ הַלְוִיִּם אֶת הָאָרוֹן אֶלָּא בַּכָּתֵף, שֶׁנֶּאֱמַר (במדבר ז, ט): וְלִבְנֵי קְהָת לֹא נָתָן וגו', הֲרֵי דָוִד מְשַׁלְּחָן וּמַעֲלָן בַּכָּתֵף, שֶׁנֶּאֱמַר (דברי הימים א טו, יא טו): וַיִּקְרָא דָוִיד לְצָדוֹק וּלְאֶבְיָתָר הַכֹּהֲנִים וְלַלְוִיִּם לְאוּרִיאֵל עֲשָׂיָה וְיוֹאֵל, עַד (דברי הימים א כד, יט): כְּמִשְׁפָּטָם בְּיַד אַהֲרֹן אֲבִיהֶם (דברי הימים א טו, טו): כַּאֲשֶׁר צִוָּה משֶׁה כִּדְבַר ה', וְהֵיכָן צִוָּה, וְלִבְנֵי קְהָת לֹא נָתָן וגו', הָא לֹא חִדְּשׁוּ הַלְוִיִם כְּלוּם אֶלָּא הַכֹּל מִפִּי משֶׁה וּמשֶׁה מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא.
“But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9).
“But he did not give to the sons of Kehat…” – Rabbi Natan says: From here, that it escaped David’s mind, as the Levites bore the Ark in nothing other than a new cart, as it is stated: “They mounted the Ark of God onto a new cart.… David was distressed because the Lord had lashed out in a breach against Uza” (II Samuel 6:3, 8). Aḥitofel said to David: ‘Should you not have learned from Moses your master that the Levites bore the Ark only on the shoulder, as it is stated: “But he did not give to the sons of Kehat…”’ David then sent them, and they took it up on the shoulder, as it is stated: “David called for Tzadok and Evyatar the priests, and for the Levites: For Uriel, Asaya, Yoel…” (I Chronicles 15:11), until: “In accordance with their practice given to them at the hand of Aaron their father” (I Chronicles 24:19), “[The sons of the Levites bore the Ark of God upon their shoulders] as Moses had commanded in accordance with the word of the Lord” (I Chronicles 15:15). Where did he command? “But he did not give to the sons of Kehat…” The Levites did not initiate anything, but rather everything was from the mouth of Moses, and Moses from the mouth of the Holy One blessed be He.
וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ וגו' (במדבר ז, י), מַגִּיד הַכָּתוּב כְּשֵׁם שֶׁהִתְנַדְּבוּ הַנְּשִׂיאִים לִמְלֶאכֶת הַמִּשְׁכָּן כָּךְ נִתְנַדְּבוּ לַחֲנֻכַּת הַמִּזְבֵּחַ. (במדבר ז, י): וַיַּקְרִיבוּ הַנְּשִׂיאִם אֶת קָרְבָּנָם וגו', בָּאוּ וְעָמְדוּ לִפְנֵי הַמִּזְבֵּחַ וְלֹא קִבֵּל מֵהֶם משֶׁה עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא (במדבר ז, יא): יַקְרִיבוּ אֶת קָרְבָּנָם לַחֲנֻכַּת הַמִּזְבֵּחַ, וַעֲדַיִן לֹא הָיָה משֶׁה יוֹדֵעַ כֵּיצַד יַקְרִיבוּ, אִם לַמַּסָּעוֹת אִם לַתּוֹלָדוֹת, עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא יַקְרִיבוּ אוֹתָם לַמַּסָּעוֹת, וַעֲדַיִן לֹא הָיָה משֶׁה יוֹדֵעַ כֵּיצַד יַקְרִיבוּ אִם כֻּלָּם כְּאֶחָד אִם כָּל אֶחָד וְאֶחָד יוֹמוֹ, עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל אֶחָד וְאֶחָד יוֹמוֹ, שֶׁנֶּאֱמַר (במדבר ז, יא): נָשִׂיא אֶחָד לַיּוֹם. וַהֲלוֹא נְשִׂיאִים הָיוּ מִתְנַדְּבִין וְלֹא הֶדְיוֹטוֹת, מַה תַּלְמוּד לוֹמַר נָשִׂיא אֶחָד לַיּוֹם, לְפִי שֶׁהָיָה נַחְשׁוֹן מֶלֶךְ וְהוּא הִקְרִיב תְּחִלָּה, לֹא יֹאמַר הוֹאִיל וְהִקְרַבְתִּי תְּחִלָּה אַקְרִיב עִם כָּל אֶחָד וְאֶחָד בְּיוֹמוֹ, לְכָךְ נֶאֱמַר נָשִׂיא אֶחָד לַיּוֹם. וְיֵשׁ אוֹמְרִים בְּשָׁעָה שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה נָשִׂיא אֶחָד לַיּוֹם, אָמַר לָהֶם משֶׁה לַנְּשִׂיאִים, לְכֻלְּכֶם אָמַר לִי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁתַּקְרִיבוּ, אֲבָל לֹא נֶאֱמַר לִי מִי יַקְרִיב רִאשׁוֹן, נָתְנוּ עֵינֵיהֶם בְּנַחְשׁוֹן, זֶה קִדֵּשׁ שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עַל הַיָּם, זֶה רָאוּי לְהוֹרִיד אֶת הַשְּׁכִינָה וְהוּא יַקְרִיב רִאשׁוֹן לְכֻלָּם וְכֵן עָשָׂה, הֲדָא הוּא דִכְתִיב (במדבר ז, יב): וַיְהִי הַמַּקְרִיב וגו'.
“The princes brought the dedication of the altar on the day that it was anointed, and the princes brought their offering before the altar” (Numbers 7:10).
“The Lord said to Moses: One prince on each day, one prince on each day shall present their offering for the dedication of the altar” (Numbers 7:11).
“The princes brought the dedication of the altar…” – this tells that just as the princes donated for the labor of the Tabernacle, so they donated for the dedication of the altar. “The princes brought their offering…” – they came and stood before the altar, but Moses did not accept it from them until it was stated to him from the mouth of the Holy One blessed be He: “Shall present their offering for the dedication of the altar.” Moses still did not know how they would present their offering, whether according to the journeys68This is a reference to the banners mentioned in Numbers, chapter 3. or according to their birth order, until it was stated to him from the mouth of the Holy One blessed be He that they should bring their offering according to the journeys. Still, Moses did not know how they would bring them; all of them together, or each and every one on his own day, until it was stated to him from the mouth of the Holy One blessed be He that it would be each and every one on his own day, as it is stated: “One prince on each day.” But was it not princes who were donating and not common people; why, then, does the verse state: “One prince on each day”? It is because Naḥshon was the king,69He was the prince of the tribe of Judah, the tribe from which kings would descend. and he brought first. So he would not say: Since I brought first, I will bring with each and every one on his day, that is why it is stated: “One prince on each day.” Some say that when the Holy One blessed be He said to Moses: “One prince on each day,” Moses said to the princes: ‘The Holy One blessed be He said to me that all of you will bring, but it was not stated to me who will bring first.’ They all directed their eyes to Naḥshon. ‘This one sanctified the name of the Holy One blessed be He at the sea, it is he who is worthy to cause the Divine Presence to descend, and he will bring the first of them all.’ So, he did. That is what is written: “The one who presented [his offering on the first day was Naḥshon son of Aminadav, of the tribe of Judah]” (Numbers 7:12).