(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed?51Cant. R. 3:7:2, 4. When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple.52Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.”53This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord54This translation follows the common practice of substituting THE LORD for the Divine Name. bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue,55There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures.56Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable:57Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard58Pardes. Cf. the Gk.: paradeisos. [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.
כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. זֶה שֶׁאָמַר הַכָּתוּב: הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל, כֻּלָּם אֲחוּזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ (שם ג, ז-ח). מָה רָאָה שְׁלֹמֹה לַעֲסֹק בְּמִטָּה שֶׁהוּא אוֹמֵר הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה. אֶלָּא אֵינוֹ עוֹסֵק אֶלָּא בְּמֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. הִנֵּה מִטָּתוֹ, זֶה בֵּית הַמִּקְדָּשׁ. וְלָמָּה נִמְשַׁל בֵּית הַמִּקְדָּשׁ לְמִטָּה. מָה הַמִּטָּה אֵינָהּ אֶלָּא לִפְרִיָּה וּרְבִיָּה, כָּךְ בֵּית הַמִּקְדָּשׁ, כָּל מַה שֶּׁהָיָה בְּתוֹכָהּ, הָיוּ פָּרִין וְרָבִין, שֶׁנֶּאֱמַר: וְיַאֲרִיכוּ הַבַּדִּים (מל״א ח, ח). וְכֵן הוּא אוֹמֵר, וְהַזָּהָב זְהַב פַּרְוַיִם (דה״ב ג, ו), שֶׁהוּא עוֹשֶׂה פֵּרוֹת. וְכֵן הוּא אוֹמֵר, וַיִּבֶן אֶת בֵּית יַעַר הַלְּבָנוֹן (מל״א ז, ב). לָמָּה נִמְשְׁלָה לְיַעַר. לוֹמַר לְךָ, מַה יַּעַר פָּרֶה וְרָבֶה, כָּךְ בֵּית הַמִּקְדָּשׁ, כָּל מַה שֶּׁהָיָה בּוֹ, פָּרָה וְרָבָה. לְכָךְ נֶאֱמַר: הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה. שִׁשִּׁים גִּבּוֹרִים (שה״ש ג, ז). מַהוּ שִׁשִּׁים, אֵלּוּ שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. כֻּלָּם אֲחוּזֵי חֶרֶב (שם פסוק ח), שֶׁכָּל אֶחָד וְאֶחָד שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְכַּר בּוֹ, יְבָרֶכְךָ ה', יָאֵר ה', יִשָּׂא ה'. אִישׁ חַרְבּוֹ עַל יְרֵכוֹ (שם). מָה רָאָה יָרֵךְ לִהְיוֹתָהּ נִזְכֶּרֶת כָּאן. אֶלָּא אֲפִלּוּ רוֹאֶה אָדָם בַּחֲלוֹמוֹ הַחֶרֶב שְׁלוּפָה וּנְתוּנָה בְּצַוָּארוֹ וְקוֹטֵעַ אֶת יְרֵכוֹ, מַשְׁכִּים וְהוֹלֵךְ לְבֵית הַכְּנֶסֶת מִפַּחַד שֶׁרָאָה בַּלֵּילוֹת בַּחֲלוֹמוֹ וְרוֹאֶה הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם, הַחֲלוֹם רַע מִתְבַּטֵּל מִמֶּנּוּ. לְכָךְ נֶאֱמַר: מִפַּחַד בַּלֵּילוֹת. לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַזְהֵר לְאַהֲרֹן וּלְבָנָיו שֶׁיְּהוּ מְבָרְכִים אֶת בְּנֵי יִשְׂרָאֵל. כֹּה תְּבָרְכוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לְשֶׁעָבַר הָיִיתִי זָקוּק לְבָרֵךְ אֶת בְּרִיּוֹתַי. בֵּרַכְתִּי לְאָדָם הָרִאשׁוֹן וּלְאִשְׁתּוֹ, שֶׁנֶּאֱמַר: וַיְבָרֵךְ אוֹתָם אֱלֹהִים (בראשית א, כח). בֵּרַכְתִּי לְנֹחַ וּלְבָנָיו, שֶׁנֶּאֱמַר: וַיְבָרֵךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו (שם ט, א). בֵּרַכְתִּי לְאַבְרָהָם, דִּכְתִיב: וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל (שם כד, א). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, מִכָּאן וָאֵילָךָ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לְךָ, שֶׁנֶּאֱמַר: וֶהֱיֵה בְּרָכָה (שם יב, ב). וְאַבְרָהָם הוֹלִיד שְׁנַיִם, יִשְׁמָעֵאל וְיִצְחָק, וְלֹא בֵּרְכָן. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וּנְתָנוֹ לְאָרִיס, וְהָיָה בְּתוֹךְ אוֹתוֹ פַּרְדֵּס אִילָן אֶחָד שֶׁל סַם חַיִּים כוּ'. וְיִצְחָק בֵּרֵךְ אֶת יַעֲקֹב. וְיַעֲקֹב בֵּרֵךְ לִשְׁנֵים עָשָׂר שְׁבָטִים, שֶׁנֶּאֱמַר: כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֵּר לָהֶם וְגוֹ' (בראשית מט, כח). מִכָּאן וָאֵילָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָכֶם, הַכֹּהֲנִים יִהְיוּ מְבָרְכִין אֶת יִשְׂרָאֵל.
(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed?51Cant. R. 3:7:2, 4. When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple.52Numb. R. 11:3. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.”53This literal interpretation of the Hebrew text was seen to imply that the poles miraculously lengthened while within the Temple. See Tanh., Exod. 7:11. It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord54This translation follows the common practice of substituting THE LORD for the Divine Name. bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue,55There may be an allusion here to circumcision. See Numb. R. 11:3; Cant. R. 3:7:4. from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures.56Above, Gen. 3:5; Tanh., Gen. 3:4; Numb. 2:9, cont.; Numb. R. 11:2; PRK 31 (suppl. 1):11. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable:57Gen. R. 61:6. To what is the matter comparable? To a king who had an orchard58Pardes. Cf. the Gk.: paradeisos. [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.