“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15). “You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world. What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be He created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, He rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15). For whom did He conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun.1The light created on the first day would never shine too brightly or create heat too great for a person to bear. Where did He conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11).2Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden (Maharzu; Rabbi David Luria). There were many creations that the Holy One blessed be He created in the world that the world was not fit to utilize and were fit to be concealed, but they were not concealed, in deference to the Holy One blessed be He. What is [an example of] this? Gold. Rabbi Abahu said: The Holy One blessed be He imparted great goodness to the world through gold. A person changes one gold piece and thereby covers several expenditures, as it is stated: “The gold of that land is good” (Genesis 2:12). Its goodness is when it is in his house and its goodness is when it accompanies him on the way.3Gold is convenient to store at home because of its value and the fact that it lasts for a long time without decay. It is also convenient to carry on one’s travels because one can take along a significant sum without having to carry a large, heavy quantity. Rabbi Shimon ben Lakish said: The world was not fit to utilize gold. Why was it created? For the Tabernacle and for the Temple, as it is stated: “The gold of that land is good,” just as it says: “That good mountain and the Lebanon” (Deuteronomy 3:25).4“The good mountain” is understood as a reference to Jerusalem, and “the Lebanon” is understood as a reference to the Temple (see Sifrei VaEtḥanan 25). There were seven types of gold in the Temple: Good gold, pure gold, Shaḥut gold, Sagur gold, refined gold, Parvayim gold, and Mufaz gold. Good gold, in its plain sense. Pure, in that they would place it in a crucible and none of it would be missing. Shaḥut gold, as it was stretched like a thread [ḥut], and they would smear it like wax that is placed on a ledger. Sagur gold, as it would close [soger] all the gold merchants who were there.5When this type of gold was being sold, gold merchants who were selling other types of gold would have to close up shop because they could not compete with its brilliance. Refined gold, they would overlay the walls [of the Temple] with it. But isn’t it written: “Seven thousand talents of refined silver, to overlay the walls of the houses”? (I Chronicles 29:4). Why do they call it silver [kesef]? Because it would shame [makhsif] all the gold that was there. Mufaz gold, Rabbi Patriki, brother of Rabbi Derosai, says: It is because it resembled sulfur that is ignited with fire.6The fire is very bright gold [paz].Parvayim gold, Rabbi Shimon ben Lakish said: Because it resembles the blood of bulls. Some say, because it would produce fruits [perot].7When Solomon built the Temple he fashioned golden trees that would produce fruits which were used to fund Temple maintenance (see Yoma 21b; Shir HaShirim Rabba 3:8:3). The cedars, too, were fit to be concealed, but were not concealed. Rabbi Ḥanina said: The world was not fit to utilize cedars. They were created only for the Tabernacle and for the Temple, as it is stated: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). Lebanon is nothing other than the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25). Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: They are twenty-four species of cedars, but there are only seven that are more outstanding than all of them, as it is stated: “I will put cedar, acacia, myrtle and pine trees [in the wilderness; I will place juniper, ash and boxwood together in the desert]” (Isaiah 41:19). Why were they not concealed? Because the Holy One blessed be He foresaw that [Israel] was destined to perform with them the labor of the Tabernacle, in the place where the Divine Presence was destined to dwell, as it is stated: “That birds will nest there” (Psalms 104:17). Does it enter your mind that birds would nest there? It is, rather, the birds that the priest would slaughter and sacrifice in the Temple. What is, “the stork has its home in the junipers”? (Psalms 104:17). Is the home of a stork in cedars? What is a stork [ḥasida]? This is the High Priest, as it is stated: “Your Tumin and Your Urim for Your pious one [ḥasidekha]” (Deuteronomy 33:8).
Another matter, “You shall craft the boards for the Tabernacle of acacia wood, standing upright.” Why acacia wood? The Holy One blessed be He taught proper conduct for the generations: If a person seeks to build his house of a fruit-bearing tree, say to him: If the King of kings, to Whom everything belongs, when He said to craft the Tabernacle, He said: Bring only from a non-fruit-bearing tree; you, all the more so.
Another matter, “You shall craft the boards,” what is written before this matter? “See and craft” (Exodus 25:40).8This verse is addressed to Moses (see Exodus 25:1). Was it Moses who crafted the Tabernacle? Is it not written: “Betzalel and Oholiav and every wise-hearted man crafted”? (Exodus 36:1). Rather, it was Moses in theory and Betzalel in practice.9Moses received the instructions from God, and Betzalel carried them out. From here our Rabbis said to give reward to the one who causes the action to be performed like the one who performed it, as we find in Moses’s regard that Betzalel performed the labor of the Tabernacle, but the Holy One blessed be He ascribed to him [Moses] as though he had performed it, as it is stated: “The Tabernacle of the Lord that Moses had crafted in the wilderness” (I Chronicles 21:29).
Another matter, “You shall craft the boards [for the Tabernacle].” It should have said only: ‘You shall craft the boards into a Tabernacle.’ What is “for the Tabernacle”? It is because it stands as collateral [lemashken] as, if the enemies of Israel10A euphemism for Israel. become liable to be eradicated, it will be taken as collateral for them.11It will be destroyed instead of them. Moses said before the Holy One blessed be He: ‘Are they not destined to have neither a Tabernacle nor a Temple; what will become of them?’ The Holy One blessed be He said: ‘I will take a righteous one from them as collateral on their behalf, and I will atone for them all their iniquities.’ Likewise it says: “He killed all who were delights of the eye” (Lamentations 2:4).
Another matter, “You shall craft the boards.” What is written above? “This is the gift that you shall collect from them: Gold and silver and bronze” (Exodus 25:3). Gold, this is Babylon, as it is stated: “That image, its head was of fine gold” (Daniel 2:32).12The context of this verse is Daniel’s interpretation of Nebuchadnezzar’s dream, in which Nebuchadnezzar saw an image made of different metals. Daniel interpreted it as representing his kingdom and those that would rise afterward (see Daniel 2:38–40). The head of gold represented Babylon (see Daniel 2:38). Silver, this is Media, as it is stated: “Its breast and its arms of silver (Daniel 2:32). Bronze, this is Greece, as it is stated: “Its belly and its thighs of bronze” (Daniel 2:32). But iron is not written here, neither in the Temple nor in the Tabernacle. Why? It is because Edom, which destroyed the Temple, was analogized to it.13“The fourth kingdom will be strong as iron” (Daniel 2:40). This is to teach you that, in the future, the Holy One blessed be He will receive tributes from all the kingdoms other than Edom. But did Babylon not also destroy it?14Babylonians destroyed the first Temple, while the Romans, identified as descendants of Edom, destroyed the second Temple. It is because it did not raze it. But what is written with regard to Edom? “Who said: Raze it, raze it, to its very foundation” (Psalms 137:7). To this day the foundation remains in it. That is why iron, to which Edom is analogized, is not written regarding the Tabernacle and the Temple. Likewise, you find in the future that all the nations are destined to bring a tribute to the messianic king. Egypt brings first, and he will think he should not accept it from them. The Holy One blessed be He will say to him: ‘They were hosts to My children in Egypt.’ As it is stated: “Noblemen will arrive from Egypt; Kush will hasten to extend its hands to God” (Psalms 68:32). Immediately, he will accept it from them. Kush will draw an a fortiori inference: If he accepted [a gift] from Egypt, which enslaved them, all the more so [will he will accept it from] us, who did not enslave them. Immediately, “Kush will hasten to extend its hands to God.” Immediately, all the nations will hear and bring [gifts], as it is stated: “Kingdoms of the earth, sing to God” (Psalms 68:33). Then, the kingdom of Edom will draw an a fortiori inference for itself and say: If these, who are not their brethren, he accepted [gifts] from them, we, all the more so. It, too, will seek to bring a tribute to the messianic king. The Holy One blessed be He will say to him: “Castigate the beast of the reed” (Psalms 68:31).15Rome, which is identified as descending from Edom, is referred to here as a reed, based on the following statement of the Gemara: “Rav Yehuda said that Shmuel said: When Solomon married Pharaoh’s daughter, Gavriel descended and implanted a reed into the sea, and a sandbar grew around it, and upon it the great city of Rome was built” (Shabbat 56b). Another matter, castigate the beast that resides among the reeds, as it is stated: “The boar from the forest gnaws at it” (Psalms 80:14). “The herd of cavalry horses among the calves of the people” (Psalms 68:31); the one that consumes the wealth of the peoples and comes with the authority of Abraham and says: ‘I am one of them, Esau, son of Isaac, son of Abraham.’16Rome is identified as descending from Edom, which descends from Esau. “Who grovel for pieces of silver” (Psalms 68:31); even if a person sins against it,17The kingdom of Edom. and it becomes angry at him, it extends its palm, takes the money, and is reconciled. And what is: “He scatters the peoples who desire battle”? (Psalms 68:31). It is that [Edom] scatters Israel from Torah study and assembles them for what the evil inclination desires. Alternatively, “he scatters the peoples who desire battle,” as they scattered Israel from the world. Alternatively, “he scatters the peoples” – they estranged Israel from Me, and they are bringing offerings?18When they attempt to bring offerings to the messianic king, God will instruct him to reject them because of what they did.
Another matter, “You shall craft the boards for the Tabernacle.” Rabbi Avin said: This is analogous to a king who had a fine visage. He said to a member of his household: ‘Create me [a portrait] like it.’ He said to him: ‘My lord king, I cannot create one like it.’19I cannot make a portrait that will truly capture your fine appearance. He said to him: ‘You with your paints and I with my glory.’20Do what you can with the materials you have available, even if it does not match my true beauty. So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft [vessels] like these?’ He said to him: “In their form” (Exodus 25:40); with sky blue and purple and scarlet wool. Just as you see above, so craft below, as it is stated: “Acacia wood standing upright”; just as it is in the heavenly host. If you craft it below as it is above, I will leave My supernal entourage and rest My Divine Presence in your midst below. Just as above, “seraphs are standing” (Isaiah 6:2), so, below, “acacia wood standing upright”; just as there are stars above, so, too, below. Rabbi Ḥiyya bar Abba said: It teaches that the golden hooks in the Tabernacle appeared like the stars visible in the sky.
וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (תהלים קד, טז): יִשְׂבְּעוּ עֲצֵי ה' אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע, הַרְבֵּה בְּרִיּוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ וְלֹא הָיָה הָעוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בָּהֶן וּגְנָזָן הַקָּדוֹשׁ בָּרוּךְ הוּא מִן הָעוֹלָם, וְאֵיזֶה זֶה אוֹר שֶׁנִּבְרָא בְּיוֹם רִאשׁוֹן, דְּאָמַר רַבִּי יְהוּדָה בַּר סִימוֹן הָאוֹר שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיוֹם רִאשׁוֹן אָדָם צוֹפֶה וּמַבִּיט בּוֹ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁנִּסְתַּכֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּדוֹרוֹ שֶׁל אֱנוֹשׁ וּבְדוֹר הַמַּבּוּל וּבְדוֹר הַפְלָגָה שֶׁמַּעֲשֵׂיהֶם מְקֻלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶן, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וּלְמִי גְנָזוֹ, לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, מַהוּ כִּי טוֹב, שֶׁהָיָה אוֹרוֹ נָאֶה לָעוֹלָם וְלֹא הָיָה מַזִּיק כַּשֶּׁמֶשׁ הַזֶּה. וְהֵיכָן גְּנָזוֹ בַּגַּן עֵדֶן, שֶׁנֶּאֱמַר (תהלים צז, יא): אוֹר זָרֻעַ לַצַּדִּיק, וְהַרְבֵּה בְּרִיּוֹת בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעוֹלָם, וְלֹא הָיָה הָעוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בָּהֶן, וְהָיוּ רְאוּיִין לְהִגָּנֵז וְלֹא נִגְנְזוּ מִפְּנֵי כְּבוֹד הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאֵיזֶה זֶה זָהָב, אָמַר רַבִּי אַבָּהוּ טוֹבָה גְדוֹלָה חָלַק הַקָּדוֹשׁ בָּרוּךְ הוּא לְעוֹלָמוֹ בַּזָּהָב, יֵשׁ אָדָם פּוֹרֵט זָהוּב אֶחָד וְהוּא מוֹצִיא מִמֶנּוּ כַּמָּה יְצִיאוֹת, שֶׁנֶּאֱמַר (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִוא טוֹב, וּמַהוּ טוֹב טוּבֵיהּ דְּהוּא בְּבֵיתֵיהּ טוּבֵיהּ דְּהוּא בְּלִוְיָיתֵיהּ. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ לֹא הָיָה הָעוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בַּזָּהָב, וְלָמָּה נִבְרָא בִּשְׁבִיל הַמִּשְׁכָּן וּבִשְׁבִיל בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: וּזֲהַב הָאָרֶץ הַהִוא טוֹב, כְּמָה דְאַתְּ אָמַר (דברים ג, כה): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. שִׁבְעָה זְהָבִים הָיוּ בְּבֵית הַמִּקְדָּשׁ, זָהָב טוֹב, זָהָב טָהוֹר, זָהָב שָׁחוּט, זָהָב סָגוּר, זָהָב מְזֻקָּק, זְהַב פַּרְוָיִם, זָהָב מוּפָז. זָהָב טוֹב, כְּמַשְׁמָעוֹ. וְטָהוֹר, שֶׁהָיוּ מַכְנִיסִין אוֹתוֹ לְכוּר וְאֵינוֹ חָסֵר כְּלוּם. זָהָב שָׁחוּט, שֶׁהָיָה נִמְשַׁךְ כְּחוּט וְהָיוּ סָכִין בּוֹ כְּשַׁעֲוָה הַנְּתוּנָה עַל גַּבֵּי פִּנְקָס. זָהָב סָגוּר, שֶׁהָיָה סוֹגֵר כָּל הַזְּהָבִים שֶׁהָיוּ שָׁם. זָהָב מְזֻקָּק, שֶׁהָיוּ טוֹחִין בּוֹ אֶת הַכְּתָלִים, וַהֲרֵי כָּתוּב (דברי הימים א כט, ד): כֶּסֶף מְזֻקָּק לָטוּחַ בּוֹ קִירוֹת הַבָּתִּים, לָמָּה קוֹרִין אוֹתוֹ כֶּסֶף, שֶׁהָיָה מַכְסִיף כָּל הַזְּהָבִים שֶׁהָיוּ שָׁם. זָהָב מוּפָז, רַבִּי פַּטְרִיקִי אָחִיו שֶׁל רַבִּי דְרוֹסַאי אוֹמֵר שֶׁהָיָה דּוֹמֶה לַגָּפְרִית הַזּוֹ שֶׁהִיא מוּצָתָה בָאֵשׁ. זְהַב פַּרְוָיִם, אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ שֶׁהָיָה דוֹמֶה לְדַם הַפָּרִים. וְיֵשׁ אוֹמְרִים שֶׁהָיָה עוֹשֶׂה פֵּרוֹת. וְאַף הָאֲרָזִים הָיוּ רְאוּיִן לְהִגָּנֵז וְלֹא נִגְנָזוּ. אָמַר רַבִּי חֲנִינָא, לֹא הָיָה הָעוֹלָם רָאוּי לְהִשְׁתַּמֵּשׁ בַּאֲרָזִים, אֶלָּא לֹא נִבְרְאוּ אֶלָּא בִּשְׁבִיל הַמִּשְׁכָּן וּבִשְׁבִיל בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (תהלים קד, טז): יִשְׂבְּעוּ עֲצֵי ה' אַרְזֵי לְבָנוֹן אֲשֶׁר נָטָע, וְאֵין לְבָנוֹן אֶלָּא בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (דברים ג, כו): הָהָר הַטּוֹב הַזֶּה וְהַלְּבָנֹן. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רַבִּי יוֹנָתָן עֶשְׂרִים וְאַרְבָּעָה מִינֵי אֲרָזִים הֵם וְאֵין לְךָ מְשֻׁבָּח מִכֻּלָּן אֶלָּא שִׁבְעָה, שֶׁנֶּאֱמַר (ישעיה מא, יט): אֶתֵּן בַּמִּדְבָּר אֶרֶז שִׁטָּה וַהֲדַס וְעֵץ שָׁמֶן וגו'. וְלָמָּה לֹא נִגְנְזוּ, שֶׁצָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהֵן עֲתִידִין לַעֲשׂוֹת בָּהֶן מְלֶאכֶת הַמִּשְׁכָּן בַּמָּקוֹם שֶׁהַשְּׁכִינָה עֲתִידָה לִשְׁכֹּן, שֶׁנֶּאֱמַר (תהלים קד, יז): אֲשֶׁר שָׁם צִפֳּרִים יְקַנֵּנוּ, וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁשָּׁם צִפֳּרִים הָיוּ מְקַנְּנוֹת, אֶלָּא הַצִּפֳּרִים שֶׁהָיָה כֹּהֵן שׁוֹחֵט וּמַקְרִיב בְּבֵית הַמִּקְדָּשׁ, וּמַהוּ (תהלים קד, יז): חֲסִידָה בְּרוֹשִׁים בֵּיתָהּ, וְכִי חֲסִידָה בַּאֲרָזִים בֵּיתָהּ, וּמַהוּ חֲסִידָה, זֶה כֹּהֵן גָּדוֹל, שֶׁנֶּאֱמַר (דברים לג, ח): תֻּמֶּיךָ וְאוּרֶיךָ לְאִישׁ חֲסִידֶךָ.
“You shall craft the boards for the Tabernacle of acacia wood, standing upright” (Exodus 26:15).
“You shall craft the boards for the Tabernacle” (Exodus 26:15). That is what is written: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). There were many creations that the Holy One blessed be He created in His world, that the world was not fit to utilize, so the Holy One blessed be He concealed them from the world. What is [an example of] this? The light that was created on the first day, as Rabbi Yehuda bar Simon said: By the light that the Holy One blessed be He created on the first day, a person could gaze and see from one end of the world to the other. When the Holy One blessed be He saw that the actions of the generation of Enosh, the generation of the Flood, and the generation of the Dispersion would be corrupt, He rose and concealed it from them, as it is stated: “He prevented light from the wicked” (Job 38:15). For whom did He conceal it? For the righteous in the future, as it is stated: “God saw the light, that it was good” (Genesis 1:4). What is “that it was good”? That its light was suitable for the world, and was not harmful like this sun.1The light created on the first day would never shine too brightly or create heat too great for a person to bear. Where did He conceal it? In the Garden of Eden, as it is stated: “Light is sown for the righteous” (Psalms 97:11).2Since sowing is done in a garden, this alludes to the fact that God concealed the light in the Garden of Eden (Maharzu; Rabbi David Luria).
There were many creations that the Holy One blessed be He created in the world that the world was not fit to utilize and were fit to be concealed, but they were not concealed, in deference to the Holy One blessed be He. What is [an example of] this? Gold. Rabbi Abahu said: The Holy One blessed be He imparted great goodness to the world through gold. A person changes one gold piece and thereby covers several expenditures, as it is stated: “The gold of that land is good” (Genesis 2:12). Its goodness is when it is in his house and its goodness is when it accompanies him on the way.3Gold is convenient to store at home because of its value and the fact that it lasts for a long time without decay. It is also convenient to carry on one’s travels because one can take along a significant sum without having to carry a large, heavy quantity.
Rabbi Shimon ben Lakish said: The world was not fit to utilize gold. Why was it created? For the Tabernacle and for the Temple, as it is stated: “The gold of that land is good,” just as it says: “That good mountain and the Lebanon” (Deuteronomy 3:25).4“The good mountain” is understood as a reference to Jerusalem, and “the Lebanon” is understood as a reference to the Temple (see Sifrei VaEtḥanan 25). There were seven types of gold in the Temple: Good gold, pure gold, Shaḥut gold, Sagur gold, refined gold, Parvayim gold, and Mufaz gold. Good gold, in its plain sense. Pure, in that they would place it in a crucible and none of it would be missing. Shaḥut gold, as it was stretched like a thread [ḥut], and they would smear it like wax that is placed on a ledger. Sagur gold, as it would close [soger] all the gold merchants who were there.5When this type of gold was being sold, gold merchants who were selling other types of gold would have to close up shop because they could not compete with its brilliance. Refined gold, they would overlay the walls [of the Temple] with it. But isn’t it written: “Seven thousand talents of refined silver, to overlay the walls of the houses”? (I Chronicles 29:4). Why do they call it silver [kesef]? Because it would shame [makhsif] all the gold that was there. Mufaz gold, Rabbi Patriki, brother of Rabbi Derosai, says: It is because it resembled sulfur that is ignited with fire.6The fire is very bright gold [paz]. Parvayim gold, Rabbi Shimon ben Lakish said: Because it resembles the blood of bulls. Some say, because it would produce fruits [perot].7When Solomon built the Temple he fashioned golden trees that would produce fruits which were used to fund Temple maintenance (see Yoma 21b; Shir HaShirim Rabba 3:8:3).
The cedars, too, were fit to be concealed, but were not concealed. Rabbi Ḥanina said: The world was not fit to utilize cedars. They were created only for the Tabernacle and for the Temple, as it is stated: “The trees of the Lord sate themselves, the cedars of Lebanon that He planted” (Psalms 104:16). Lebanon is nothing other than the Temple, as it is stated: “That good mountain and the Lebanon” (Deuteronomy 3:25).
Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: They are twenty-four species of cedars, but there are only seven that are more outstanding than all of them, as it is stated: “I will put cedar, acacia, myrtle and pine trees [in the wilderness; I will place juniper, ash and boxwood together in the desert]” (Isaiah 41:19). Why were they not concealed? Because the Holy One blessed be He foresaw that [Israel] was destined to perform with them the labor of the Tabernacle, in the place where the Divine Presence was destined to dwell, as it is stated: “That birds will nest there” (Psalms 104:17). Does it enter your mind that birds would nest there? It is, rather, the birds that the priest would slaughter and sacrifice in the Temple. What is, “the stork has its home in the junipers”? (Psalms 104:17). Is the home of a stork in cedars? What is a stork [ḥasida]? This is the High Priest, as it is stated: “Your Tumin and Your Urim for Your pious one [ḥasidekha]” (Deuteronomy 33:8).
דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים, לָמָּה עֲצֵי שִׁטִּים, לִמֵּד הַקָּדוֹשׁ בָּרוּךְ הוּא דֶּרֶךְ אֶרֶץ לַדּוֹרוֹת, שֶׁאִם יְבַקֵּשׁ אָדָם לִבְנוֹת בֵּיתוֹ מֵאִילָן עוֹשֶׂה פֵּרוֹת, אוֹמֵר לוֹ, וּמַה מֶּלֶךְ מַלְכֵי הַמְלָכִים שֶׁהַכֹּל שֶׁלּוֹ, כְּשֶׁאָמַר לַעֲשׂוֹת מִשְׁכָּן, אָמַר, לֹא תָבִיא אֶלָּא מֵאִילָן שֶׁאֵינוֹ עוֹשֶׂה פֵּרוֹת, אַתֶּם עַל אַחַת כַּמָּה וְכַמָּה.
Another matter, “You shall craft the boards for the Tabernacle of acacia wood, standing upright.” Why acacia wood? The Holy One blessed be He taught proper conduct for the generations: If a person seeks to build his house of a fruit-bearing tree, say to him: If the King of kings, to Whom everything belongs, when He said to craft the Tabernacle, He said: Bring only from a non-fruit-bearing tree; you, all the more so.
דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים, מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (שמות כה, מ): וּרְאֵה וַעֲשֵׂה, וְכִי משֶׁה עָשָׂה אֶת הַמִּשְׁכָּן וַהֲלוֹא כְתִיב (שמות לו, א): וְעָשָׂה בְצַלְאֵל וְאָהֳלִיאָב וְכֹל אִישׁ חֲכַם לֵב, אֶלָּא משֶׁה לְתַלְמוּד וּבְצַלְאֵל לְמַעֲשֶׂה, מִכָּאן אָמְרוּ רַבּוֹתֵינוּ לִתֵּן שָׂכָר לַמְּעַשֶׂה כָּעוֹשֶׂה, שֶׁכֵּן מָצִינוּ בְּמשֶׁה שֶׁעָשָׂה בְּצַלְאֵל לִמְלֶאכֶת הַמִּשְׁכָּן, וְהֶעֱלָה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ הוּא עֲשָׂאוֹ, שֶׁנֶּאֱמַר (דברי הימים א כא, כט): וּמִשְׁכַּן ה' אֲשֶׁר עָשָׂה משֶׁה בַּמִּדְבָּר.
Another matter, “You shall craft the boards,” what is written before this matter? “See and craft” (Exodus 25:40).8This verse is addressed to Moses (see Exodus 25:1). Was it Moses who crafted the Tabernacle? Is it not written: “Betzalel and Oholiav and every wise-hearted man crafted”? (Exodus 36:1). Rather, it was Moses in theory and Betzalel in practice.9Moses received the instructions from God, and Betzalel carried them out. From here our Rabbis said to give reward to the one who causes the action to be performed like the one who performed it, as we find in Moses’s regard that Betzalel performed the labor of the Tabernacle, but the Holy One blessed be He ascribed to him [Moses] as though he had performed it, as it is stated: “The Tabernacle of the Lord that Moses had crafted in the wilderness” (I Chronicles 21:29).
דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים. לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא וְעָשִׂיתָ אֶת הַקְּרָשִׁים מִשְׁכָּן, מַהוּ לַמִּשְׁכָּן, אָמַר רַבִּי הוֹשְׁעְיָא, עַל שׁוּם שֶׁהוּא עוֹמֵד לְמַשְׁכֵּן, שֶׁאִם נִתְחַיְבוּ שׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל כְּלָיָה, יְהֵא מִתְמַשְׁכֵּן עֲלֵיהֶן. אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וַהֲלוֹא עֲתִידִים הֵם שֶׁלֹא יִהְיֶה לָהֶם לֹא מִשְׁכָּן וְלֹא מִקְדָּשׁ, וּמַה תְּהֵא עֲלֵיהֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֲנִי נוֹטֵל מֵהֶם צַדִּיק אֶחָד וּמְמַשְׁכְּנוֹ בַּעֲדָם, וּמְכַפֵּר אֲנִי עֲלֵיהֶם עַל כָּל עֲווֹנוֹתֵיהֶם, וְכֵן הוּא אוֹמֵר (איכה ב, ד): וַיַּהֲרֹג כֹּל מַחֲמַדֵּי עָיִן.
Another matter, “You shall craft the boards [for the Tabernacle].” It should have said only: ‘You shall craft the boards into a Tabernacle.’ What is “for the Tabernacle”? It is because it stands as collateral [lemashken] as, if the enemies of Israel10A euphemism for Israel. become liable to be eradicated, it will be taken as collateral for them.11It will be destroyed instead of them. Moses said before the Holy One blessed be He: ‘Are they not destined to have neither a Tabernacle nor a Temple; what will become of them?’ The Holy One blessed be He said: ‘I will take a righteous one from them as collateral on their behalf, and I will atone for them all their iniquities.’ Likewise it says: “He killed all who were delights of the eye” (Lamentations 2:4).
דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים. מַה כְּתִיב לְמַעְלָה (שמות כה, ג): וְזֹאת הַתְּרוּמָה אֲשֶׁר תִּקְחוּ מֵאִתָּם זָהָב וָכֶסֶף וּנְחשֶׁת. זָהָב זוֹ בָּבֶל, שֶׁנֶּאֱמַר (דניאל ב, לב): הוּא צַלְמָא רֵאשֵׁהּ דִּי דְהַב טָב. וְכֶסֶף זוֹ מָדַי, שֶׁנֶּאֱמַר (דניאל ב, לב): חֲדוֹהִי וּדְרָעוֹהִי דִי כְסַף. נְחשֶׁת זוֹ יָוָן, שֶׁנֶּאֱמַר (דניאל ב, לב): מְעוֹהִי וְיַרְכָתֵהּ דִּי נְחָשׁ. אֲבָל בַּרְזֶל אֵין כְּתִיב כָּאן, לֹא בַּמִּקְדָּשׁ וְלֹא בַּמִּשְׁכָּן, לָמָּה, שֶׁנִּמְשַׁל בּוֹ אֱדוֹם, שֶׁהֶחֱרִיבָה בֵּית הַמִּקְדָּשׁ. לְלַמֶּדְךָ שֶׁמִּכָּל הַמַּלְכֻיּוֹת יְקַבֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא דּוֹרוֹן לֶעָתִיד לָבוֹא חוּץ מֵאֱדוֹם, וַהֲרֵי בָּבֶל אַף הִיא הֶחֱרִיבָה אוֹתוֹ, אֶלָּא עַל שֶׁלֹא קִעַקְעָה אוֹתוֹ, אֲבָל אֱדוֹם מַה כְּתִיב בָּהּ (תהלים קלז, ז): הָאֹמְרִים עָרוּ עָרוּ עַד הַיְסוֹד בָּהּ, עַד עַכְשָׁיו הַיְסוֹד בָּהּ, לְפִיכָךְ לֹא נִכְתַּב בַּרְזֶל בַּמִּשְׁכָּן וּבַמִּקְדָּשׁ, שֶׁמְשׁוּלִין בּוֹ אֱדוֹם. וְכֵן אַתָּה מוֹצֵא לֶעָתִיד לָבוֹא שֶׁכָּל הָאֻמּוֹת עֲתִידִין לְהָבִיא דוֹרוֹן לְמֶלֶךְ הַמָּשִׁיחַ וּמִצְרַיִם מְבִיאָה תְּחִלָּה וּכְסָבוּר שֶׁלֹא לְקַבֵּל מֵהֶם, וְאוֹמֵר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַכְסַנְיָא נַעֲשׂוּ לְבָנַי בְּמִצְרַיִם, שֶׁנֶּאֱמַר (תהלים סח, לב): יֶאֱתָיוּ חַשְׁמַנִּים מִנִּי מִצְרָיִם כּוּשׁ תָּרִיץ יָדָיו לֵאלֹהִים, מִיָּד מְקַבֵּל מֵהֶן. נָשְׂאָה כּוּשׁ קַל וָחֹמֶר וּמַה מִּצְרַיִם שֶׁשִּׁעְבְּדוּ בָּהֶן קִבֵּל מֵהֶם אָנוּ שֶׁלֹא נִשְׁתַּעְבַּדְנוּ בָּהֶן עַל אַחַת כַּמָּה וְכַמָּה, מִיָּד כּוּשׁ תָּרִיץ יָדָיו לֵאלֹהִים, מִיָּד כָּל הַמַּלְכֻיּוֹת שׁוֹמְעוֹת וְהֵן מְבִיאוֹת, שֶׁנֶּאֱמַר (תהלים סח, לג): מַמְלְכוֹת הָאָרֶץ שִׁירוּ לֵאלֹהִים, וְאַחַר כָּךְ מַלְכוּת אֱדוֹם נוֹשֵׂאת קַל וָחוֹמֶר בְּעַצְמָהּ וְאוֹמֶרֶת וּמַה הַלָּלוּ שֶׁאֵינָן אֲחֵיהֶם קִבְּלוּ מֵהֶם אָנוּ עַל אַחַת כַּמָּה וְכַמָּה, וְאַף הִיא מְבַקֶּשֶׁת לְהָבִיא דּוֹרוֹן לְמֶלֶךְ הַמָּשִׁיחַ, וְאוֹמֵר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (תהלים סח, לא): גְּעַר חַיַּת קָנֶה, שֶׁכֻּלָּה חַיָּה מִן הַקָּנֶה. דָּבָר אַחֵר, גְּעֹר חַיָּה הַדָּרָה בֵּין הַקָּנִים, שֶׁנֶּאֱמַר (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר. (תהלים סח, לב): עֲדַת אַבִּירִים בְּעֶגְלֵי עַמִּים, אוֹתָהּ שֶׁאוֹכֶלֶת שַׁמְּנָן שֶׁל עַמִּים וּבָאָה בְּכֹחוֹ שֶׁל אַבְרָהָם וְאוֹמֵר מֵהֶם אֲנִי, עֵשָׂו בֶּן יִצְחָק בֶּן אַבְרָהָם, (תהלים סח, לב): מִתְרַפֵּס בְּרַצֵּי כָסֶף, אַף עַל פִּי שֶׁחָטָא אָדָם וְכוֹעֶסֶת עָלָיו מַתֶּרֶת אֶת הַפַּס וְנוֹטֶלֶת אֶת הַכֶּסֶף וְהִיא מִתְרַצָּה לוֹ. וּמַהוּ (תהלים סח, לב): בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ, שֶׁהִיא מְפַזֶּרֶת לְיִשְׂרָאֵל מִתַּלְמוּדָהּ שֶׁל תּוֹרָה וּמְכַנֶּסֶת אוֹתָן בַּמֶּה שֶׁיֵּצֶר הָרַע חָפֵץ בּוֹ. דָּבָר אַחֵר, בִּזַּר עַמִּים קְרָבוֹת יֶחְפָּצוּ, שֶׁפִּזְּרוּ אֶת יִשְׂרָאֵל מִן הָעוֹלָם. דָּבָר אַחֵר, בִּזַּר עַמִּים, שֶׁעָשׂוּ אֶת יִשְׂרָאֵל זָרִים לִי, וְהֵם מְבִיאִין קָרְבָּנוֹת.
Another matter, “You shall craft the boards.” What is written above? “This is the gift that you shall collect from them: Gold and silver and bronze” (Exodus 25:3). Gold, this is Babylon, as it is stated: “That image, its head was of fine gold” (Daniel 2:32).12The context of this verse is Daniel’s interpretation of Nebuchadnezzar’s dream, in which Nebuchadnezzar saw an image made of different metals. Daniel interpreted it as representing his kingdom and those that would rise afterward (see Daniel 2:38–40). The head of gold represented Babylon (see Daniel 2:38). Silver, this is Media, as it is stated: “Its breast and its arms of silver (Daniel 2:32). Bronze, this is Greece, as it is stated: “Its belly and its thighs of bronze” (Daniel 2:32). But iron is not written here, neither in the Temple nor in the Tabernacle. Why? It is because Edom, which destroyed the Temple, was analogized to it.13“The fourth kingdom will be strong as iron” (Daniel 2:40). This is to teach you that, in the future, the Holy One blessed be He will receive tributes from all the kingdoms other than Edom. But did Babylon not also destroy it?14Babylonians destroyed the first Temple, while the Romans, identified as descendants of Edom, destroyed the second Temple. It is because it did not raze it. But what is written with regard to Edom? “Who said: Raze it, raze it, to its very foundation” (Psalms 137:7). To this day the foundation remains in it. That is why iron, to which Edom is analogized, is not written regarding the Tabernacle and the Temple.
Likewise, you find in the future that all the nations are destined to bring a tribute to the messianic king. Egypt brings first, and he will think he should not accept it from them. The Holy One blessed be He will say to him: ‘They were hosts to My children in Egypt.’ As it is stated: “Noblemen will arrive from Egypt; Kush will hasten to extend its hands to God” (Psalms 68:32). Immediately, he will accept it from them. Kush will draw an a fortiori inference: If he accepted [a gift] from Egypt, which enslaved them, all the more so [will he will accept it from] us, who did not enslave them. Immediately, “Kush will hasten to extend its hands to God.” Immediately, all the nations will hear and bring [gifts], as it is stated: “Kingdoms of the earth, sing to God” (Psalms 68:33). Then, the kingdom of Edom will draw an a fortiori inference for itself and say: If these, who are not their brethren, he accepted [gifts] from them, we, all the more so. It, too, will seek to bring a tribute to the messianic king. The Holy One blessed be He will say to him: “Castigate the beast of the reed” (Psalms 68:31).15Rome, which is identified as descending from Edom, is referred to here as a reed, based on the following statement of the Gemara: “Rav Yehuda said that Shmuel said: When Solomon married Pharaoh’s daughter, Gavriel descended and implanted a reed into the sea, and a sandbar grew around it, and upon it the great city of Rome was built” (Shabbat 56b).
Another matter, castigate the beast that resides among the reeds, as it is stated: “The boar from the forest gnaws at it” (Psalms 80:14). “The herd of cavalry horses among the calves of the people” (Psalms 68:31); the one that consumes the wealth of the peoples and comes with the authority of Abraham and says: ‘I am one of them, Esau, son of Isaac, son of Abraham.’16Rome is identified as descending from Edom, which descends from Esau. “Who grovel for pieces of silver” (Psalms 68:31); even if a person sins against it,17The kingdom of Edom. and it becomes angry at him, it extends its palm, takes the money, and is reconciled.
And what is: “He scatters the peoples who desire battle”? (Psalms 68:31). It is that [Edom] scatters Israel from Torah study and assembles them for what the evil inclination desires. Alternatively, “he scatters the peoples who desire battle,” as they scattered Israel from the world. Alternatively, “he scatters the peoples” – they estranged Israel from Me, and they are bringing offerings?18When they attempt to bring offerings to the messianic king, God will instruct him to reject them because of what they did.
דָּבָר אַחֵר, וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן, אָמַר רַבִּי אָבִין מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ אִיקוֹנִין נָאֶה, אָמַר לְבֶן בֵּיתוֹ עֲשֵׂה לִי כְּמוֹתָהּ. אָמַר לוֹ אֲדוֹנִי הַמֶּלֶךְ אֵיךְ יָכוֹל אֲנִי לַעֲשׂוֹת כְּמוֹתָהּ, אָמַר לוֹ אַתָּה בְּסַמְּמָנֶיךָ וַאֲנִי בִּכְבוֹדִי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה, (שמות כה, מ): וּרְאֵה וַעֲשֵׂה, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָם אֱלוֹהַּ אֲנִי שֶׁאֲנִי יָכוֹל לַעֲשׂוֹת כָּאֵלּוּ, אָמַר לוֹ (שמות כה, מ): כְּתַבְנִיתָם, בִּתְכֵלֶת וּבְאַרְגָּמָן וְתוֹלַעַת שָׁנִי, וּכְשֵׁם שֶׁאַתָּה רוֹאֶה לְמַעְלָה כָּךְ עֲשֵׂה לְמַטָּה, שֶׁנֶּאֱמַר (שמות כו, טו): עֲצֵי שִׁטִּים עֹמְדִים, כַּנָּתוּן בָּאִיסְטְרַטְיָא שֶׁל מַעְלָה, וְאִם תַּעֲשֶׂה כְּאוֹתָהּ שֶׁל מַעְלָה לְמַטָּה, אֲנִי מֵנִיחַ סַנְקְלִיטִין שֶׁל מַעְלָה וּמַשְׁרֶה שְׁכִינָתִי בֵּינֵיכֶם לְמַטָּה, מַה לְּמַעְלָן (ישעיה ו, ב): שְׂרָפִים עֹמְדִים, אַף לְמַטָּה עֲצֵי שִׁטִּים עֹמְדִים, מַה לְּמַעְלָה כּוֹכָבִים, אַף לְמַטָּן כֵּן. אָמַר רַבִּי חִיָּיא בַּר אַבָּא, מְלַמֵּד שֶׁהָיוּ קַרְסֵי זָהָב נִרְאִין בַּמִּשְׁכָּן כְּכוֹכָבִים הַנִּרְאִים בָּרָקִיעַ.
Another matter, “You shall craft the boards for the Tabernacle.” Rabbi Avin said: This is analogous to a king who had a fine visage. He said to a member of his household: ‘Create me [a portrait] like it.’ He said to him: ‘My lord king, I cannot create one like it.’19I cannot make a portrait that will truly capture your fine appearance. He said to him: ‘You with your paints and I with my glory.’20Do what you can with the materials you have available, even if it does not match my true beauty. So too, the Holy One blessed be He said to Moses: “See and craft” (Exodus 25:40). He said before Him: ‘Master of the universe, am I a god that I can craft [vessels] like these?’ He said to him: “In their form” (Exodus 25:40); with sky blue and purple and scarlet wool. Just as you see above, so craft below, as it is stated: “Acacia wood standing upright”; just as it is in the heavenly host. If you craft it below as it is above, I will leave My supernal entourage and rest My Divine Presence in your midst below. Just as above, “seraphs are standing” (Isaiah 6:2), so, below, “acacia wood standing upright”; just as there are stars above, so, too, below. Rabbi Ḥiyya bar Abba said: It teaches that the golden hooks in the Tabernacle appeared like the stars visible in the sky.