“On my bed at nights I sought the one whom my soul loves; I sought him, but did not find him” (Song of Songs 3:1). “On my bed at nights.” Rabbi Abba bar Kahana said: What is “on my bed at nights”? During my illness, just as it says: “And he does not die but falls into bed” (Exodus 21:18). Rabbi Levi said: The congregation of Israel said before the Holy One blessed be He: Master of the universe, in the past You would illuminate for me between nights and nights; between the night of Egypt and the night of Babylon, between the night of Babylon and the night of Media, between the night of Media and the night of Greece, and between the night of Greece and the night of Edom.1Edom refers to Rome. The meaning of Rabbi Levi’s statement is that there would be a bright period between periods of persecution. But now that I have slumbered from the Torah and the mitzvot, nights have become consecutive for me. “On my bed at nights,” Rabbi Alexandra said: When I slumbered from the Torah and the mitzvot, my nights became consecutive for me. “On my bed at nights [balelot],” the nights came [ba’u lelot].2The nights, meaning the periods of persecution, came consecutively.
Another matter, “on my bed at nights,” this is the night of Egypt. “I sought the one whom my soul loves,” this is Moses.” I sought him, but did not find him.”3This is because Moses returned from Egypt to Midian for three months (see Shir HaShirim Rabba 2:9).
“I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves. I sought him, but I did not find him” (Song of Songs 3:2). “I will rise now, and circulate in the city, in the streets and in the squares,” in the cities and in the provinces. “I will seek the one whom my soul loves,” this is Moses; “I sought him, but I did not find him.”
“The watchmen who patrol the city found me: Have you seen the one whom my soul loves?” (Song of Songs 3:3). “The watchmen who patrol,” this is the tribe of Levi, just as it says: “Pass back and forth from gate to gate” (Exodus 32:27). “The one whom my soul loves,” this is Moses.
“I had almost passed them when I found the one whom my soul loves; I held him and would not release him until I brought him to my mother's house, and to the chamber of the one who conceived me” (Song of Songs 3:4). “I had almost passed them when I found the one whom my soul loves,” this is Moses. “I held him and would not release him until I brought him to my mother's house,” this is Sinai. “And to the chamber of the one who conceived me,” this is the Tent of Meeting, as it is from there that Israel became liable for teachings.4Although they received the mitzvot at Sinai, liability for transgression began with the construction and dedication of the Tent of Meeting.
Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.5The letters were ordered in columns of three and the final word divided into two columns, the result being: ננקפי Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.6This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.7According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.8The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.9Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]10Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...11He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…12He has given it to the Medes and the Persians. At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).13The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.14The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.15With the nations of the world. “Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?16What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.” “A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5). “The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).17They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so. “Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23). “I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’ “My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.18They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].19They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged. “My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,20The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps. “Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.21Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’22This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one23Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,24You sent threats to all the nations who rebelled. did you perhaps send to me?25Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man26Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius. Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30). At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.27He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.28He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9). This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void. What merit did he have?29By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,30The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.” What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead. It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.31He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.32Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.33This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.34He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef). It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”35This hard labor is representative of the fact that Babylon will fall. “Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.36Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,37When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,38In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).39Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.
“Who is this ascending from the wilderness like columns of smoke, perfumed with myrrh and frankincense, and with all the powders of the merchant?” (Song of Songs 3:6). “Who is this ascending from the wilderness,” its ascent was in the wilderness;40Israel was elevated in the wilderness, as the midrash goes on to explain. its removal 41The division of the camp based on tribal units, which would eventually become the basis of the distribution of the Land of Israel to the tribes. was in the wilderness; its death was in the wilderness, just as it says: “In this wilderness they will cease to exist” (Numbers 14:35). Torah [was given] from the wilderness, the Tabernacle from the wilderness, Sanhedrin from the wilderness, priesthood from the wilderness, Levites from the wilderness, royalty from the wilderness, as it is stated: “You will be for Me a kingdom of priests” (Exodus 19:6); and all the fine gifts that the Holy One blessed be He gave to Israel were from the wilderness. Rabbi Shimon ben Yoḥai said: In the wilderness they loaded,42They received the Torah. and in the wilderness they unloaded.43When they sinned. Prophecy is from the wilderness. That is, its ascent is from the wilderness.
“Like columns of smoke.” Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: When Israel was wandering from journey to journey, the pillar of cloud would descend and the pillar of fire would ascend, and the smoke from the arrangement of wood [on the altar] would ascend like two sparks of fire.44From the two altars, the copper altar used for sacrificial offerings and the gold altar used for incense. They would emerge from between the two staves of the Ark and burn before them snakes, fiery serpents, and scorpions. The nations of the world would see and say: ‘They are gods and all their actions are performed with fire.’ Due to their terror of Israel, fear and trembling would beset them. That is what is written: “Terror and fear will beset them” (Exodus 15:16). “Beset them” is not written, but rather “will beset them”—from here and on. “Perfumed with myrrh,” this is our patriarch Abraham. Just as myrrh is the first of all the spices,45See Exodus 30:23. so too, Abraham our patriarch was the first of all the righteous. Just as myrrh, anyone who gathers it, his hands have a bitter residue, so too, Abraham our patriarch would embitter and torment himself with suffering. Just as myrrh emanates its fragrance only in fire, so Abraham divulged his good deeds only in the fiery furnace.46Abraham was thrown into a fiery furnace due to his rejection of idolatry (see Bereshit Rabba 38:13). “And frankincense,” this is our patriarch Isaac, who was sacrificed like a handful of frankincense on the altar. “With all the powders of the merchant,” this is Jacob our patriarch, whose bed was unflawed and no waste was found among them.47In contrast to Abraham and Isaac, all of Jacob’s sons were righteous. Rabbi Tanḥuma said: Just as there are all kinds of spices in the peddler’s box, so too, priesthood is from Jacob, and Levites and royalty from Jacob. Isaac, Abraham gave him everything that was his, as it is stated: “Abraham gave everything that was his to Isaac” (Genesis 25:5). However, all of Jacob’s wares were only from the dust that was beneath his feet.48He solidified his hold on the blessings he received only in the aftermath of his struggle with Esau’s angel, symbolized by dust [avak], as the verse states: “A man wrestled [vaye’avek] with him there” (Genesis 32:25). See Genesis 32:25–30. (Matnot Kehuna). Rabbi Yudan said two [statements]. Rabbi Yudan said: All the wares with which Israel engages and is successful in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Yudan said another: All the merchandise49The midrash is using the term merchandise to refer to large-scale business, as opposed to “wares,” which is seen as small-scale peddling. that Israel produces and succeeds with in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said two [statements]: All the wars in which Israel engages and succeeds are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said another: All the Torah that Israel performs in this world is due to the merit of Jacob our patriarch. Rabbi Berekhya and Rabbi Simon [said] in the name of Rabbi Abahu: That dust, the Holy One blessed be He took it and placed it under His throne of glory. That is what is written: “The Lord, his way is in the tempest and in the storm, and clouds are the dust of his feet” (Nahum 1:3).
Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob. In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’ Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him:50The angel said to Jacob. ‘Cross mine and I will cross yours.’51Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef). After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.”52The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock. Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.”53This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit. The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18). Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. “He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution.54The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel. “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it.55The bone that protrudes from the thigh no longer protruded. Rabbi Berekhya said in the name of Rav Asi:56The Hebrew text says Ravasa, which is short for Rav Asi. He fractured it like [one splits] a fish.57Lengthwise. Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).
Rabbi Yoḥanan interpreted the verse: “Perfumed with myrrh and frankincense, and with all the powders of the merchant” regarding the incense of the house of Avtinas,58The incense in the Temple was prepared by the priestly house of Avtinas; see, e.g., Mishna Shekalim 5:1; Yoma 3:11. and this is one of the eleven spices that they would place in it.59The reference is to myrrh, although frankincense, which is also mentioned in the verse here, was also an ingredient in the incense. Rav Huna interpreted it: “The Lord said to Moses: Take spices for you” (Exodus 30:34), that is two;60The word spices is plural, indicating at least two spices. “stacte, onycha, and galbanum” (Exodus 30:34), that is five; “spices” (Exodus 30:34), if you say that this is two, but did it not already say “spices”? “Each part shall be equal” (Exodus 30:34), these are five corresponding to the five, that is ten.61Based on the phrase “each part shall be equal,” the midrash interprets the second mention of “spices” to refer to an additional five types of spices. “And pure frankincense” (Exodus 30:34), these are eleven spices. From here the Sages examined and found that only these eleven spices are ideal for incense. It is taught: The house of Avtinas were experts in the preparation of the incense, in the blending of the incense, and it would generate a column of smoke, but they were unwilling to teach it.62They were unwilling to teach others how to prepare the incense such that it would rise in a straight column of smoke. The Sages sent and brought craftsmen from Alexandria who were expert in the preparation of the incense, but were not expert in generating a column of smoke. That of the house of Avtinas would rise and ascend like a cluster until the rafters, and would then spread and descend like a rod.63The text should be reversed to read: It rose like a rod to the rafters and would then spread and descended like a cluster (Etz Yosef). That of [the craftsmen from] Alexandria would spread and descend downward immediately. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He created, He created only for His glory, as it is stated: “Everything that is called by My name, for My glory I created it”’ (Isaiah 43:7),64It was not befitting the glory of God for the smoke of the incense to spread out rather than rising straight up. and they restored the house of Avtinas to its position. They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yuda says: They had been receiving twenty-four maneh each day and they then received forty-eight maneh.65Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the incense to be offered each day (Rashash, Yoma 38a). They said to them: ‘Why did you see fit not to teach?’ They said: ‘We have a tradition from our ancestors that the Temple is destined to be destroyed, and we did not wish to teach so that they would not become accustomed to offering it before their idols in the manner that we do so before the Holy One blessed be He.’ Regarding this matter, they are commended; moreover, no woman from among them or child from among them ever went out perfumed. And when they would marry a woman from another place they would make an agreement with her that she would never perfume herself, so that Israel would not say that they were perfuming themselves from the blending of the incense, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4). Rabbi Akiva said: Shimon ben Loga related to me: I and a child from the descendants of the house of Avtinas were gathering herbs in the field, and I saw that he cried and laughed. I said to him: ‘My son, why did you cry?’ He said to me: ‘Due to the honor of my patrilineal home that has been diminished.’ ‘Why did you laugh?’ He said to me: ‘Because it is preserved and designated for the righteous, and ultimately, the Holy One blessed be He is destined to bring joy to His children in the near future.’ What did you see?’66What did you see that reminded you of the incense that your family would prepare in the days of the Temple? He said to me: ‘Is this not a substance that generates a column of smoke before me?’ I said to him: ‘Show me.’ He said to me: ‘We have a tradition to never show it to any person.’ They said: Not many days elapsed in the world until that child died.67This was a punishment for having divulged the little that he divulged. Rabbi Yoḥanan ben Nuri said: One time I was walking along the way and I found a certain elder of the house of Avtinas who had in his hand a scroll [containing a list] of spices. I said to him: ‘What is that in your hand?’ He said to me: ‘When they were discreet, the members of my patrilineal house would pass the scrolls one to another, but now, here it is for you, but be careful with it, as it is a scroll of spices.’ When I came and related the matters before Rabbi Akiva, his tears flowed. He said to me: ‘From now on, we are no longer permitted to denounce them.’68Since the elder did not find anyone in his family worthy of these secrets, he had passed them on to Rabbi Yoḥanan ben Nuri. This made it clear that all along they had acted for the sake of heaven (Etz Yosef).
The house of Garmu were experts in preparation of the showbread and its removal from the oven, but they were unwilling to teach it.69Due to its unique size and shape, the showbread had to be prepared in a special way, and it took great skill to remove it from the oven without tearing it. It should be noted that bread was at that time generally baked by sticking it onto the inside wall of the oven. The Sages sent and brought craftsmen from Alexandria who were expert in preparation of the showbread, but they were not expert in its removal from the oven. The house of Garmu would ignite the oven toward the outside and [the bread] was removed toward the inside, but these would ignite toward the inside and would bake toward the outside.70They would ignite the fire deeper inside the oven and bake the bread toward the front of the oven. Alternatively, they would bake the bread by attaching it to the outside of the oven, which was hot because of the fire on the inside. Some say that it would become moldy. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He did, He did only for His sake,’ as it is stated: “Everything done by the Lord is for His own sake” (Proverbs 16:4), and they restored the house of Garmu to its position. They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yehuda says: They had been receiving twenty-four maneh each day and now forty-eight maneh.71Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the showbread for the entire year (Rashash, Yoma 38a). They said to them: ‘Why did you see fit not to teach?’ They said: ‘Our patrilineal house knew that the Temple is destined to be destroyed and perhaps an unworthy person will learn [how to produce the showbread] and will go engage in idol worship with it.’ Regarding this matter, they are commended; moreover, no bread from fine flour was ever found in the possession of their sons and daughters, so Israel would not say that they are sustained by the showbread, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4). All of them found a response to their words except for the house of Kamtzar, who did not find an answer.72The house of Kamtzar were expert scribes. They were able to grasp four quills in one hand and write the four letters of the name of God at the same time (Yoma 38b). It was considered advantageous for the name of God to be written in this way so as not to be incomplete for even a small amount of time. They said to them: ‘Why did you see fit not to teach?’ They were silent and did not respond with an answer. Because they sought to increase their glory and diminish the glory of the Omnipresent, their glory diminished and the kingdom of Heaven remains in its place. Moreover, they have no descendant or offspring among Israel. Regarding the first ones, it is stated: “The memory of the righteous is for a blessing” (Proverbs 10:7), and regarding these it is stated: “and the name of the wicked will rot” (Proverbs 10:7). From here, ben Azzai said: From your own they will give you,73People will be rewarded or punished in a manner commensurate with their actions. by your name they shall call you, and in your place they shall seat you, and there is no forgetfulness before the Onmipresent. No person touches what is prepared for another. And one reign does not overlap with another even one hairbreadth.
Hugras ben Levi74He was one of the Levites who would sing in the Temple. knew how to sing better than his brethren, but he did not want to teach it. They said about Hugras ben Levi, when he would open his mouth in song, he would insert his thumb into his mouth, his other thumb in the ground, and insert fingers between the two sides of his upper lip and raise his voice in a pleasant tune. He would produce all kinds of sounds until all his brethren the Levites would recoil and turn their heads back.75The sounds he produced were so startlingly beautiful that the other Levites could not help but turn their heads to look at him. Pinḥas the dresser dressed a general and collected his wages.76Pinḥas would dress the High Priest. Lest one think that a dresser was unnecessary, as dressing does not require great skill, the midrash notes that even a general paid him for his services (Etz Yosef).
“Who is this ascending…,” it is speaking of Elisheva daughter of Aminadav. They said: Elisheva daughter of Aminadav saw five celebrations on one day; she saw her brother-in-law become king,77Moses. her brother [become] a prince,78Naḥshon. her husband High Priest,79Aaron. and her two sons deputy High Priests, and Pinḥas, her grandson, the priest anointed for war. When her sons entered to sacrifice, they came out burnt, and her celebration was transformed to mourning. Immediately she became like columns of smoke.80Blackened from her pain and grief. When Rabbi Elazar ben Rabbi Shimon died, his generation would read in his regard: “Who is this ascending from the wilderness…from all the powders of the merchant.” What is “from all the powders of the merchant”? Rabbi Elazar bar Rabbi Shimon was an expert in Bible, Mishna, preaching, and composing ritual poetry.
“Behold the bed of Solomon: sixty valiant men surround it, from the valiant of Israel, each 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). “Behold the bed of Solomon: sixty valiant men surround it,” Rabbi Beivai in the name of Rabbi Elazar ben Rabbi Yosei interpreted the verse regarding the Priestly Benediction. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said that] peace [shalom] is His; “sixty valiant men surround it,” these are the sixty letters in the Priestly Benediction; “from the valiant of Israel,” as they bolster Israel. “Each armed with a sword,” Rabbi Azarya said: Matters that are blessed with Might,81Each blessing contains the name of the mighty God. “may the Lord bless you” (Numbers 6:24), “may the Lord shine” (Numbers 6:25), “may the Lord lift” (Numbers 6:26). “Trained in war,” as they battle all sorts of calamities that exist in the world. “Each man, a sword on his thigh from fear in the nights,” for even if a person sees in his dream a sword cutting his thigh, what shall he do? He shall go to the synagogue, recite Shema, pray his prayer, hear the Priestly Benediction, and answer amen after them, and no evil matter will harm him. Therefore, He cautions the sons of Aaron and says to them: “So you shall bless the children of Israel” (Numbers 6:23).
Rabbi Simlai interpreted the verse regarding the priestly watches. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot], sela” (Habakkuk 3:9); “of Solomon [Shlomo],” to the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men surround it,” these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions; “from the valiant of Israel,” as they protect Israel. “Each armed with a sword,” Rabbi Ze’eira and Rabbi Yehuda [said] in the name of Shmuel: These are the Torah scholars who teach the priests ritual slaughter and the laws of sprinkling and collecting,82Sprinkling and collecting the blood of animal offerings. and of the handful.83The handful taken from the meal offering and burned on the altar. Rabbi Yitzḥak said in the name of Rabbi Ami: These are the inspectors of the blemishes of sacrificial animals, who collect their wages from the collection of the chamber.84Each man would donate a half-shekel per year to the Temple treasury. The donations would be stored in a chamber. Periodically, a portion of the money would be collected from that chamber. These funds, known as the collection of the chamber, covering the running expenses of the Temple. The rest of the money was used for upkeep. Rabbi Gidel bar Binyamin [said] in the name of Rabbi Yesa: There were in Jerusalem two judges of [cases concerning] robbery, and they would collect their wages from the collection of the chamber. Shmuel says: The women who would weave the curtain85This refers to the curtain that separated the Temple Sanctuary from the Holy of Holies. would collect their wages from the collection of the chamber; Rav Ḥuna said: From the collection for Temple maintenance. This one [Shmuel] deems it like an offering. That one [Rav Huna] deems it like building. “Trained in war,” as [the Sages] would teach the priests how to perform the Temple service; “each armed with a sword…,” as they would caution them when they were slaughtering so that none of the offerings would be disqualified due to pigul,86This is an offering that is disqualified when the priest performing one of the essential services of the offering thinks that another of the services will be performed, or the meat will be eaten, after the appointed time. and none of the offerings would be disqualified as leftovers.87If an offering is not consumed within the appointed time, whatever is left becomes disqualified.
Rabbi Yoḥanan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the sixty people from the people of the land; that is what is written: “And sixty men of the people of the land who were found in the city” (II Kings 25:19); “from the valiant of Israel,” these are the eleven men; that is what is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers. From the city he took one official [saris] (II Kings 25:18–19),” this is the most distinguished member of the court. Why is he called saris? It is because he reorders and resolves [mesares] the halakha; “and five men of those who see the king's face (II Kings 25:19),” this is eleven. When it says “seven [men of those who see the king’s face]” (Jeremiah 52:25), that is to add two scribes of the judges who sit before them. “From the valiant of Israel,” as they benefit Israel with their might. “Each armed with a sword,” Rabbi Meir and Rabbi Yosei, Rabbi Meir says: They would all study halakha like a sword, so if an incident comes before them, the halakha would not be dull for them.88They studied intensely, so that they would be sharp and clear in their halakhic rulings and analyses. Rabbi Yosei says: During a trial, all of them deliberate how best to issue a verdict regarding the incident, and they fear the judgment of Gehenna. Rabbi Menaḥem son-in-law of Rabbi Elazar bar Avuna [said] in the name of Rabbi Yaakov bar Avina: If a woman comes before you to the study hall to ask you a question regarding her stain or her menstruation, look upon her as though she emerged from your loins and do not look at her covetously; fear the judgment of Gehenna.
The Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as it says: “The oaths of the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the six hundred thousand who departed Egypt from twenty years of age and above; “from the valiant of Israel,” these are the six hundred thousand who departed Egypt from twenty years of age and below. “Each armed with a sword, trained in war; each man, a sword on his thigh,” for when Moses said: ‘The Holy One blessed be He told me the following principle: “All uncircumcised shall not eat from it”’ (Exodus 12:48); immediately, each and every one took his sword on his thigh and circumcised himself. Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered the skin,89After the foreskin is severed, one pulls back a thin membrane under it and uncovers the corona. and Joshua gave them to drink. Some say: Joshua was the circumciser, Aaron uncovered the skin, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3). What is “at the Hill of the Foreskins”? Rabbi Levi said: From here [it may be derived] that they made that hill out of foreskins.
It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice. Until Israel sinned, they would see90They would see the glory of God. through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30). Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19). Until that incident befell David,91The reference is to David’s sin with Batsheva. See II Samuel chap. 11. it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot.92The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795. That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot];93In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words. “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.
“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9). “Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter. Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1). In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2). When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’ That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).
“He made its pillars of silver, its cushion of gold, its seat of purple wool; its interior is plated with love, from the daughters of Jerusalem” (Song of Songs 3:10). “He made its pillars of silver,” these are the pillars, as it is stated: “The hooks of the pillars and their bands, silver” (Exodus 27:11). “Its cushion of gold” as it is stated: “You shall plate the planks with gold” (Exodus 26:29). “Its seat of purple wool,” as it is stated: “You shall make a curtain of blue wool and purple” (Exodus 26:31). “Its interior is plated with love,” Rabbi Yudan says: This is the merit of the Torah and the merit of the righteous who engage in it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence. One verse says: “The priests were unable to stand and serve [due to the cloud]” (I Kings 8:11), and one verse says: “And the courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). How can the two verses be reconciled? Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: To what was the Tent of Meeting comparable? To a cave that was adjacent to the sea. The sea raged and inundated the cave. The cave was filled [with water], but the sea was missing nothing. So too, the Tent of Meeting was filled with the aura of the Divine Presence, but the world was missing nothing of the Divine Presence. When did the Divine Presence rest in the world? On the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished [erecting the Tabernacle]” (Numbers 7:1).
Rabbi Yuda ben Rabbi Ilai interpreted the verse regarding the Ark. “Palanquin” (Song of Songs 3:9), this is the Ark. What is a palanquin? It is a litter.94Just as a covered litter provides an honorable covering for its occupant, the Ark provided a beautiful covering for the tablets. This is analogous to a king who had an only daughter, who was fair, pious, and praiseworthy. The king said to his servants: ‘My daughter is fair, pious, and praiseworthy and you do not craft a litter for her? Craft a litter for her, for it is preferable that my daughter’s beauty be seen from within the litter.’ So too, the Holy One blessed be He said: ‘My Torah is fair, pious, and praiseworthy, and you do not craft an ark for it? It is preferable that the beauty of My Torah will be seen from within the Ark.’ “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His; “from the timber of Lebanon” (Song of Songs 3:9), just as it says: “Betzalel made the Ark of acacia wood” (Exodus 37:1). “He made its pillars of silver” (Song of Songs 3:10), these are the two pillars that were inside it, that were of silver. “Its cushion of gold” (Song of Songs 3:10), as it is stated: “He plated it with pure gold” (Exodus 37:2). “Its seat of purple wool” (Song of Songs 3:10), Rabbi Tanḥuma said: This is the curtain that is adjacent to it. Rabbi Beivai said: This is the Ark cover, whose gold is similar to purple. “Its interior is plated with love from the daughters of Jerusalem” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and those who study it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: “I will commune with you there…” (Exodus 25:22), to teach you that even what was behind the Ark cover was not empty of the Divine Presence. One idolater asked Rabbi Yehoshua ben Korḥa, he said to him: ‘Why did the Holy One blessed be He speak from within the bush and not from another tree?’ He said to him: ‘Had He spoken from within a carob or within a sycamore, you would have asked me and I would have answered you. Now, to dismiss you with nothing is impossible.95Even if God had chosen to speak from within a larger, more impressive tree, you would have asked me why He picked specifically that tree, and therefore I do not really need to answer you. Nonetheless, now that you have asked, I do not want to dismiss you without any response. It is to teach you that there is no place on earth that is empty of the Divine Presence, as even from within the bush He was speaking to Him.’
Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon.96This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God. “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold. We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him.97Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value. Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing.98There would be no impurities found in the gold were it to be refined. Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount. Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar.99The egg-bulk is significantly larger. The current government has none of it and never had any of it. Chased gold [sagur] would cause all the goldsmiths to close [soger].100Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete. 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? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters. Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire.101The gold glitters like flames that are jumping [mefazez]. Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz]. Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined. Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
Another matter, “palanquin” (Song of Songs 3:9), this is the world. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), it was constructed from the location of the Holy of Holies below, as we learned: After the Ark was taken, there was a rock from the days of the early prophets, and it was called Foundation. Why was it called Foundation? It is because the entire world was founded from it. That is what is written: “From Zion, the perfection of beauty” (Psalms 50:2).102Thus, the world was created by being expanded from the rock in the location of the Holy of Holies. This is alluded to by the phrase “timber of Lebanon,” because Solomon built the Temple with wood from Lebanon (see I Kings 5:16–28). “He made its pillars of silver” (Song of Songs 3:10), this is the family tree.103The Jewish families of pure lineage are pillars of the world (Midrash HaMevoar). “Its cushion of gold” (Song of Songs 3:10), these are fruits of the ground and fruits of the tree that are sold for gold. “Its seat of purple wool” (Song of Songs 3:10), just as it says: “Who rides the heavens in your assistance” (Deuteronomy 33:26). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence. Another matter, “palanquin” (Song of Songs 3:9), this is the Throne of Glory. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), this is the location of the Holy of Holies On High, which is opposite the location of the Holy of Holies below. That is what is written: “The place [makhon] of Your dwelling” (Exodus 15:17), corresponding [mekhuvan] to Your dwelling.104The place of God’s dwelling On High is opposite the Holy of Holies, which is the place of His dwelling on earth. “He made its pillars of silver” (Song of Songs 3:10), just as it says: “The pillars of heaven sag” (Job 26:11). “Its cushion of gold” (Song of Songs 3:10), these are matters of Torah, as it is stated: “They are more desirable than gold and fine gold” (Psalms 19:11). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “To the Rider of the ancient heavens of heavens” (Psalms 68:34). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Berekhya and Rabbi Bon [said] in the name of Rabbi Abahu: There are four who are proud: The proudest of the birds is the eagle; the proudest of the domesticated animals is the bull; the proudest of the beasts is the lion; the proudest of them all is man. The Holy One blessed be He took all of them and carved them into the Throne of Glory,105See Ezekiel 1:10. as it is stated: “The Lord has established His throne in the heavens, [and His kingship rules over all]” (Psalms 103:19). From the fact that He established His throne over the proud, you know that “His kingship rules over all.”
“Emerge, daughters of Zion, and gaze 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). “Emerge, daughters of Zion, and gaze,” sons who are conspicuous [metzuyanim] for me in haircut, in circumcision, in ritual fringes; “at King Solomon [Shlomo],” at the King who created perfect [shelemot] creations. He created the sun and the moon in their completeness, the stars and the constellations in their completeness. Bar Kappara said: Adam and Eve were created as at the age of twenty. “At King Solomon [Shlomo],” at the King [of Whom it may be said] that peace is His. Another matter, “at King Solomon [Shlomo],” the King who made peace between His works and His creatures. How so? He made the fire be at peace with our patriarch Abraham; He made the sword be at peace with Isaac; He made the angel be at peace with Jacob.106God saw to it that Abraham was not harmed when he was thrown into the fiery furnace; that Isaac was not harmed when Abraham was about to slaughter him; and that Jacob was not harmed when he struggled with the angel. Another matter, “at King Solomon [Shlomo],” the King who made peace between His creations. Rabbi Shimon ben Yoḥai taught: The firmament is of snow and the [celestial] creatures are of fire. The firmament is of snow, as it is stated: “Over the heads of the creature there was the likeness of a firmament, resembling the awesome ice” (Ezekiel 1:22). The creatures are of fire, as it is stated: “The likeness of the creatures, their appearance was like fiery coals” (Ezekiel 1:13), and it is written: “The creatures were darting to and fro like the appearance of a flash” (Ezekiel 1:14). This one does not extinguish that one, and that one does not extinguish this one. Mikhael is the angel of snow and Gabriel of fire; this one does not extinguish that one, and that one does not harm this one. Rabbi Avin said: This is not merely between angel and angel, but even within one angel that is half snow and half fire, the Holy One blessed be He makes peace between them. It has five descriptions, and they are: “His body was like beryl, his face like the appearance of lightning” (Daniel 10:6);107The full verse states: “His body was like beryl, his face like the appearance of lightning, his eyes as torches of fire, and his arms and his feet like in color to burnished brass, and the voice of his words like the voice of a multitude.” Thus it is described as like beryl, lightning, torches of fire, burnished brass, and the voice of a multitude—five descriptions. and one does not harm the other. One verse says: “He covers His upper chambers with water” (Psalms 104:3), and one verse says: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9). This one does not harm that one, and that one does not harm this one. Rabbi Yoḥanan said: It is written: “He makes peace in His high places” (Job 25:2), the firmament is of water and the stars of fire and they do not harm each other. The sun has never seen the defect of the moon.108The deficient side of the moon’s crescent never faces the sun. This is taken as an indication that God causes there to be peace between them. Rabbi Yaakov of the village of Ḥanin said: It is written: “Dominion and fear are with Him” (Job 25:2). “Dominion,” this is Mikhael, “and fear,” this is Gavriel, “with Him,” what is “with Him”? They are at peace for Him. Rabbi Levi said: No constellation ever passed another on their ascent. There is no star that sees what is above it, but rather what is below it, like a person who descends a ladder and does not look behind him. Even regarding the plagues of Pharaoh, the Holy One blessed be He brought about peace, as it is stated: “There was hail, and fire aflame within the hail” (Exodus 9:24). Rabbi Yuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yuda said: Bowls of hail filled with fire; this one did not extinguish that one, and that one did not extinguish this one. Rabbi Ḥanin said: That [description] of Rabbi Yuda is similar to a pomegranate aril, as [the seed] inside each aril can be seen.109Just as the seed is visible from outside the aril, the hail contained fire that was visible despite being surrounded by ice. Rabbi Neḥemya said: Fire and hail intermingled with each other. Rabbi Ḥanin said: That [description] of Rabbi Neḥemya is similar to the bowl of an oil lamp, where water and oil are intermingled and it continues to burn. This one does not extinguish that one, and that one does not extinguish this one. The Rabbis say:110Expounding the word “aflame” [mitlakaḥat]. Death [mita] and reassembly [mitkalha], death and reassembly in order to perform the will of their Creator.111The ice and fire would continually eliminate each other and be restored. Rabbi Aḥa said: [This is analogous] to a king who had two powerful legions and they were enemies with each other. Once they saw that the king’s war was intensifying, they made peace with one another in order to wage the king’s war. So too, fire and hail are enemies with each other. When they saw the war of the King of kings, the Holy One blessed be He, which was the war against the Egyptians, they made peace between them and waged the war of the Holy One blessed be He against Egypt. That is what is written: “There was hail and fire aflame within the hail”—a miracle within a miracle.
“At the crown with which his mother crowned him,” Rabbi Yoḥanan said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Have you possibly heard from your father what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes.’ He said to him: ‘What?’ He said to him: ‘[It is analogous] to a king who had an only daughter and he loved her exceedingly much and would call her: My daughter. He did not stop loving her until he called her: My sister. He did not stop loving her until he called her: My mother. So too, the Holy One blessed be He loved Israel exceedingly much, and called them My daughter; that is what is written: “Hear, My daughter, and see” (Psalms 45:11); He did not stop loving them until He called them My sister, as it is stated: “Open for me, my sister, my lover” (Song of Songs 5:2); He did not stop loving them until he called them My mother, as it is stated: “Heed Me My people, listen to Me My nation [uleumi]” (Isaiah 51:4), My mother [ule’imi] is written.’112The verse already mentioned “people” such that “nation” is extraneous. The midrash explains that the verse mentions the word nation [le’umi] because when written without a vav, it can be read “my mother” [le’imi] (Etz Yosef). Rabbi Shimon ben Yoḥai stood, kissed him on his head, and said: ‘Had I come only to hear from you this explanation, it would have sufficed for me.’ Rabbi Ḥanina bar Yitzḥak said: We have reviewed the whole Bible in its entirety and we have not found that Batsheva crafted a crown for Solomon her son, and you say: “At the crown with which his mother crowned him”? Rather, just as a crown is set with jewels and pearls, so the Tent of Meeting was conspicuous with sky-blue, purple, and scarlet wool, and linen.113Thus, the crown mentioned in the verse is not an actual crown that Solomon’s mother made for him, but is rather a description of the beautiful cloth used to cover the Tabernacle. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: You find that when that the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle,’ he could have positioned four poles and stretched a curtain over them, and it would have been a Tabernacle. However, the Holy One blessed be He did not do so, but rather, He took him up On High and He showed him red, green, black, and white fire, and said to him: ‘Craft like this for Me.’ [Moses] said before Him: ‘Master of the universe, from where do I have black, red, green, and white fire?’ He said to [Moses]: “In their configuration, that you are being shown on the mountain” (Exodus 25:40).114It is to be made in this pattern, but not with fire. Rabbi Avun said: [This is analogous] to a king who had a fine image. He said to a member of his household: ‘Craft me one like it.’115He asked him to recreate his image through artwork. He said: ‘My lord the king, am I able to craft one like it?’ He said to him: ‘You, with your materials, and I with my glory.’116He said: ‘I am asking you to create an artistic representation, I am not expecting it to match reality precisely.’ 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 something like that?’ He said to him: “In their configuration...” Rabbi Berekhya [said] in the name of Rabbi Betzalel: [This is analogous] to a king who appeared to a member of his household in a fine bejeweled garment. He said to him: ‘Craft me one like this.’ He said: ‘My lord the king, am I able to craft one like this?’ So too, the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle.’ He said to him: ‘Master of the universe, am I able to craft one like this?’ He said to him: “In their configuration.” Just as you see On High, craft below. It does not say here: “Stand up acacia wood,” but rather, “[acacia wood], standing” (Exodus 26:15), as though they are placed among the hosts On High. If you craft [something] below that is like that which is On High, I will abandon My heavenly council and descend and restrict My Divine Presence in your midst below. How so? Just as above Seraphim are standing, so too, below, acacia wood is standing. Just as above there are stars, so too, below117In the Tabernacle. there are stars. Rabbi Ḥiya bar Abba said: This teaches that there were gold hooks in the Tabernacle that look like stars in the sky. “On the day of his wedding,” this is Sinai; they were like bridegrooms. “And on the day of the rejoicing of his heart,” these are words of Torah, just as it says: “The precepts of the Lord are upright, bringing joy to the heart” (Psalms 19:9). Alternatively, “on the day of his wedding,” this is the Tent of Meeting. “And on the day of the rejoicing of his heart,” this is the Temple.
עַל מִשְׁכָּבִי בַּלֵּילוֹת, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא מַהוּ עַל מִשְׁכָּבִי בַּלֵּילוֹת, עַל מַרְעִי, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות כא, יח): וְלֹא יָמוּת וְנָפַל לְמִשְׁכָּב, אָמַר רַבִּי לֵוִי אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם לְשֶׁעָבַר הָיִיתָ מֵאִיר לִי בֵּין לֵילוֹת לְלֵילוֹת, בֵּין לֵילָן שֶׁל מִצְרַיִם לְלֵילָן שֶׁל בָּבֶל, בֵּין לֵילָן שֶׁל בָּבֶל לְלֵילָן שֶׁל מָדַי, וּבֵין לֵילָן שֶׁל מָדַי לְלֵילָן שֶׁל יָוָן, וּבֵין לֵילָן שֶׁל יָוָן לְלֵילָן שֶׁל אֱדוֹם, וְעַכְשָׁו שֶׁיָּשַׁנְתִּי לִי מִן הַתּוֹרָה וּמִן הַמִּצְווֹת נִסְמְכוּ לִי לֵילוֹת לְלֵילוֹת. עַל מִשְׁכָּבִי בַּלֵּילוֹת, אָמַר רַבִּי אֲלֶכְּסַנְדְּרָא כְּשֶׁיָּשַׁנְתִּי לִי מִן הַתּוֹרָה וּמִן הַמִּצְווֹת נִסְמְכוּ לִי לֵילוֹת לְלֵילוֹת, עַל מִשְׁכָּבִי בַּלֵּילוֹת, בָּאוּ לֵילוֹת.
“On my bed at nights I sought the one whom my soul loves; I sought him, but did not find him” (Song of Songs 3:1).
“On my bed at nights.” Rabbi Abba bar Kahana said: What is “on my bed at nights”? During my illness, just as it says: “And he does not die but falls into bed” (Exodus 21:18). Rabbi Levi said: The congregation of Israel said before the Holy One blessed be He: Master of the universe, in the past You would illuminate for me between nights and nights; between the night of Egypt and the night of Babylon, between the night of Babylon and the night of Media, between the night of Media and the night of Greece, and between the night of Greece and the night of Edom.1Edom refers to Rome. The meaning of Rabbi Levi’s statement is that there would be a bright period between periods of persecution. But now that I have slumbered from the Torah and the mitzvot, nights have become consecutive for me. “On my bed at nights,” Rabbi Alexandra said: When I slumbered from the Torah and the mitzvot, my nights became consecutive for me. “On my bed at nights [balelot],” the nights came [ba’u lelot].2The nights, meaning the periods of persecution, came consecutively.
דָּבָר אַחֵר, עַל מִשְׁכָּבִי בַּלֵּילוֹת, זֶה לַיְלָה שֶׁל מִצְרַיִם, בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה משֶׁה [במשה], בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו.
Another matter, “on my bed at nights,” this is the night of Egypt. “I sought the one whom my soul loves,” this is Moses.” I sought him, but did not find him.”3This is because Moses returned from Egypt to Midian for three months (see Shir HaShirim Rabba 2:9).
אָקוּמָה נָא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת, בַּכְּרָכִים וּבַמְדִינוֹת, אֲבַקְּשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה משֶׁה, בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו.
“I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves. I sought him, but I did not find him” (Song of Songs 3:2).
“I will rise now, and circulate in the city, in the streets and in the squares,” in the cities and in the provinces. “I will seek the one whom my soul loves,” this is Moses; “I sought him, but I did not find him.”
מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים, זֶה שִׁבְטוֹ שֶׁל לֵוִי, הֵיאַךְ מָה דְאַתְּ אֲמַרְתְּ (שמות לב, כז): עִבְרוּ וָשׁוּבוּ מִשַּׁעַר לָשַׁעַר. אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה משֶׁה.
“The watchmen who patrol the city found me: Have you seen the one whom my soul loves?” (Song of Songs 3:3).
“The watchmen who patrol,” this is the tribe of Levi, just as it says: “Pass back and forth from gate to gate” (Exodus 32:27). “The one whom my soul loves,” this is Moses.
כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה משֶׁה. אֲחַזְתִּיו וְלֹא אַרְפֶּנוּ עַד שֶׁהֲבֵיאתִיו אֶל בֵּית אִמִּי, זֶה סִינַי. וְאֶל חֶדֶר הוֹרָתִי, זֶה אֹהֶל מוֹעֵד, שֶׁמִּשָּׁם נִתְחַיְּבוּ יִשְׂרָאֵל בְּהוֹרָיָה.
“I had almost passed them when I found the one whom my soul loves; I held him and would not release him until I brought him to my mother's house, and to the chamber of the one who conceived me” (Song of Songs 3:4).
“I had almost passed them when I found the one whom my soul loves,” this is Moses. “I held him and would not release him until I brought him to my mother's house,” this is Sinai. “And to the chamber of the one who conceived me,” this is the Tent of Meeting, as it is from there that Israel became liable for teachings.4Although they received the mitzvot at Sinai, liability for transgression began with the construction and dedication of the Tent of Meeting.
דָּבָר אַחֵר, עַל מִשְׁכָּבִי בַּלֵּילוֹת, זֶה לַיְלָה שֶׁל בָּבֶל. בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה דָּנִיֵּאל. בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו, אָקוּמָה נָא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת, בַּכְּרַכִּים וּבַמְּדִינוֹת, אֲבַקְּשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה דָּנִיֵּאל. בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו, מְצָאוּנִי הַשֹּׁמְרִים, אֵלּוּ הַכַּשְׂדִים, אֵת שֶׁאָהֲבָה נַפְשִׁי, זֶה דָּנִיֵּאל, לְהֵיכָן הָלַךְ, מַאן דְּאָמַר לְתַעֲנִית, וּמַאן דְּאָמַר לִסְעוּדָה. מַאן דְּאָמַר לְתַעֲנִית, שֶׁהָיָה מְבַקֵּשׁ רַחֲמִים עַל חֻרְבַּן בֵּית הַמִּקְדָּשׁ (דניאל ט, יז): וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל תְּפִלַּת עַבְדְּךָ. וּמַאן דְּאָמַר לִסְּעוּדָה, לִקְרוֹא כְּתָבָיו שֶׁל בֵּלְשַׁאצַר, הֲדָא הוּא דִכְתִיב (דניאל ה, כה): מְנֵא מְנֵא תְּקֵל וּפַרְסִין. רַבִּי חִיָּא רַבָּה, וְרַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא, רַבִּי חִיָּא אָמַר מְנֵא ממתוס ננקפי אאלרן. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא אָמַר יטת יטת אדך פוגחמט. וְרַבָּנָן אָמְרִין אנם אנם לקת ניסרפו. רַבִּי מֵאִיר אוֹמֵר כְּמַשְׁמָעוֹ מְנֵא מְנֵא תְּקַל וּפַרְסִין, מְנֵא מְנָה אֱלָהָךְ מַלְכוּתָךְ וְהַשְׁלְמַהּ, תְּקֵל תְּקִילְתָּא בְמֹאזַנְיָא וגו', פְּרֵס פְּרִיסַת מַלְכוּתָךְ וִיהִיבַת וגו'. בְּאוֹתָהּ שָׁעָה נִתְקַבְּצוּ כָּל יִשְׂרָאֵל אֵצֶל דָּנִיֵּאל וְאָמְרוּ לוֹ: רַבֵּנוּ דָּנִיֵּאל כָּל הַנְּבוּאוֹת הָרָעוֹת וְהַקָּשׁוֹת שֶׁנִּתְנַבֵּא יִרְמְיָה בָּאוּ עָלֵינוּ, וּנְבוּאָה אַחַת טוֹבָה שֶׁנִּתְנַבֵּא עָלֵינוּ (ירמיה כט, י): כִּי לְפִי מְלֹאת לְבָבֶל שִׁבְעִים שָׁנָה, עֲדַיִן לֹא בָאָה. אָמַר לָהֶם הָבִיאוּ לִי סֵפֶר יְשַׁעְיָה, הִתְחִיל קוֹרֵא וְהוֹלֵךְ עַד שֶׁהִגִּיעַ לְפָסוּק זֶה (ישעיה כא, א): מַשָֹּׂא מִדְבַּר יָם כְּסוּפוֹת בַּנֶּגֶב, אִם יָם לָמָּה מִדְבָּר, וְאִם מִדְבָּר לָמָּה יָם, אֶלָּא אֵלּוּ אַרְבַּע מַלְכֻיּוֹת שֶׁהֵן מְשׁוּלוֹת כְּחַיּוֹת, כְּדִכְתִיב (דניאל ז, ג): וְאַרְבַּע חֵיוָן רַבְרְבָן, רַבִּי חֲנִינָא אָמַר רַבִּי יוֹחָנָן (דניאל ז, ג): שָׁנְיָן דָּא מִן דָּא, מַכּוֹתֵיהֶן שׁוֹנוֹת זוֹ מִזּוֹ, אִם זְכִיתֶם מִן יַמָּא, וְאִם לָאו מִן חוּרְשָׁא, מָה הֲדָא חֵיוְתָא סָלְקָא מִן יַמָּא וְלָא מָכְיָה נָפְקָא מִן חוּרְשָׁא מָכְיָה, כָּךְ אִם זְכִיתֶם אֵין אֻמּוֹת מוֹשְׁלוֹת בָּכֶם. וְדִכְוָותֵהּ (תהלים פ, יד): יְכַרְסְמֶנָּה חֲזִיר מִיָּעַר, עַיִּ"ן תְּלוּיָה, אִם זְכִיתֶם מִן הַיְאוֹר, וְאִם לָאו מִן הַיָּעַר, מָה הֲדָא. חֵיוְתָא סָלְקָא מִן נַהֲרָא וְלָא מָכְיָה נָפְקָא מִן חוּרְשָׁא מָכְיָה, כָּךְ (ישעיה כא, א): כְּסוּפוֹת בַּנֶּגֶב לַחֲלוֹף, אָמַר רַבִּי לֵוִי אֵין לְךָ עִלְעוּל קָשֶׁה יוֹתֵר מִן הָעִלְעוּל הַזֶּה שֶׁהוּא בָּא מִן הַצָּפוֹן וְעוֹלֶה וּמַכְסִיף אֶת הַבְּרִיּוֹת שֶׁנְּתוּנוֹת בַּדָּרוֹם, וְאֵיזֶה זֶה, זֶה נְבוּכַדְנֶצַּר שֶׁעָלָה מִן הַצָּפוֹן וְהֶחֱרִיב בֵּית הַמִּקְדָּשׁ שֶׁנָּתוּן בַּדָּרוֹם. (ישעיה כא, א) מִמִּדְבָּר בָּא, מֵהֵיכָן בָּא, רַבִּי חֲנִינָא אָמַר דֶּרֶךְ שִׁמְמוֹת מִדְבָּר בָּא. (ישעיה כא, א ב): מִמִּדְבָּר בָּא מֵאֶרֶץ נוֹרָאָה חָזוּת קָשָׁה הֻגַּד לִי, בְּעֶשֶׂר לְשׁוֹנוֹת נִקְרֵאת הַנְּבוּאָה: חָזוֹן, נְבוּאָה, הֲטָפָה, דִּבּוּר, אֲמִירָה, צִוּוּי, מַשָֹּׂא, מָשָׁל, מְלִיצָה, חִידָה. אֵי זֶה קָשֶׁה מִכֻּלָּן, רַבִּי אֱלִיעֶזֶר אוֹמֵר חָזוֹן קָשָׁה, שֶׁנֶּאֱמַר (ישעיה כא, ב): חָזוּת קָשָׁה הֻגַּד לִי. רַבִּי יוֹחָנָן אָמַר דִּבּוּר קָשֶׁה, שֶׁנֶּאֱמַר (בראשית מב, ל): דִּבֶּר הָאִישׁ אֲדֹנֵי הָאָרֶץ אִתָּנוּ קָשׁוֹת. רַבָּנָן אָמְרֵי מַשָֹּׂא קָשֶׁה, כְּמַשְׁמָעוֹ (תהלים לח, ה): כְּמַשָֹּׂא כָבֵד. (ישעיה כא, ב): הַבּוֹגֵד בּוֹגֵד וְהַשּׁוֹדֵד שׁוֹדֵד עֲלִי עֵילָם צוּרִי מָדַי, כְּבָר נִתְעַלֵּם צָרָתָהּ שֶׁל עֵילָם, צוּרִי מָדַי, כְּבָר נוֹצְרָה צָרָתָהּ שֶׁל מָדַי. כָּל אַנְחָתָה הִשְׁבַּתִּי, כָּל אַנְחָתָהּ שֶׁל בָּבֶל. (ישעיה כא, ג): עַל כֵּן מָלְאוּ מָתְנַי חַלְחָלָה, אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל עַל יְדֵי שֶׁהֵרִיחוּ מִקְצַת צָרָתָן שֶׁל מַלְכֻיּוֹת קָצְרָה רוּחָן שֶׁל אֲבוֹתֵינוּ, בַּתְּחִלָּה (במדבר כא, ד): לִסְבֹּב אֶת אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ הָעָם בַּדָּרֶךְ. יִרְמְיָה אָמַר (איכה ה, ט): בְּנַפְשֵׁנוּ נָבִיא לַחְמֵנוּ. דָּנִיֵּאל אָמַר (דניאל ז, טו): אֶתְכְּרִיַּת רוּחִי אֲנָה דָנִיֵּאל. יְשַׁעְיָה אָמַר (ישעיה כא, ג): עַל כֵּן מָלְאוּ מָתְנַי חַלְחָלָה. אָנוּ שֶׁאָנוּ מֻבְלָעִין בְּתוֹךְ מְעֵיהֶן כַּמָּה יָמִים וְכַמָּה שָׁנִים וְכַמָּה קִצִּים וְכַמָּה עִבּוּרִין עַל אַחַת כַּמָּה וְכַמָּה, עַל כֵּן מָלְאוּ מָתְנַי חַלְחָלָה צִירִים אֲחָזוּנִי כְּצִירֵי יוֹלֵדָה נַעֲוֵיתִי מִשְׁמֹעַ נִבְהַלְתִּי מֵרְאוֹת, נַעֲוֵיתִי מִשְׁמֹעַ קוֹל חֵרוּפִין וְגִדּוּפִין שֶׁל רָשָׁע, הֲדָא הוּא דִכְתִיב (דניאל ה, כג): וְעַל מָרֵא שְׁמַיָא הִתְרוֹמַמְתָּ וּלְמָאנַיָּא דִי בַיתֵהּ וגו', (ישעיה כא, ג): נִבְהַלְתִּי מֵרְאוֹת, מֵרְאוֹת שַׁלְוָתוֹ שֶׁל אוֹתוֹ רָשָׁע, הֲדָא הוּא דִכְתִיב (דניאל ה, א): בֵּלְשַׁאצַר מַלְכָּא עֲבַד לְחֶם רַב, מַהוּ רַב רַבִּי חָמָא בְּרַבִּי חֲנִינָא אָמַר רַב מִשֶּׁל אֱלוֹהוֹ, אָמַר לָהֶם עֹמֶר שֶׁלָּכֶם בְּכַמָּה קָרֵב, אָמְרוּ בִּשְׁלשׁ עֶשְׂרֵה נָפָה, אָמַר לָהֶם וְשֶׁלִּי בְּאַרְבַּע עֶשְׂרֵה נָפָה, (ישעיה כא, ד): תָּעָה לְבָבִי, זֶה בֵּית דִּין שֶׁטָּעָה בְּחֶשְׁבּוֹנוֹ יוֹם אֶחָד. (ישעיה כא, ד): פַּלָּצוּת בִּעֲתָתְנִי, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי יְהוֹשֻׁעַ אָמַר פְּיָילֵי נֶהֱנֵיתָה אַתָּה. דָּבָר אַחֵר, פַּלָּצוּת, פֶּה שֶׁהוּא מֵפִיץ דִּבְרֵי לֵצוּת. דָּבָר אַחֵר, פַּלָּצוּת בִּעֲתָתְנִי, עַל יְדֵי שֶׁנָּפְקוּ לְדַבֵּר לֵצוּת. (ישעיה כא, ד): אֵת נֶשֶׁף חִשְׁקִי שָׂם לִי לַחֲרָדָה, הַנֶּשֶׁף שֶׁהָיְתָה נַפְשִׁי חֲשׁוּקָה בוֹ לַגְּאֻלָּה, שָׂם לִי לַחֲרָדָה. (ישעיה כא, ה): עָרֹךְ הַשֻּׁלְחָן, סַדַּרְתְּ פָּתוֹרָא. צָפֹה הַצָּפִית, אֲקֵימְתָּ מְנַרְתָּא, אַדְלֵקְתְּ בּוֹצִינָא. קוּמוּ הַשָֹּׂרִים, זֶה כּוֹרֶשׁ וְדָרְיָוֶשׁ. מִשְׁחוּ מָגֵן, קַבְּלוּ מַלְכוּתָא. הֲוָה אָמַר כּוֹרֶשׁ לְדָרְיָוֶשׁ מְלֹךְ, אַתְּ קֳדָמַיי, אָמַר דָּרְיָוֶשׁ לְכוֹרֶשׁ לֹא כֵן פֵּרַשׁ דָּנִיֵּאל (דניאל ה, כח): פְּרֵס פְּרִיסַת מַלְכוּתָךְ וִיהִיבַת לְמָדַי וּפָרָס, לְמָדַי תְּחִלָּה וְאַחַר כָּךְ לְפָרָס, הֱוֵי אַתְּ דְּמָלִיךְ קֳדָמוֹי, כֵּיוָן שֶׁשָּׁמַע אוֹתוֹ רָשָׁע שָׁלַח וְאָמַר לַחֲיָלוֹתָיו כָּל אֻמָּה וּמַלְכוּת שֶׁמָּרְדָה בִי נָבוֹא עֲלֵיהֶם. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, רָשָׁע, אֵצֶל הַכֹּל שָׁלַחְתָּ אוֹ שֶׁמָּא אֶצְלִי שָׁלַחְתָּ, חַיֶּיךָ לֵית פֻּרְעָנוּת דְּהַהוּא גַבְרָא מִן אֲתַר אָחֳרָן אֶלָּא מִגַּבַּי, הֲדָא הוּא דִכְתִיב (תהלים עה, ז): כִּי לֹא מִמּוֹצָא וּמִמַּעֲרָב וגו' כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, יַשְׁפִּיל לְבֵלְשַׁאצַּר וְיָרִים לְכוֹרֶשׁ וְדָרְיָוֶשׁ. כּוֹרֶשׁ וְדָרְיָוֶשׁ שׁוֹעֲרִין שֶׁל בֵּלְשַׁאצַּר הָיוּ, וְכֵיוָן שֶׁשָּׁמַע הַכְּתוּבִים הַלָּלוּ אֲמַר לוֹן כָּל מַאן דְּמִתְחֲמֵי הָכָא לֵילְיָא הָדֵין אֲפִלּוּ דְּהוּא אָמַר לְכוֹן דַּאֲנָא הוּא מַלְכָּא אֲרִימוּן לֵיהּ רֵאשֵׁיהּ, וְאֵין דַּרְכָּן שֶׁל מְלָכִים לִהְיוֹת מַנִּיחִים בֵּית הָרְעִי שֶׁלָּהֶם לִפְנִים מִטְּרַקְלִינֵיהוֹן אֶלָּא חוּץ לִטְּרַקְלִינֵיהוֹן. נִתּוֹתְרוּ מֵעָיו כָּל אוֹתוֹ הַלַּיְלָה וּנְפַק מִנְפַּק וְלָא אַרְגְּשׁוּן בֵּיהּ, מְכִי עָיֵיל אַרְגְּשׁוּן בֵּיהּ, אָמְרוּ לֵיהּ מָאן אַתְּ, אֲמַר לוֹן אֲנָא הוּא מַלְכָּא, אָמְרִין לֵיהּ וְלָאו כֵּן פַּקֵּיד מַלְכָּא דְּכָל מַאן דְּמִתְחֲמָן הָכָא לֵילְיָא דֵין אֲפִלּוּ אֲמַר לְכוֹן דַּאֲנָא הוּא מַלְכָּא אֲרִימוּן רֵישֵׁיהּ, מֶה עָשׂוּ נָטְלוּ פִּרְחָהּ שֶׁל מְנוֹרָה וּפָצְעוּ אֶת מֹחוֹ, הֲדָא הוּא דִכְתִיב (דניאל ה, ל): בֵּהּ בְּלֵילְיָא קְטִיל בֵּלְאשַׁצַּר מַלְכָּא כַשְׂדָאָה. בְּאֵיזוֹ שָׁעָה נֶהֱרַג, רַבִּי אֶלְעָזָר וְרַבִּי שְׁמוּאֵל בַּר נַחְמָן, רַבִּי אֶלְעָזָר אָמַר בִּשְׁעַת מַחֲלִיַּית שִׁינְתָא, וְרַבִּי שְׁמוּאֵל אָמַר כְּבֵין דְּבוּ לְכֶלֶב, וְלָא פְּלִיגִין, דְּמַאן דַּאֲמַר בִּשְׁעַת מַחֲלִיַּית שִׁינְתָא, עֲבַד מְפַרְפֵּר כָּל הַהוּא יוֹמָא מַה שֶּׁהָיָה מִתְבַּקֵּשׁ לוֹ מִן הַמַּלְכוּת, וּמַאן דַּאֲמַר כְּבֵין דְּבוּ לְכֶלֶב, דַּהֲוָה מְדַמְדֵּם כָּל הַהוּא לֵילְיָא שֶׁהָיָה מִתְבַּקֵּשׁ לוֹ מִן הַמַּלְכוּת. אָמַר רַבִּי בִּנְיָמִין בֶּן לֵוִי כְּבֵין כּוֹס לְכוֹס נִכְנְסָה מַלְכוּת בְּמַלְכוּת, הֲדָא הוּא דִכְתִיב (תהלים עה, ט): כִּי כוֹס בְּיַד ה' וְיַיִן חָמַר מָלֵא מֶסֶךְ וַיַּגֵּר מִזֶּה וגו', הוּא שֶׁהַנָּבִיא מְקַנְתֵּר וְאוֹמֵר (ישעיה מז, א): רְדִי וּשְׁבִי עַל עָפָר, מִדָּה כְּנֶגֶד מִדָּה, מַה לְּהַלָּן (איכה ב, י): יֵשְׁבוּ לָאָרֶץ יִדְּמוּ זִקְנֵי בַת צִיּוֹן, בְּרַם הָכָא רְדִי וּשְׁבִי עַל עָפָר. אָמַר רַבִּי חוּנְיָא כָּךְ אָמְרָה יְרוּשָׁלַיִם לְבַת בָּבֶל, פגי פילאי קקום כאמי מחי, אַתְּ סְבוּרָה בְּעַצְמֵךְ שֶׁאַתְּ בְּתוּלָה, זְקֵנָה אַתְּ (ישעיה מז, א): שְׁבִי לָאָרֶץ אֵין כִּסֵּא, בָּטְלָה זְכוּתוֹ שֶׁל אוֹתוֹ כִּסֵּא. וְאֵי זֶה זְכוּת הָיָה לוֹ, (ישעיה לט, א): בָּעֵת הַהִיא שָׁלַח מְרֹאדַךְ בַּלְאֲדָן, אָמְרוּ מְרֹאדַךְ עוֹבֵד לַחַמָּה הָיָה, וְהָיָה לָמוּד לֶאֱכֹל בְּשֵׁשׁ שָׁעוֹת, וְיָשֵׁן לוֹ עַד תֵּשַׁע שָׁעוֹת, וְכֵיוָן שֶׁחָזַר גַּלְגַּל חַמָּה בִּימֵי חִזְקִיָּהוּ מֶלֶךְ יְהוּדָה יָשַׁן לוֹ, וְעָמַד וּמְצָאוֹ שַׁחֲרִית, בִּקֵּשׁ לַהֲרֹג כָּל חֲיָלוֹתָיו, אָמַר לָהֶם הִנַּחְתֶּם אוֹתִי יָשֵׁן כָּל הַיּוֹם וְכָל הַלַּיְלָה, אָמְרִין לֵיהּ יוֹמָא הוּא דְחָזַר. אָמַר לָהֶם וְאֵי זֶה אֱלוֹהַּ הֶחֱזִירוֹ, אָמְרוּ לוֹ אֱלוֹהוֹ שֶׁל חִזְקִיָּהוּ הֶחֱזִירוֹ. אָמַר לָהֶם וְכִי יֵשׁ אֱלוֹהַּ גָּדוֹל מֵאֱלֹהַי, אָמְרוּ לוֹ אֱלוֹהוֹ שֶׁל חִזְקִיָּהוּ גָּדוֹל הוּא מֵאֱלֹהֶיךָ, מִיָּד שָׁלַח סְפָרִים וּמִנְחָה לְחִזְקִיָּהוּ, הֲדָא הוּא דִכְתִיב (ישעיה לט, א): בָּעֵת הַהִיא שָׁלַח מְרֹאדַךְ בַּלְאֲדָן, וּמַה כָּתַב בָּהֶן, שָׁלוֹם לְחִזְקִיָּהוּ, שָׁלוֹם לֶאֱלָהָא רַבָּה, שָׁלוֹם לִירוּשָׁלַיִם, וְכֵיוָן שֶׁיָּצְאוּ הַכְּתָבִים נִתְיַשֵּׁב עַל דַּעְתּוֹ אָמַר לֹא עָשִׂיתִי כַּהֹגֶן, הִקְדַמְתִּי שְׁלוֹמוֹ שֶׁל חִזְקִיָּהוּ לֶאֱלוֹהוֹ, מִיָּד עָמַד מִכִּסְּאוֹ וּפָסַע שָׁלשׁ פְּסִיעוֹת וְהֶחֱזִיר הַכְּתָבִים וְכָתַב כְּתָבִים אֲחֵרִים תַּחְתֵּיהֶם, וְכָתַב בָּהֶן שָׁלוֹם לֶאֱלָהָא רַבָּה שֶׁל חִזְקִיָּהוּ, וְשָׁלוֹם לְחִזְקִיָּהוּ, וְשָׁלוֹם לִירוּשָׁלָיִם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה עָמַדְתָּ מִכִּסְאֲךָ וּפָסַעְתָּ שָׁלשׁ פְּסִיעוֹת לִכְבוֹדִי חַיֶּיךָ שֶׁאֲנִי מַעֲמִיד מִמְּךָ שְׁלשָׁה מְלָכִים קוֹזְמוֹקְרוֹטִין שׁוֹלְטִין מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, וְאֵלּוּ הֵן: נְבוּכַדְנֶצַּר, וֶאֱוִיל מְרוֹדַךְ, וּבֵלְאשַׁצַּר, וְכֵיוָן שֶׁעָמְדוּ וְחֵרְפוּ קִעֲקַע הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּיצָתָן מִן הָעוֹלָם וְהֶעֱמִיד אֲחֵרִים תַּחְתֵּיהֶם, כְּתִיב (ישעיה לט, ב): וַיִּשְׂמַח עֲלֵיהֶם חִזְקִיָּהוּ וַיַּרְאֵם אֶת בֵּית נְכֹתֹה, מַהוּ בֵּית נְכֹתֹה, אָמַר רַבִּי אִימֵי נְכִיתָה שֶׁנָּכַת מִסַּנְחֵרִיב וּבִזָּה שֶׁבָּזַז מִסַּנְחֵרִיב. רַבִּי יוֹחָנָן אָמַר זַיִּן בּוֹלֵעַ זַיִן הֶרְאָה לָהֶם. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר בָּתֵּי הַשֵּׁן נִמְשָׁכִין כַּשַּׁעֲוָה הֶרְאָה לָהֶם. רַבִּי יְהוּדָה אוֹמֵר דְּבַשׁ בָּרִיא כָּאֶבֶן הֶרְאָה לָהֶם. רַבִּי לֵוִי אָמַר בָּזֶה אָנוּ עוֹשִׂין מִלְחָמָה וְנוֹצְחִין, כְּתִיב (ישעיה מז, ב): קְחִי רֵחַיִם וְטַחֲנִי קָמַח, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל עַמָּא טוֹחֲנִין חִטִּים וְאַתְּ אֲמַרְתְּ קְחִי רֵחַיִם וְטַחֲנִי קָמַח, אֶלָּא כָּךְ אָמְרָה יְרוּשָׁלַיִם לְבַת בָּבֶל אִלּוּלֵי מִמָּרוֹם עָשׂוּ מִלְחָמָה עִמִּי, אַתְּ הָיִית יְכוֹלָה לִי, אִלּוּלֵי שָׁלַח אֵשׁ בְּעַצְמֹתַי, אַתְּ הָיִית יְכוֹלָה לִי, הֱוֵי קִמְחָא טְחִינָא טְחַנְתְּ וְאַרְיָא קְטִילָא קְטִילְתְּ וְדָרָא יָקִידָא יְקַדְתְּ. דָּבָר אַחֵר, קְחִי רֵחַיִם וְטַחֲנִי קָמַח, לְשֶׁעָבַר הָיוּ אֲחֵרִים טוֹחֲנִין לָךְ עַכְשָׁו קְחִי רֵחַיִם וְטַחֲנִי קָמַח. (ישעיה לט, ב): גַּלִּי צַמָּתֵךְ, פִּרְשִׂי צְנִיעוּתֵךְ, זֶה הַמֶּלֶךְ שֶׁנָּתוּן לִפְנִים מִשִּׁבְעָה קַנְקַלִּין. (ישעיה לט, ב): חֶשְׂפִּי שֹׁבֶל, קְלוּפִי סוֹבַלְתָּא דְנַהֲרָא. (ישעיה לט, ב): עִבְרִי נְהָרוֹת, לְשֶׁעָבַר הָיִית עוֹבֵר בִּקְרוֹנִין שֶׁל כֶּסֶף וְזָהָב, וְעַכְשָׁו גַּלִּי שׁוֹק עִבְרִי נְהָרוֹת. (ישעיה לט, ג): תִּגָּל עֶרְוָתֵךְ, מִדָּה כְּנֶגֶד מִדָּה, מַה לְּהַלָּן (איכה א, ח): כָּל מְכַבְּדֶיהָ הִזִּילוּהָ כִּי רָאוּ עֶרְוָתָהּ, אַף כָּאן גַּלִּי עֶרְוָתֵךְ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָתִיד אֲנִי לְהָבִיא פֻּרְעָנוּת לְבַת בָּבֶל וַאֲפִלּוּ דְּדָנִיֵּאל בָּעֵי עֲלָהּ רַחֲמִין, דִּכְתִיב (דניאל ד, כד): וַחֲטָאָךְ בְּצִדְקָה פְרֻק וגו', אֵין אֲנִי שׁוֹמֵעַ לוֹ, לָמָּה (ישעיה מז, ד): גֹּאֲלֵנוּ ה' צְבָאוֹת שְׁמוֹ.
Another matter, “on my bed at nights,” this is the night of Babylon. “I sought the one whom my soul loves,” this is Daniel; “I sought him, but did not find him.” “I will rise now, and circulate in the city, in the streets and in the squares. I will seek the one whom my soul loves,” this is Daniel. “I sought him, but I did not find him.” “The watchmen…found me,” these are the Chaldeans; “the one whom my soul loves,” this is Daniel. Where did he go? One says to a fast; and one says to a feast. The one who says to a fast, as he was pleading for mercy regarding the destruction of the Temple: “Now, our God, heed the prayer of Your servant” (Daniel 9:17). The one who says to a feast; to read the writing of Belshatzar; that is what is written: “Mene mene tekel ufarsin” (Daniel 5:25). Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta, Rabbi Ḥiyya said: Mene: mem, mem, tav, vav, samekh; nun, nun, kof, peh, yod; alef, alef, lamed, resh, nun.5The letters were ordered in columns of three and the final word divided into two columns, the result being:
ננקפי
Thus, in order to understand the writing, Daniel had to read each column from top to bottom. This is an allusion to the fact that the message came down from above. Rabbi Shimon ben Ḥalafta said: Yod, tet, tav; yod, tet, tav; alef, dalet, kaf; peh, vav, gimmel, ḥet, mem, tet.6This inverts all the letters on the basis of the at bash cipher, in which alef, the first letter of the alphabet, is replaced with tav [at], the last letter; beit is replaced with shin, etc. This is also an allusion to the divine source of the message. The Rabbis say: Alef, nun, mem; alef, nun, mem; lamed, kof, tav; nun, yod, samekh, resh, peh, vav.7According to this opinion, the order of the letters in each word was reversed. Rabbi Meir says: In accordance with its plain meaning. Mene mene tekel ufarsin.8The words were written as they appear, and not in code. The reason the scholars other than Daniel could not decipher it is because the Hebrew letters were written in the Assyrian script, which was then adopted as the regular Hebrew script, and not in the more familiar ancient Hebrew script. God has counted [mana] the years of your kingdom and it has been completed.9Mene is written twice to indicate that God counted at the outset and counted again at present, and the time for the Babylonian kingdom had elapsed. God weighed [tekel]10Tav in Aramaic replaces the Hebrew shin; therefore tekel is the equivalent of shakal – weighed. on the scale...11He weighed your good deeds and evil deeds and the result is that you do not have the requisite virtue to remain in power. He has divided [paras] your kingdom and given it…12He has given it to the Medes and the Persians.
At that moment all Israel assembled near Daniel and said to him: ‘Our master Daniel, all the dire and harsh prophecies that Jeremiah prophesied befell us, and the one positive prophecy that he prophesied in our regard: “For at the completion of seventy years for Babylonia, [I will remember you]” (Jeremiah 29:10), has not yet transpired.’ He said to them: ‘Bring me the book of Isaiah.’ He began reading until he reached this verse: “A prophecy of the wilderness of the sea, like gale force winds in the south” (Isaiah 21:1). If sea, why wilderness, if wilderness, why sea? Rather, these are the four kingdoms that are likened to beasts, as it is written: “And four great beasts” (Daniel 7:3).13The reference is to the four kingdoms who would subjugate Israel, of which Babylonia was the first. Rabbi Ḥanina said that Rabbi Yoḥanan said: “Each different from the other” (Daniel 7:3); the damage that each causes is different from the other. If you merit, from the sea; if not, from the forest; just as these beasts, that ascend from the sea, do not cause damage and those that emerge from the forest do cause damage, so too, if you merit, the nations will not rule over you. On a similar note, “the boar from the forest [miyaar] will gnaw at it” (Psalms 80:14). There is a suspended ayin.14The ayin in the word miyaar is written such that it is small and suspended over the other letters. This is so that the word can be read without the ayin, as river [yeor], or with the ayin, as forest [yaar]. If you merit, it will be from the river [yeor] and if not, from the forest [yaar]. Just as the beast that ascends from the sea does not cause damage, [and that which] emerges from the forest causes damage, so it is.15With the nations of the world.
“Like sweeping gale force winds in the south” (Isaiah 21:1), Rabbi Levi said: You do not have any windstorm that is as severe as the windstorm that comes from the north and causes the people located in the south to turn white from terror. What is this?16What is the prophet referring to with this imagery? This is Nebuchadnezzar, who arose from the north and destroyed the Temple that was located in the south. “Coming from the wilderness [from a fearful land]” (Isaiah 21:1). From where did he come? Rabbi Ḥanina said: He came from a desolate path in the wilderness, [as it is stated]: “Coming from the wilderness from a fearful land.”
“A harsh vision was told to me” (Isaiah 21:2). There are ten expressions for prophecy: Vision [ḥazon], prophecy [nevua], preaching [hatafa], speech [dibur], saying [amira], command [tzivui], burden [masa], parable [mashal], poetry [melitza], riddle [ḥida]. Which is the harshest of all? Rabbi Eliezer says: Vision [ḥazon] is the harshest, as it is stated: “A harsh vision [ḥazut] was told to me” (Isaiah 21:2). Rabbi Yoḥanan said: Speech [dibur] is the harshest, as it is stated: “The man, lord of the land, spoke [diber] harshly with us” (Genesis 42:30). The Rabbis say: Burden [masa] is the harshest, in its plain sense: “Like a heavy burden [masa]” (Psalms 38:5).
“The traitor betrays and the plunderer plunders. Ascend [ali], Eilam! Besiege, Media!” (Isaiah 21:2). The trouble of Eilam has already disappeared [nitalem]. “Besiege [tzuri], Media,” the trouble [tzara] of Media has already been created [notzera]. “All its sighing I ended” (Isaiah 21:2); all the sighing caused by Babylon. “Therefore my loins are filled with trembling” (Isaiah 21:3), Rabbi Shimon ben Gamliel said: Because they sensed some of the trouble that the kingdoms would cause, our ancestors became restive. Initially, “…to circumvent the land of Edom, and the soul of the people grew restive” (Numbers 21:4).17They grew uneasy as they traveled past Edom because they sensed the troubles that Edom, identified as Rome, would cause the Jewish people. Jeremiah said: “We bring our bread at the peril of our lives” (Lamentations 5:9). Daniel said: “I, Daniel, my spirit was distressed” (Daniel 7:15). Isaiah said: “Therefore my loins are filled with trembling” (Isaiah 21:3). We, who are engulfed within their innards for many days, many years, many eras, and many epochs, all the more so.
“Therefore, my loins are filled with trembling; pains have overcome me, like the pains of a woman in childbirth. I am confounded from hearing; I am frightened from seeing” (Isaiah 21:3). “I am confounded from hearing”—the sounds of blasphemies and curses of the wicked; that is what is written: “You have been haughty toward the Lord of heaven: and the vessels of His House…” (Daniel 5:23).
“I am frightened from seeing,” from seeing the tranquility of that wicked one; that is what is written: “King Belshatzar made a great banquet” (Daniel 5:1). What is “great”? Rabbi Ḥama ben Rabbi Ḥanina said: Greater than that of his God. He said to them: ‘Your omer, how was it prepared for sacrifice?’ They said: ‘With thirteen sifters.’ He said to them: ‘But mine is with fourteen sifters.’
“My heart is bewildered” (Isaiah 21:4), this is the court, which erred in the calculation of one day.18They erred in the calculation of the end of the Babylonian exile, and were therefore bewildered as to why it had not yet ended. Their calculation as to the day of their redemption was incorrect. “Terror [palatzut] has frightened me” (Isaiah 21:4), Rabbi Pinḥas in the name of Rabbi Yehoshua said: You enjoyed my cup [peyali].19They ate and drank using the Temple vessels. Alternatively, palatzut, the mouth [peh] that spreads words of cynicism [letzut]; alternatively, “terror [palatzut] has frightened me,” because words of cynicism emerged.
“My night of desire, he has transformed into horror” (Isaiah 21:4), the night regarding which my soul was yearning for, for redemption, has been transformed into horror. “Setting the table” (Isaiah 21:5), you set the table,20The midrash merely translated this Hebrew expression into Aramaic. The prophet is describing Belshatzar’s arrogant and elaborate feast in celebration of the fact that Israel, he assumed, would never be redeemed. “kindling the candelabrum” (Isaiah 21:5), you set up the candelabrum, you kindled the lamps.
“Arise princes” (Isaiah 21:5), these are Cyrus and Darius; “anoint the shield” (Isaiah 21:5), receive the kingdom.21Belshatzar arrogantly celebrated, but ultimately he was supplanted by Darius the Mede and Cyrus the Persian. Cyrus had said to Darius: ‘Reign before me.’ Darius said to Cyrus: ‘That is not what Daniel articulated: “Your kingdom is divided and given to Media and Persia” (Daniel 5:28), to Media first and to Persia thereafter. You should reign before me.’22This implies that Media would rule before Persia. According to the extant text of the midrash, this is difficult to understand, as Cyrus the Persian would have been correct in offering Darius the first rule. Apparently the correct version is that Darius offered Cyrus first rule, and Cyrus responded that Darius should rule first based on the order implied in the verse in Daniel (Maharzu). When that wicked one23Belshatzar. heard, he dispatched and said to his armies: ‘Any nation and kingdom that rebelled against me, we will invade them.’ The Holy One blessed be He said to him: ‘Wicked one, you sent to everyone,24You sent threats to all the nations who rebelled. did you perhaps send to me?25Did you repent your sins in an attempt to revoke the decree that you will be stripped of your kingdom? By your life, the punishment of that man26Belshatzar. will not come from anywhere else, but rather from Me.’ That is what is written: “For it is not from the east or the west…but God is the Judge; He humbles this one and elevates that one” (Psalms 75:7–8), He will humble Belshatzar and elevate Cyrus and Darius.
Cyrus and Darius were Belshatzar’s gatekeepers. When he heard these verses, he said to them: ‘Anyone whom you see here tonight, even if he says to you: I am the king, remove his head.’ It is not the way of kings to situate their lavatories within their halls, but rather outside their halls. His bowels were loose all that night and he went out and they did not notice him. When he entered, they noticed him. They said to him: ‘Who are you?’ He said to them: ‘I am the king.’ They said to him: ‘Is this not what the king commanded, that anyone whom we see here this night, even if he says to you: I am the king, remove his head?’ What did they do? They took a branch from the candelabrum and pierced his brain. That is what is written: “On that night, Belshatzar the Chaldean king was killed (Daniel 5:30).
At what hour was he killed? Rabbi Elazar and Rabbi Shmuel bar Naḥman, Rabbi Elazar said: At the time when sleep begins. Rabbi Shmuel said: When one can distinguish between a wolf and a dog. They do not disagree. The one who says: When sleep begins [says that Belshatzar] was convulsing that entire day, as it was attributed to him as part of his reign.27He was struck at the beginning of the night, but since his reign included the calendar day that began that night, he did not actually die until the beginning of the following night (Matnot Kehuna). Some suggest that the text should read that he was convulsing all night and died in the morning (Rabbi David Luria). The one who says: When one can distinguish between a wolf and a dog [says that] he was dying all that night, as it was attributed to him as part of his reign.28He was struck at the beginning of the night and convulsed into the morning, when there is enough light to recognize the difference between a wolf and a dog (Matnot Kehuna). Rabbi Binyamin ben Levi said: Like the time between one cup and another cup, one kingdom was replaced by another kingdom. That is what is written: “For a cup is in the hand of the Lord with foaming wine…He pours from it. [But the dregs are sucked, drunk by all the wicked of the earth]” (Psalms 75:9).
This is why the prophet mocks and says: “Go down and sit on the dust” (Isaiah 47:1). The punishment fits the crime; just as there: “The elders of the daughter of Zion will sit silently on the ground” (Lamentations 2:10), so here: “Go down and sit on the dust.” Rabbi Ḥunya said: So said Jerusalem to the daughter of Babylon: Old, worn out, repulsive harlot, go down. You consider yourself a virgin; you are old. “Sit on the ground without a chair” (Isaiah 47:1), your meriting that throne is null and void.
What merit did he have?29By what merit did the Babylonian kings rule until that point? “At that time Merodakh Baladan, [son of Baladan, king of Babylon], sent [scrolls and a gift to Hezekiah; he had heard that he had become ill and recovered]” (Isaiah 39:1). They said that Merodakh was a sun worshipper, and he was accustomed to eat at the sixth hour and would sleep until the ninth hour. When the orb of the sun receded in the days of Hezekiah king of Judah,30The sun moved backward ten hours as a sign that Hezekiah would recover from his illness (see II Kings 20:8–11). he slept and arose and found that it was morning. He sought to kill all of his guards. He said to them: ‘You let me sleep all day and all night?’ They said to him: ‘The day receded.’ He said to them: ‘Who was the God who caused it to recede?’ They said: ‘The God of Hezekiah caused it to recede.’ He said to them: ‘Is there a god greater than my god?’ They said to him: ‘The God of Hezekiah is greater than your god.’ He immediately sent scrolls and a gift to Hezekiah. That is what is written: “At that time Merodakh Baladan…sent.”
What did he write in them? Greetings to Hezekiah, greetings to the great God, greetings to Jerusalem. When the letters had been dispatched he reconsidered and said: ‘I acted improperly. I had the greetings to Hezekiah precede those to his God.’ Immediately, he arose from his throne, took three steps, recalled the letters and wrote other letters in their place. He wrote in them: Greetings to the great God of Hezekiah, greetings to Hezekiah, and greetings to Jerusalem. The Holy One blessed be He said: ‘You arose from your throne and took three steps in My honor; by your life, I will establish three cosmopolitan kings from you who will rule from one end of the world to the other.’ These are they: Nebuchadnezzar, Evil Merodakh, and Belshatzar. When they arose and blasphemed, the Holy One blessed be He eliminated any vestige of them from the world, and established others in their stead.
It is written: “Hezekiah rejoiced over them and he showed them his treasure house [beit nekhoto]” (Isaiah 39:2). What is beit nekhoto? Rabbi Imi said: It is the bite [nekhita] that he took from Sennacherib, and the plunder that he plundered from Sennacherib. He showed them a sword swallowing a sword.31He showed them weapons, each of which was superior to the one before (Matnot Kehuna). Rabbi Shimon ben Lakish said: He showed them houses adorned with ivory like wax.32Magnificently carved, as though it had been wax melted and poured into a mold. Alternatively, the ivory was actually softened, like wax, so as to allow for its beautification (Rabbi David Luria). Rabbi Yehuda says: He showed them honey as hard as a rock.33This was apparently honey of exceptional quality, which was very sweet or which could last for a long time or be transported easily. Rabbi Levi said: With this we go out to war and emerge victorious.34He showed him the Ark in the Holy of Holies, and opened it and showed him the Tablets, and said that in the merit of the Torah, Israel is victorious in battle (Etz Yosef).
It is written: “Take millstones and grind flour” (Isaiah 47:2). Rabbi Yehoshua ben Levi said: All the people grind wheat and you say: “Take millstones and grind flour”? Rather, so said Jerusalem to the daughter of Babylon: ‘Had it not been that they waged war against me from On High, could you have overcome me? Had He not “sent fire into my bones” (Lamentations 1:13), could you have overcome me? It is ground flour that you ground; it is a dead lion that you killed; it is a burnt abode that you burned.’ Another matter, “take millstones and grind flour,” in the past, others would grind for you, now, “take millstones and grind flour.”35This hard labor is representative of the fact that Babylon will fall.
“Expose your braid” (Isaiah 47:2), be stripped of your dignity; this is the king, who is situated behind seven partitions. “Bare a leg [shovel], [expose a thigh to cross rivers]” (Isaiah 47:2), stand exposed to the current [shibolet] of the river.36Instead of crossing on a ferry, you will wade through the river on foot like a poor person (Etz Yosef). “Cross rivers,” in the past you would cross in wagons of silver and gold, and now, “expose a thigh to cross rivers.” “Your nakedness will be exposed” (Isaiah 47:3), the punishment fits the crime. Just as there,37When Babylon exiled Israel. “all who honored her demeaned her because they saw her nakedness” (Lamentations 1:8), so, here,38In the downfall of Babylon. “your nakedness will be exposed.” Rabbi Yehoshua ben Levi said: The Holy One blessed be He said: ‘I am destined to bring punishment upon the daughter of Babylon, and even though Daniel will seek mercy on its behalf, as it is written: “Redeem your sins with charity…” (Daniel 4:24), I will not listen to him.’ Why? “Our Redeemer, the Lord of hosts is His name” (Isaiah 47:4).39Our redemption and the construction of the second Temple are contingent upon the downfall of Babylon.
מִי זֹאת עֹלָה מִן הַמִּדְבָּר, עִלּוּיָהּ מִן הַמִּדְבָּר, סִלּוּקָהּ [ס"א.] חִלּוּקָהּ מִן הַמִּדְבָּר, מִיתָתָהּ מִן הַמִּדְבָּר, הֵיאַךְ מָה דְאַתְּ אָמַר (במדבר יד, לה): בַּמִּדְבָּר הַזֶּה יִתַּמּוּ, תּוֹרָה מִן הַמִּדְבָּר, מִשְׁכָּן מִן הַמִּדְבָּר, סַנְהֶדְרִין מִן הַמִּדְבָּר, כְּהֻנָּה מִן הַמִּדְבָּר, לְוִיָּה מִן הַמִּדְבָּר, מַלְכוּת מִן הַמִּדְבָּר, שֶׁנֶּאֱמַר (שמות יט, ו): וְאַתֶּם תִּהְיוּ לִי מַמְלֶכֶת כֹּהֲנִים, וְכָל מַתָּנוֹת טוֹבוֹת שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, מִן הַמִּדְבָּר. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי בַּמִּדְבָּר טָעֲנוּ וּבַמִּדְבָּר פָּרְקוּ, נְבוּאָה מִן הַמִּדְבָּר, הֱוֵי עִלּוּיָהּ מִן הַמִּדְבָּר.
“Who is this ascending from the wilderness like columns of smoke, perfumed with myrrh and frankincense, and with all the powders of the merchant?” (Song of Songs 3:6).41The division of the camp based on tribal units, which would eventually become the basis of the distribution of the Land of Israel to the tribes. was in the wilderness; its death was in the wilderness, just as it says: “In this wilderness they will cease to exist” (Numbers 14:35). Torah [was given] from the wilderness, the Tabernacle from the wilderness, Sanhedrin from the wilderness, priesthood from the wilderness, Levites from the wilderness, royalty from the wilderness, as it is stated: “You will be for Me a kingdom of priests” (Exodus 19:6); and all the fine gifts that the Holy One blessed be He gave to Israel were from the wilderness. Rabbi Shimon ben Yoḥai said: In the wilderness they loaded,42They received the Torah. and in the wilderness they unloaded.43When they sinned. Prophecy is from the wilderness. That is, its ascent is from the wilderness.
“Who is this ascending from the wilderness,” its ascent was in the wilderness;40Israel was elevated in the wilderness, as the midrash goes on to explain. its removal
כְּתִימְרוֹת עָשָׁן, אָמַר רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בֶּן זִמְרָא בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל מִתְנוֹדְדִין מִמַּסָּע לְמַסָּע, הָיָה עַמּוּד הֶעָנָן יוֹרֵד, וְעַמּוּד אֵשׁ צוֹמֵחַ, וַעֲשַׁן הַמַּעֲרָכָה עוֹלֶה כְּמִין שְׁנֵי זִקּוּקִין שֶׁל אֵשׁ, יוֹצְאִין מִבֵּין שְׁנֵי בַּדֵּי הָאָרוֹן, וְשׂוֹרְפִים לִפְנֵיהֶם נְחָשִׁים שְׂרָפִים וְעַקְרַבִּים, וְהָיוּ אֻמּוֹת הָעוֹלָם רוֹאִין וְאוֹמְרִין אֱלוֹהוֹת הֵן אֵלּוּ, אֵין תַּשְׁמִישָׁן שֶׁל אֵלּוּ אֶלָּא בְּאֵשׁ, וּמֵאֵימָתָן שֶׁל יִשְׂרָאֵל נוֹפֵל עֲלֵיהֶם פַּחַד וּרְעָדָה, הֲדָא הוּא דִכְתִיב (שמות טו, טז): תִּפֹּל עֲלֵיהֶם אֵימָתָה וָפַחַד, נָפְלָה אֵין כְּתִיב, אֶלָּא תִּפֹּל, מִכָּאן וּלְהַבָּא. מְקֻטֶּרֶת מֹר, זֶה אָבִינוּ אַבְרָהָם, מָה הַמּוֹר הַזֶּה רֹאשׁ לְכָל הַבְּשָׂמִים, אַף אַבְרָהָם אָבִינוּ הָיָה רֹאשׁ לְכָל הַצַּדִּיקִים. מָה הַמּוֹר הַזֶּה כָּל מִי שֶׁלּוֹקְטוֹ יָדָיו מִתְמָרְרוֹת, כָּךְ הָיָה אַבְרָהָם אָבִינוּ מְמָרֵר וּמְסַגֵּף עַצְמוֹ בְּיִסּוּרִים. מָה הַמּוֹר הַזֶּה אֵינוֹ מֵפִיחַ רֵיחוֹ אֶלָּא בָּאוּר, כָּךְ לֹא הוֹדִיעַ אַבְרָהָם אֶת מַעֲשָׂיו הַטּוֹבִים אֶלָּא בְּכִבְשַׁן הָאֵשׁ. וּלְבוֹנָה, זֶה אָבִינוּ יִצְחָק, שֶׁנִּתְקָרֵב כְּקֹמֶץ לְבוֹנָה עַל גַּבֵּי הַמִּזְבֵּחַ. מִכֹּל אַבְקַת רוֹכֵל, זֶה יַעֲקֹב אָבִינוּ, שֶׁהָיְתָה מִטָּתוֹ שְׁלֵמָה לְפָנָיו וְלֹא נִמְצָא בָּהֶן פְּסֹלֶת. אָמַר רַבִּי תַּנְחוּמָא מַה קֻּפַּת הָרוֹכֵל יֵשׁ בָּהּ מִכָּל מִינֵי בְּשָׂמִים, כָּךְ כְּהֻנָּה מִיַּעֲקֹב, וּלְוִיָּה וּמַלְכוּת מִיַּעֲקֹב, יִצְחָק נָתַן לוֹ אַבְרָהָם אָבִינוּ כָּל שֶׁלּוֹ, שֶׁנֶּאֱמַר (בראשית כה, ה): וַיִּתֵּן אַבְרָהָם אֶת כָּל אֲשֶׁר לוֹ לְיִצְחָק, בְּרַם רוֹכְלוּתָיו שֶׁל יַעֲקֹב לֹא הָיְתָה אֶלָּא מֵאוֹתוֹ הָאָבָק שֶׁתַּחַת רַגְלָיו. רַבִּי יוּדָן אָמַר תַּרְתֵּי, רַבִּי יוּדָן אָמַר כָּל הָרוֹכְלוּת שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין בָּעוֹלָם הַזֶּה, בִּזְכוּת אוֹתוֹ הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ. רַבִּי יוּדָן אָמַר חוֹרֵי, כָּל פְּרַגְמַטְיָא שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין בָּעוֹלָם הַזֶּה, בִּזְכוּת אוֹתוֹ הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ. רַבִּי עֲזַרְיָה אָמַר תַּרְתֵּי, כָּל מִלְחָמוֹת שֶׁיִּשְׂרָאֵל עוֹשִׂין וּמַצְלִיחִין, בִּזְכוּת הָאָבָק שֶׁל יַעֲקֹב אָבִינוּ. רַבִּי עֲזַרְיָה אָמַר חוֹרֵי, כָּל תּוֹרָה שֶׁיִּשְׂרָאֵל עוֹשִׂין בָּעוֹלָם הַזֶּה בִּזְכוּת יַעֲקֹב אָבִינוּ. רַבִּי בֶּרֶכְיָה וְרַבִּי סִימוֹן בְּשֵׁם רַבִּי אַבָּהוּ אוֹתוֹ הָאָבָק נְטָלוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וּנְתָנוֹ תַּחַת כִּסֵּא הַכָּבוֹד שֶׁלּוֹ, הֲדָא הוּא דִכְתִיב (נחום א, ג): ה' בְּסוּפָה וּבִשְׂעָרָה דַרְכּוֹ וְעָנָן אֲבַק רַגְלָיו.
“Like columns of smoke.” Rabbi Elazar said in the name of Rabbi Yosei ben Zimra: When Israel was wandering from journey to journey, the pillar of cloud would descend and the pillar of fire would ascend, and the smoke from the arrangement of wood [on the altar] would ascend like two sparks of fire.44From the two altars, the copper altar used for sacrificial offerings and the gold altar used for incense. They would emerge from between the two staves of the Ark and burn before them snakes, fiery serpents, and scorpions. The nations of the world would see and say: ‘They are gods and all their actions are performed with fire.’ Due to their terror of Israel, fear and trembling would beset them. That is what is written: “Terror and fear will beset them” (Exodus 15:16). “Beset them” is not written, but rather “will beset them”—from here and on.
“Perfumed with myrrh,” this is our patriarch Abraham. Just as myrrh is the first of all the spices,45See Exodus 30:23. so too, Abraham our patriarch was the first of all the righteous. Just as myrrh, anyone who gathers it, his hands have a bitter residue, so too, Abraham our patriarch would embitter and torment himself with suffering. Just as myrrh emanates its fragrance only in fire, so Abraham divulged his good deeds only in the fiery furnace.46Abraham was thrown into a fiery furnace due to his rejection of idolatry (see Bereshit Rabba 38:13).
“And frankincense,” this is our patriarch Isaac, who was sacrificed like a handful of frankincense on the altar. “With all the powders of the merchant,” this is Jacob our patriarch, whose bed was unflawed and no waste was found among them.47In contrast to Abraham and Isaac, all of Jacob’s sons were righteous.
Rabbi Tanḥuma said: Just as there are all kinds of spices in the peddler’s box, so too, priesthood is from Jacob, and Levites and royalty from Jacob. Isaac, Abraham gave him everything that was his, as it is stated: “Abraham gave everything that was his to Isaac” (Genesis 25:5). However, all of Jacob’s wares were only from the dust that was beneath his feet.48He solidified his hold on the blessings he received only in the aftermath of his struggle with Esau’s angel, symbolized by dust [avak], as the verse states: “A man wrestled [vaye’avek] with him there” (Genesis 32:25). See Genesis 32:25–30. (Matnot Kehuna).
Rabbi Yudan said two [statements]. Rabbi Yudan said: All the wares with which Israel engages and is successful in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Yudan said another: All the merchandise49The midrash is using the term merchandise to refer to large-scale business, as opposed to “wares,” which is seen as small-scale peddling. that Israel produces and succeeds with in this world are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said two [statements]: All the wars in which Israel engages and succeeds are due to the merit of that dust of Jacob our patriarch. Rabbi Azarya said another: All the Torah that Israel performs in this world is due to the merit of Jacob our patriarch. Rabbi Berekhya and Rabbi Simon [said] in the name of Rabbi Abahu: That dust, the Holy One blessed be He took it and placed it under His throne of glory. That is what is written: “The Lord, his way is in the tempest and in the storm, and clouds are the dust of his feet” (Nahum 1:3).
רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי חֶלְבּוֹ אָמַר כְּתִיב (בראשית לב, כד): וַיֵּאָבֵק אִישׁ עִמּוֹ, אֵין אָנוּ יוֹדְעִין מִי הָיָה בִּרְשׁוּתוֹ שֶׁל מִי, אִם הַמַּלְאָךְ הָיָה בִּרְשׁוּת יַעֲקֹב וְאִם יַעֲקֹב בִּרְשׁוּת הַמַּלְאָךְ, אֶלָּא מִמַּה דִּכְתִיב (בראשית לב, כו): וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר, אָמַר לוֹ הַמַּלְאָךְ לְיַעֲקֹב שַׁלְּחֵנִי, כִּי הִגִּיעַ קִלּוּסִי לְקַלֵּס, הֱוֵי הַמַּלְאָךְ בִּרְשׁוּת יַעֲקֹב אָבִינוּ. וּבְאֵיזֶה צַד נִדְמָה לוֹ, רַבִּי חָמָא בְּרַבִּי חֲנִינָא אָמַר לְשָׂרוֹ שֶׁל עֵשָׂו הָרָשָׁע נִדְמָה לוֹ, הֲדָא הוּא דִכְתִיב (בראשית לג, י): כִּי עַל כֵּן רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים, אֲמַר לֵיהּ אַפָּךְ דָּמְיָין לְשָׂרָךְ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ אֲרִי אִימֵירוּן וְכֶלֶב אַגְרִיּוּן, מֶה עָשָׂה הַמֶּלֶךְ זִוֵּג אֶת הָאֲרִי וְהָיָה מְלַבְּבוֹ כְּנֶגֶד בְּנוֹ, וְהָיָה אוֹמֵר שֶׁאִם יָבוֹא הַכֶּלֶב לְהִזְדַוֵּג לִבְנִי יֹאמַר בְּנִי לָאֲרִי יָכֹלְתִּי וְלַכֶּלֶב אֵינִי יָכוֹל. כָּךְ בְּשָׁעָה שֶׁאֻמּוֹת הָעוֹלָם בָּאִים לְהִזְדַּוֵּג לְיִשְׂרָאֵל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהֶם שַׂר שֶׁלָּכֶם לֹא יָכוֹל לַעֲמֹד בַּאֲבִיהֶם וְאַתֶּם יְכוֹלִין לָהֶם. רַבִּי הוּנָא אָמַר לְרוֹעֶה נִדְמָה לוֹ, לָזֶה צֹאן וְלָזֶה צֹאן, לָזֶה גְּמַלִּים וְלָזֶה גְּמַלִּים, אָמַר לוֹ הַעֲבֵר אֶת שֶׁלִּי וַאֲנִי מַעֲבִיר אֶת שֶׁלְּךָ, כֵּיוָן שֶׁהֶעֱבִיר יַעֲקֹב אָבִינוּ אֶת שֶׁלּוֹ אָמַר נַחֲזֹר וְנֶחֱמֵי דִילְמָא אַנְשֵׁינַן כְּלוּם, מִן דַּחֲזַר וַיֵּאָבֵק אִישׁ עִמּוֹ. רַבִּי חִיָּא רַבָּה וְרַבִּי שִׁמְעוֹן בְּרַבִּי הֲווֹ עָסְקֵי בִּפְרַגְמַטְיָא וַהֲווֹ נָסְבִין וְיַהֲבִין בַּהֲדָא מִיטַּכְּסִין, עָלוֹן לַהֲדָא צוּר וַעֲבַדּוּן עִיבִידַתְהוֹן, מִן דִּנְפַקּוּן מִן פִּילֵי אֲמַרוּן נַחֲזֹר וְנֶחֱמֵי דִּילְמָא אַנְשֵׁינַן כְּלוּם, חָזְרוּ וּמָצְאוּ חֲבִילָה שֶׁל מִיטַּכְּסִין, אָמְרִין הֲדָא מִלָּה מִן יַעֲקֹב סָבָאן הִיא, דִּכְתִיב (בראשית לב, כו): וַיֵּאָבֵק אִישׁ עִמּוֹ. וְרַבָּנָן אָמְרֵי לְאַרְכִילִיסְטִים נִדְמָה לוֹ, לָזֶה צֹאן וְלָזֶה צֹאן, לָזֶה גְּמַלִּים וְלָזֶה גְּמַלִּים, אָמַר לוֹ הַעֲבֵר שֶׁלִּי וַאֲנִי מַעֲבִיר שֶׁלְּךָ, כָּךְ הֶעֱבִיר הַמַּלְאָךְ צֹאנוֹ שֶׁל יַעֲקֹב כְּהֶרֶף עַיִן, וְהָיָה אֲבוּנָן יַעֲקֹב עָנְיָא דְּמַלְאֲכָא מַעֲבַר וְחוֹזֵר וּמַשְׁכַּח עָאן אָחֳרֵי כָּל אוֹתוֹ הַלַּיְלָה, מֶה עָשָׂה יַעֲקֹב אָבִינוּ, אָמַר רַבִּי פִּנְחָס בְּאוֹתָהּ שָׁעָה נָטַל פַּרְקֵדִין וּכְרָכוֹ עַל צַוָּארוֹ, אָמַר לֵיהּ פַּרְמָקוֹס פַּרְמָקוֹס חָרָשׁ אַתְּ לֵית חֳרָשִׁין מַצְלִיחִין בַּלַּיְלָה. אָמַר רַבִּי הוּנָא בְּאוֹתָהּ שָׁעָה אָמַר הַמַּלְאָךְ לֵינָא מֵידַע לְדֵין עִם מַאן נָסֵיב וְיָהֵיב, מֶה עָשָׂה נָתַן אֶצְבַּע עַל הַצּוּר הִתְחִילָה תּוֹסֶסֶת אֵשׁ, אֲמַר לֵיהּ מִן הֲדָא אַתְּ מַדְחֵיל לִי אֲנָא כּוּלִי מִינֵּיהּ, שֶׁנֶּאֱמַר (עובדיה א, יח): וְהָיָה בֵית יַעֲקֹב אֵשׁ. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַמַּלְאָךְ שָׂרוֹ שֶׁל עֵשָׂו, מָה אַתְּ עוֹמֵד הוּא בָּא עָלֶיךָ וַחֲמִשָּׁה קְמֵיעִים בְּיָדוֹ, זְכוּתוֹ, וּזְכוּת אָבִיו, וּזְכוּת אִמּוֹ, וּזְכוּת זְקֵנוֹ, וּזְכוּת זְקֶנְתּוֹ, מְדֹד עַצְמְךָ עִמּוֹ שֶׁאֵין אַתָּה יָכוֹל לַעֲמֹד אֲפִלּוּ בִּזְכוּתוֹ, מִיָּד (בראשית לב, כה): וַיַּרְא כִּי לֹא יָכֹל לוֹ, אָמַר רַבִּי לֵוִי וַיַּרְא בַּשְּׁכִינָה כִּי לֹא יָכֹל לוֹ, לְאַרְכִילִיסְטִים שֶׁהָיָה מִתְגּוֹשֵׁשׁ עִם בְּנוֹ שֶׁל מֶלֶךְ תָּלָה עֵינָיו לְמַעְלָה וְרָאָה אֶת אָבִיו הַמֶּלֶךְ עוֹמֵד עַל גַּבָּיו, וְהִרְפִּישׁ עַצְמוֹ תַּחְתָּיו. כָּךְ כֵּיוָן שֶׁרָאָה הַמַּלְאָךְ הַשְּׁכִינָה עוֹמֶדֶת לְמַעְלָה מִיַּעֲקֹב הִרְפִּישׁ עַצְמוֹ תַּחְתָּיו, הֲדָא הוּא דִכְתִיב וַיַּרְא כִּי לֹא יָכֹל לוֹ, אָמַר רַבִּי לֵוִי וַיַּרְא בַּשְּׁכִינָה כִּי לֹא יָכֹל לוֹ. (בראשית לב, כו): וַיִּגַּע בְּכַף יְרֵכוֹ, בַּצַּדִּיקִים וּבַצַּדִּיקוֹת בַּנְּבִיאִים וּבַנְּבִיאוֹת שֶׁהָיוּ עֲתִידִין לַעֲמֹד מִמֶּנּוּ וּמִבָּנָיו, אֵיזֶה זֶה, זֶה דּוֹרוֹ שֶׁל שְׁמַד. וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב, רַבִּי אֱלִיעֶזֶר וְרַבִּי בֶּרֶכְיָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר שִׁיְּעָא, רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבָסָא סִדְּקָהּ כְּדָג. רַבִּי נַחְמָן בַּר יַעֲקֹב אָמַר פֵּרְקָהּ מִמְּקוֹמָהּ, הֵיאַךְ מָה דְאַתְּ אָמַר (יחזקאל כג, יח): וַתֵּקַע נַפְשִׁי מֵעָלֶיהָ.
Rabbi Berekhya said in the name of Rabbi Ḥelbo: It is written: “A man wrestled with him” (Genesis 32:25). We do not know who was dominated by whom; whether the angel was dominated by Jacob or Jacob was dominated by the angel, except from what is written: “He said: Release me, as dawn has broken” (Genesis 32:27). The angel said to Jacob: ‘Release me, as the time for my lauding has arrived.’ Thus, the angel was dominated by Jacob.
In what guise did he appear to him? Rabbi Ḥama bar Ḥanina said: He appeared to him in the guise of Esau’s guardian angel. That is what is written: “For I have therefore seen your face like seeing the face of an angel” (Genesis 33:10). [Jacob] said to [Esau]: ‘Your face is like that of your angel.’ This is analogous to a king who had a tamed lion and a wild dog. What did the king do? He brought the lion and incited it against his son. He would say: If the dog comes upon my son, my son will say: If I overcame the lion will I not be able to overcome the dog? So too, when the nations of the world come upon Israel, the Holy One blessed be He says to then: ‘Your guardian angel was not able to withstand their ancestor, will you be able to overcome them?’
Rabbi Huna said: He appeared to him as a herdsman; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him:50The angel said to Jacob. ‘Cross mine and I will cross yours.’51Help me cross the stream with my livestock, and I will help you cross with your livestock. Some suggest that the text should read: Cross yours and I will cross mine. This is consistent with the version of the text in Bereshit Rabba 77:3 and with the continuation of the midrash here (Etz Yosef). After Jacob our patriarch crossed his, he said: ‘Let us return and see, perhaps we forgot something.’ Once he returned, “a man wrestled with him.”52The angel, appearing as a herdsman, fought with Jacob under the pretense that after crossing his own livestock, Jacob had come to take some of his livestock. Rabbi Ḥiyya the Great and Rabbi Shimon ben Rabbi were engaged in commerce and were dealing silk fabric. They entered Tyre and engaged in their labor. When they exited the city gates, they said: ‘Let us return and see, perhaps we forgot something.’ They returned and found a bundle of silk fabric. They said: This matter is from Jacob our grandfather, as it is written: “A man wrestled with him.”53This event occurred after Jacob had returned to see if he forgot anything. They derived from Jacob’s behavior that checking if one forgot anything is a good habit.
The Rabbis say: He appeared to him as an arch robber; this one had flocks and that one had flocks, this one had camels and that one had camels. He said to him: Cross mine and I will cross yours. The angel crossed Jacob’s flocks in the blink of an eye. Our patriarch Jacob was crossing the flocks of the angel, and he was returning and finding other flocks all that night. What did Jacob our patriarch do? Rabbi Pinḥas said: At that moment, Jacob wrapped a soft woolen scarf around his neck. He said to him: ‘Sorcerer, sorcerer, you are a wizard, but wizardry is not effective at night.’ Rabbi Huna said: At that moment the angel said: ‘Shall I not inform him with whom he is dealing?’ What did he do? He placed a finger on a rock and it began bursting into flames. [Jacob] said to him: ‘With this you are seeking to frighten me? I am constituted entirely from it,’ as it is stated: “The house of Jacob will be fire” (Obadiah 1:18).
Rabbi Ḥanina bar Yitzḥak said: The Holy One blessed be He said to Esau’s guardian angel: ‘Are you standing against him? He is coming against you with five amulets in his hand: His merit, the merit of his father, the merit of his mother, the merit of his grandfather, and the merit of his grandmother. Assess yourself relative to him, as you are unable to stand even against his own merit.’ Immediately, “he saw that he could not overcome him” (Genesis 32:26). Rabbi Levi said: He saw in the Divine Presence that he could not overcome him. [This is analogous] to an arch robber who was struggling with the son of a king. He lifted his eyes and saw that his father the king was standing over him, and he submitted to him. So too, when the angel saw the Divine Presence standing over Jacob, he submitted before him. That is what is written: “He saw that he could not overcome him.” Rabbi Levi said: He saw in the Divine Presence that he could not overcome him.
“He touched the socket of his thigh” (Genesis 32:26), the righteous men and the righteous women and the prophets and the prophetesses who were destined to emerge from him and his sons. What is that? It is the generation of persecution.54The generation that lived after the destruction of the Temple, when the Romans persecuted the residents of the Land of Israel. “The socket of Jacob’s thigh was dislocated [vateka]” (Genesis 32:26), Rabbi Eliezer and Rabbi Berekhya, Rabbi Eliezer says: He smoothed it.55The bone that protrudes from the thigh no longer protruded. Rabbi Berekhya said in the name of Rav Asi:56The Hebrew text says Ravasa, which is short for Rav Asi. He fractured it like [one splits] a fish.57Lengthwise. Rabbi Naḥman bar Yaakov said: He dislocated it, just as you say: “My soul was alienated [vateka] from her” (Ezekiel 23:18).
רַבִּי יוֹחָנָן פָּתַר קְרָיָה מְקֻטֶּרֶת מֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵל, בִּקְטֹרֶת בֵּית אַבְטִינָס, וְזֶה אֶחָד מֵאַחַד עָשָׂר סַמְּמָנִין שֶׁהָיוּ נוֹתְנִין בָּה. רַב הוּנָא פָּתַר לָהּ (שמות ל, לד): וַיֹּאמֶר ה' אֶל משֶׁה קַח לְךָ סַמִּים, הָא תְּרֵין, נָטָף וּשְׁחֵלֶת וְחֶלְבְּנָה, הָא חַמְשָׁה, סַמִּים, אִי תֵימַר דְּאִינוּן תְּרֵין וַהֲלֹא כְּבָר נֶאֱמַר סַמִּים, בַּד בְּבַד יִהְיֶה, אִילֵּין חֲמִשָּׁה כְּנֶגֶד חֲמִשָּׁה הָא עֲשָׂרָה, וּלְבֹנָה זַכָּה, הָא אַחַד עָשָׂר סַמְמָנִין, מִכָּאן בָּדְקוּ חֲכָמִים וּמָצְאוּ שֶׁאֵין יָפֶה לַקְּטֹרֶת אֶלָּא אַחַד עָשָׂר סַמְּמָנִין הַלָּלוּ שֶׁבָּהּ. תָּנֵי בֵּית אַבְטִינָס הָיוּ בְּקִיאִין בְּמַעֲשֵׂה הַקְּטֹרֶת, בְּפִטּוּם הַקְּטֹרֶת, וְהָיָה מַעֲלֶה עָשָׁן, וְלֹא רָצוּ לְלַמֵּד, וְשָׁלְחוּ חֲכָמִים וְהֵבִיאוּ אֻמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּה וְהָיוּ בְּקִיאִין בְּמַעֲשֵׂה הַקְּטֹרֶת וְלֹא הָיוּ בְּקִיאִין בְּמַעֲלֵה עָשָׁן, שֶׁל בֵּית אַבְטִינָס הָיְתָה מִתַּמֶּרֶת וְעוֹלָה כְּאֶשְׁכּוֹל עַד הַקּוֹרוֹת וְאַחַר כָּךְ פּוֹסָה וְיוֹרֶדֶת כְּמַקֵּל, שֶׁל אֲלֶכְּסַנְדְּרִיָּה הָיְתָה פּוֹסָה וְיוֹרֶדֶת לְמַטָּן מִיָּד, וּכְשֶׁיָּדְעוּ חֲכָמִים בַּדָּבָר אָמְרוּ כָּל שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא בָּרָא אֶלָּא לִכְבוֹדוֹ, שֶׁנֶּאֱמַר (ישעיה מג, ז), כֹּל הַנִּקְרָא בִשְׁמִי וְלִכְבוֹדִי בְּרָאתִיו, וְחָזְרוּ בֵּית אַבְטִינָס לִמְקוֹמָן, שָׁלְחוּ אַחֲרֵיהֶם וְלֹא רָצוּ לָבוֹא עַד שֶׁכָּפְלוּ לָהֶם שְׂכָרָן, שְׁנֵים עָשָׂר מָנֶה הָיוּ נוֹטְלִין בְּכָל יוֹם חָזְרוּ לִהְיוֹת נוֹטְלִין עֶשְׂרִים וְאַרְבָּעָה מָנֶה כְּדִבְרֵי רַבִּי מֵאִיר. רַבִּי יוּדָא אוֹמֵר בְּכָל יוֹם הָיוּ נוֹטְלִין עֶשְׂרִים וְאַרְבָּעָה מָנֶה וְעַכְשָׁו נָטְלוּ אַרְבָּעִים וּשְׁמוֹנָה מָנֶה. אָמְרוּ לָהֶם מָה רְאִיתֶם שֶׁלֹא לְלַמֵּד, אָמְרוּ מָסֹרֶת בְּיָדֵינוּ מֵאֲבוֹתֵינוּ שֶׁעָתִיד הַמִּקְדָּשׁ לְהֵחָרֵב וְלֹא רָצִינוּ לְלַמֵּד שֶׁלֹא יִהְיוּ נוֹהֲגִין וְעוֹשִׂים לִפְנֵי עֲבוֹדַת כּוֹכָבִים שֶׁלָּהֶן כְּדֶרֶךְ שֶׁאָנוּ עוֹשִׂין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וּבַדָּבָר הַזֶּה הָיוּ מַזְכִּירִין אוֹתָן לְשֶׁבַח, וְלֹא עוֹד אֶלָּא שֶׁלֹא יָצְאָה אִשָּׁה מֵהֶם וְתִינוֹק מֵהֶם כְּשֶׁהוּא מְבֻשָֹּׂם, וּכְשֶׁנּוֹשְׂאִין אִשָּׁה מִמָּקוֹם אַחֵר הֵם פּוֹסְקִים עִמָּהּ שֶׁלֹא תִתְבַּשֵֹּׂם לְעוֹלָם, שֶׁלֹא יִהְיוּ יִשְׂרָאֵל אוֹמְרִים מִפִּטּוּם הַקְּטֹרֶת הֵם מִתְבַּשְֹּׂמוֹת, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (במדבר לב, כב): וִהְיִיתֶם נְקִיִּם מֵה' וּמִיִּשְׂרָאֵל, וְאוֹמֵר (משלי ג, ד): וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם. אָמַר רַבִּי עֲקִיבָא סָח לִי שִׁמְעוֹן בֶּן לוֹגָה אֲנִי וְתִינוֹק אֶחָד מִבְּנֵי בְנֵיהֶם שֶׁל בֵּית אַבְטִינָס הָיִינוּ מְלַקְּטִים עֲשָׂבִים בַּשָֹּׂדֶה וּרְאִיתִיו שֶׁבָּכָה וְצָחַק, וְאָמַרְתִּי לוֹ בְּנִי עַל מַה בָּכִיתָ, אָמַר לִי עַל כְּבוֹד בֵּית אָבִי שֶׁנִּתְמַעֵט, וְלָמָּה צָחַקְתָּ, אָמַר לִי שָׁמוּר וּמְתֻקָּן לַצַּדִּיקִים לֶעָתִיד לָבוֹא, וְסוֹף שֶׁהַמָּקוֹם עָתִיד לְשַׂמֵּחַ אֶת בָּנָיו בְּקָרוֹב, וּמָה רָאִיתָ, אָמַר לִי וַהֲלֹא מַעֲלֶה עָשָׁן כְּנֶגְדִי, נוּמֵיתִי לוֹ הַרְאֵנִי, אָמַר לִי מָסֹרֶת בְּיָדֵינוּ שֶׁלֹא לְהַרְאוֹת לְאָדָם בָּעוֹלָם, אָמְרוּ לֹא בָּאוּ יָמִים קַלִּים בָּעוֹלָם עַד שֶׁמֵּת אוֹתוֹ הַתִּינוֹק. אָמַר רַבִּי יוֹחָנָן בֶּן נוּרִי פַּעַם אַחַת הָיִיתִי מְהַלֵּךְ בַּדֶּרֶךְ וּמָצָאתִי זָקֵן אֶחָד שֶׁל בֵּית אַבְטִינָס וּבְיָדוֹ מְגִלַּת סַמְמָנִין, אָמַרְתִּי לוֹ מַה בְּיָדֶךָ, אָמַר לִי כְּשֶׁהָיוּ צְנוּעִין בֵּית אַבָּא הָיוּ מוֹסְרִין מְגִלּוֹתָם זֶה לָזֶה, וְעַכְשָׁו הֵא לְךָ וְהִזָּהֵר בָּהּ שֶׁמְּגִלַּת סַמְּמָנִין הִיא, וּכְשֶׁבָּאתִי וְהִרְצֵיתִי הַדְּבָרִים לִפְנֵי רַבִּי עֲקִיבָא זָלְגוּ דִּמְעוֹתָיו, אָמַר לִי מֵעַתָּה אֵין אָנוּ רַשָּׁאִין לְסַפֵּר בִּגְנוּיָן שֶׁל אֵלּוּ.
Rabbi Yoḥanan interpreted the verse: “Perfumed with myrrh and frankincense, and with all the powders of the merchant” regarding the incense of the house of Avtinas,58The incense in the Temple was prepared by the priestly house of Avtinas; see, e.g., Mishna Shekalim 5:1; Yoma 3:11. and this is one of the eleven spices that they would place in it.59The reference is to myrrh, although frankincense, which is also mentioned in the verse here, was also an ingredient in the incense. Rav Huna interpreted it: “The Lord said to Moses: Take spices for you” (Exodus 30:34), that is two;60The word spices is plural, indicating at least two spices. “stacte, onycha, and galbanum” (Exodus 30:34), that is five; “spices” (Exodus 30:34), if you say that this is two, but did it not already say “spices”? “Each part shall be equal” (Exodus 30:34), these are five corresponding to the five, that is ten.61Based on the phrase “each part shall be equal,” the midrash interprets the second mention of “spices” to refer to an additional five types of spices. “And pure frankincense” (Exodus 30:34), these are eleven spices. From here the Sages examined and found that only these eleven spices are ideal for incense.
It is taught: The house of Avtinas were experts in the preparation of the incense, in the blending of the incense, and it would generate a column of smoke, but they were unwilling to teach it.62They were unwilling to teach others how to prepare the incense such that it would rise in a straight column of smoke. The Sages sent and brought craftsmen from Alexandria who were expert in the preparation of the incense, but were not expert in generating a column of smoke. That of the house of Avtinas would rise and ascend like a cluster until the rafters, and would then spread and descend like a rod.63The text should be reversed to read: It rose like a rod to the rafters and would then spread and descended like a cluster (Etz Yosef). That of [the craftsmen from] Alexandria would spread and descend downward immediately. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He created, He created only for His glory, as it is stated: “Everything that is called by My name, for My glory I created it”’ (Isaiah 43:7),64It was not befitting the glory of God for the smoke of the incense to spread out rather than rising straight up. and they restored the house of Avtinas to its position.
They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yuda says: They had been receiving twenty-four maneh each day and they then received forty-eight maneh.65Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the incense to be offered each day (Rashash, Yoma 38a).
They said to them: ‘Why did you see fit not to teach?’ They said: ‘We have a tradition from our ancestors that the Temple is destined to be destroyed, and we did not wish to teach so that they would not become accustomed to offering it before their idols in the manner that we do so before the Holy One blessed be He.’ Regarding this matter, they are commended; moreover, no woman from among them or child from among them ever went out perfumed. And when they would marry a woman from another place they would make an agreement with her that she would never perfume herself, so that Israel would not say that they were perfuming themselves from the blending of the incense, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4).
Rabbi Akiva said: Shimon ben Loga related to me: I and a child from the descendants of the house of Avtinas were gathering herbs in the field, and I saw that he cried and laughed. I said to him: ‘My son, why did you cry?’ He said to me: ‘Due to the honor of my patrilineal home that has been diminished.’ ‘Why did you laugh?’ He said to me: ‘Because it is preserved and designated for the righteous, and ultimately, the Holy One blessed be He is destined to bring joy to His children in the near future.’ What did you see?’66What did you see that reminded you of the incense that your family would prepare in the days of the Temple? He said to me: ‘Is this not a substance that generates a column of smoke before me?’ I said to him: ‘Show me.’ He said to me: ‘We have a tradition to never show it to any person.’ They said: Not many days elapsed in the world until that child died.67This was a punishment for having divulged the little that he divulged.
Rabbi Yoḥanan ben Nuri said: One time I was walking along the way and I found a certain elder of the house of Avtinas who had in his hand a scroll [containing a list] of spices. I said to him: ‘What is that in your hand?’ He said to me: ‘When they were discreet, the members of my patrilineal house would pass the scrolls one to another, but now, here it is for you, but be careful with it, as it is a scroll of spices.’ When I came and related the matters before Rabbi Akiva, his tears flowed. He said to me: ‘From now on, we are no longer permitted to denounce them.’68Since the elder did not find anyone in his family worthy of these secrets, he had passed them on to Rabbi Yoḥanan ben Nuri. This made it clear that all along they had acted for the sake of heaven (Etz Yosef).
שֶׁל בֵּית גַּרְמוֹ הָיוּ בְּקִיאִים בְּמַעֲשֵׂה לֶחֶם הַפָּנִים וּבִרְדִיָּתוֹ, וְלֹא רָצוּ לְלַמֵּד, וְשָׁלְחוּ חֲכָמִים וְהֵבִיאוּ אֻמָּנִין מֵאֲלֶכְּסַנְדְּרִיָּה וְהָיוּ בְּקִיאִין בְּמַעֲשֵׂה לֶחֶם הַפָּנִים, וּבִרְדִיָּתוֹ לֹא הָיוּ בְּקִיאִים. שֶׁל בֵּית גַּרְמוֹ הָיוּ מַסִּיקִים בַּתַּנּוּר מִבַּחוּץ וְהִיא נִרְדֵּית מִבִּפְנִים, וְאֵלּוּ הָיוּ מַסִּיקִין מִבִּפְנִים וְאוֹפִין מִבַּחוּץ, וְיֵשׁ אוֹמְרִים שֶׁהָיְתָה מְעַפֶּשֶׁת, וּכְשֶׁיָּדְעוּ חֲכָמִים בַּדָּבָר אָמְרוּ כָּל שֶׁפָּעַל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא פָּעַל אֶלָּא לְמַעֲנוֹ, שֶׁנֶּאֱמַר (משלי טז, ד): כֹּל פָּעַל ה' לַמַּעֲנֵהוּ, וְחָזְרוּ בֵּית גַּרְמוֹ לִמְקוֹמָן, שָׁלְחוּ אַחֲרֵיהֶם וְלֹא רָצוּ לָבוֹא עַד שֶׁכָּפְלוּ לָהֶם שְׂכָרָן, שְׁנֵים עָשָׂר מָנֶה הָיוּ נוֹטְלִין בְּכָל יוֹם חָזְרוּ וְהָיוּ נוֹטְלִין עֶשְׂרִים וְאַרְבָּעָה מָנֶה כְּדִבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר בְּכָל יוֹם הָיוּ נוֹטְלִין עֶשְׂרִים וְאַרְבָּעָה מָנֶה וְעַכְשָׁו אַרְבָּעִים וּשְׁמוֹנָה מָנֶה. אָמְרוּ לָהֶם, מָה רְאִיתֶם שֶׁלֹא לְלַמֵּד, אָמְרוּ, יוֹדְעִים הָיוּ בֵּית אַבָּא שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לְהֵחָרֵב וְשֶׁמָּא יִלְמַד אָדָם שֶׁאֵינוֹ הָגוּן וְיֵלֵךְ וְיַעֲבֹד עֲבוֹדַת כּוֹכָבִים בְּכָךְ, וּבַדָּבָר הַזֶּה מַזְכִּירִין אוֹתָם לְשֶׁבַח, וְלֹא עוֹד אֶלָּא, שֶׁמֵּעוֹלָם לֹא נִמְצְאָה פַּת נְקִיָּה בְּיַד בְּנֵיהֶם וּבְנוֹתֵיהֶם, שֶׁלֹא יִהְיוּ יִשְׂרָאֵל אוֹמְרִין מִלֶּחֶם הַפָּנִים הֵם נִזּוֹנִים, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: וִהְיִיתֶם נְקִיִּים מֵה' וּמִיִּשְׂרָאֵל, וְאוֹמֵר: וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם, וְכֻלָּן מָצְאוּ תְּשׁוּבָה לְדִבְרֵיהֶם חוּץ מִשֶּׁל בֵּית קַמְצָר שֶׁלֹא מָצְאוּ תְּשׁוּבָה, אָמְרוּ לָהֶם מָה רְאִיתֶם שֶׁלֹא לְלַמֵּד, וְשָׁתְקוּ וְלֹא הֵשִׁיבוּ תְּשׁוּבָה, וְעַל יְדֵי שֶׁבִּקְּשׁוּ לְהַרְבּוֹת כְּבוֹדָן וּלְמַעֵט כְּבוֹד הַמָּקוֹם, כְּבוֹדָן נִתְמַעֵט וּמַלְכוּת שָׁמַיִם בִּמְקוֹמָהּ, וְלֹא עוֹד אֶלָּא שֶׁאֵין לָהֶם לֹא נִין וְנֶכֶד בְּיִשְׂרָאֵל, עַל הָרִאשׁוֹנִים נֶאֱמַר (משלי י, ז): זֵכֶר צַדִּיק לִבְרָכָה, וְעַל אֵלּוּ נֶאֱמַר: וְשֵׁם רְשָׁעִים יִרְקָב, מִכָּאן אָמַר בֶּן עַזַּאי מִשֶּׁלְּךָ יִתְּנוּ לְךָ, וּבְשִׁמְךָ יִקְרָאוּךָ, וּבִמְקוֹמְךָ יוֹשִׁיבוּךָ, וְאֵין שִׁכְחָה לִפְנֵי הַמָּקוֹם, וְאֵין אָדָם נוֹגֵעַ בַּמּוּכָן לַחֲבֵרוֹ, וְאֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִלּוּ כִּמְלֹא נִימָא.
The house of Garmu were experts in preparation of the showbread and its removal from the oven, but they were unwilling to teach it.69Due to its unique size and shape, the showbread had to be prepared in a special way, and it took great skill to remove it from the oven without tearing it. It should be noted that bread was at that time generally baked by sticking it onto the inside wall of the oven. The Sages sent and brought craftsmen from Alexandria who were expert in preparation of the showbread, but they were not expert in its removal from the oven. The house of Garmu would ignite the oven toward the outside and [the bread] was removed toward the inside, but these would ignite toward the inside and would bake toward the outside.70They would ignite the fire deeper inside the oven and bake the bread toward the front of the oven. Alternatively, they would bake the bread by attaching it to the outside of the oven, which was hot because of the fire on the inside. Some say that it would become moldy. When the matter became known to the Sages, they said: ‘Everything that the Holy One blessed be He did, He did only for His sake,’ as it is stated: “Everything done by the Lord is for His own sake” (Proverbs 16:4), and they restored the house of Garmu to its position.
They sent for them, but they did not want to come until they doubled their wages. They had been receiving twelve maneh each day and they then received twenty-four maneh, in accordance with the statement of Rabbi Meir. Rabbi Yehuda says: They had been receiving twenty-four maneh each day and now forty-eight maneh.71Some interpret this passage to mean that the sums mentioned were paid per year, on behalf of their preparation of the showbread for the entire year (Rashash, Yoma 38a).
They said to them: ‘Why did you see fit not to teach?’ They said: ‘Our patrilineal house knew that the Temple is destined to be destroyed and perhaps an unworthy person will learn [how to produce the showbread] and will go engage in idol worship with it.’ Regarding this matter, they are commended; moreover, no bread from fine flour was ever found in the possession of their sons and daughters, so Israel would not say that they are sustained by the showbread, to fulfill what is stated: “You shall be vindicated before God and before Israel” (Numbers 32:22), and it says: “you will find grace and good favor in the eyes of God and man” (Proverbs 3:4).
All of them found a response to their words except for the house of Kamtzar, who did not find an answer.72The house of Kamtzar were expert scribes. They were able to grasp four quills in one hand and write the four letters of the name of God at the same time (Yoma 38b). It was considered advantageous for the name of God to be written in this way so as not to be incomplete for even a small amount of time. They said to them: ‘Why did you see fit not to teach?’ They were silent and did not respond with an answer. Because they sought to increase their glory and diminish the glory of the Omnipresent, their glory diminished and the kingdom of Heaven remains in its place. Moreover, they have no descendant or offspring among Israel. Regarding the first ones, it is stated: “The memory of the righteous is for a blessing” (Proverbs 10:7), and regarding these it is stated: “and the name of the wicked will rot” (Proverbs 10:7). From here, ben Azzai said: From your own they will give you,73People will be rewarded or punished in a manner commensurate with their actions. by your name they shall call you, and in your place they shall seat you, and there is no forgetfulness before the Onmipresent. No person touches what is prepared for another. And one reign does not overlap with another even one hairbreadth.
הוּגְרַס בֶּן לֵוִי הָיָה יוֹדֵעַ פֶּרֶק בַּשִּׁיר יוֹתֵר מֵאֶחָיו, וְלֹא רָצָה לְלַמֵּד, אָמְרוּ עָלָיו עַל הוּגְרַס בֶּן לֵוִי בְּשָׁעָה שֶׁפּוֹתֵחַ פִּיו בְּשִׁיר הָיָה נוֹעֵץ אֲגוּדָלוֹ בְּתוֹךְ פִּיו וַאֲגוּדָלוֹ אַחֵר בַּקַּרְקַע וּמַכְנִיס אֶצְבָּעוֹת בֵּין הַנִּימִים וּמַגְבִּיהַּ קוֹלוֹ בִּנְעִימָה, וְהָיָה מוֹצִיא כָּל מִינֵי זֶמֶר עַד שֶׁהָיוּ כָּל אֶחָיו הַלְוִיִּם נִסְקָרִין בְּבַת רֹאשׁ לַאֲחוֹרֵיהֶם. פִּנְחָס הַמַּלְבִּישׁ אַלְבֵּשׁ אִיסְטְרָאטֵיגָא וּנְסַב אַגְרֵיהּ.
Hugras ben Levi74He was one of the Levites who would sing in the Temple. knew how to sing better than his brethren, but he did not want to teach it. They said about Hugras ben Levi, when he would open his mouth in song, he would insert his thumb into his mouth, his other thumb in the ground, and insert fingers between the two sides of his upper lip and raise his voice in a pleasant tune. He would produce all kinds of sounds until all his brethren the Levites would recoil and turn their heads back.75The sounds he produced were so startlingly beautiful that the other Levites could not help but turn their heads to look at him. Pinḥas the dresser dressed a general and collected his wages.76Pinḥas would dress the High Priest. Lest one think that a dresser was unnecessary, as dressing does not require great skill, the midrash notes that even a general paid him for his services (Etz Yosef).
מִי זֹאת עֹלָה וגו'. מְדַבֵּר בֶּאֱלִישֶׁבַע בַּת עַמִּינָדָב, אָמְרוּ אֱלִישֶׁבַע בַּת עַמִּינָדָב רָאֲתָה חָמֵשׁ שְׂמָחוֹת בְּיוֹם אֶחָד, רָאֲתָה יְבָמָהּ מֶלֶךְ, וְאָחִיהָ נָשִׂיא, וּבַעְלָהּ כֹּהֵן גָּדוֹל, וּשְׁנֵי בָנֶיהָ סִגְנֵי כְּהֻנָּה, וּפִנְחָס בֶּן בְּנָהּ מְשׁוּחַ מִלְחָמָה, כֵּיוָן שֶׁנִּכְנְסוּ בָּנֶיהָ לְהַקְרִיב, יָצְאוּ שְׂרוּפִין וְנֶהֶפְכָה שִׂמְחָתָהּ לְאֵבֶל, מִיָּד נַעֲשֵׂית כְּתִימְרוֹת עָשָׁן. כַּד דְּמָךְ רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן, הָיָה דּוֹרוֹ קוֹרֵא עָלָיו: מִי זֹאת עֹלָה מִן הַמִּדְבָּר וגו' מִכֹּל אַבְקַת רוֹכֵל, מַהוּ מִכֹּל אַבְקַת רוֹכֵל, דַּהֲוָה רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן קָרָאוֹי וְתָנוֹי וְקָרִיבוֹי וּפַיְיטוֹיי.
“Who is this ascending…,” it is speaking of Elisheva daughter of Aminadav. They said: Elisheva daughter of Aminadav saw five celebrations on one day; she saw her brother-in-law become king,77Moses. her brother [become] a prince,78Naḥshon. her husband High Priest,79Aaron. and her two sons deputy High Priests, and Pinḥas, her grandson, the priest anointed for war. When her sons entered to sacrifice, they came out burnt, and her celebration was transformed to mourning. Immediately she became like columns of smoke.80Blackened from her pain and grief.
When Rabbi Elazar ben Rabbi Shimon died, his generation would read in his regard: “Who is this ascending from the wilderness…from all the powders of the merchant.” What is “from all the powders of the merchant”? Rabbi Elazar bar Rabbi Shimon was an expert in Bible, Mishna, preaching, and composing ritual poetry.
הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, רַבִּי בִּיבֵי בְּשֵׁם רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי פָּתַר קְרָיָה בְּבִרְכַּת כֹּהֲנִים, הִנֵּה מִטָּתוֹ, הִנֵּה מַטּוֹתָיו וּשְׁבָטָיו, הָאֵיךְ מָה דְאַתְּ אָמַר (חבקוק ג, ט): שְׁבֻעוֹת מַטּוֹת. שֶׁלִּשְׁלֹמֹה, שֶׁל מֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ, אֵלּוּ שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. מִגִּבֹּרֵי יִשְׂרָאֵל, שֶׁהֵם מְגַבְּרִין אֶת יִשְׂרָאֵל. כֻּלָּם אֲחֻזֵי חֶרֶב, אָמַר רַבִּי עֲזַרְיָה דְּבָרִים מְבֹרָכִין בִּגְבוּרָה. (במדבר ו, כד): יְבָרֶכְךָ ה', יָאֵר ה', יִשָֹּׂא ה'. מְלֻמְּדֵי מִלְחָמָה, שֶׁהֵם נִלְחָמִים בְּכָל מִינֵי פֻּרְעָנֻיּוֹת שֶׁיֵּשׁ בָּעוֹלָם. אִישׁ חַרְבּוֹ עַל יְרֵכוֹ מִפַּחַד בַּלֵּילוֹת, שֶׁאֲפִלּוּ אָדָם רוֹאֶה בַּחֲלוֹמוֹ חֶרֶב מְחַתֶּכֶת בִּירֵכוֹ, מַה יַּעֲשֶׂה, יֵלֵךְ לְבֵית הַכְּנֶסֶת וְיִקְרָא קְרִיאַת שְׁמַע וְיִתְפַּלֵּל תְּפִלָּתוֹ, וְיִשְׁמַע בִּרְכַּת כֹּהֲנִים וְיַעֲנֶה אַחֲרֵיהֶם אָמֵן, וְאֵין דָּבָר רָע מַזִּיקוֹ, לְפִיכָךְ מַזְהִיר אֶת בְּנֵי אַהֲרֹן וְאוֹמֵר לָהֶם, (במדבר ו, כב): כֹּה תְבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל.
“Behold the bed of Solomon: sixty valiant men surround it, from the valiant of Israel, each 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).
“Behold the bed of Solomon: sixty valiant men surround it,” Rabbi Beivai in the name of Rabbi Elazar ben Rabbi Yosei interpreted the verse regarding the Priestly Benediction. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as it says: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said that] peace [shalom] is His; “sixty valiant men surround it,” these are the sixty letters in the Priestly Benediction; “from the valiant of Israel,” as they bolster Israel.
“Each armed with a sword,” Rabbi Azarya said: Matters that are blessed with Might,81Each blessing contains the name of the mighty God. “may the Lord bless you” (Numbers 6:24), “may the Lord shine” (Numbers 6:25), “may the Lord lift” (Numbers 6:26). “Trained in war,” as they battle all sorts of calamities that exist in the world. “Each man, a sword on his thigh from fear in the nights,” for even if a person sees in his dream a sword cutting his thigh, what shall he do? He shall go to the synagogue, recite Shema, pray his prayer, hear the Priestly Benediction, and answer amen after them, and no evil matter will harm him. Therefore, He cautions the sons of Aaron and says to them: “So you shall bless the children of Israel” (Numbers 6:23).
רַבִּי שִׂמְלָאי פָּתַר קְרָיָה בְּמִשְׁמָרוֹת, הִנֵּה מִטָּתוֹ, הִנֵּה מַטּוֹתָיו וּשְׁבָטָיו, הָאֵיךְ מָה דְאַתְּ אָמַר: שְׁבֻעוֹת מַטּוֹת אֹמֶר סֶלָה. שֶׁלִּשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. שִׁשִּׁים גִבֹּרִים סָבִיב לָהּ, אֵלּוּ עֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת כְּהֻנָּה וְעֶשְׂרִים וְאַרְבָּעָה מִשְׁמָרוֹת לְוִיָה, וּשְׁתֵּים עֶשְׂרֵה מַחְלוֹקוֹת. מִגִּבֹּרֵי יִשְׂרָאֵל, שֶׁמְשַׁמְּרִין אֶת יִשְׂרָאֵל. כֻּלָּם אֲחֻזֵי חֶרֶב, רַבִּי זְעֵירָא וְרַבִּי יְהוּדָה בְּשֵׁם שְׁמוּאֵל אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁמְלַמְּדִין לַכֹּהֲנִים שְׁחִיטָה, וְהִלְכוֹת זְרִיקָה וְקַבָּלָה וּקְמִיצָה. רַבִּי יִצְחָק בְּשֵׁם רַבִּי אַמֵּי אָמַר אֵלּוּ מְבַקְּרֵי מוּמֵי קֳדָשִׁים וְנוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַבִּי גִּידָל בַּר בִּנְיָמִין בְּשֵׁם רַבִּי יֵסָא שְׁנֵי דַיָּנֵי גְזֵלוֹת הָיוּ בִּירוּשָׁלַיִם, וְהָיוּ נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. שְׁמוּאֵל אוֹמֵר נָשִׁים הָיוּ אוֹרְגוֹת בַּפָּרֹכֶת וְנוֹטְלוֹת שָׂכָר מִתְּרוּמַת הַלִּשְׁכָּה. רַב הוּנָא אָמַר מִלִּשְׁכַּת בֶּדֶק הַבַּיִת, הָדֵין עֲבַד לָהּ כְּבִנְיָן, וְהָדֵין עֲבַד לָהּ כְּקָרְבָּנוֹת. מְלֻמְּדֵי מִלְחָמָה, שֶׁהָיוּ מְלַמְּדִין לַכֹּהֲנִים הֵיאַךְ יַעֲשׂוּ עֲבוֹדָה. אִישׁ חַרְבּוֹ וגו', שֶׁהָיוּ מַזְהִירִין אוֹתָם בְּעֵת שֶׁשּׁוֹחֲטִים שֶׁלֹא יִפָּגֵל אֶחָד מֵהַזְּבָחִים, שֶׁלֹא לִפְסֹל אֶחָד מֵהַקָּרְבָּנוֹת בַּנּוֹתָרוֹת.
Rabbi Simlai interpreted the verse regarding the priestly watches. “Behold the bed [mitato],” behold his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot], sela” (Habakkuk 3:9); “of Solomon [Shlomo],” to the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men surround it,” these are the twenty-four priestly watches, the twenty-four Levite watches, and the twelve divisions; “from the valiant of Israel,” as they protect Israel. “Each armed with a sword,” Rabbi Ze’eira and Rabbi Yehuda [said] in the name of Shmuel: These are the Torah scholars who teach the priests ritual slaughter and the laws of sprinkling and collecting,82Sprinkling and collecting the blood of animal offerings. and of the handful.83The handful taken from the meal offering and burned on the altar. Rabbi Yitzḥak said in the name of Rabbi Ami: These are the inspectors of the blemishes of sacrificial animals, who collect their wages from the collection of the chamber.84Each man would donate a half-shekel per year to the Temple treasury. The donations would be stored in a chamber. Periodically, a portion of the money would be collected from that chamber. These funds, known as the collection of the chamber, covering the running expenses of the Temple. The rest of the money was used for upkeep.
Rabbi Gidel bar Binyamin [said] in the name of Rabbi Yesa: There were in Jerusalem two judges of [cases concerning] robbery, and they would collect their wages from the collection of the chamber. Shmuel says: The women who would weave the curtain85This refers to the curtain that separated the Temple Sanctuary from the Holy of Holies. would collect their wages from the collection of the chamber; Rav Ḥuna said: From the collection for Temple maintenance. This one [Shmuel] deems it like an offering. That one [Rav Huna] deems it like building. “Trained in war,” as [the Sages] would teach the priests how to perform the Temple service; “each armed with a sword…,” as they would caution them when they were slaughtering so that none of the offerings would be disqualified due to pigul,86This is an offering that is disqualified when the priest performing one of the essential services of the offering thinks that another of the services will be performed, or the meat will be eaten, after the appointed time. and none of the offerings would be disqualified as leftovers.87If an offering is not consumed within the appointed time, whatever is left becomes disqualified.
רַבִּי יוֹחָנָן פָּתַר קְרָא בְּסַנְהֶדְרָיוֹת, הִנֵּה מִטָּתוֹ, מַטּוֹתָיו וּשְׁבָטָיו, כְּמָה דְתֵימַר שְׁבֻעוֹת מַטּוֹת, שֶׁלִּשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. שִׁשִּׁים גִּבֹּרִים, אֵלּוּ שִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ, הֲדָא הוּא דִכְתִיב (מלכים ב כה, יט): וְשִׁשִּׁים אִישׁ מֵעַם הָאָרֶץ הַנִּמְצְאִים בָּעִיר. מִגִּבֹּרֵי יִשְׂרָאֵל, אֵלּוּ אַחַד עָשָׂר אֲנָשִׁים, הֲדָא הוּא דִכְתִיב (מלכים ב כה, יח יט): וַיִּקַח רַב טַבָּחִים אֶת שְׁרָיָה כֹּהֵן הָרֹאשׁ וְאֶת צְפַנְיָהוּ כֹּהֵן מִשְׁנֶה וְאֶת שְׁלשֶׁת שֹׁמְרֵי הַסַּף, וּמִן הָעִיר לָקַח סָרִיס אֶחָד, זֶה מֻפְלָא בֵּית דִּין, וְלָמָּה קוֹרֵא אוֹתוֹ סָרִיס, שֶׁמְּסָרֵס אֶת הַהֲלָכָה. (מלכים ב כה, יט): וַחֲמִשָּׁה אֲנָשִׁים מֵרֹאֵי פְנֵי הַמֶּלֶךְ, הֲרֵי אַחַד עָשָׂר, וּכְשֶׁהוּא אוֹמֵר (ירמיה נב, כה): שִׁבְעָה, לְהוֹסִיף עָלָיו שְׁנֵי סוֹפְרֵי דַיָּנִין שֶׁיּוֹשְׁבִין לִפְנֵיהֶם. מִגִּבֹּרֵי יִשְׂרָאֵל, מְזַכִּין אֶת יִשְׂרָאֵל בִּגְבוּרָה. כֻּלָּם אֲחֻזֵי חֶרֶב, רַבִּי מֵאִיר וְרַבִּי יוֹסֵי, רַבִּי מֵאִיר אוֹמֵר שֶׁהָיוּ כֻּלָּן שׁוֹנִין הֲלָכָה כַּחֶרֶב, שֶׁאִם בָּא מַעֲשֶׂה עַל יְדֵיהֶם לֹא תְהֵא הֲלָכָה קוֹהָא לָהֶם. רַבִּי יוֹסֵי אוֹמֵר בִּשְׁעַת הַדִּין הַכֹּל נוֹשְׂאִין וְנוֹתְנִין הֵיאַךְ לְהוֹצִיא אֶת הַדִּין וְאֶת הַמַּעֲשֶׂה וּמִתְפַּחֲדִין מִדִּינָהּ שֶׁל גֵּיהִנֹּם. רַבִּי מְנַחֵם חַתְנֵיהּ דְּרַבִּי אֶלְעָזָר בַּר אֲבוּנָא בְּשֵׁם רַבִּי יַעֲקֹב בַּר אֲבִינָא, אִם בָּאת אִשָּׁה לְפָנֶיךָ לְבֵית הַמִּדְרָשׁ לִשְׁאֹל לְךָ שְׁאֵלָה עַל כִּתְמָהּ וְעַל נִדָּתָהּ, תְּהֵא רוֹאֶה אוֹתָהּ כְּאִלּוּ שֶׁיָּצָאת מִירֵכֶיךָ, וְאַל תִּתֵּן עֵינֶיךָ בָּהּ, וְתִתְפַּחֵד מִדִּינָהּ שֶׁל גֵּיהִנֹּם.
Rabbi Yoḥanan interpreted the verse regarding the Sanhedrin. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as you say: “The oaths to the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the sixty people from the people of the land; that is what is written: “And sixty men of the people of the land who were found in the city” (II Kings 25:19); “from the valiant of Israel,” these are the eleven men; that is what is written: “The captain of the guards took Seraya the chief priest, Tzefanyahu the deputy priest, and the three gatekeepers. From the city he took one official [saris] (II Kings 25:18–19),” this is the most distinguished member of the court. Why is he called saris? It is because he reorders and resolves [mesares] the halakha; “and five men of those who see the king's face (II Kings 25:19),” this is eleven. When it says “seven [men of those who see the king’s face]” (Jeremiah 52:25), that is to add two scribes of the judges who sit before them. “From the valiant of Israel,” as they benefit Israel with their might.
“Each armed with a sword,” Rabbi Meir and Rabbi Yosei, Rabbi Meir says: They would all study halakha like a sword, so if an incident comes before them, the halakha would not be dull for them.88They studied intensely, so that they would be sharp and clear in their halakhic rulings and analyses. Rabbi Yosei says: During a trial, all of them deliberate how best to issue a verdict regarding the incident, and they fear the judgment of Gehenna.
Rabbi Menaḥem son-in-law of Rabbi Elazar bar Avuna [said] in the name of Rabbi Yaakov bar Avina: If a woman comes before you to the study hall to ask you a question regarding her stain or her menstruation, look upon her as though she emerged from your loins and do not look at her covetously; fear the judgment of Gehenna.
וְרַבָּנָן פָּתְרֵי קְרָא בְּיוֹצְאֵי מִצְרַיִם, הִנֵּה מִטָּתוֹ, מַטּוֹתָיו וּשְׁבָטָיו, הֵיאַךְ מָה דְאַתְּ אָמַר שְׁבֻעוֹת מַטּוֹת. שֶׁלִּשְׁלֹמֹה, לַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. שִׁשִּׁים גִּבֹּרִים, אֵלּוּ שִׁשִּׁים רִבּוֹא שֶׁיָּצְאוּ מִמִּצְרַיִם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמַעְלָה. מִגִּבֹּרֵי יִשְׂרָאֵל, אֵלּוּ שִׁשִּׁים רִבּוֹא שֶׁיָּצְאוּ מִמִּצְרַיִם מִבֶּן עֶשְׂרִים שָׁנָה וּלְמַטָּה. כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל יְרֵכוֹ, שֶׁבְּשָׁעָה שֶׁאָמַר לָהֶם משֶׁה כָּךְ אָמַר אֵלַי הַקָּדוֹשׁ בָּרוּךְ הוּא סוֹנְטִימוֹס (שמות יב, מח): וְכָל עָרֵל לֹא יֹאכַל בּוֹ, מִיָּד כָּל אֶחָד וְאֶחָד נָטַל חַרְבּוֹ עַל יְרֵכוֹ וּמָל עַצְמוֹ. מִי מָלָן, רַבִּי בֶּרֶכְיָה אָמַר משֶׁה הָיָה מוֹהֵל, וְאַהֲרֹן פּוֹרֵעַ, וִיהוֹשֻׁעַ מַשְׁקֶה. וְיֵשׁ אוֹמְרִים יְהוֹשֻׁעַ הָיָה מוֹהֵל, וְאַהֲרֹן פּוֹרֵעַ, וּמשֶׁה מַשְׁקֶה, הֲדָא הוּא דִכְתִיב (יהושע ה, ב): בָּעֵת הַהִיא אָמַר ה' אֶל יְהוֹשֻׁעַ עֲשֵׂה לְךָ חַרְבוֹת צֻרִים וְשׁוּב מֹל אֶת בְּנֵי יִשְׂרָאֵל שֵׁנִית, וְלָמָּה שֵׁנִית מִכָּאן שֶׁמָּלָן בָּרִאשׁוֹנָה, מִיָּד (יהושע ה, ג): וַיַּעַשׂ לוֹ יְהוֹשֻׁעַ חַרְבוֹת צֻרִים וַיָּמָל אֶת בְּנֵי יִשְׂרָאֵל אֶל גִּבְעַת הָעֲרָלוֹת. וּמַהוּ אֶל גִּבְעַת הָעֲרָלוֹת, אָמַר רַבִּי לֵוִי מִכָּאן שֶׁעָשׂוּ אוֹתָהּ גִּבְעָה בְּעָרְלָה.
The Rabbis interpreted the verse regarding those who departed from Egypt. “Behold the bed [mitato],” his tribes [matotav] and his clans, just as it says: “The oaths of the tribes [matot]” (Habakkuk 3:9); “of Solomon [Shlomo],” of the king [of Whom it may be said] that peace [shalom] is His; “sixty valiant men,” these are the six hundred thousand who departed Egypt from twenty years of age and above; “from the valiant of Israel,” these are the six hundred thousand who departed Egypt from twenty years of age and below.
“Each armed with a sword, trained in war; each man, a sword on his thigh,” for when Moses said: ‘The Holy One blessed be He told me the following principle: “All uncircumcised shall not eat from it”’ (Exodus 12:48); immediately, each and every one took his sword on his thigh and circumcised himself.
Who circumcised them? Rabbi Berekhya said: Moses was the circumciser, Aaron uncovered the skin,89After the foreskin is severed, one pulls back a thin membrane under it and uncovers the corona. and Joshua gave them to drink. Some say: Joshua was the circumciser, Aaron uncovered the skin, and Moses gave them to drink; that is what is written: “At that time, the Lord said to Joshua: Make flint knives for yourself and circumcise the children of Israel again, a second time” (Joshua 5:2). Why “a second time”? From here [it may be derived] that he circumcised them the first time. Immediately, “Joshua made flint knives for himself, and circumcised the children of Israel at the Hill of the Foreskins” (Joshua 5:3). What is “at the Hill of the Foreskins”? Rabbi Levi said: From here [it may be derived] that they made that hill out of foreskins.
תָּנֵי עַד שֶׁלֹא יֶחֱטָא אָדָם נוֹתְנִין לוֹ אֵימָה וְיִרְאָה וְהַבְּרִיּוֹת מִתְפַּחֲדִין מִמֶּנּוּ, כֵּיוָן שֶׁהוּא חוֹטֵא נוֹתְנִין עָלָיו אֵימָה וְיִרְאָה וּמִתְפַּחֵד הוּא מֵאֲחֵרִים, תֵּדַע לְךָ שֶׁכֵּן, אָמַר רַבִּי עַד שֶׁלֹא חָטָא אָדָם הָרִאשׁוֹן הָיָה שׁוֹמֵעַ קוֹל הַדִּבּוּר עוֹמֵד עַל רַגְלָיו וְלֹא הָיָה מִתְיָרֵא, כֵּיוָן שֶׁחָטָא כְּשֶׁשָּׁמַע קוֹל הַדִּבּוּר נִתְיָרֵא וְנִתְחַבֵּא, שֶׁנֶּאֱמַר (בראשית ג, י): אֶת קֹלְךָ שָׁמַעְתִּי וגו' וַיִּתְחַבֵּא הָאָדָם. רַבִּי אַיְּבוּ אָמַר בְּאוֹתָהּ שָׁעָה נִגְרַע גֹּבַהּ קוֹמָתוֹ שֶׁל אָדָם וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. רַבִּי לֵוִי אָמַר עַד שֶׁלֹא חָטָא אָדָם הָרִאשׁוֹן הָיָה שׁוֹמֵעַ אֶת הַקּוֹל אֲדִיבוּן, וְכֵיוָן שֶׁחָטָא הָיָה שׁוֹמֵעַ אֶת הַקּוֹל אַגְרִיּוּן. עַד שֶׁלֹא חָטְאוּ יִשְׂרָאֵל, רוֹאִין טוֹכְסוֹת זוֹ אֶת זוֹ וְלֹא הָיוּ מִתְיָרְאִין וּמִזְדַּעְזְעִין וְנִפְחָדִין, וְכֵיוָן שֶׁחָטְאוּ אֲפִלּוּ פְּנֵי הַסַּרְסוּר לֹא הָיוּ יְכוֹלִין לְהִסְתַּכֵּל, הֲדָא הוּא דִכְתִיב (שמות לד, לה): כִּי קָרַן עוֹר פְּנֵי משֶׁה, וּכְתִיב (שמות לד, ל): וַיִּירְאוּ מִגֶּשֶׁת אֵלָיו. רַבִּי פִּנְחָס וְרַבִּי אָבוּן בְּשֵׁם רַבִּי חָנִין אָמְרוּ, אַף הַסַּרְסוּר הִרְגִּישׁ עִמָּהֶם בְּאוֹתָהּ הָעֲבֵרָה, עַד שֶׁלֹא חָטְאוּ יִשְׂרָאֵל מַה כְּתִיב (תהלים סח, יג): מַלְכֵי צְבָאוֹת יִדֹּדוּן יִדֹּדוּן, רַבִּי אַיְבוּ אָמַר מַלְאֲכֵי צְבָאוֹת אֵין כְּתִיב, אֶלָּא מַלְכֵי צְבָאוֹת, מַלְכֵיהוֹן דְּמַלְאֲכַיָא, אֵי זֶה זֶה, זֶה מִיכָאֵל וְגַבְרִיאֵל, לֹא הָיוּ יְכוֹלִין לְהִסְתַּכֵּל פָּנָיו שֶׁל משֶׁה, וְכֵיוָן שֶׁחָטְאוּ אֲפִלּוּ פְּנֵיהֶם שֶׁל גּוּלְיָירִין לֹא הָיָה יָכוֹל משֶׁה לְהִסְתַּכֵּל, הֲדָא הוּא דִכְתִיב (דברים ט, יט): כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה. עַד שֶׁלֹא אֵרַע לְדָוִד אוֹתוֹ הַמַּעֲשֶׂה, כְּתִיב (תהלים כז, א): ה' אוֹרִי וְיִשְׁעִי מִמִּי אִירָא, מִשֶּׁאֵרַע בּוֹ, כְּתִיב (שמואל ב יז, ב): וְאָבוֹא עָלָיו וְהוּא יָגֵעַ וּרְפֵה יָדַיִם. עַד שֶׁלֹא חָטָא שְׁלֹמֹה הָיָה רוֹדֶה בַּשָּׁרִים וּבַשָּׁרוֹת, הֲדָא הוּא דִכְתִיב (קהלת ב, ח): עָשִׂיתִי לִי שָׁרִים וְשָׁרוֹת. זְכָרִים מְשׁוֹרְרִים וּנְקֵבוֹת מְשׁוֹרְרוֹת. וְתַעֲנֻגוֹת בְּנֵי הָאָדָם, פְּרוֹבַטְיָיה. שִׁדָּה וְשִׁדּוֹת, שֵׁדָה וְשֵׁדְתָה דַּהֲווֹ אָזְיִין בְּהוֹן. כֵּיוָן שֶׁחָטָא מִנָּה לוֹ שִׁשִּׁים גִּבֹּרִים מִגִּבֹּרֵי יִשְׂרָאֵל וְהֶעֱמִידָן לִשְׁמֹר אֶת מִטָּתוֹ, הֲדָא הוּא דִכְתִיב: הִנֵּה מִטָּתוֹ וגו' כֻּלָּם אֲחֻזֵי חֶרֶב, שֶׁהָיָה מִתְפַּחֵד מִן הָרוּחוֹת.
It is taught: Until a person sins, he is given terror and fear and creatures are afraid of him. Once he sins, terror and fear are imposed upon him and he is afraid of others. Know that it is so, as Rabbi said: Until Adam the first man sinned, he would hear the voice of divine speech while standing on his feet and was not afraid. Once he sinned, when he heard the voice of divine speech, he was afraid and hid, as it is stated: “I heard your voice…” (Genesis 3:10); “the man hid” (Genesis 3:8). Rabbi Aivu said: At that moment the height of Adam’s stature diminished and it became only one hundred cubits. Rabbi Levi said: Until Adam the first man sinned, he would hear a soothing divine voice. Once he sinned, he would hear a thundering voice.
Until Israel sinned, they would see90They would see the glory of God. through the consecutive partitions and they were not afraid, shocked, and frightened. Once they sinned, they could not have even looked at an intermediary. That is what is written: “They saw the skin of Moses’s face, that it was radiant” (Exodus 34:35), and it is written: “They feared to approach him” (Exodus 34:30).
Rabbi Pinḥas and Rabbi Avun said in the name of Rabbi Ḥanin: Even the intermediary was affected with them in that transgression. Until Israel sinned, what is written? “The kings of armies flee again and again” (Psalms 68:13). Rabbi Aivu said: “Angels [malakhei] of armies” is not written, but rather “kings [malkhei] of armies”—the kings of the angels. Which is they? They are Mikhael and Gavriel. They were unable to look at Moses’s face. Once [the Israelites] sinned, [Moses] was unable to look even at the most ordinary among [the angels]. That is what is written: “For I was in dread of the wrath and the fury” (Deuteronomy 9:19).
Until that incident befell David,91The reference is to David’s sin with Batsheva. See II Samuel chap. 11. it is written: “The Lord is my light and my salvation; whom shall I fear?” (Psalms 27:1). Once it befell him, it is written: “I will come upon him, and he will be weary and discouraged” (II Samuel 17:2). Until Solomon sinned, he would subjugate sharim and sharot.92The meaning of these words is unclear. Perhaps it may be read sarim and sarot, in which case it means princes and princesses. Alternatively, some suggest that the text should read shedim veshedot, male and female demons. That is the text found in a parallel midrash in Yalkut Shimoni Tehillim 795. That is what is written: “I acquired for myself male and female singers [sharim vesharot]” (Ecclesiastes 2:8), male singers [meshorerim] and female singers [meshorerot];93In this phrase, the midrash has merely translated the terms used in the verse to more familiar forms of the words. “and the pleasures of people” (Ecclesiastes 2:8), bathhouses; “chests [shida] and wagons [shidot]” (Ecclesiastes 2:8), male and female demons [sheda veshedta] who would heat them. Once he sinned, he appointed for him “sixty valiant men…from the valiant of Israel” and positioned them to protect his bed. That is what is written: “Behold the bed…each armed with a sword,” because he was afraid of the spirits.
אַפִּרְיוֹן עָשָׂה לוֹ, רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פָּתַר קְרָיָה בַּמִּשְׁכָּן, אַפִּרְיוֹן, זֶה מִשְׁכָּן. אָמַר רַבִּי יְהוּדָה בְּרַבִּי אִלְעָאי לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת קְטַנָּה עַד שֶׁלֹא הִגְדִּילָה וּבָאת לִידֵי סִימָנִים, הָיָה רוֹאֶה אוֹתָהּ בַּשּׁוּק וּמְדַבֵּר עִמָּהּ בְּפַרְהֶסְיָא בְּמָבוּי וּבְחָצֵר, כֵּיוָן שֶׁהִגְדִּילָה וּבָאת לִידֵי סִימָנִין, אָמַר הַמֶּלֶךְ אֵין שִׁבְחָהּ שֶׁל בִּתִּי שֶׁאֱהֵא מְדַבֵּר עִמָּהּ בְּפַרְהֶסְיָא, אֶלָּא עֲשׂוּ לָהּ פַּפִּילְיוֹן, וּכְשֶׁאֶהֱיֶה צָרִיךְ לְדַבֵּר עִמָּהּ אֲדַבֵּר עִמָּהּ מִתּוֹךְ הַפַּפִּילְיוֹן. כָּךְ כְּתִיב (הושע יא, א): כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ. בְּמִצְרַיִם רָאוּ אוֹתוֹ בְּפַרְהֶסְיָא, שֶׁנֶּאֱמַר (שמות יב, כג): וְעָבַר ה' לִנְגֹף אֶת מִצְרַיִם. בַּיָּם רָאוּ אוֹתוֹ בְּפַרְהֶסְיָא, שֶׁנֶּאֱמַר (שמות יד, לא): וַיַּרְא יִשְׂרָאֵל אֶת הַיָּד הַגְּדֹלָה, וְהָיוּ הָעוֹלְלִים מַרְאִים אוֹתוֹ בְּאֶצְבָּעָן וְאוֹמְרִים (שמות טו, ב): זֶה אֵלִי וְאַנְוֵהוּ. בְּסִינַי רָאוּ אוֹתוֹ פָּנִים בְּפָנִים, שֶׁנֶּאֱמַר (דברים לג, ב): ה' מִסִּינַי בָּא וגו'. כֵּיוָן שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי וְקִבְּלוּ אֶת הַתּוֹרָה וְאָמְרוּ (שמות כד, ז): כֹּל אֲשֶׁר דִּבֶּר ה' נַעֲשֶׂה וְנִשְׁמָע, נַעֲשׂוּ לוֹ אֻמָּה שְׁלֵמָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵין שִׁבְחָן שֶׁל בָּנַי שֶׁאֶהְיֶה מְדַבֵּר עִמָּם בְּפַרְהֶסְיָא, אֶלָּא יַעֲשׂוּ לִי מִשְׁכָּן, וּכְשֶׁאֲנִי צָרִיךְ לְדַבֵּר עִמָּהֶם אֶהְיֶה מְדַבֵּר עִמָּהֶם מִתּוֹךְ הַמִּשְׁכָּן, הֲדָא הוּא דִכְתִיב (במדבר ז, פט): וּבְבֹא משֶׁה אֶל אֹהֶל מוֹעֵד לְדַבֵּר אִתּוֹ. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. מֵעֲצֵי הַלְּבָנוֹן, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, טו): וְעָשִׂיתָ אֶת הַקְּרָשִׁים לַמִּשְׁכָּן עֲצֵי שִׁטִּים עֹמְדִים.
“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9).
“Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter. Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1). In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2). When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’ That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).
עַמּוּדָיו עָשָׂה כֶסֶף, אֵלּוּ הָעַמּוּדִים, שֶׁנֶּאֱמַר (שמות כז, יא): וָוֵי הָעַמֻּדִים וַחֲשֻׁקֵיהֶם כָּסֶף. רְפִידָתוֹ זָהָב, שֶׁנֶּאֱמַר (שמות כו, כט): וְאֶת הַקְּרָשִׁים תְּצַפֶּה זָהָב. מֶרְכָּבוֹ אַרְגָּמָן, שֶׁנֶּאֱמַר (שמות כו, לא): וְעָשִׂיתָ פָרֹכֶת תְּכֵלֶת וְאַרְגָּמָן. תּוֹכוֹ רָצוּף אַהֲבָה, רַבִּי יוּדָן אוֹמֵר זוֹ זְכוּת תּוֹרָה וּזְכוּת צַדִּיקִים שֶׁעוֹסְקִין בָּה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוּדָה בְּשֵׁם רַבִּי סִימוֹן אָמַר זוֹ הַשְּׁכִינָה, כָּתוּב אֶחָד אוֹמֵר (מלכים א ח, יא): וְלֹא יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת וגו', וְכָתוּב אֶחָד אוֹמֵר (יחזקאל י, ד): וְהֶחָצֵר מָלְאָה אֶת נֹגַהּ כְּבוֹד ה', כֵּיצַד יִתְקַיְּמוּ שְׁנֵי כְּתוּבִים, רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְמָה הָיָה אֹהֶל מוֹעֵד דּוֹמֶה, לִמְעָרָה שֶׁהָיְתָה סְמוּכָה לַיָּם, גָּעַשׁ הַיָּם וְהֵצִיף אֶת הַמְּעָרָה, הַמְּעָרָה נִתְמַלְּאָה וְהַיָּם לֹא נֶחְסַר כְּלוּם. כָּךְ אֹהֶל מוֹעֵד נִתְמַלֵּא מִזִּיו הַשְּׁכִינָה, וְהָעוֹלָם לֹא חָסַר מִן הַשְּׁכִינָה, אֵימָתַי שָׁרְתָה הַשְּׁכִינָה בָּעוֹלָם, בַּיּוֹם שֶׁהוּקַם אֶת הַמִּשְׁכָּן, שֶׁנֶּאֱמַר (במדבר ז, א): וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה וגו'.
“He made its pillars of silver, its cushion of gold, its seat of purple wool; its interior is plated with love, from the daughters of Jerusalem” (Song of Songs 3:10).
“He made its pillars of silver,” these are the pillars, as it is stated: “The hooks of the pillars and their bands, silver” (Exodus 27:11). “Its cushion of gold” as it is stated: “You shall plate the planks with gold” (Exodus 26:29). “Its seat of purple wool,” as it is stated: “You shall make a curtain of blue wool and purple” (Exodus 26:31). “Its interior is plated with love,” Rabbi Yudan says: This is the merit of the Torah and the merit of the righteous who engage in it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence.
One verse says: “The priests were unable to stand and serve [due to the cloud]” (I Kings 8:11), and one verse says: “And the courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). How can the two verses be reconciled? Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: To what was the Tent of Meeting comparable? To a cave that was adjacent to the sea. The sea raged and inundated the cave. The cave was filled [with water], but the sea was missing nothing. So too, the Tent of Meeting was filled with the aura of the Divine Presence, but the world was missing nothing of the Divine Presence. When did the Divine Presence rest in the world? On the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished [erecting the Tabernacle]” (Numbers 7:1).
רַבִּי יוּדָה בְּרַבִּי אִלְעָאי פָּתַר קְרָא בָּאָרוֹן, אַפִּרְיוֹן, זֶה הָאָרוֹן, וּמַה הוּא אַפִּרְיוֹן, פּוּרְיוֹמָא, מָשָׁל לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת יְחִידָה נָאָה וַחֲסִידָה וּמְשֻׁבַּחַת, אָמַר לָהֶם הַמֶּלֶךְ לַעֲבָדָיו בִּתִּי נָאָה וַחֲסִידָה וּמְשֻׁבַּחַת וְאֵין אַתֶּם עוֹשִׂין לָהּ פּוּרְיוֹם, עֲשׂוּ לָהּ פּוּרְיוֹם וּמוּטָב שֶׁיֵּרָאֶה יָפְיָהּ שֶׁל בִּתִּי מִתּוֹךְ הַפּוּרְיוֹם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹרָתִי נָאָה וַחֲסִידָה וּמְשֻׁבַּחַת, וְאֵין אַתֶּם עוֹשִׂים לָהּ אָרוֹן, מוּטָב שֶׁיֵּרָאֶה יָפְיָהּ שֶׁל תּוֹרָתִי מִתּוֹךְ הָאָרוֹן. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלוֹ. מֵעֲצֵי הַלְּבָנוֹן, הֵיאַךְ מָה דְאַתְּ אָמַר (שמות לז, א): וַיַּעַשׂ בְּצַלְאֵל אֶת הָאָרֹן עֲצֵי שִׁטִּים. עַמּוּדָיו עָשָׂה כֶסֶף, אֵלּוּ שְׁנֵי הָעַמּוּדִים הָעוֹמְדִים לְפָנִים, שֶׁהָיוּ שֶׁל כֶּסֶף. רְפִידָתוֹ זָהָב, שֶׁנֶּאֱמַר (שמות לז, ב): וַיְצַפֵּהוּ זָהָב טָהוֹר. מֶרְכָּבוֹ אַרְגָּמָן, רַבִּי תַּנְחוּמָא אָמַר זוֹ פָּרֹכֶת הַסְּמוּכָה לָהּ. רַבִּי בִּיבֵי אָמַר זֶה הַכַּפֹּרֶת, שֶׁזְּהָבָהּ דּוֹמֶה לְאַרְגָּמָן. תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָיִם. רַבִּי יוּדָן אָמַר זוֹ זְכוּת תּוֹרָה וְלוֹמְדֶיהָ. רַבִּי עֲזַרְיָה אָמַר בְּשֵׁם רַבִּי יוּדָה בְּשֵׁם רַבִּי סִימוֹן זוֹ הַשְּׁכִינָה. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא (שמות כה, כב): וְנוֹעַדְתִּי לְךָ שָׁם וגו', לְלַמֶּדְךָ שֶׁאֲפִלּוּ מַה שֶּׁאֲחוֹרֵי הַכַּפֹּרֶת לֹא הָיָה פָּנוּי מִן הַשְּׁכִינָה. עוֹבֵד כּוֹכָבִים אֶחָד שָׁאַל לְרַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ, לָמָּה דִּבֵּר הַקָּדוֹשׁ בָּרוּךְ הוּא מִתּוֹךְ הַסְּנֶה וְלֹא מֵאִילָן אַחֵר. אָמַר לוֹ אִלּוּ דִּבֵּר עִמּוֹ מִתּוֹךְ חָרוּב אוֹ מִתּוֹךְ שִׁקְמָה הָיִיתָ שׁוֹאֲלֵנִי וְהָיִיתִי מְשִׁיבְךָ, עַכְשָׁו לְהוֹצִיאֲךָ חָלָק אִי אֶפְשָׁר, לְלַמֶּדְךָ שֶׁאֵין מָקוֹם פָּנוּ בָּאָרֶץ מֵהַשְּׁכִינָה, שֶׁאֲפִלּוּ בְּתוֹךְ הַסְּנֶה הָיָה מְדַבֵּר עִמּוֹ.
Rabbi Yuda ben Rabbi Ilai interpreted the verse regarding the Ark. “Palanquin” (Song of Songs 3:9), this is the Ark. What is a palanquin? It is a litter.94Just as a covered litter provides an honorable covering for its occupant, the Ark provided a beautiful covering for the tablets. This is analogous to a king who had an only daughter, who was fair, pious, and praiseworthy. The king said to his servants: ‘My daughter is fair, pious, and praiseworthy and you do not craft a litter for her? Craft a litter for her, for it is preferable that my daughter’s beauty be seen from within the litter.’ So too, the Holy One blessed be He said: ‘My Torah is fair, pious, and praiseworthy, and you do not craft an ark for it? It is preferable that the beauty of My Torah will be seen from within the Ark.’
“King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His; “from the timber of Lebanon” (Song of Songs 3:9), just as it says: “Betzalel made the Ark of acacia wood” (Exodus 37:1). “He made its pillars of silver” (Song of Songs 3:10), these are the two pillars that were inside it, that were of silver. “Its cushion of gold” (Song of Songs 3:10), as it is stated: “He plated it with pure gold” (Exodus 37:2). “Its seat of purple wool” (Song of Songs 3:10), Rabbi Tanḥuma said: This is the curtain that is adjacent to it. Rabbi Beivai said: This is the Ark cover, whose gold is similar to purple. “Its interior is plated with love from the daughters of Jerusalem” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and those who study it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence.
Rabbi Abba bar Kahana said: “I will commune with you there…” (Exodus 25:22), to teach you that even what was behind the Ark cover was not empty of the Divine Presence. One idolater asked Rabbi Yehoshua ben Korḥa, he said to him: ‘Why did the Holy One blessed be He speak from within the bush and not from another tree?’ He said to him: ‘Had He spoken from within a carob or within a sycamore, you would have asked me and I would have answered you. Now, to dismiss you with nothing is impossible.95Even if God had chosen to speak from within a larger, more impressive tree, you would have asked me why He picked specifically that tree, and therefore I do not really need to answer you. Nonetheless, now that you have asked, I do not want to dismiss you without any response. It is to teach you that there is no place on earth that is empty of the Divine Presence, as even from within the bush He was speaking to Him.’
דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה בֵּית הַמִּקְדָּשׁ. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, שְׁלֹמֹה וַדַּאי. מֵעֲצֵי הַלְּבָנוֹן, שֶׁנֶּאֱמַר (דברי הימים ב ב, טו): וַאֲנַחְנוּ נִכְרֹת עֵצִים מִן הַלְּבָנוֹן. עַמּוּדָיו עָשָׂה כֶסֶף, שֶׁנֶּאֱמַר (מלכים א ז, כא): וַיָּקֶם אֶת הָעַמֻּדִים לְאֻלָם הַהֵיכָל. רְפִידָתוֹ זָהָב, כְּהַהִיא דִּתְנֵינַן שֶׁכָּל הַבַּיִת נִטּוֹחַ בְּזָהָב חוּץ מֵאֲחוֹרֵי הַדְּלָתוֹת. אָמַר רַבִּי יִצְחָק הֲדָא מַתְנִיתָא דִּתְנֵינַן לַבִּנְיַן הַשֵּׁנִי, אֲבָל לַבִּנְיַן הָרִאשׁוֹן אֲפִלּוּ אֲחוֹרֵי הַדְּלָתוֹת הָיָה מְחֻפֶּה בְּזָהָב. תְּנֵינַן שִׁבְעָה מִינֵי זְהָבִים הֵם שֶׁהָיוּ בוֹ, זָהָב טוֹב, זָהָב טָהוֹר, זָהָב סָגוּר, זָהָב שָׁחוּט, זָהָב מוּפָז, זָהָב מְזֻקָּק, זְהַב פַּרְוָיִם. זָהָב טוֹב, כְּמַשְׁמָעוֹ, הֵיאַךְ מָה דְאַתְּ אָמַר (בראשית ב, יב): וּזֲהַב הָאָרֶץ הַהִוא טוֹב, אָמַר רַבִּי יִצְחָק טוֹבוֹי דְּהוּא בְּבֵיתָה טוֹבוֹי דְּהוּא בַּת בְּלִוְיָיתֵיהּ. זָהָב טָהוֹר, שֶׁהָיוּ מַכְנִיסִין אוֹתוֹ לַכּוּר וְאֵינוֹ חָסֵר כְּלוּם. רַבִּי יוּדָה בְּשֵׁם רַבִּי אַמֵּי אֶלֶף כִּכָּרִים זָהָב הִכְנִיס שְׁלֹמֹה לָאוּר אֶלֶף פְּעָמִים עַד שֶׁהֶעֱמִידוֹ עַל כִּכָּר אֶחָד, וְהָא תָּנֵי אָמַר רַבִּי יוֹסֵי בֶּן רַבִּי יְהוּדָה מַעֲשֶׂה בִּמְנוֹרַת הַמִּקְדָּשׁ שֶׁהָיְתָה יְתֵרָה עַל מְנוֹרַת הַמִּדְבָּר מִשְׁקַל גּוֹרְדִּינוֹן, הִכְנִיסוּהָ לָאוּר שְׁמוֹנִים פְּעָמִים עַד שֶׁחָסְרָה, אֶלָּא מִן קָדְמַיי הֲוַת חָסְרָה סַגִּין, בְּרַם מִן הָכָא וּלְהַלָּן לָא הֲוַת חָסְרָה אֶלָּא צִבְחַר צִבְחַר. זָהָב שָׁחוּט, שֶׁנִּמְשַׁךְ כְּשַׁעֲוָה. אַדְרִיָּינוּס הָיָה לוֹ מִשְׁקַל בֵּיצָה, דּוּקְלִיטִיאַנוֹס הָיָה לוֹ מִשְׁקַל דִּינָר גּוֹרְדִיַינִי, הֲדָא מַלְכוּתָא לֵית לָהּ מִינֵיהּ וְלָא הֲוֵי לֵיהּ מִינֵיהּ. זָהָב סָגוּר, שֶׁהָיָה סוֹגֵר בְּעַד כָּל בַּעֲלֵי זְהָבִים, וְהָא כְתִיב (דברי הימים א כט, ד): וְשִׁבְעַת אֲלָפִים כִּכַּר כֶּסֶף מְזֻקָּק לָטוּחַ קִירוֹת הַבָּתִּים, וְכִי כֶּסֶף הָיָה וַהֲלֹא זָהָב הָיָה, וְלָמָּה קוֹרִין אוֹתוֹ כֶּסֶף, שֶׁהָיָה מַכְסִיף בְּעַד כָּל בַּעֲלֵי זְהָבִים, וּמִמֶּנּוּ הָיוּ נַעֲשִׂים כָּל הַכֵּלִים הַסִּפִּים וְהַסִּירוֹת וְהַיָּעִים וְהַמְּזַמְּרוֹת וְהַמִּזְרָקוֹת וְהַמִּזְלָגוֹת וְהַכַּפּוֹת וְהַמַּחְתּוֹת וְהַפּוֹתוֹת. רַבִּי יִצְחָק מִגְדְּלָאָה אָמַר אֵלּוּ חֲפִיפוֹת, רַבִּי סִימָאי אָמַר זֶה פּוֹתָה שֶׁתַּחַת הַצִּיר, לְלַמֶּדְךָ שֶׁאֲפִלּוּ דָּבָר קַל לֹא הָיָה הַמִּקְדָּשׁ חָסֵר. זָהָב מוּפָּז, רַבִּי פַּטְרִיקִי אֲחוּי דְּרַבִּי דְרוֹסָה בְּשֵׁם רַבִּי אַבָּא בְּרַבִּי בּוּנָא אָמַר דּוֹמֶה לַגָּפְרִית הַזֶּה שֶׁמּוֹצֶצֶת בָּאֵשׁ. רַבִּי אָבוּן אָמַר עַל שֵׁם מְדִינָתוֹ נִקְרָא מֵאוּפָז. זָהָב מְזֻקָּק, דְּבֵי רַבִּי יַנַּאי וּדְבֵי רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן, דְּבֵי רַבִּי יַנַּאי אָמְרֵי שֶׁמְחַתְּכִין אוֹתוֹ כְּזֵיתִים וּמַאֲכִילִין אוֹתוֹ לְנָעֳמִיּוֹת וְהוּא יוֹצֵא מְזֻקָּק, דְּבֵי רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן אָמְרֵי שֶׁמַּטְמִינִין אוֹתוֹ בַּזֶּבֶל שֶׁבַע שָׁנִים וְיוֹצֵא מְזֻקָּק. זְהַב פַּרְוָיִם, רֵישׁ לָקִישׁ אָמַר אָדֹם דּוֹמֶה לְדַם הַפָּר, וְיֵשׁ אוֹמְרִים שֶׁעוֹשֶׂה פֵּרוֹת, שֶׁכְּשֶׁבָּנָה שְׁלֹמֹה בֵּית הַמִּקְדָּשׁ צָר בּוֹ כָּל מִינֵי אִילָנוֹת, וּבְשָׁעָה שֶׁאִילָנוֹת שֶׁבַּשָֹּׂדֶה עוֹשִׂים פֵּרוֹת אֵלּוּ שֶׁבַּבַּיִת עוֹשִׂים פֵּרוֹת וְהָיוּ מַשִּׁירִים פֵּרוֹתָם וּמְלַקְּטִין אוֹתָם וּמַנִּיחִים אוֹתָם לְבֶדֶק הַבַּיִת, וּבְשָׁעָה שֶׁהֶעֱמִיד מְנַשֶּׁה צֶלֶם בַּהֵיכָל יָבְשׁוּ כָּל אוֹתָם הָאִילָנוֹת, הֲדָא הוּא דִכְתִיב (נחום א, ד): וּפֶרַח לְבָנוֹן אֻמְלָל, אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹזֵר אוֹתָם, הֲדָא הוּא דִכְתִיב (ישעיה לה, ב): פָּרֹחַ תִּפְרַח וְתָגֵל אַף גִּילַת וְרַנֵּן. מֶרְכָּבוֹ אַרְגָּמָן, הֵיאַךְ מָה דְאַתְּ אָמַר (דברי הימים ב ג, יד): וַיַּעַשׂ אֶת הַפָּרֹכֶת תְּכֵלֶת וְאַרְגָּמָן וְכַרְמִיל וּבוּץ. תּוֹכוֹ רָצוּף אַהֲבָה, רַבִּי יוּדָן אָמַר זוֹ זְכוּת הַתּוֹרָה וּזְכוּת צַדִּיקִים הָעוֹסְקִין בָּהּ. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוּדָה בְּשֵׁם רַבִּי סִימוֹן אָמַר זוֹ הַשְּׁכִינָה.
Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon.96This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God. “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold.
We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him.97Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value. Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing.98There would be no impurities found in the gold were it to be refined. Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent.
Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount.
Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar.99The egg-bulk is significantly larger. The current government has none of it and never had any of it.
Chased gold [sagur] would cause all the goldsmiths to close [soger].100Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete. 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? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters.
Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire.101The gold glitters like flames that are jumping [mefazez]. Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz].
Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined.
Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה הָעוֹלָם. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. מֵעֲצֵי הַלְּבָנוֹן, שֶׁנִּבְנָה מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים שֶׁלְּמַטָּה, דִּתְנֵינַן מִשֶּׁנִּטַּל הָאָרוֹן אֶבֶן הָיְתָה שָׁם מִימוֹת הַנְּבִיאִים הָרִאשׁוֹנִים, וּשְׁתִיָּה הָיְתָה נִקְרֵאת, וְלָמָּה נִקְרֵאת שְׁתִיָּה שֶׁמִּמֶּנָּה הֻשְׁתַּת כָּל הָעוֹלָם, הֲדָא הוּא דִכְתִיב (תהלים נ, ב): מִצִּיּוֹן מִכְלַל יֹפִי. עַמּוּדָיו עָשָׂה כֶסֶף, זֶה שַׁלְשֶׁלֶת יוֹחֲסִין. רְפִידָתוֹ זָהָב, אֵלּוּ פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן שֶׁנִּמְכָּרִין בְּזָהָב. מֶרְכָּבוֹ אַרְגָּמָן, הֵיאַךְ מָה דְאַתְּ אָמַר (דברים לג, כו): רֹכֵב שָׁמַיִם בְּעֶזְרֶךָ. תּוֹכוֹ רָצוּף אַהֲבָה, רַבִּי יוּדָן אָמַר זוֹ זְכוּת הַתּוֹרָה וּזְכוּת צַדִּיקִים הָעוֹסְקִין בָּה. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי יוּדָה בְּשֵׁם רַבִּי סִימוֹן אָמַר, זוֹ הַשְּׁכִינָה. דָּבָר אַחֵר, אַפִּרְיוֹן, זֶה כִּסֵּא הַכָּבוֹד. עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה, הַמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. מֵעֲצֵי הַלְּבָנוֹן, זֶה בֵּית קָדְשֵׁי הַקֳּדָשִׁים שֶׁל מַעְלָה שֶׁהוּא מְכֻוָּן כְּנֶגֶד בֵּית קָדְשֵׁי הַקֳּדָשִׁים שֶׁל מַטָּה, הֲדָא הוּא דִכְתִיב (שמות טו, יז): מָכוֹן לְשִׁבְתְּךָ, מְכֻוָּן כְּנֶגֶד שִׁבְתֶּךָ. עַמּוּדָיו עָשָׂה כֶסֶף, הֵיאַךְ מָה דְאַתְּ אָמַר (איוב כו, יא): עַמּוּדֵי שָׁמַיִם יְרוֹפָפוּ. רְפִידָתוֹ זָהָב, אֵלּוּ דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (תהלים יט, יא): הַנֶּחֱמָדִים מִזָּהָב וּמִפַּז רָב. מֶרְכָּבוֹ אַרְגָּמָן, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים סח, לד): לָרֹכֵב בִּשְׁמֵי שְׁמֵי קֶדֶם. תּוֹכוֹ רָצוּף אַהֲבָה, רַבִּי בְּרֶכְיָה וְרַבִּי בּוֹן בְּשֵׁם רַבִּי אַבָּהוּ אַרְבָּעָה גֵאִים הֵם, גֵּאֶה שֶׁבָּעוֹפוֹת, נֶשֶׁר. גֵּאֶה שֶׁבַּבְּהֵמוֹת, שׁוֹר. גֵּאֶה שֶׁבַּחַיּוֹת, אַרְיֵה. גֵּאֶה שֶׁבְּכֻלָּן, אָדָם. וְכֻלָּן נְטָלָן הַקָּדוֹשׁ בָּרוּךְ הוּא וַחֲקָקָן בְּכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (תהלים קג, יט): ה' בַּשָּׁמַיִם הֵכִין כִּסְאוֹ, מִמַּה שֶּׁהֵכִין כִּסְּאוֹ עַל הַגֵּאִים, תֵּדַע שֶׁמַּלְכוּתוֹ בַּכֹּל מָשָׁלָה.
Another matter, “palanquin” (Song of Songs 3:9), this is the world. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), it was constructed from the location of the Holy of Holies below, as we learned: After the Ark was taken, there was a rock from the days of the early prophets, and it was called Foundation. Why was it called Foundation? It is because the entire world was founded from it. That is what is written: “From Zion, the perfection of beauty” (Psalms 50:2).102Thus, the world was created by being expanded from the rock in the location of the Holy of Holies. This is alluded to by the phrase “timber of Lebanon,” because Solomon built the Temple with wood from Lebanon (see I Kings 5:16–28).
“He made its pillars of silver” (Song of Songs 3:10), this is the family tree.103The Jewish families of pure lineage are pillars of the world (Midrash HaMevoar). “Its cushion of gold” (Song of Songs 3:10), these are fruits of the ground and fruits of the tree that are sold for gold. “Its seat of purple wool” (Song of Songs 3:10), just as it says: “Who rides the heavens in your assistance” (Deuteronomy 33:26). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.
Another matter, “palanquin” (Song of Songs 3:9), this is the Throne of Glory. “King Solomon [Shlomo] made himself” (Song of Songs 3:9), the King [of Whom it may be said] that peace is His. “Of the timber of Lebanon” (Song of Songs 3:9), this is the location of the Holy of Holies On High, which is opposite the location of the Holy of Holies below. That is what is written: “The place [makhon] of Your dwelling” (Exodus 15:17), corresponding [mekhuvan] to Your dwelling.104The place of God’s dwelling On High is opposite the Holy of Holies, which is the place of His dwelling on earth.
“He made its pillars of silver” (Song of Songs 3:10), just as it says: “The pillars of heaven sag” (Job 26:11). “Its cushion of gold” (Song of Songs 3:10), these are matters of Torah, as it is stated: “They are more desirable than gold and fine gold” (Psalms 19:11). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “To the Rider of the ancient heavens of heavens” (Psalms 68:34). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Berekhya and Rabbi Bon [said] in the name of Rabbi Abahu: There are four who are proud: The proudest of the birds is the eagle; the proudest of the domesticated animals is the bull; the proudest of the beasts is the lion; the proudest of them all is man. The Holy One blessed be He took all of them and carved them into the Throne of Glory,105See Ezekiel 1:10. as it is stated: “The Lord has established His throne in the heavens, [and His kingship rules over all]” (Psalms 103:19). From the fact that He established His throne over the proud, you know that “His kingship rules over all.”
צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן, בָּנִים הַמְצֻיָּנִים לִי בְּתִגְלַחַת, בְּמִילָה וּבְצִיצִית. בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁבָּרָא בְּרִיּוֹתָיו שְׁלֵמוֹת, בָּרָא חַמָּה וּלְבָנָה עַל מִלֵּאתָן, כּוֹכָבִים וּמַזָּלוֹת עַל מִלֵּאתָן. בַּר קַפָּרָא אָמַר אָדָם וְחַוָּה כְּבֶן עֶשְׂרִים שָׁנִים נִבְרְאוּ. בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. דָּבָר אַחֵר, בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁהִשְׁלִים מַעֲשָׂיו לִבְרִיּוֹתָיו, כֵּיצַד הִשְׁלִים הָאֵשׁ לְאַבְרָהָם אָבִינוּ, הִשְׁלִים הַחֶרֶב לְיִצְחָק, הִשְׁלִים הַמַּלְאָךְ לְיַעֲקֹב. דָּבָר אַחֵר, בַּמֶּלֶךְ שְׁלֹמֹה, בַּמֶּלֶךְ שֶׁעָשָׂה שָׁלוֹם בֵּין בְּרִיּוֹתָיו. תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הָרָקִיעַ שֶׁל שֶׁלֶג וְהַחַיּוֹת שֶׁל אֵשׁ, הָרָקִיעַ שֶׁל שֶׁלֶג, שֶׁנֶּאֱמַר (יחזקאל א, כב): וּדְמוּת עַל רָאשֵׁי הַחַיָּה רָקִיעַ כְּעֵין הַקֶּרַח הַנּוֹרָא וגו', וְהַחַיּוֹת שֶׁל אֵשׁ, שֶׁנֶּאֱמַר (יחזקאל א, יג): וּדְמוּת הַחַיּוֹת מַרְאֵיהֶם כְּגַחֲלֵי אֵשׁ, וּכְתִיב (יחזקאל א, יד): וְהַחַיּוֹת רָצוֹא וָשׁוֹב כְּמַרְאֵה הַבָּזָק, וְלֹא זֶה מְכַבֶּה זֶה וְלֹא זֶה מְכַבֶּה זֶה. מִיכָאֵל שַׂר שֶׁל שֶׁלֶג, וְגַבְרִיאֵל שֶׁל אֵשׁ, וְלֹא זֶה מְכַבֶּה זֶה וְלֹא זֶה מַזִּיק זֶה. אָמַר רַבִּי אָבִין לֹא סוֹף דָּבָר בֵּין מַלְאָךְ לְמַלְאָךְ, אֶלָּא אֲפִלּוּ בֵּין מַלְאָךְ אֶחָד שֶׁחֶצְיוֹ שֶׁלֶג וְחֶצְיוֹ אֵשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה שָׁלוֹם בֵּינֵיהֶן, וְאִית לֵיהּ חָמֵשׁ אַפִּין, וְאֵלּוּ הֵן (דניאל י, ו): וּגְוִיָּתוֹ כְתַרְשִׁישׁ וּפָנָיו כְּמַרְאֵה בָרָק, וְלֹא זֶה מַזִּיק זֶה. כָּתוּב אֶחָד אוֹמֵר (תהלים קד, ג): הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו, וְכָתוּב אֶחָד אוֹמֵר (דברים ד, כד): כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא, וּכְתִיב (דניאל ז, ט): כָּרְסְיֵהּ שְׁבִיבִין דִּי נוּר, וְלֹא זֶה מַזִּיק זֶה וְלֹא זֶה מַזִּיק זֶה. אָמַר רַבִּי יוֹחָנָן כְּתִיב (איוב כה, ב): עֹשֶׂה שָׁלוֹם בִּמְרוֹמָיו. הָרָקִיעַ שֶׁל מַיִם וְהַכּוֹכָבִים שֶׁל אֵשׁ וְאֵינָן מַזִּיקִין זֶה לָזֶה. מֵעוֹלָם לֹא רָאֲתָה חַמָּה פְּגִימָתָהּ שֶׁל לְבָנָה, אָמַר יַעֲקֹב דִּכְפַר חָנִין, כְּתִיב (איוב כה, ב): הַמְשֵׁל וָפַחַד עִמּוֹ, הַמְשֵׁל זֶה מִיכָאֵל. וָפַחַד זֶה גַּבְרִיאֵל. עִמּוֹ, מַהוּ עִמּוֹ מֻשְׁלָמִין לוֹ, אָמַר רַבִּי לֵוִי אֵין לְךָ כָּל מַזָּל וּמַזָּל שֶׁהוּא קוֹדֵם לַחֲבֵרוֹ בַּעֲלִיָּתָן, אֵין לְךָ כָּל כּוֹכָב שֶׁמַּבִּיט מַה לְּמַעְלָה מִמֶּנּוּ אֶלָּא מַה שֶּׁלְּמַטָּה מִמֶּנּוּ, כַּהֲדֵין בַּר נְשָׁא דְּנָחֵית בְּסוּלָמָא וְאֵינוֹ חָמֵי לַאֲחוֹרָיו, אַף בְּמַכּוֹת פַּרְעֹה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁלוֹם, שֶׁנֶּאֱמַר (שמות ט, כד): וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד. רַבִּי יוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יוּדָה אָמַר צְלוֹחִיּוֹת שֶׁל בָּרָד מְלֵאוֹת אֵשׁ, וְלֹא זוֹ מְכַבָּה זוֹ וְלֹא זוֹ מְכַבָּה זוֹ. אָמַר רַבִּי חָנִין הֲדָא דְּרַבִּי יוּדָה דַּמְיָה לְהַהִיא פִּיטַרְתָּא דְרִימוֹנָא, דְּכָל הֲדָא פִּיטַרְתָּא מִיתְחַמְיָא מִלְּגַו. וְרַבִּי נְחֶמְיָה אָמַר אֵשׁ וּבָרָד פְּתוּכִין זֶה בָּזֶה, אָמַר רַבִּי חָנִין הֲדָא דְרַבִּי נְחֶמְיָה דַּמְיָיא לַהֲדָא עֲשָׁאשִׁיתָא דְּקַנְדִּילָא, מַיָא וּמִשְׁחָא מְעָרָבִין כַּחֲדָא וְהִיא דָלְקָה וְאָזְלָה, וְלֹא זֶה מְכַבֶּה זֶה וְלֹא זֶה מְכַבֶּה זֶה. וְרַבָּנָן אָמְרֵי מִיתָא וּמִתְקַלְהָא מִיתָא וּמִתְקַלְהָא בִּשְׁבִיל לַעֲשׂוֹת רְצוֹן בּוֹרְאָם. אָמַר רַבִּי אַחָא לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי לִגְיוֹנוֹת קָשִׁין וְהָיוּ דְּבוּבִין זֶה לָזֶה, כֵּיוָן שֶׁרָאוּ שֶׁהֻקְשָׁה מִלְחַמְתּוֹ שֶׁל מֶלֶךְ עָשׂוּ שָׁלוֹם זֶה עִם זֶה כְּדֵי לַעֲשׂוֹת מִלְחַמְתּוֹ שֶׁל מֶלֶךְ, כָּךְ אֵשׁ וּבָרָד דְּבוּבִין זֶה עִם זֶה, כֵּיוָן שֶׁרָאוּ מִלְחַמְתּוֹ שֶׁל מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהִיא מִלְחֶמֶת הַמִּצְרִיִּים, עָשׂוּ שָׁלוֹם בֵּינֵיהֶם וְעָשׂוּ מִלְחֶמֶת הַקָּדוֹשׁ בָּרוּךְ הוּא בְּמִצְרַיִם, הֲדָא הוּא דִכְתִיב: וַיְהִי בָרָד וְאֵשׁ מִתְלַקַּחַת בְּתוֹךְ הַבָּרָד, נֵס בְּתוֹךְ נֵס.
“Emerge, daughters of Zion, and gaze 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).
“Emerge, daughters of Zion, and gaze,” sons who are conspicuous [metzuyanim] for me in haircut, in circumcision, in ritual fringes; “at King Solomon [Shlomo],” at the King who created perfect [shelemot] creations. He created the sun and the moon in their completeness, the stars and the constellations in their completeness. Bar Kappara said: Adam and Eve were created as at the age of twenty. “At King Solomon [Shlomo],” at the King [of Whom it may be said] that peace is His.
Another matter, “at King Solomon [Shlomo],” the King who made peace between His works and His creatures. How so? He made the fire be at peace with our patriarch Abraham; He made the sword be at peace with Isaac; He made the angel be at peace with Jacob.106God saw to it that Abraham was not harmed when he was thrown into the fiery furnace; that Isaac was not harmed when Abraham was about to slaughter him; and that Jacob was not harmed when he struggled with the angel.
Another matter, “at King Solomon [Shlomo],” the King who made peace between His creations. Rabbi Shimon ben Yoḥai taught: The firmament is of snow and the [celestial] creatures are of fire. The firmament is of snow, as it is stated: “Over the heads of the creature there was the likeness of a firmament, resembling the awesome ice” (Ezekiel 1:22). The creatures are of fire, as it is stated: “The likeness of the creatures, their appearance was like fiery coals” (Ezekiel 1:13), and it is written: “The creatures were darting to and fro like the appearance of a flash” (Ezekiel 1:14). This one does not extinguish that one, and that one does not extinguish this one. Mikhael is the angel of snow and Gabriel of fire; this one does not extinguish that one, and that one does not harm this one.
Rabbi Avin said: This is not merely between angel and angel, but even within one angel that is half snow and half fire, the Holy One blessed be He makes peace between them. It has five descriptions, and they are: “His body was like beryl, his face like the appearance of lightning” (Daniel 10:6);107The full verse states: “His body was like beryl, his face like the appearance of lightning, his eyes as torches of fire, and his arms and his feet like in color to burnished brass, and the voice of his words like the voice of a multitude.” Thus it is described as like beryl, lightning, torches of fire, burnished brass, and the voice of a multitude—five descriptions. and one does not harm the other.
One verse says: “He covers His upper chambers with water” (Psalms 104:3), and one verse says: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and it is written: “His throne was sparks of fire” (Daniel 7:9). This one does not harm that one, and that one does not harm this one. Rabbi Yoḥanan said: It is written: “He makes peace in His high places” (Job 25:2), the firmament is of water and the stars of fire and they do not harm each other. The sun has never seen the defect of the moon.108The deficient side of the moon’s crescent never faces the sun. This is taken as an indication that God causes there to be peace between them.
Rabbi Yaakov of the village of Ḥanin said: It is written: “Dominion and fear are with Him” (Job 25:2). “Dominion,” this is Mikhael, “and fear,” this is Gavriel, “with Him,” what is “with Him”? They are at peace for Him. Rabbi Levi said: No constellation ever passed another on their ascent. There is no star that sees what is above it, but rather what is below it, like a person who descends a ladder and does not look behind him.
Even regarding the plagues of Pharaoh, the Holy One blessed be He brought about peace, as it is stated: “There was hail, and fire aflame within the hail” (Exodus 9:24). Rabbi Yuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yuda said: Bowls of hail filled with fire; this one did not extinguish that one, and that one did not extinguish this one. Rabbi Ḥanin said: That [description] of Rabbi Yuda is similar to a pomegranate aril, as [the seed] inside each aril can be seen.109Just as the seed is visible from outside the aril, the hail contained fire that was visible despite being surrounded by ice. Rabbi Neḥemya said: Fire and hail intermingled with each other. Rabbi Ḥanin said: That [description] of Rabbi Neḥemya is similar to the bowl of an oil lamp, where water and oil are intermingled and it continues to burn. This one does not extinguish that one, and that one does not extinguish this one. The Rabbis say:110Expounding the word “aflame” [mitlakaḥat]. Death [mita] and reassembly [mitkalha], death and reassembly in order to perform the will of their Creator.111The ice and fire would continually eliminate each other and be restored. Rabbi Aḥa said: [This is analogous] to a king who had two powerful legions and they were enemies with each other. Once they saw that the king’s war was intensifying, they made peace with one another in order to wage the king’s war. So too, fire and hail are enemies with each other. When they saw the war of the King of kings, the Holy One blessed be He, which was the war against the Egyptians, they made peace between them and waged the war of the Holy One blessed be He against Egypt. That is what is written: “There was hail and fire aflame within the hail”—a miracle within a miracle.
בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ, אָמַר רַבִּי יוֹחָנָן, שָׁאַל רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אֶת רַבִּי אֶלְעָזָר בְּרַבִּי יוֹסֵי, אָמַר לוֹ אֶפְשָׁר שֶׁשָּׁמַעְתָּ מֵאָבִיךָ מַהוּ בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ, אָמַר לוֹ הֵן, אָמַר לוֹ הֵיאַךְ, אָמַר לוֹ לְמֶלֶךְ שֶׁהָיְתָה לוֹ בַּת יְחִידָה וְהָיָה מְחַבְּבָהּ יוֹתֵר מִדַּאי וְהָיָה קוֹרֵא אוֹתָהּ בִּתִּי, וְלֹא זָז מֵחַבְּבָהּ עַד שֶׁקָּרָא אוֹתָהּ אֲחוֹתִי, וְלֹא זָז מֵחַבְּבָהּ עַד שֶׁקָּרָא אוֹתָהּ אִמִּי. כָּךְ הָיָה מְחַבֵּב יוֹתֵר מִדַּאי הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וּקְרָאָן בִּתִּי, הֲדָא הוּא דִכְתִיב (תהלים מה, יא): שִׁמְעִי בַת וּרְאִי, וְלֹא זָז מֵחַבְּבָן עַד שֶׁקְּרָאָן אֲחוֹתִי, שֶׁנֶּאֱמַר (שיר השירים ה, ב): פִּתְחִי לִי אֲחֹתִי רַעְיָתִי. וְלֹא זָז מֵחַבְּבָן עַד שֶׁקְּרָאָן אִמִּי, שֶׁנֶּאֱמַר (ישעיה נא, ד): הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ, וּלְאִמִּי כְּתִיב, עָמַד רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי וּנְשָׁקוֹ עַל רֹאשׁוֹ וְאָמַר אִלּוּ לֹא בָּאתִי אֶלָּא לִשְׁמֹעַ מִפִּיךָ הַטַּעַם הַזֶּה, דַּיִּי. אָמַר רַבִּי חֲנִינָא בַּר יִצְחָק, חִזַּרְנוּ עַל כָּל הַמִּקְרָא כֻּלָּהּ וְלֹא מָצִינוּ שֶׁעָשְׂתָה בַּת שֶׁבַע עֲטָרָה לִשְׁלֹמֹה בְּנָהּ, וְאַתְּ אֲמַרְתְּ: בָּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ, אֶלָּא מָה עֲטָרָה הַזּוֹ מְקֻבַּעַת בַּאֲבָנִים טוֹבוֹת וּמַרְגָּלִיּוֹת, כָּךְ הָיָה אֹהֶל מוֹעֵד מְצֻיָּן בַּתְּכֵלֶת וְאַרְגָּמָן וּבְתוֹלַעַת הַשָּׁנִי וּבַשֵּׁשׁ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר אַתְּ מוֹצֵא בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה עֲשֵׂה לִי מִשְׁכָּן הָיָה לוֹ לְהַעֲמִיד אַרְבָּעָה קוּנְדָּסִין וְלִמְתֹּחַ הַמִּשְׁכָּן עֲלֵיהֶם וַהֲרֵי הוּא מִשְׁכָּן, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא עָשָׂה כֵן, אֶלָּא הֶעֱלָה אוֹתוֹ לְמַעְלָה וְהֶרְאָה אֵשׁ אֲדֻמָּה יְרֻקָּה שְׁחוֹרָה לְבָנָה, וְאָמַר לוֹ עֲשֵׂה לִי כָּזֶה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם וְכִי מִנַיִן יֵשׁ לִי אֵשׁ שְׁחוֹרָה אֲדֻמָּה יְרֻקָּה וּלְבָנָה, אָמַר לוֹ (שמות כה, מ): בְּתַבְנִיתָם אֲשֶׁר אַתָּה מָרְאֶה בָּהָר. אָמַר רַבִּי אָבוּן לְמֶלֶךְ שֶׁהָיָה לוֹ אוֹתוֹנִין נָאֶה, אָמַר לְבֶן בֵּיתוֹ עֲשֵׂה לִי כְּמוֹתָהּ אָמַר אֲדוֹנִי הַמֶּלֶךְ וְכִי יָכוֹל אֲנִי לַעֲשׂוֹת כְּמוֹתָהּ, אָמַר לוֹ אַתְּ בְּסַמְּמָנֶיךָ וַאֲנִי בִּכְבוֹדִי. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה (שמות כה, מ): וּרְאֵה וַעֲשֵׂה, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם אֱלוֹהַּ אֲנִי שֶׁאֶעֱשֶׂה כְּמוֹתוֹ, אָמַר לוֹ: בְּתַבְנִיתָם וגו'. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי בְּצַלְאֵל לְמֶלֶךְ שֶׁנִּגְלָה לְבֶן בֵּיתוֹ בִּלְבוּשׁ נָאֶה שֶׁל מַרְגָּלִיטוֹן וְאָמַר לוֹ עֲשֵׂה לִי כָּמוֹהוּ, אָמַר לוֹ אֲדֹנִי הַמֶּלֶךְ וְכִי יָכוֹל אֲנִי לַעֲשׂוֹת כָּמוֹהוּ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: עֲשֵׂה לִי מִשְׁכָּן, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם יָכוֹל אֲנִי לַעֲשׂוֹת כָּמוֹהוּ, אָמַר לוֹ: וּרְאֵה וַעֲשֵׂה, אָמַר לוֹ יָכוֹל אֲנִי לַעֲשׂוֹת כָּמוֹהוּ, אָמַר לֵיהּ: בְּתַבְנִיתָם, כְּשֵׁם שֶׁאַתָּה רוֹאֶה לְמַעְלָה עֲשֵׂה לְמַטָּה. עֲצֵי שִׁטִּים הַעֲמֵד אֵין כְּתִיב כָּאן, אֶלָּא עוֹמְדִים, כִּנְתוּנִים בְּאִיסְטְרַטֵיאָה שֶׁל מַעְלָה, וְאִם אַתְּ עוֹשֶׂה לָזֶה שֶׁל מַעְלָה לְמַטָּה אֲנִי מַנִּיחַ סִנְקְלֵיטוֹן שֶׁלִּי שֶׁל מַעְלָה וְיוֹרֵד וּמְצַמְצֵם שְׁכִינָתִי בֵּינֵיכֶם לְמַטָּה, כֵּיצַד, מַה לְּמַעְלָה שְׂרָפִים עוֹמְדִים, אַף לְמַטָּה עֲצֵי שִׁטִּים עוֹמְדִים. מַה לְּמַעְלָה כּוֹכָבִים, אַף לְמַטָּה כּוֹכָבִים. אָמַר רַבִּי חִיָּא בַּר אַבָּא מְלַמֵּד שֶׁהָיוּ קַרְסֵי זָהָב נִרְאִים בַּמִּשְׁכָּן כַּכּוֹכָבִים הַנִּרְאִים בָּרָקִיעַ. בְּיוֹם חֲתֻנָתוֹ, זֶה סִינַי, כַּחֲתָנִים הָיוּ. וּבְיוֹם שִׂמְחַת לִבּוֹ, אֵלּוּ דִּבְרֵי תוֹרָה, הֵיאַךְ מָה דְאַתְּ אָמַר (תהלים יט, ט): פִּקּוּדֵי ה' יְשָׁרִים מְשַׂמְחֵי לֵב. דָּבָר אַחֵר, בְּיוֹם חֲתֻנָתוֹ, זֶה אֹהֶל מוֹעֵד. וּבְיוֹם שִׂמְחַת לִבּוֹ, זֶה בֵּית הָעוֹלָמִים.
“At the crown with which his mother crowned him,” Rabbi Yoḥanan said: Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei, he said to him: ‘Have you possibly heard from your father what is: “At the crown with which his mother crowned him”?’ He said to him: ‘Yes.’ He said to him: ‘What?’ He said to him: ‘[It is analogous] to a king who had an only daughter and he loved her exceedingly much and would call her: My daughter. He did not stop loving her until he called her: My sister. He did not stop loving her until he called her: My mother. So too, the Holy One blessed be He loved Israel exceedingly much, and called them My daughter; that is what is written: “Hear, My daughter, and see” (Psalms 45:11); He did not stop loving them until He called them My sister, as it is stated: “Open for me, my sister, my lover” (Song of Songs 5:2); He did not stop loving them until he called them My mother, as it is stated: “Heed Me My people, listen to Me My nation [uleumi]” (Isaiah 51:4), My mother [ule’imi] is written.’112The verse already mentioned “people” such that “nation” is extraneous. The midrash explains that the verse mentions the word nation [le’umi] because when written without a vav, it can be read “my mother” [le’imi] (Etz Yosef). Rabbi Shimon ben Yoḥai stood, kissed him on his head, and said: ‘Had I come only to hear from you this explanation, it would have sufficed for me.’
Rabbi Ḥanina bar Yitzḥak said: We have reviewed the whole Bible in its entirety and we have not found that Batsheva crafted a crown for Solomon her son, and you say: “At the crown with which his mother crowned him”? Rather, just as a crown is set with jewels and pearls, so the Tent of Meeting was conspicuous with sky-blue, purple, and scarlet wool, and linen.113Thus, the crown mentioned in the verse is not an actual crown that Solomon’s mother made for him, but is rather a description of the beautiful cloth used to cover the Tabernacle. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: You find that when that the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle,’ he could have positioned four poles and stretched a curtain over them, and it would have been a Tabernacle. However, the Holy One blessed be He did not do so, but rather, He took him up On High and He showed him red, green, black, and white fire, and said to him: ‘Craft like this for Me.’ [Moses] said before Him: ‘Master of the universe, from where do I have black, red, green, and white fire?’ He said to [Moses]: “In their configuration, that you are being shown on the mountain” (Exodus 25:40).114It is to be made in this pattern, but not with fire.
Rabbi Avun said: [This is analogous] to a king who had a fine image. He said to a member of his household: ‘Craft me one like it.’115He asked him to recreate his image through artwork. He said: ‘My lord the king, am I able to craft one like it?’ He said to him: ‘You, with your materials, and I with my glory.’116He said: ‘I am asking you to create an artistic representation, I am not expecting it to match reality precisely.’ 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 something like that?’ He said to him: “In their configuration...”
Rabbi Berekhya [said] in the name of Rabbi Betzalel: [This is analogous] to a king who appeared to a member of his household in a fine bejeweled garment. He said to him: ‘Craft me one like this.’ He said: ‘My lord the king, am I able to craft one like this?’ So too, the Holy One blessed be He said to Moses: ‘Craft for Me a Tabernacle.’ He said to him: ‘Master of the universe, am I able to craft one like this?’ He said to him: “In their configuration.” Just as you see On High, craft below.
It does not say here: “Stand up acacia wood,” but rather, “[acacia wood], standing” (Exodus 26:15), as though they are placed among the hosts On High. If you craft [something] below that is like that which is On High, I will abandon My heavenly council and descend and restrict My Divine Presence in your midst below. How so? Just as above Seraphim are standing, so too, below, acacia wood is standing. Just as above there are stars, so too, below117In the Tabernacle. there are stars. Rabbi Ḥiya bar Abba said: This teaches that there were gold hooks in the Tabernacle that look like stars in the sky.
“On the day of his wedding,” this is Sinai; they were like bridegrooms. “And on the day of the rejoicing of his heart,” these are words of Torah, just as it says: “The precepts of the Lord are upright, bringing joy to the heart” (Psalms 19:9). Alternatively, “on the day of his wedding,” this is the Tent of Meeting. “And on the day of the rejoicing of his heart,” this is the Temple.