Bamidbar Rabbah Reader

Another matter: “On the day that [Moses] concluded” – it is not written here, “on the day that he erected,” but rather, “on the day that [Moses] concluded [kalot].” It was the day that demons were eliminated [shekalu] from the world. “It was on the day that Moses concluded…” – that is what is written: “The guardian of a fig tree will eat its fruit…” (Proverbs 27:18). It is speaking of Joshua, who attended to Moses, just as it says: “And his attendant, Joshua son of Nun, a lad, would not depart from within the tent” (Exodus 33:11).

Why was the Torah likened to a fig tree? It is because most trees, the olive tree, the vine, the date tree, are each harvested all at once, while the fig tree is harvested little by little. So, the Torah, today one studies a little, and the next day a lot, because the Torah is not learned in one year nor in two. In its regard it is written: “The guardian of a fig tree.”

What is “will eat its fruit”? The fruit of Torah is kingdom and dominion, as it is stated: “Through me kings reign…Through me rulers rule” (Proverbs 8:15–16).40Stated from the perspective of wisdom, or the Torah. That is what transpired for Joshua. Moses’ sons did not inherit his position; rather, Joshua inherited his position, just as it says: “Take you Joshua the son of Nun…[and lay your hand upon him]” (Numbers 27:18).

“And the protector of his master will be honored” (Proverbs 27:18) – this is Joshua, who would attend to Moses day and night, just as it says: “Would not depart from within the tent.” And it says: “Moses, my master, restrain them” (Numbers 11:28);41Eldad and Medad were prophesying in the camp, and the content of their prophecy was not in keeping with the honor due Moses. Joshua turned to Moses to stop them. therefore, the Holy One blessed be He honored him.

What honor did the Holy One blessed be He perform for him? Because this is what he said in Joshua’s regard: “Before Elazar the priest he shall stand, and he will inquire for him regarding the judgment of the Urim…” (Numbers 27:21). Because he attended to his master, he merited the Divine Spirit, as it is stated: “It was after the death of Moses, [servant of the Lord, that the Lord said to Joshua son of Nun, Moses’ attendant, saying]” (Joshua 1:1).

The verse need not have said “Moses’ attendant.” Why is it stated? It is to say to you that because he was Moses’ attendant, he merited prophecy. That is, “will be honored.”

Another matter: “The guardian of a fig tree [will eat its fruit]” (Proverbs 27:18) – the Holy One blessed be He does not withhold the reward of any creature. Any place that a person toils and devotes his life to a matter, the Holy One blessed be He does not withhold his reward. If you would like to know a proof, Solomon built the Temple, as it is stated: “Solomon built the Temple, and he completed it“ (I Kings 6:14).

Because David devoted his life to the Temple that was built, as it is stated: “Remember, Lord, for David, all of his afflictions.… I will not enter the roof of my house.… I will not give sleep to my eyes.… until I find a place for the Lord” (Psalms 132:1, 3–5), the Holy One blessed be He did not withhold his reward, but rather He attributed it to his name. “A psalm, a song for the dedication of the Temple to David” (Psalms 30:1) – it is not written here, “to Solomon,” but “to David.”

That is, “the guardian of a fig tree will eat its fruit.” Likewise, you find regarding Moses, who devoted his life to three matters and they were called by his name. These are laws, Torah, and the Tabernacle, as it is written: “Moses sat to judge the people…[from the morning until the evening]” (Exodus 18:13). They were called by his name, as it is written: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21).

Torah, from where is it derived? It is as it is stated: “Moses was at the mountaintop forty days [and forty nights]” (Exodus 24:18). It is called by his name, as it is stated: “Remember the Torah of Moses My servant” (Malachi 3:22). The Tabernacle, from where is it derived?

It is because you find that Moses would circulate among the craftsmen at all hours of every day to teach them how to perform the labor so they would not err in its regard, because the Holy One blessed be He said to him: “See and craft in accordance with their form [that you are shown on the mountain]” (Exodus 25:40). Therefore, it is written regarding each and every item: “As the Lord commanded Moses,” as he would not move from overseeing them.

Likewise it says: “Moses saw all the labor, [and behold, they had performed it; as the Lord had commanded, so they had performed], and Moses blessed them” (Exodus 39:43). What blessing did he recite? “May the grace of the Lord our God [be upon us, and our handiwork…]” (Psalms 90:17). He said to them: May the Divine Presence rest upon your handiwork.

Rabbi Ḥiyya bar Yosef said: All seven days of the inauguration, Moses would erect the Tabernacle and dismantle it twice each day. If you say that an individual from the tribe of Levi would assist him, that is not so. Rather, the Sages said that he would put it in place and dismantle it, and no individual from Israel assisted him, as it is stated: “It was on the day that Moses concluded.” That is why it is called by his name, as it does not say: “On the day that he erected,” but rather, “on the day that [Moses] concluded [erecting]” – the day that his erecting concluded. It mentioned his name there. That is why it is stated: “That Moses concluded.”

“That Moses concluded” – that is what is written: “For there is a man whose toil [is in wisdom, in knowledge, and in skill, but he will leave his portion to a man who did not toil in it]” (Ecclesiastes 2:21). “For there is a man whose toil is in wisdom, in knowledge, and in skill” – this is Betzalel, who crafted the Tabernacle with wisdom and knowledge, as it is written: “I have filled him with a divine spirit, with wisdom, with understanding [and with knowledge]…” (Exodus 31:3). “But he will leave his portion to a man who did not toil in it” – this is Moses, who did not toil in the Tabernacle, but it is called by his name. That is what is written: “That Moses concluded.” The same is true of Solomon and David.

“Erecting the Tabernacle” – that is what is written: “Who ascended heavenward and descended? [Who gathered the wind in his fists? Who bound water in a garment? Who established all the ends of the earth? What is his name, and what is his son's name, if you know]?” (Proverbs 30:4).

“Who ascended heavenward?” – this is the Holy One blessed be He, in whose regard it is written: “God ascended with acclaim, the Lord…” (Psalms 47:6). “And descended” – “the Lord descended upon Mount Sinai” (Exodus 19:20). “Who gathered the wind?” – “in whose hand is the life of every living being” (Job 12:10). “Who bound [tzarar] water in a garment?” – “He, who amasses [tzorer] water in His clouds” (Job 26:8).

“Who established all the ends of the earth?” – “The Lord puts to death and brings to life” (I Samuel 2:6). “What is his name?” His name is Rock, His name is Almighty, His name is Lord of Hosts. “And what is his son’s name, if you know?”

“My son, My firstborn, Israel” (Exodus 4:22). Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Elijah, in whose regard it is written: “Elijah ascended heavenward in a storm” (II Kings 2:11). “And descended” (Proverbs 30:4) – “[the angel of the Lord spoke to Elijah:] Go down with him; do not fear” (II Kings 1:15). “Who gathered the wind?” (Proverbs 30:4) – “as the Lord, God of Israel, before whom I stand, lives, there shall be neither dew nor rain during these years” (I Kings 17:1).

“Who bound [tzarar] water in a garment?” (Proverbs 30:4) – “Elijah took his mantle, [rolled it up, and struck the water]” (II Kings 2:8). “Who established all the ends of the earth?” (Proverbs 30:4) – “Elijah said: See, your son lives” (I Kings 17:23). Another matter: “Who ascended heavenward and descended?” (Proverbs 30:4) – who is it whose prayer ascends heavenward and causes rain to fall, and by his merit wind blows to grow the grass, as it is stated: “Who gathered the wind [in his fists]?” (Proverbs 30:4).

It is the one who distributes tithes in his fists; that is “in his fists.” Likewise it says: “Bring all the tithe to the storehouse, and let it be food in My house. Test Me now with this, said the Lord of hosts, if I will not open for you the windows of heaven and pour out an endless [ad beli dai] blessing for you” (Malachi 3:10), until your lips will be worn [yivlu] from saying enough [dai]. From where is it derived that winds are needed for grain?

It is as it is written: “My lesson will fall as the rain, [my saying] will flow [like dew, like storm winds on grass, and like raindrops on vegetation]” (Deuteronomy 32:2). “Who bound water in a garment?” (Proverbs 30:4) – one who does not distribute his tithe with his fists, his prayers do not ascend heavenward and do not cause rain to fall; rather, it causes the water to amass in the clouds, and they do not fall to the ground.

“Who established all the ends of the earth?” (Proverbs 30:4) – it is just as it says: “The Lord will render the rain of your land dust and dirt” (Deuteronomy 28:24). “What is his name, and what is his son’s name, if you know?” (Proverbs 30:4). “What is his name?” – Abraham separated tithe first, as it is stated: “He gave him a tithe from everything” (Genesis 14:20), and the Holy One blessed be He granted him the heavens and earth.

Why did he [Malkitzedek] bless him that God should grant him the heavens and earth? It was for his offspring. “And what is his son’s name?” – this is Isaac, who gave a tithe and was blessed, as it is stated: “Isaac sowed [in that land, and found in that year one hundredfold]” (Genesis 26:12). What is, “and found in that year one hundredfold [me’a she’arim]”?

It teaches that he measured them in order to tithe them. “If you know” – likewise, the Holy One blessed be He exhorted Israel that if they tithe their grain, He will bless them with wealth, as it is stated: “You shall tithe [aser te’aser]…” (Deuteronomy 14:22); tithe [aser] so you will become wealthy [shetitasher]. Another matter: “Who ascended heavenward?” (Proverbs 30:4) – this is Moses, in whose regard it is written: “Moses ascended to God” (Exodus 19:3).

“And descended” (Proverbs 30:4) – “Moses descended from the mountain to the people” (Exodus 19:14). “Who gathered wind in his fists?” (Proverbs 30:4) – “As I leave the city, I will spread [my hands to the Lord; the thunder will cease and the hail will be no longer]” (Exodus 9:29). “Who bound water in a garment?” (Proverbs 30:4) – “flowing water stood upright like a wall” (Exodus 15:8). “Who established all the ends of the earth?” (Proverbs 30:4) – did Moses establish the ends of the earth?

Rather, he established the Tent of Meeting, with which the world was established. Rabbi Yehoshua ben Levi in the name of Rabbi Shimon ben Yoḥai: It is not written here: Erecting a Tabernacle [mishkan], but rather, “erecting the Tabernacle [et hamishkan.]”42The extraneous word et is expounded to include a second Tabernacle. A second Tabernacle was erected with it that is called a tent, just as the Tabernacle is called the Tent of Meeting, just as it says: “He stretched them like a tent in which to dwell” (Isaiah 40:22).

Until the Tabernacle was erected, the world was unsteady. Once the Tabernacle was erected, the world was stabilized. That is why it is stated: “Erecting the Tabernacle [et hamishkan].”

“Erecting the Tabernacle” – that is what is written: “You guided with Your kindness [this people that You redeemed; You directed them with Your strength to Your holy abode]” (Exodus 15:13). It is taught there:43Avot 1:2. The world stands on three matters: On Torah, on service, and on performing acts of kindness. Moses mentioned all of them in one verse: “You guided with Your kindness this people that You redeemed” – this is kindness; “You directed them with your strength” – this is Torah, just as it says: “The Lord will give strength to His people” (Psalms 29:11); “to Your holy abode” – this is the service of the Tabernacle and the Temple.

“You guided with Your kindness” – these are the generations that stood from when the world was created until Israel departed from Egypt when they received the Torah. The Holy One blessed be He led them in His kindness, as there were no good deeds by whose virtue they could live, and the Holy One blessed be He provided for them in His kindness. Corresponding to them,44Those twenty-six generations from Creation until Revelation at Sinai.

David recited: “For His kindness is forever” (Psalms 136:1-26) twenty-six times. Through that kindness, Israel departed from Egypt. That is why he said: “You guided with Your kindness this people that You redeemed,” as He redeemed them with kindness. “You directed them with Your strength” – He directed them by the merit of the Torah that they received until the erecting of the Tabernacle.

To what was the world comparable at that time? It was to a chair on two legs that is unable to stand and it wobbles. Once they crafted a third leg for it, it stabilized and stood. So, once the Tabernacle was crafted, just as it says: “To Your holy abode,” immediately, it stabilized and stood.

Initially, the world had only two legs, kindness and Torah, and it was unsteady. A third leg was crafted for it; this is the Tabernacle, and immediately, it stabilized. That is why it is written: “Erecting the Tabernacle [et hamishkan].” What is et?

The world, that is called a tent, was erected with it. That is, “Erecting the Tabernacle [et hamishkan.]” Another matter: “Erecting the Tabernacle” – Rabbi Simon said: When the Holy One blessed be He said to Israel to erect the Tabernacle, he intimated to the ministering angels that they too should craft a Tabernacle. When the one below was erected, the one above was erected.

That is the Tabernacle of the ministering angel Metatron, in which he sacrifices the souls of the righteous to atone for Israel in the days of their exile. That is why it is written: “The Tabernacle [et hamishkan], as another Tabernacle was erected with it. Likewise, it says: “The place You fashioned for Your dwelling, Lord, the Sanctuary, my Lord, that Your hands established” (Exodus 15:17).45The midrash understands the verse as referring to two Tabernacles; the dwelling in the first part of the verse refers to the heavenly Tabernacle, and the Sanctuary in the second part of the verse refers to the Tabernacle crafted in the desert.

Another matter: “Et hamishkan” – as it is equal to the rest of the world, which is called a tent, just as the Tabernacle is called a tent. How so? It is written: “In the beginning, God created [the heavens and the earth]” (Genesis 1:1). And it is written: “He spreads the heavens like a sheet” (Psalms 104:2).

Regarding the Tabernacle it is written: “You shall make sheets of goats’ hair as a tent over the Tabernacle…” (Exodus 26:7). On the second, it is written: “Let there be a firmament…and let it divide…” (Genesis 1:6). Regarding the Tabernacle it is written: “The curtain shall divide for you” (Exodus 26:33). On the third: “Let the water under the heavens [be gathered to one place]” (Genesis 1:9).

In the Tabernacle, “You shall craft a basin of bronze and its base of bronze for washing…” (Exodus 30:18). On the fourth, “let there be lights in the firmament of the heavens” (Genesis 1:14). In the Tabernacle, “You shall craft a candelabrum of pure gold…” (Exodus 25:31). On the fifth, “let birds fly over the earth…” (Genesis 1:20).

In the Tabernacle, “the cherubs shall be spreaders of wings” (Exodus 25:20). On the sixth, man was created. In the Tabernacle, “you, draw Aaron your brother near to you” (Exodus 28:1). On the seventh, “the heavens…were completed” (Genesis 2:1).

In the Tabernacle, “all the work of the Tabernacle…was completed” (Exodus 39:32). In the creation of the world it is written: “God blessed” (Genesis 2:3). In the Tabernacle, “he46Moses blessed them” (Exodus 39:43). On the seventh, “God completed [vaykhal]” (Genesis 2:2).

In the Tabernacle, “it was on the day that Moses concluded [kalot].” On the seventh, “and sanctified it” (Genesis 2:3). In the Tabernacle, “and sanctified it” (Numbers 7:1). That is, “et hamishkan.”

“The Tabernacle” – that is what is written: “How goodly are your tents, Jacob, [your dwellings [mishkenotekha], Israel]” (Numbers 24:5). “How goodly are your tents, Jacob” – this is the Tent of Meeting that was in the wilderness, in Shilo, and in Nov and Givon. “Mishkenotekha, Israel” – do not read “mishkenotekha,” but rather “mashkenotekha Israel,” as the Tabernacle and the Temple were mortgaged by Israel when they sinned.47Mashkenotekha means, “your mortgage.”

The midrash states that it is as though Israel put up the Tabernacle and the Temple as collateral. It can be taken from them if they do not fulfill their obligations. The Tabernacle, from where is it derived? It is as it is stated: “He abandoned the Tabernacle at Shilo; the tent He pitched [shiken] among men [adam]” (Psalms 78:60) – it was mortgaged [shenitmashken] by means of Israel, who are called adam: “The sheep of My pasture, you are adam” (Ezekiel 34:31).

The temple, from where is it derived? “He poured out His enflamed wrath. He kindled a fire in Zion” (Lamentations 4:11), and it says: “We have done injury to You [ḥavol ḥavalnu]” (Nehemiah 1:7). This is the first Temple, just as it says: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25); that is why it is called mishkan.

This is what the Holy One blessed be He said to Moses: Say to Israel that they should craft Me a mishkan, as if they sin, it will be mortgaged by them.

“It was on the day that Moses concluded” – what day was it? It was the New Moon of Nisan, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). Rabbi Zeira said: What is “on the day”? From here, that being erected at night disqualified for service during the day.

All seven days of inauguration, Moses would erect the Tabernacle each and every morning, anoint it, sacrifice, and dismantle it. That day, he erected it, anointed it, but did not dismantle it. Rabbi Ḥiyya bar Yosef said: Twice each day Moses would erect it and dismantle it, once in the morning and once in the evening. Rabbi Ḥanina the Great says: Three times each day, as it is stated: “Was erected,” “erected” (Exodus 40:18), “erecting”; once for the daily morning offering, once for the inauguration, and once for the daily evening offering.

We find that on the twenty-third of Adar the days of inauguration began, and the anointment of Aaron, his sons, the Tabernacle, and all the vessels. From where is the dismantling derived? Rabbi Zeira said: “The day that Moses concluded” – the day that his erections [of it] concluded.48Since there were several instances of erecting there were also several instances of dismantling. On the New Moon of Nisan, the Tabernacle was erected.

On the second, the red heifer was burned. On the third, he sprinkled from it49Water containing ashes of the red heifer. upon the Levites, just as it says: “Sprinkle upon them purification water” (Numbers 8:7). Instead of the second sprinkling that the Levites were obligated to be sprinkled because they were all impure with impurity imparted by a corpse because they killed the worshippers of the calf, just as it says: “Each slay his brother.… The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28), the Omnipresent commanded to shave them instead of the sprinkling of the seventh day.

Moses was sanctified in the cloud all seven days, as it is stated: “The glory of the Lord rested upon Mount Sinai” (Exodus 24:16).50The continuation of the verse states that Moses was covered by the cloud for six days and that on the seventh day God called Moses. Aaron and his sons were sanctified with oil and blood, as it is stated: “Moses took from the anointing oil, and from the blood that was on the altar, and he sprinkled it on Aaron [and on his vestments, and on his sons, and on the vestments of his sons with him, and he sanctified Aaron and his vestments, and his sons and the vestments of his sons with him]” (Leviticus 8:30).

Aaron was granted greater status than his sons because he was the High Priest, that he51Moses poured anointing oil on his head, which he did not do to his sons. How was the anointing of Aaron performed? All seven days of inauguration, Moses would disrobe Aaron of his garments, wash him, and anoint him between his eyes. Israel were sanctified with the purification heifer, as it is stated: “Speak to the children of Israel, and they shall take you an [unflawed] red heifer” (Numbers 19:2).

The Levites were sanctified with sprinkling and with a shave, with an offering and with a wave. With sprinkling, from where is it derived? It is as it is stated: “They shall take a young bull…[and a second young bull you shall take as a sin offering]” (Numbers 8:8).52These are the offerings. It states in the previous verse: “And so shall you do to them to purify them: Sprinkle upon them purification water, and they shall pass a razor over all their flesh” (Numbers 8:7).

This is the sprinkling and the shave. With a wave, from where is it derived? It is as it is stated: “Aaron shall wave the Levites as a wave offering” (Numbers 8:11). The Tabernacle was sanctified with erecting, and dismantling, and with anointing.

With erecting, from where is it derived? It is as it is stated: “Erecting the Tabernacle.” With dismantling, from where is it derived? It is as it is stated: “They shall not come to see the covering of the sacred” (Numbers 4:20).53This verse appears in the context of dismantling the Tabernacle.

With anointing, from where is it derived? It is as it is stated: “He anointed the Tabernacle and all that was in it, [and he sanctified them]” (Leviticus 8:10). Do I derive from this54This could be the understanding of the phrase: “He anointed it and sanctified it” (Numbers 7:1). that the first that was anointed was sanctified? The verse states: “He anointed them and sanctified them.”

This tells that none of them was sanctified until they were all anointed. Rabbi Aivu said: Since it is written: “He anointed it and sanctified it,” for what purpose is it stated: “He anointed them and sanctified them”? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would anoint each and every one of them, he would then anoint all of them together. And one said: “He anointed them” – one anointing in this world and one anointing in the World to Come.

This tells that with the anointing of these, all the vessels were sanctified for the future. Similarly, “And attached the sheets one to another with the hooks” (Exodus 36:13) – why does the verse state: “And the Tabernacle was one” (Exodus 36:13)? Rabbi Aivu said: Rabbi Taḥlifa of Caesarea and Rabbi Shimon ben Lakish: One said: After he would attach each one to another, he would attach all of them together.

And one said: What is, “and the Tabernacle was one”? It was one for the size and one for anointing.55The phrase "one to another" teaches that all of the sheets were the same size, and the phrase "and the Tabernacle was one" teaches that they were anointed after they were attached. “He anointed them” – he anointed them from without and from within. Rabbi Yoshiya said: The liquid measures were anointed from within and without, and the dry measures were anointed from within but not from without.

Rabbi Yonatan says: The liquid measures were anointed from within but were not anointed from without, and the dry measures were anointed neither from within nor from without. Know that they do not sanctify,56Vessels which were not anointed do not sanctify their contents. as it is stated: “From your dwellings you shall bring two loaves of waving…[they shall be baked as leavened bread, a first offering to the Lord]” (Leviticus 23:17).

When are they to the Lord? It is after they were baked.57Even though the flour was measured in a dry measure before the bread was baked, it became sanctified only after it was baked.

“The princes of Israel, the heads of their patrilineal houses, brought offerings; they were the princes of the tribes, they were those who stood over those who were counted” (Numbers 7:2). “The princes of Israel…brought offerings” – why did the princes rush to come and sacrifice first, but for the labor of the Tabernacle they were indolent and brought only onyx stones and stones for setting, last?

It is because when Moses said: Anyone who is generous of heart shall bring the gift of the Lord for the labor of the Tabernacle, but he did not say it to the princes, they were displeased that he did not tell them to bring. They said: Let the people bring what they will bring, and we will complete what is lacking. All Israel rejoiced over the labor of the Tabernacle and joyfully brought every donation enthusiastically.

See what is written: “The men came together with the women” (Exodus 35:22), that they would crowd each other, and the men and the women would come in a muddled throng, and in two mornings they brought all the donations, as it is stated: “They brought him more donations morning after morning” (Exodus 36:3), and it is written: “And the material was sufficient…” (Exodus 36:7). After two days, the princes sought to bring their donation, but they were unable to do so, as Moses already commanded: “They circulated a proclamation in the camp, [saying: Man or woman shall not perform any more labor for the gifts of the Sanctuary, and the people ceased bringing]” (Exodus 36:6).

The princes were lamenting the fact that they did not have the privilege of participating in the donations for the Tabernacle. They said: Since we did not have the privilege of participating in the donations for the Tabernacle, we will donate the vestments of the High Priest. That is what is written: “The princes brought the onyx stones [and the stones for setting for the ephod and for the breastplate]” (Exodus 35:27).

The Holy One blessed be He said: Regarding My children who were alacritous, it will be written that they brought and there was more than enough. The princes [hanesiim], who were indolent, He removed one letter from their title, as “hanesiim” (Exodus 35:27) is written without a yod. Once the Tabernacle was completed, they came early and brought an offering with alacrity. That is what is written: “The princes of Israel brought…” – they said: This is the time to sacrifice offerings joyfully, as the Divine Presence rested upon our handiwork.

Once the Tabernacle was crafted and nothing was lacking, they said: What can we bring? They went and brought carts upon which they could carry the Tabernacle. Who gave them that counsel? It was the tribe of Issachar.

This is what they said to them: Does the Tabernacle that you crafted float in the air? Rather, pledge carts upon which you could carry it. That is why it is written: “The princes of Israel brought,” as they regretted what they had done initially. “The princes of Israel” – I hear that they were commoners and were appointed?

The verse states: “The heads of their patrilineal houses.” Not only the heads of a patrilineal house, but even the princes of a tribe. That is what is written: “They were the princes of the tribes” – princes the sons of princes. “They were the princes of the tribes” – it is they who were appointed over them in Egypt: “The foremen of the children of Israel…were beaten…” (Exodus 5:14).

“They were those who stood over those who were counted” – over the count of the banners, just as it says: “And with you shall be a man for each tribe…” (Numbers 1:4).

“They brought their offering before the Lord, six covered carts and twelve bulls, a cart for every two princes and an ox for each one, and they brought them before the Tabernacle” (Numbers 7:3). “They brought their offering before the Lord, six covered carts…” – “six” corresponding to the six days of Creation, “six” corresponding to the six orders of Mishna; “six” corresponding to the matriarchs. They were Sarah and Rebecca, Rachel and Leah, Bilha and Zilpa.

“Six” corresponding to the six commandments in whose regard the king is commanded every day. They are: “He shall not amass wives” (Deuteronomy 17:17); "only he shall not amass horses” (Deuteronomy 17:16); “and silver and gold he shall not amass greatly” (Deuteronomy 17:17); “You shall not distort judgment, you shall not give preference, and you shall not take a bribe” (Deuteronomy 16:19). “Six” corresponding to the six stairs to the throne: “There were six stairs to the throne” (II Chronicles 9:18).

On which side? It was on the side that he would ascend and sit.58Namely, the steps were not from the side, but directly facing the chair. When he ascended to sit, on the first stair the herald would emerge and say to him: “He shall not amass wives.” When he ascended to sit, on the second stair, the herald would emerge and say to him: “He shall not amass horses.”

When he ascended to sit, on the third stair, the herald would emerge and say to him: “And silver and gold he shall not amass greatly.” When he ascended to sit, on the fourth stair, the herald would emerge and say to him: “You shall not distort judgment.” When he ascended to sit, on the fifth stair, the herald would emerge and say to him: “You shall not give preference.” When he ascended to sit, on the sixth stair, the herald would emerge and say to him: “You shall not take a bribe.”

He came to sit on his throne, “armrests on this side and on that side on the place of the seat” (II Chronicles 9:18). How was it? There was a golden scepter hanging behind him with a dove at its head, and a golden crown in the dove’s mouth. He would sit beneath it on the seat.

It would touch but not touch.59The crown would just barely touch his head. “Six carts” corresponding to the six firmaments; but are they not seven? Where the King is, is more significant.60The six firmaments correspond to the stairs and the seventh, to the throne. “Six tzav carts” – what is “tzav”?

They resemble palanquins.61They are called tzav, which means turtle, because like the turtle, they were covered. Rabbi Yishmael says: Tzav is nothing other than colored.62Expounded based on the word tzeva, which means color. Tzav is nothing other than well-designed,63Expounded based on the word tzava, which is organized in formation. that they lacked nothing. “Tzav” – Rabbi [Yehuda HaNasi]says: Tzav is nothing other than curved; they were covered with coverings like curved roofs.

Even though there is no proof of the matter, there is an allusion to the matter: “They will bring all your brethren from all the nations as a gift to the Lord, [on horses and in chariots and in covered carts [uvatzabim] and on mules and on camels]” (Isaiah 66:20). “Tzav” – Rabbi Shimon says: Tzav is nothing other than attached, as it is stated: “They will bring your sons beḥotzen…” (Isaiah 49:22).64Beḥotzen is translated into Aramaic as betzivin, in wagons with the covering attached to them.

It is taught in the name of Rabbi Neḥemya: They were made like a type of curved tent, like a dome. Rabbi Neḥemya said: They were like the color [ketzivo] of the firmament. “Twelve bulls” – corresponding to twelve tribes and corresponding to twelve constellations. I hear65Meaning, I understand from here. a cart for each and every one.

The verse states: “A cart for every two princes.” I hear two oxen for each prince. The verse states: “And an ox for each one.” Why did they not have half of them bring carts and half of them oxen?

It is because they were afraid that perhaps one of their oxen would die or one of their carts would break, the result being that this tribe would have no portion in the Tabernacle.

“The Lord spoke to Moses, saying: Take from them, and they shall be to perform the service of the Tent of Meeting, and you shall give them to the Levites, each according to his service” (Numbers 7:4–5). “They brought their offering before the Lord” (Numbers 7:3) – it teaches that they brought them and gave them to the congregation. They came and stood before the Tabernacle, but he did not accept it from them, until it was stated to him from the mouth of the Almighty: “Take from them.”

That is what is written: “The Lord spoke to Moses saying [lemor]: Take from them….” What is lemor? Rav Hoshaya taught: The Holy One blessed be He said to Moses: Go out and say to them words of conciliation and words of comfort. “Take from them” – at that moment Moses was concerned, and said: Say that, perhaps, the Divine Spirit has departed from me and rested upon the princes.

The Holy One blessed be He said to him: Moses, had I wished to tell them that they should bring, I would have said it to you so you would say it to them. Rather, “take from them” – this matter was from them, and their thought accorded with the thought on High. Moses was concerned, and said: Say that, perhaps, one of the carts broke or one of the oxen died, the result being that the offering of the princes would be disqualified.

The Holy One blessed be He said to him: “They shall be to perform the service of the Tent of Meeting.” He granted them existence so that they would exist forever. Until when were they alive? Rabbi Yuda in the name of Rabbi Shmuel ben Rabbi Naḥman and Rabbi Ḥoneya in the name of bar Kappara said: It was until “at Gilgal they slaughtered bulls” (Hosea 12:12).

Where did they sacrifice them?66The midrash is now presenting a different opinion. They sacrificed them at Nov. Rabbi Abbahu said: They sacrificed them at Givon. Rabbi Ḥama bar Ḥanina said: They sacrificed them in the eternal Temple.

Rabbi Levi said: The source of Rabbi Ḥama bar Ḥanina is, as it is written: “King Solomon slaughtered an offering of…[bulls [habakar]]” (II Chronicles 7:5).67The use of the definite article in the word habakar indicates that the reference is also to bulls, of which we have previous knowledge. It is taught in the name of Rabbi Meir: Until now the carts and the oxen are in existence. They have not been blemished, have not aged, have not been mauled, and have not been broken.

Can these matters not be inferred a fortiori? If the carts that were associated with the labor of the Tent of Meeting were granted existence to the extent that they exist forever, Israel, who cleave to the Holy One blessed be He, all the more so, as it is stated: “But you, who cleave to the Lord your God, [all of you are alive today]” (Deuteronomy 4:4). “You shall give them to the Levites, each according to his service” – in accordance with the exertion that his burden demanded; allot more carts to ease his burden.

“Moses took the carts and the bulls, and gave them to the Levites” (Numbers 7:6). “Moses took the carts and the bulls…” – Moses took them and allotted them in accordance with his judgment. “Two of the carts and four of the bulls, he gave to the sons of Gershon, according to their service” (Numbers 7:7). “Two of the carts…” – because the service of the sons of Gershon was only the sheets of the tent, the coverings, the screens, the hangings, and the cords with which they would support the sheets.

One end of the cords was tied to the sheets, and their other end was tied to the pegs. They would imbed the peg into the ground so the wind would not furl the sheets. Because their service was not heavy, he gave them only two carts. However, for the sons of Merari whose service was arduous and heavy: boards, bars, pillars, sockets, and cords for all their vessels and all their service, he gave them four carts. That is what is written: “And four of the carts…[he gave to the sons of Merari]” (Numbers 7:8).

“But he did not give to the sons of Kehat, because the sacred service is upon them; they shall bear on the shoulder” (Numbers 7:9). “But he did not give to the sons of Kehat…” – Rabbi Natan says: From here, that it escaped David’s mind, as the Levites bore the Ark in nothing other than a new cart, as it is stated: “They mounted the Ark of God onto a new cart.… David was distressed because the Lord had lashed out in a breach against Uza” (II Samuel 6:3, 8).

Aḥitofel said to David: ‘Should you not have learned from Moses your master that the Levites bore the Ark only on the shoulder, as it is stated: “But he did not give to the sons of Kehat…”’ David then sent them, and they took it up on the shoulder, as it is stated: “David called for Tzadok and Evyatar the priests, and for the Levites: For Uriel, Asaya, Yoel…” (I Chronicles 15:11), until: “In accordance with their practice given to them at the hand of Aaron their father” (I Chronicles 24:19), “[The sons of the Levites bore the Ark of God upon their shoulders] as Moses had commanded in accordance with the word of the Lord” (I Chronicles 15:15).

Where did he command? “But he did not give to the sons of Kehat…” The Levites did not initiate anything, but rather everything was from the mouth of Moses, and Moses from the mouth of the Holy One blessed be He.

“The princes brought the dedication of the altar on the day that it was anointed, and the princes brought their offering before the altar” (Numbers 7:10). “The Lord said to Moses: One prince on each day, one prince on each day shall present their offering for the dedication of the altar” (Numbers 7:11). “The princes brought the dedication of the altar…” – this tells that just as the princes donated for the labor of the Tabernacle, so they donated for the dedication of the altar.

“The princes brought their offering…” – they came and stood before the altar, but Moses did not accept it from them until it was stated to him from the mouth of the Holy One blessed be He: “Shall present their offering for the dedication of the altar.” Moses still did not know how they would present their offering, whether according to the journeys68This is a reference to the banners mentioned in Numbers, chapter 3. or according to their birth order, until it was stated to him from the mouth of the Holy One blessed be He that they should bring their offering according to the journeys.

Still, Moses did not know how they would bring them; all of them together, or each and every one on his own day, until it was stated to him from the mouth of the Holy One blessed be He that it would be each and every one on his own day, as it is stated: “One prince on each day.” But was it not princes who were donating and not common people; why, then, does the verse state: “One prince on each day”?

It is because Naḥshon was the king,69He was the prince of the tribe of Judah, the tribe from which kings would descend. and he brought first. So he would not say: Since I brought first, I will bring with each and every one on his day, that is why it is stated: “One prince on each day.” Some say that when the Holy One blessed be He said to Moses: “One prince on each day,” Moses said to the princes: ‘The Holy One blessed be He said to me that all of you will bring, but it was not stated to me who will bring first.’

They all directed their eyes to Naḥshon. ‘This one sanctified the name of the Holy One blessed be He at the sea, it is he who is worthy to cause the Divine Presence to descend, and he will bring the first of them all.’ So, he did. That is what is written: “The one who presented [his offering on the first day was Naḥshon son of Aminadav, of the tribe of Judah]” (Numbers 7:12).

“The one who presented his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah” (Numbers 7:12). “The one who presented his offering on the first day was Naḥshon…” That is what is written: “Show Your favor to Zion…. Then You will delight in righteous offerings…” (Psalms 51:20–21). Because in the wilderness, with the establishment of the Tabernacle, they presented only a bit for the dedication of the altar, just as it says: “His offering: One silver dish…one ladle…one bull…one goat…and for the peace offering…” (Numbers 7:13–17).

That was the entire offering. To what is the matter comparable? It is to a king who set out on the way and they would bring before him a meal suitable for the way and suitable for the inn. The king said to them: ‘Am I not the king?

Do I not rule the kingdom?’1Why such a small offering at the consecration of the Tabernacle? They said to him: ‘Our lord, we are on the way, and what we brought before you is suitable for the way and the inn. When you enter the province and enter your palace, you will see the extent to which we will honor you.’ So, when the Tabernacle was established, the princes presented to Him a gift and an offering: A dish, a basin, and a ladle; “one bull…, a goat…, and for the peace offering….”

The Holy One blessed be He said to them: ‘Is this in keeping with My honor?’ They said to Him: ‘Master of the universe, we are located in the wilderness, and in accordance with the conditions in the wilderness, we have presented before You. When You enter Your palace, you will see how many offerings and how many bulls we will sacrifice before you.’ That is what is written: “Show Your favor to Zion; build the walls of Jerusalem.

Then You will delight in righteous offerings…then will be offered on Your altar young bulls” (Psalms 51:20–21) – and not [only] one bull. Likewise, you find regarding Solomon, who built the Temple and sought to sacrifice for the dedication of the Temple. See what is written there: “Solomon slaughtered the peace offering [that he slaughtered to the Lord, twenty-two thousand oxen and one hundred and twenty thousand sheep.

The king and all the children of Israel dedicated the House of the Lord]” (I Kings 8:63). Likewise, in the days of Ezra: “They presented for the dedication of this House of God one hundred bulls, [two hundred rams, four hundred lambs, and twelve goats as a sin offering for all Israel…]” (Ezra 6:17). That is “Show Your favor to Zion…. Then You will delight….” (Psalms 51:20–21).

“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded.

All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan.

On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes.2Animal tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north.

“And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence.

“And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar.

“I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings.

Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. 3This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar.

Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them.4Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5).5Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings.

What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this?

He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings.

The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened.

“And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed.

When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles.

“Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25).6It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27).

Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6).

Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance.

That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them?

If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu]7This is based on the word aḥ, meaning fireplace. on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18).

“I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey.

That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk.8This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis]9This is a term that is also applied to wine. and the hills will flow with milk” (Joel 4:18).

“Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle.

“Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni].

Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission.

That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’

So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8).

Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence.

“And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it.

The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket10A small door. and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan.

Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’

Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8).

Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament.

Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament.

The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds.

Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth?

It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar.

“I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru]11Literally, became intoxicated. by their trouble. Another matter, “eat, friends,” these are the princes.

Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones?

It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’12Give it to the one responsible for providing the king’s food on that day.

Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish.13This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna). The king extended his hand and all of them extended their hands.14They extended their hands to take a portion from the plate.

Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them.

These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.

“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening.

Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’

Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16).

Just as there, cursing and blaspheming,15By Sennacherib (see Isaiah 37:17). so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27).

That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15)16See the Alshikh on the verse.; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15).

“And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29).17In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question. Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose,18This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God. and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’

That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav].19This is a euphemism for their male organs. “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth,20Tavor and Carmel are mountains.

See Bereshit Rabba 99:1. haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20).

Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33).

Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”

“Who presented his offering… [Naḥshon, son of Aminadav, of the tribe of Judah]” – that is what is written: “God is known in Judah…” (Psalms 76:2). This is what the verse said: “That which the wise tell…” (Job 15:18), this is Judah, who confessed and said: “She is more righteous than I” (Genesis 38:26), and did not withhold the truth [about his actions with Tamar] from Jacob and from Shem.21This is a reference to Shem’s court.

Tamar’s father, Shem son of Noah, was no longer alive, but his court continued to function. Because he rescued Tamar and her twin sons from the inferno, as it is written [before he confessed]: “Judah said: Take her out and burn her” (Genesis 38:24); that is why Ḥananya, Mishael, and Azarya were rescued from the fiery furnace, as it is written: “Nebuchadnezzar spoke, saying: Blessed is the God of Shadrakh, Meshakh, and Aved Nego…and from me is issued a decree that any people, nation, or language [that says anything amiss against the God of Shadrakh, Meshakh, and Aved Nego will be rendered into pieces]…” (Daniel 3:28–29).

That is why it says: “God is known in Judah…” Another matter, “God is known in Judah” – when Daniel descended into the lion’s den and was rescued, as it is written: “Then King Darius wrote to all the peoples, the nations…. A decree is issued before me, that in the entire dominion of my kingdom, men shall tremble [and fear before the God of Daniel]…. He rescues and delivers, and performs signs and wonders [in the heavens and on earth.

He saved Daniel from the grasp of the lions]” (Daniel 6:26–28). That is, “God is known in Judah.” Why was Daniel rescued from the lions? It is because he prayed before the Holy One blessed be He, who is called “lion,” as it is written: “They will follow the Lord, He will roar like a lion” (Hosea 11:10).

And Daniel is from the tribe of Judah, that is called “lion,” as it is stated: "Judah is a lion cub” (Genesis 49:9), and it is written: “Among them from the children of Judah were Daniel…” (Daniel 1:6). Let a Lion come and rescue a lion from the mouth of a lion. Alternatively, it is because he resembled the lions, as he is a lion; therefore, they did not harm him. Why was he not cast into the fiery furnace?

It is because he was Nebuchadnezzar’s god, as it is written: “He prostrated himself to Daniel, and said for a meal offering and fragrances be poured to him” (Daniel 2:46). Alternatively, it is because he would have been burned, as it is written: “The idols of their gods you shall burn in fire” (Deuteronomy 7:25). Therefore, the Holy One blessed be He introduced into Darius’s heart that he should not cast him into the fiery furnace, so as to make known His might.

Another matter, “God is known in Judah” – that is what is written: “Ephraim will become desolation [on the day of rebuke; among the tribes of Israel I proclaim certainties]” (Hosea 5:9). “Ephraim will become desolation,” in its plain sense; “on the day of rebuke,” just as it says: “It is a day of trouble, rebuke and execration” (Isaiah 37:3). “Among the tribes of Israel,” as I reside in their midst, as I dwell in their midst.

“I proclaim certainties”; just as it says: “The testimony of the Lord is trustworthy” (Psalms 19:8). When the [ten] tribes were exiled, but Judah and Benjamin were not exiled, the nations of the world began saying: ‘He showed then favor because they were the residents of his residence and he did not exile them.’ When they were exiled, God announced that sin in the world: “The princes of Judah were like movers of boundaries; I will pour My ire like water upon them” (Hosea 5:10).

That is, “God is known in Judah.” Another matter, “known in Judah,” just as it says: “If an army besieges me, my heart will not fear. [If war comes upon me, I will put my trust in this]” (Psalms 27:3). What is, “if war comes upon me, I will put my trust in this”? In what “this”?

It is in what Moses said: “This for Judah, and he said: [Hear, Lord, the voice of Judah…and You will be a helper against his adversaries]” (Deuteronomy 33:7). “His name is great in Israel” (Psalms 76:2) – that is what is written: “Punishments are prepared for cynics, [and blows [mahalumot] for the back of fools]” (Proverbs 19:29). Punishments are for those who commit transgressions. This is analogous to one who was riding on an animal.

If it does not stray, he will not strike it, but if it strays, he strikes it. So, the Holy One blessed be He said: “Punishments are prepared for cynics.” The Holy One blessed be He said: ‘Before I created Man, I prepared five rods for him: Spot, scab, bright spot, rash, and burn.’ Some say: Leprosy and scall.

This corresponds to five “laws,” as it is stated: “This is the law for any leprous mark, and for a scall…and for the spot, for the scab, and for the bright spot” (Leviticus 14:54, 56). This is analogous to a bad slave who was being sold. An individual went to purchase him. He knew that he was bad.

He brought chains and rods with him, so if he misbehaved, he could subjugate him with them. When he misbehaved, he brought the chains and chained him, and struck him with the rods. The slave said to him: ‘You knew from the outset that I am a bad slave. Why did you purchase me?’

He said to him: ‘Because I knew that you were bad in your conduct; therefore, I also prepared to bind you and to strike you, so that if you misbehaved, you would be struck with them.’ So, the Holy One blessed be He said: ‘Before I created Man, I knew him: “As the inclination of man's heart is evil from his youth”’ (Genesis 8:21). Woe to dough whose baker testifies in its regard that it is bad. That is why it is stated: “Punishments are prepared for cynics.”

What is mahalumot? Three words, Rabbi Berekhya said. What are these? It is for the nations [ma lo mot].22Meaning, ma - what are these severe punishments? lo mot - the letters that spell mot (mem, vav, tav) can also be read mavet, meaning death.

Thus, the response to the question, ma, is lo mavet - the death is for them, not for you. Rabbi Avin said: This is analogous to a noblewoman who entered the palace and saw whips and rods and she was afraid. The residents of the palace said to her: ‘Fear not, these are for the slaves and the maidservant. You are here to eat, drink, and be honored.’

So, the congregation of Israel, when they heard the portions of curses and leprosy, they began to be afraid. Moses said to them: ‘These are for the idolaters. You are here to eat, drink, and engage in Torah study.’ “She is like the merchant ships, bringing her food from afar” (Proverbs 31:14).

That is, “His name is great in Israel.” Another matter, “His name is great in Israel” – that is what is written: “For, from the rising of the sun to its setting, My name is great among the nations [and in every place burnt offerings and pure meal offerings [uninḥa] are burned [muktar], presented [mugash] to My name, for My name is great among the nations, said the Lord of hosts]” (Malachi 1:11). Is it so, that in every place they present incense and meal offering in the name of the Holy One blessed be He?

It is, rather, that everywhere that Israel stands and recites the afternoon [minḥa] prayer, regarding that, it says minḥa in its plain sense. And it says: “It was at the time of offering up the afternoon offering that Elijah the prophet approached” (I Kings 18:36).23He prayed at the time of the afternoon offering. “Presented [mugash],” this is the morning prayer, just as it says: “Abraham approached [vayigash]…” (Genesis 18:23), in prayer.24Genesis 19:27 states that Abraham went in the morning to the place where he had stood before God.

From that verse we learn (Brachot 26b) that Abraham founded the morning service. Since the verse refers to the place in which he had stood before God, it is presumably referring to Genesis 18:23, where he is described as approaching God to plead for Sodom. The presumption is that this took place at the time of the regular prayer, namely, in the morning. “Burned [muktar],” this is the evening prayer, just as it is stated: “Let my prayer stand as incense [ketoret] before You; [the lifting of my hands, an evening offering]” (Psalms 141:2).

That is, “His name is great in Israel” – anywhere that Israel is standing there. That is why it is stated: “My name is great among the nations.” “God is known in Judah” – when he takes revenge against their enemies. Just as it says: “Egypt will become desolation and Edom will become a desolate wilderness, due to the villainy against the children of Judah…” (Joel 4:19).

“I will cleanse; their blood I will not cleanse…” (Joel 4:21). That is, “God is known in Judah,” just as it says: “The Lord is known through the judgments He executes; [the wicked one is snared] in his handiwork…” (Psalms 9:17). “God is known in Judah” – Rabbi Yehuda ben Rabbi Ilai said: When Israel stood at the sea, the tribes were deliberating with each other. This one says: ‘I will descend first,’ and this one says: ‘I will descend first.’

Naḥshon leapt into the waves of the sea and descended. In his regard, David said: “Rescue me, God, for the waters have come up to my soul” (Psalms 69:2). The Holy One blessed be He said to Moses: ‘My friend is sinking in the sea, and you are praying? “Speak to the children of Israel, and let them travel”’ (Exodus 14:15).

That is, “God is known in Judah.” That is why the Holy One blessed be He exalted the name of Naḥshon in Israel, as he was privileged to present his offering first, as it is stated: “The one who presented his offering on the first day was [vayhi] [Naḥshon].” That is, “His name is great in Israel.”

“Was [vayhi].” Rabbi Shimon bar Abba said in the name of Rabbi Yoḥanan: Every place that vayhi is stated, it is trouble or joy; if it is trouble, it is unparalleled trouble, if it is joy, it is unparalleled joy. Rabbi Shmuel bat Naḥman came and made a distinction: Every place thay vayhi is stated it is trouble, [every place that] vehaya [is stated, it is] joy. They raised an objection to him: But is it not written: “God said: Let there be light, and there was [vayhi] light” (Genesis 1:3).

He said to them: ‘That, too, is not joy, as the world was not privileged to utilize that light, as Rabbi Yehuda ben Rabbi Simon said: That light that the Holy One blessed be He created on the first day, a person could look and see from one end of the world to the other end. When the Holy One blessed be He saw the generation of Enosh, the generation of the Flood, and the generation of the Dispersion, He stood and sequestered it, and designated it for the righteous in the future, as it is stated: “But the path of the righteous is like a radiant light, growing brighter until noon”’ (Proverbs 4:18).

They raised an objection to him: “It was [vayhi] evening; it was [vayhi] morning, one day” (Genesis 1:5). He said to them: ‘That, too, is not joy, as everything created on the first day is destined to erode, as it is stated: “For the heavens will be eroded like smoke and the earth will be tattered like a garment, and its inhabitants, likewise, will die, but My salvation will be forever and My righteousness will remain unbroken”’ (Isaiah 51:6).

They raised an objection to him: All the instances of vayhi during the six days of Creation. He said to them: ‘They, too, are not joy, as everything that was created during the six days of Creation requires action, e.g., mustard requires sweetening, lupines require boiling, and wheat requires grinding.’ They raised an objection to him: “The Lord was [vayhi] with Joseph, and he was [vayhi] a successful man and he was [vayhi] in the house of his master, the Egyptian” (Genesis 39:2).

He said to them: ‘That, too, is not joy, as the bear25This is a metaphor for Potiphar’s wife. solicited him.’ “It was [vayhi] on the day that Moses concluded [to erect the Tabernacle]” (Numbers 7:1). He said to them: ‘That, too, is not joy, as it was sequestered when the Temple was built.’ “It was [vayhi] on the eighth day” (Leviticus 9:1).

He said to them: ‘That, too, is not joy, as on that very day, Nadav and Avihu were killed.’ But is it not written: “The Lord was [vayhi] with Joshua; his renown was throughout the land”? (Joshua 6:27). ‘That, too, is not joy, as on that very day, he rent his garments, as it is stated: “Joshua rent his garments, fell on his face to the ground before the Ark of the Lord until the evening, he and the elders of Israel”’ (Joshua 7:6).

But is it not written: “It was [vayhi] when the king was settled in his house”? (II Samuel 7:1). He said to them: ‘That, too, is not joy, as on that very day, Natan the prophet came to him, and the Holy One blessed be He said to him: “However, you will not build the House”’ (II Chronicles 6:9). But is it not written: “The one who presented his offering…was [vayhi]”? (Numbers 7:12). He said to them: ‘That, too, is not joy, as it was seen before the Holy One blessed be He that they26The heads of the twelve tribes, who brought the offerings when the Tabernacle was erected. would go with Koraḥ and his assembly in his dispute.’

Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi ben Perata: This is analogous to the son of a high ranking official who stole in the bathhouse. The bathhouse attendant feared identifying him by name. Nevertheless, he publicized him as a certain lad garbed in white. So, even though it [the Torah] did not explicitly mention the names of the princes who participated with Koraḥ and went along with him, it publicizes them by means of allusion: “Princes of the assembly, the distinguished of the convocation, people of renown” (Numbers 16:2), just as it says: “These are the distinguished of the assembly, the princes of the tribes of their fathers; they are the heads of the thousands of Israel” (Numbers 1:16).

“People of renown [shem],” as their names [shemotan] were mentioned in the census of the banners, just as it says: These are the names of the men who will stand with you…” (Numbers 1:5). They said to him: ‘We have said ours; you say yours.’27We cited proof that vayhi could also connote joy. You rejected those proofs. Now, prove your claim that vehaya connotes joy.

He said to them: ‘Everywhere that vehaya is stated, it is joy. “It will be on that day, that the mountains will drip nectar…” (Joel 4:18). “It will be on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be on that day that the Lord will continue, [setting His hand a second time to acquire the remnant of His people]” (Isaiah 11:11).

“It will be on that day, each man will maintain a young cow [and two sheep]” (Isaiah 7:21). “It will be on that day, that a great shofar will be sounded…” (Isaiah 27:13). “It will be that [it will be said of] the remaining in Zion…[Holy, for everyone written for life in Jerusalem]”’ (Isaiah 4:3). [They said to him:] ‘But is it not written: “It was when Jerusalem was captured”? (Jeremiah 38:28). He said to them: ‘that, too, is not trouble, but joy, as on that day Menaḥem28A name for the messianic king. was born and Israel paid off their debt for their iniquities, as Rabbi Shmuel bar Naḥman said: Israel paid off their debt for their iniquities on the day that the Temple was destroyed, as it is stated: “Your iniquity is completed, daughter of Zion; He will not continue to exile you”’ (Lamentations 4:22).

“On the first day” – Rabbi Shmuel bar Abba said: What is “the first day”? Since the first day that the Holy One blessed be He created the world, He desired to dwell with His creations in the lower worlds. See what is written regarding the creation of the first day: “It was evening; it was morning, one day” (Genesis 1:5). “The first day” is not written, but rather “one day.”

Just as the verse says “one day,” the verse could have said “two days,” “three days”? Rather, why did the verse say “one day”?29The first day is described as "one day", not the first day, whereas the other days are called the second day, the third day etc. It is that, since the Holy One blessed be He was alone in the world, He desired to dwell with His creations in the lower worlds. He did not do so.30Thus, day one of creation was not the first day that God dwelled in the world.

To indicate this, the word first was not used until the Tabernacle was erected. It was only when the Tabernacle was erected, and the Holy One blessed be He rested His Divine Presence in it, and the princes came to present, that the Holy One blessed be He said: ‘Let it be written that on this day the world was created.’ Another matter, “on the first day” – it does not say “on the day the Tabernacle was erected” here, but rather, “on the first day.”

What is “the first”? It is the first in terms of the creation of the world. It teaches that it was Sunday. Consequently, that day took ten crowns: First in terms of creation of the world; first for priesthood; first for princedom; first for the Divine Presence; as it is stated: “they shall craft a sanctuary for Me and I will dwell in their midst” (Exodus 25:8); first for service; first for the Priestly Benediction; first for the New Moons; first for the prohibition of improvised altars; first for partaking of consecrated food; first for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24).

“Naḥshon son of Aminadav, of the tribe of Judah”; why was his name called Naḥshon? It is after the fact that he descended first into the wave [naḥshol] in the sea. Rabbi Shimon ben Yoḥai said: The Holy One blessed be He said to Moses: ‘The one who sanctified My name at the sea, he will present first.’ That was Naḥshon, and he did so.

That is what is written: “Naḥshon son of Aminadav…” The verse ascribes his lineage to his tribe; praise for him, praise for his father, praise for his tribe. Or, perhaps, he collected from his tribe and brought? The verse states: “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). He brought of his own, and did not collect from his tribe and bring.

Then, why does the verse state: “Naḥshon son of Aminadav, [of the tribe of Judah]”? The verse ascribes his lineage to his tribe.

“And his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:13). “And his offering: One silver dish…” – that is what is written: “All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7). It is speaking of Israel. Rabbi Shimon ben Yoḥai taught: When Israel was standing before Mount Sinai to receive the Torah, there were no blind people, deaf people, imbeciles, mutes, lame people, or disabled people among them.

Regarding that moment, it says: “All of you is fair, my love, and there is no blemish in you.” This was until they sinned with the calf, and then some of them became zavim and lepers, just as it says: “Moses saw the people, that they were farua…” (Exodus 32:25), and it is written: “And the leper in whom the mark is, his garments shall be rent, and the hair of his head shall be grown [farua]” (Leviticus 13:45).

Regarding that moment it says: “They shall send from the camp every leper and every zav” (Numbers 5:2). But before Mount Sinai, they were all complete. That is, “all of you is fair, my love…” Another matter, “all of you is fair, my love,” is speaking of the tribes. If you say: How could they all be fair, as Jacob blessed the tribes but admonished Reuben, Simeon, and Levi; how can you say: “All of you is fair, my love”?

Rabbi Elazar said: Even though he blessed the later tribes and admonished the earlier ones, he then blessed them, as it is stated: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and he blessed them]” (Genesis 49:28). He arranged it that they would absorb from one another. What is, “He blessed them; each man in accordance with his blessing he blessed them”? (Genesis 49:28).

After he blessed them, he blessed them again? [No,] rather, it teaches that when Jacob blessed his sons and likened them to animals, he likened Judah to a lion, “Judah is a lion cub” (Genesis 49:9), he likened Dan to a serpent, “Dan will be a serpent…” (Genesis 49:17), he likened Naphtali to a doe, “Naphtali is a doe set free” (Genesis 49:21), Benjamin, to a wolf, “Benjamin is a wolf that mauls” (Genesis 49:27), nevertheless, he then called all of them lions, all of them serpents, all of them does, all of them wolves.

Know that it is so, as Dan, whom he had called a serpent, was later called a lion: “Dan is a lion cub…” (Deuteronomy 33:22). You learned that he then included Reuben, Simeon, and Levi in the blessing of their brothers, to realize what is stated: “All of you is fair, my love.” This is why the verse again enumerated Reuben, Simeon, and Levi alone in the book of Exodus31Exodus 6:14–25. and did not enumerate the other tribes.

Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: This is the reason that it enumerated; it is because all the tribes did not preserve their lineage in Egypt, but Reuben, Simeon, and Levi preserved their lineage. That is why it enumerates their lineage. Rabbi Neḥemya says: All the tribes were idol worshippers in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship; therefore, they were privileged to be enumerated alone.

The Rabbis say: All the tribes did not exercise authority in Egypt; Reuben, Simeon, and Levi exercised authority in Egypt. Reuben died, they conferred authority upon Simeon. Simeon died, they conferred authority upon Levi. Levi died, they sought to confer authority upon Judah.

A Divine Voice emerged and said to them: ‘Leave it until its time will arrive.’ When did its time arrive? It was after the death of Joshua: “It was after the death of Joshua; the children of Israel asked [the Lord, saying: Who will go up first against the Canaanites for us, to wage war against them?] The Lord said: Judah will go up… (Judges 1:1–2).

Rabbi Levi and Rabbi Ḥanin, one of them said: This is the reason that he again mentioned the lineage of these three tribes, because their father had admonished them. The other said: It is because it mentioned their lineage with Moses and Aaron.32It is because the Torah sought to mention the lineage of Moses and Aaron, who were from the tribe of Levi. Rather than begin with Levi, the Torah began with Reuben and stopped at Levi.

We do not know who said this and who said that. From the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Ḥanin, in the name of Rabbi Shmuel bar Yitzḥak: “An ear that heeds life’s rebuke will abide among the wise” (Proverbs 15:31), it was Rabbi Ḥanin who said that it was because he admonished them. Because they accepted their father’s admonishment, they were privileged to have their lineage mentioned alongside Moses and Aaron.

That is why it is stated: “All of you is fair, my love.” Another matter, “all of you is fair, my love…” – because Jeremiah says: “Rejected silver they called them” (Jeremiah 6:30), and Ezekiel called them dross: “Son of man, the house of Israel has become dross to Me” (Ezekiel 22:18), Zechariah came and said: “I saw, and behold, a candelabrum, gold in its entirety” (Zechariah 4:2), to realize what is stated: “All of you is fair, my love…” Another matter, “all of you is fair, my love…” – it is speaking of the princes of the tribes when they were presenting their offerings for the dedication of the altar.

They did not all present their offering on one day; rather, each and every one on his day, just as it says: “One prince on each day” (Numbers 7:11). Is it, perhaps, that the one who presented his offering earlier was more beloved, and Judah, who presented his offering first, will be even more beloved? That is why Rabbi Ḥelbo said: Regarding all the princes “his offering” is written, but regarding the prince of Judah, “and his offering.”

I wonder, he presented his offering first and it said: “And his offering”? It should not have said so; rather, the first, “his offering,” and the subsequent ones, “and his offering.” Why is it so? Rabbi Berekhya HaKohen bar Rabbi said: It was for Judah, who presented his offering first.

Were he to come to act haughtily vis-à-vis his brothers and say, ‘I am more esteemed than you, as I presented my offering first,’ they would respond to him: ‘It is you who presented your offering last, as it is written: “And his offering.” It renders you secondary to your brothers.’ That is, “all of you is fair…”

Another matter, why “the first,” “and his offering”? Rabbi Yudan said: The Holy One blessed be He attributed [the merit] to them as though all of them presented their offerings on the first day and on the last day, as one was not greater than the other. It is written: “This was the dedication of the altar [on the day that it was annointed…]” (Numbers 7:84). Was it not one dish, one basin, and one ladle on the day of its anointing? Why does the verse state: “Twelve silver dishes…”? (Numbers 7:84). It is, rather, that He attributed [the merit] to them as though all of them presented their offerings on the first day and as though all of them presented their offerings on the last day.

Another matter, “and his offering” – Rabbi Pinḥas ben Yair said: Why, regarding the offerings of all the princes, is it written: “His offering [korbano],” [and] “goats [atudim],”33Atudim is spelled ayin, tav, [vav], dalet, and yod. The vav can be omitted. [both] without a vav, and regarding Naḥshon, “and his offering [vekorbano],” [and] “goats [atudim],” each with a vav. Vekorbano, why is there an extra vav?

It is corresponding to six matters that were introduced into the world on that day. First for the Divine Presence that rested in Israel, as it is stated: “They shall craft me a Tabernacle and I will dwell in their midst” (Exodus 25:8). First for the princes, first for the Priestly Benediction, as it is stated: “Aaron raised his hands toward the people, and blessed them” (Leviticus 9:22). First for the partition of the camp of the Divine Presence,34There is a partition, namely the sheets around the courtyard of the Tabernacle, which delineate the camp of the Divine Presence.

No one who is impure may enter it. first for the prohibition of an improvised altar, as it is written: “Beware, lest you offer up your burnt offerings [in any place that you see]” (Deuteronomy 12:13). First for the descent of the fire, as it is written: “Fire emerged from before the Lord and consumed upon the altar…” (Leviticus 9:24). Therefore, let a descendant of Naḥshon with six perfect attributes come and build the foundation of the Temple, just as it says: “One of the lads answered [and said: Behold, I have seen a son of Yishai the Bethlehemite, one who knows to play” (I Samuel 16:18),35The verse refers to David.

His lineage appears in Ruth 4:18–22. Naḥshon was his great-great-great-grandfather. he knows how to ask, “a mighty warrior” (I Samuel 16:18), he knows how to answer, “a man of war” (I Samuel 16:18), he knows how to give and take in the battle of Torah, “one who is discerning of matters” (I Samuel 16:18); he understands one matter from another matter, “and a man of form” (I Samuel 16:18), he displays understanding in halakha, “and the Lord is with him” (I Samuel 16:18); the halakha is in accordance with his opinion in every instance.

That is why atudim is with a vav, as David, who descended from him, was blessed with six blessings. Atudim is nothing other than an expression of standing ready, just as it says: “Which are ready to become heaps” (Job 15:28), and it says: “And ready them for you in the field” (Proverbs 24:27).

Another matter, why is atudim full with an extra vav? It corresponds to six descendants who emerge from Naḥshon, recipients of six blessings. These are they: David; the messianic king; Daniel; Ḥananya; Mishael; Azarya. David, as it is written: “One who knows to play…” (I Samuel 16:18).

The messianic king, as it is written: “The spirit of the Lord will rest upon him, a spirit of wisdom and understanding,” (Isaiah 11:2); these are two; “a spirit of counsel and valor” (Isaiah 11:2); that is four; “a spirit of knowledge and fear of the Lord” (Isaiah 11:2); that is six. Daniel, Ḥananya, Mishael, and Azarya, as it is written: “Among them from the children of Judah were Daniel, Ḥananya, [Mishael, and Azarya]” (Daniel 1:6).

“Youths in whom there was no blemish, [and handsome] and skillful in all wisdom, [knowledgeable and perceptive and had the strength to stand in the king's palace…]” (Daniel 1:4).

Another matter, vekorbano, why is there an extra vav? Rav Beivai in the name of Rabbi Reuven: Six, corresponding to the six matters that were taken from Adam the first man, and are destined to be restored by means of a descendant of Naḥshon, the messianic king. These are the six matters that were taken from Adam the first man: His radiance, his life, his stature, the produce of the land, the fruit of the tree, and the lights.

His radiance, as it is stated: “You alter his countenance and sent him away” (Job 14:20). His life, from where is it derived? It is as it is stated: “For you are dust and to dust you will return” (Genesis 3:19). His stature, as it is stated: “The man…hid…” (Genesis 3:8); He made his height one hundred cubits.36See Bereshit Rabba 8:6.

The produce of the land and the fruit of the tree: “The ground is cursed because of you…” (Genesis 3:17). Lights: “The moon will be disgraced and the sun will be ashamed…” (Isaiah 24:23). From where is it derived that He sequestered them? It is as it is written: “Their light will be withheld from the wicked…” (Job 38:15).

From where is it derived that they [the six matters taken from Adam] are destined to be restored in the messianic era? His radiance, from where is it derived? It is as it is stated: “Those who love Him will be like the sun emerging in its might” (Judges 5:31). His life: “For like the days of a tree will be the days of My people” (Isaiah 65:22).

Rabbi Shimon ben Yoḥai taught: Tree is nothing other than Torah, as it is written: “It is a tree of life for those who grasp it, and its supporters are happy” (Proverbs 3:18). His stature: “I caused you to walk upright [komemiyut]” (Leviticus 26:13). Rabbi Ḥiyya taught: With upright stature, and they do not fear any creature. Rabbi Shimon says: Two hundred cubits; komemiyut, a stature of hundreds [koma shel meyot].

Rabbi Yehuda says: One hundred cubits, like Adam the first man. Rabbi Elazar ben Rabbi Shimon says: Three hundred cubits, as komemiyut is stated; kof is one hundred, meyot, two hundred. Rabbi Abahu says: Nine hundred cubits. Rav Huna in the name of Rabbi Dosa: The source for Rabbi Abahu, as it is written: “For like the days of a tree will be the days of My people.”

The trunk of a sycamore tree endures in the ground six hundred years. This child emerges from his mother’s womb at an expansive cubit.37He grows one-eighth of a cubit each month, so at birth he is one and one-eighth cubits. Go out and calculate one and one-half cubits for each year,38The year has twelve months. The person grows twelve-eighths of a cubit in one year, which equals one and one-half cubits. you find nine hundred cubits.

The produce of the land, the fruit of the tree, from where is it derived? It is as it is written: “For the seed is of peace: The vine [will yield its fruit, and the land will yield its produce]…” (Zechariah 8:12). Lights, from where is it derived? “The light of the moon will be like the light of the sun [and the light of the sun will be sevenfold, like the light of the seven days]” (Isaiah 30:26).

“And his offering: One silver dish” (Numbers 7:13), it is taught: This tells that they were crafted from the outset only for the sake of his offering. “One silver basin of seventy shekels, in the sacred shekel” (Numbers 7:13), I have derived regarding only the basin, as it specified in its regard “in the sacred shekel.” The dish, from where is it derived? The verse states: “Both of them full of high quality flour” (Numbers 7:13).

Just as this one is in the sacred shekel, so, too, that one, in the sacred shekel. Rabbi Ḥananya son of the brother of Rabbi Yehoshua says: It is not necessary, as it is already stated: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). Why does the verse state: “Both of them full”? It is because they were equal in measure.

What is the difference between a dish and a basin? The dish, its wall was thick; the basin, its wall was thin. “High quality flour mixed with oil,” this was of the gift offering.39It was not from the flour and oil belonging to the Tabernacle. “One gold ladle, ten shekels, full of incense” (Numbers 7:14).

“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:15). “One goat as a sin offering” (Numbers 7:16). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Naḥshon son of Aminadav” (Numbers 7:17).

“One gold ladle, ten shekels…” (Numbers 7:14), Rabbi Ḥanin said: It renders everything in the ladle as one, as a sacred vessel connects everything that is inside it to become impure.40If there are distinct pieces in the vessel, and one of them comes in contact with impurity, they all become impure, because they are considered one single piece while in the vessel. If one who immersed that day41His purification will not be complete until the evening, and his status is that of second degree impurity. touches some of what is in it, he disqualifies it all.

“Gold…ten shekels” – it is of gold, its weight is of silver. Do you say thus, it is of gold, its weight is of silver; or, it is of silver and its weight is of gold? The verse states: “All the gold of the ladles, one hundred and twenty” (Numbers 7:86); consequently, you should not say according to the former formulation, but rather according to the latter formulation: It is of gold and its weight is of silver.

“Full of incense,” this is incense of a gift offering. “One young bull” (Numbers 7:15), that there was not another in its herd that equaled it.42The midrash expounds the word one, eḥad, to mean special, meyuḥad. “One ram,” that there was not another in its herd that equaled it. “In its first year,” this is its own first year, but not the year according to the tally of the world.43The year ends on the anniversary of the sheep’s birth, not at the end of the calendar year.

“As a burnt offering” (Numbers 7:15), it states that they were all fit for a burnt offering.44Namely, maybe only the sheep were brought as a burnt offering. Or [should we interpret] “sheep,” in whose regard it was specified, was fit for a burnt offering, but the rest of them were not fit for a burnt offering? The verse states: “One bull…one ram…one sheep,” telling that all of them are fit for a burnt offering.

“One goat as a sin offering” (Numbers 7:16), it is to atone for a grave in the depths.45A grave in the depths is one which nobody is currently aware of. Since somebody who walked over the grave would become impure, but would have no knowledge of his impurity, he might unwittingly enter the Tabernacle or partake of consecrated meat while impure. Since he is unaware of his impurity, he will not bring the sacrifice required of a person who unintentionally did one of these acts.

“And for the peace offering” (Numbers 7:17), [does] it state that they were all fit for a peace offering, or “cattle,” in whose regard it was specified, must be fit for a peace offering, but the rest of them need not be fit for a peace offering? The verse states: “And for the peace offering, [two cattle, five rams, five goats, five sheep in their first year],” stating that all of them must be fit for a peace offering.

“This was the offering of Naḥshon son of Aminadav” (Numbers 7:17), he brought it from what was his, and did not collect from his tribe and bring. “This was the offering,” this one brought incense as a gift offering, but an individual does not bring incense as a gift offering. This one brings a sin offering without having sinned, but an individual does not bring a sin offering without having sinned. This one, his offering overrides Shabbat, but, [normally] an individual’s offering does not override Shabbat.

Another matter, “vekorbano…” – what did the princes see that led them to present offerings in this manner? The Rabbis say: Even though each of them presented an identical offering, they offered it regarding significant matters, and each and every one presented according to his perspective. Naḥshon began and presented regarding the protocol of the monarchy, just as his father crowned him over his brothers, just as it says: “Judah, you, your brothers will acknowledge you…[your father's sons will prostrate themselves to you].

Judah is a lion cub…” (Genesis 49:8–9). Likewise it says: “For Judah prevailed over his brothers, as the prince would come from him” (I Chronicles 5:2). There was a tradition in the hand of the tribe of Judah, their Sages, and their prominent leaders, from Jacob our patriarch, regarding everything that is destined to befall each tribe until the messianic era. Likewise, there was a tradition in the hand of each and every tribe regarding what would befall it until the messianic era, from Jacob their father.

“Vekorbano…” – he presented the dish and the basin corresponding to the kings of the house of David, who are destined to emerge from him, who ruled over the entire world, over the sea and over the land, e.g., Solomon and the messianic king. Solomon, from where is it derived? It is as it is written: “For he ruled over the entire region beyond the river, from Tifsaḥ to Gaza” (I Kings 5:4). Rav and Shmuel, one said Tifsaḥ is at one end of the world and Gaza is at the other end of the world.

One said: They stand adjacent to one another; just as he ruled over Tifsaḥ and over Gaza, so he ruled over the entire world. And it says: “All the world sought the presence of Solomon, to hear his wisdom…. Each would bring his tribute…” (I Kings 10:24–25). From where is it derived that he ruled over the sea?

It is as it is written: “Also the fleet of Hiram, which had carried gold from Ophir…” (I Kings 10:11). “For the king had a fleet of Tarshish at sea with the fleet of Hiram. Once every three years…” (I Kings 10:22). And it says: “I will set his hand upon the seas, his right on the rivers” (Psalms 89:26).

The messianic king, from where is it derived? It is, as it is written: "He will rule from sea to sea, from the river to the ends of the land" (Psalms 72:8). Over the land, from where is it derived? It is as it is written: “And all the kings, all the nations will bow to him, will serve him” (Psalms 72:11).

And it says: “And behold, among the clouds of the heavens…. To him was given dominion, [honor, and kingship, and all the peoples, nations, and languages would serve him]” (Daniel 7:13–14). “The stone that struck the image became a great mountain, and filled the entire earth” (Daniel 2:35). This is why he presented a dish, corresponding to the sea that surrounds the entire world and resembles a dish.

Why was “its weight one hundred and thirty”? (Numbers 7:13). It is because when the Holy One blessed be He gathered all the waters to one place on the third day of the formation of the world, he called them seas, as it is stated: “And to the gathering of the waters, He called seas [yamim]” (Genesis 1:10). The numerical value of yamim is one hundred; yod, yod are twenty, mem, mem are eighty, that is one hundred.

Solomon came and added a sea to the construction of the Temple in which the priests could immerse themselves, just as it says: “He crafted the sea, of cast metal, ten cubits from brim to brim, [circular around, and its height was five cubits; a thirty-cubit line would wrap around it]” (I Kings 7:23). Corresponding to those thirty cubits that was the circumference of the sea that Solomon crafted, he added thirty shekels to the weight of the dish corresponding to the sea of Solomon.

That is one hundred and thirty shekels, the weight of the dish, corresponding to the seas and to the sea of Solomon. “One silver basin” (Numbers 7:13), it is corresponding to the world, that is shaped like an orb that is tossed from hand to hand. Why was its weight “seventy shekels”? (Numbers 7:13). It is because both of them46Solomon and the Messianic king. ruled over seventy nations, which exist from one end of the world to the other end.

From where is it derived that the sea is shaped in the form of a dish and the world is shaped like an orb? It is like that which we learned: The Rabbis say: Only one that has in its hand a staff, a bird, an orb, a dish, a sword, a crown, or a ring is forbidden.47A statue of a person in whose hands one of these objects appears is considered an idol, and it is forbidden to benefit from it in any way.

A staff, as it rules the entire world with it. A bird: “My hand has grasped the riches of the peoples like a nest” (Isaiah 10:14). An orb, as the world is shaped like an orb. Rabbi Yona said: Alexander of Macedonia, when he sought to ascend heavenward, he would rise and rise until he would see the world as an orb and the sea as a dish.

That is why, when they draw him, it is with an orb in his hand. Should they draw him with a dish in his hand? He does not have dominion over the sea. But the Holy One blessed be He has dominion over the sea and has dominion over the land, recues at sea and rescues on land; that is why they brought a dish corresponding to the sea and a basin corresponding to the land.

“Both of them full [of high quality flour]" (Numbers 7:13), as the nation brought tributes [menaḥot]48The word menahot can also refer to meal offerings, which typically consist of high quality flour. to Solomon; likewise they are destined to bring it to the messianic king, just as it says: “[The kings of Tarshish and of the islands will bring tribute [minḥa]]; the kings of Sheba and Seva will offer gifts” (Psalms 72:10).

“Full [mele’im]” means nothing other than gifts, just as it says: “And gave them all [vaymalum] to the king” (I Samuel 18:27). “High quality flour [solet]" (Numbers 7:13), just as it says: "valued [hamesulaim] like gold" (Lamentations 4:2). "Mixed with oil” (Numbers 7:13), just as it says: “A good name is better than fragrant oil” (Ecclesiastes 7:1), and it says: “Your name is like poured oil” (Song of Songs 1:3), as their good name would go forth throughout the world.

Why were they of silver? It is just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One gold ladle, ten shekels, [full of incense]” (Numbers 7:14), corresponding to the ten generations from Peretz to David, as it is stated: “These are the generations of Peretz: [Peretz begot Hetzron]; and Hetzron begot [Ram, and Ram begot Aminadav;] Aminadav begot Naḥshon, [and Naḥshon begot Salmon; Salmon begot Boaz, and Boaz begot Oved]; and Oved begot [Yishai], and Yishai begot David” (Ruth 4:18–22).

“One…ladle,” as they were all like one hand, all full-fledged righteous men. That is, “full of incense” (Numbers 7:14), as their actions were pleasant like the fragrance of the incense. “One young bull” (Numbers 7:15), corresponding to Abraham, who was the primary progenitor, and who, in his regard, it is stated: “Abraham ran to the cattle [and took a young bull]” (Genesis 18:7). “One ram” (Numbers 7:15), this is Isaac, as, in his regard it is stated: “He took the ram and he offered it up as a burnt offering in place of his son” (Genesis 22:13).

“One sheep” (Numbers 7:15), corresponding to Jacob, in whose regard it is stated: “Jacob separated the sheep” (Genesis 30:40). “One goat as a sin offering” (Numbers 7:16), corresponding to Judah, who brought Joseph’s fine tunic that he had immersed in the blood of the goat, as it is stated: “They slaughtered a goat [and they dipped the tunic in the blood]" (Genesis 37:31). Judah brought it to his father and said: “Identify this, please, is it your son’s tunic?” (Genesis 37:32).

That is why it was meted to him with the same measure, as Tamar said to him: “Identify, please, whose signet, belt, [and staff are these?]” (Genesis 38:25). That is why sin offering is stated in this regard, as they brought it as atonement for him, because he brought anguish to his father. “And for the peace offering [hashelamim], two cattle” (Numbers 7:17) – these are David and Solomon, as they initiated the monarchy, as cattle [bakar] is nothing other than an expression of monarchy, just as it says: “Butter of cattle [bakar] and milk of sheep…” (Deuteronomy 32:14), and we translate it: Give them the plunder of their kings.49Targum Onkelos on the verse.

Shelamim, because they were full-fledged righteous men,50Shelamim is expounded as though it is written shelemim, complete. and in their days, Israel were flawless [mushlamim], and in the days of Solomon, the kingdom was complete [shelema], as it is stated: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). The two of them built the Temple; David made the foundation, and Solomon built it.

“Five rams, five goats, five sheep in their first year” (Numbers 7:17) – these are fifteen corresponding to the fifteen kings who were from Reḥavam until Zedekiah, king son of a king. Some were full-fledged righteous men, some were middling, and some were full-fledged wicked men. “This was the offering of Naḥshon son of Aminadav” (Numbers 7:17). When the Holy One blessed be He saw that he presented his offering corresponding to the order of the patriarchs and the royal dynasty, He began lauding his offering: “This was the offering of Naḥshon son of Aminadav.”

“On the second day, Netanel son of Tzuar, prince of Issachar, presented his offering” (Numbers 7:18). “He presented his offering: One silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:19). Why does it say in his regard: “Presented his offering [hikriv]”? (Numbers 7:18).

It is because Reuben came and appealed. He said: ‘It is enough that Judah preceded me, just as he did on the journeys. I will present the [next] offering, in accordance with birth order.’ Moses reprimanded him and said to him: 'From the mouth of the Holy One blessed be He, it was stated to me: ‘Present the offerings [hakrev] in accordance with the journeys.’51Since the camp of Judah went first in the journeys, the tribes in that camp sacrificed first.

Within each camp, the Torah orders the tribes. Thus, in the camp of Judah, the order is Judah, Issachar, Zevulun (Numbers 2:1–9.) Alternatively, hikriv, Moses brought him near [hikrivo], against Reuben’s will. Another matter, “presented [his offering] – it is as though he presented his offering first.

Why was it so? Because he was privileged to counsel the princes, the verse ascribes to him as though he presented his offering first. Abba Ḥanan says in the name of Rabbi Eliezer: Because he was privileged to counsel, he merited that understanding was granted to his tribe, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33), and it is stated: “Princes of Issachar were with Deborah” (Judges 5:15).

Likewise, the verse speaks his praise as he sat on the tribunals in Egypt, as it is stated: “[Descendants of Issachar…] of Yashuv, the Yashuvite family” (Numbers 26:23–24), and yashuv is nothing other than courts,52Since Yashuv was in Egypt, and it is a term which refers to tribunals, we learn that there were tribunals in Egypt. as it is stated: “They will come to you as a people comes, and…will sit [veyeshvu] before you” (Ezekiel 33:31).

“Jacob was a simple man, dwelling in tents” (Genesis 25:27),53“Tents” is expounded as a reference to the study halls of Shem and Ever. and it says: “And Issachar in your tents” (Deuteronomy 33:18).54This teaches that the tribe of Issachar studied a lot of Torah. “He presented [hikriv] his offering…” (Numbers 7:19), Rabbi Pinḥas ben Yair said: Why did it add hikriv,55In the sacrifices of the other tribes, the word hikriv is not used. and it is lacking a yod?

Rather, it was corresponding to the red heifer that they prepared on that day; that is why he added hikriv lacking a yod, establishing the word with four letters, corresponding to the four matters that the heifer required: Red, complete, unblemished, without having borne a yoke, just as it says: “They shall take to you a completely red heifer [in which there is no blemish, and upon which a yoke was not placed]” (Numbers 19:2).

“One silver dish” (Numbers 7:19), the prince of Issachar came and presented an offering in the name of the Torah, because they loved the Torah more than all the tribes did, as it is stated: “From the children of Issachar, possessors of understanding of the times, [to know what Israel should do; their leaders were two hundred, and all their brethren at their command]” (I Chronicles 12:33). What is “of the times”?

Rabbi Tanḥuma said: To perform matters in a timely fashion. Rabbi Yosei says: For intercalations. “To know what Israel should do” – on what day they should observe the festivals. “Their leaders were two hundred” – these are the two hundred heads of the Sanhedrin that the tribe of Issachar produced.

“And all their brethren at their command” – as others would agree to the halakha in accordance with their opinion. And it says: “[Issachar….] He bent his shoulder to bear” (Genesis 49:14–15), as they would bear the yoke of Torah. “And he became an indentured servant” (Genesis 49:15), as anyone who would err in halakha, they would ask the tribe of Issachar regarding it, and they would explain it to them.

“Silver dish,” corresponding to the Torah, that is called bread, as it is stated: “Come, partake of my bread” (Proverbs 9:5). And it is stated regarding the showbread: “You shall craft its dishes and its ladles” (Exodus 25:29), and we learned: The dishes were molds, as they would shape the showbread with molds. “Its weight one hundred and thirty” (Numbers 7:19), go out and calculate twenty-four books of the written Torah, and eighty of mishna, that begin with mem: “From when [me’ematai] does one recite shema…” (Berakhot 1:1), and ends with mem: “The Lord will bless his people with peace” (Okatzin 3:12).

Mem is forty and mem is forty, that is eighty;56Since the sum of the first letter in the Mishna and the last letter in the Mishna is 80, the number 80 represents the oral law. that is one hundred and four, the result of the tally of the written Torah and the Oral Torah. Alternatively, the beginnings of the six orders of Mishna, the tally of the first letters total eighty. Go out and calculate: mem of “me’ematai” (Berakhot 1:1), from the order of Zera’im; yod of “yetziot haShabbat” (Shabbat 1:1), from the order of Moed; ḥet of “ḥamesh esre nashim” (Yevamot 1:1), from the order of Nashim; alef of “arba’a avot nezikin” (Bava Kama 1:1), from the order of Yeshuot;57Also known as Nezikin. kaf of “kol hazevaḥim” from the order of Kodashim; alef of “avot hatuma” from the order of Teharot, equals eighty.58Mem – 40, + yod – 10, + ḥet – 8, + alef – 1, + kaf – 20, + alef – 1 = 80.

From here [we see] that the written Torah and the Oral Torah total a tally of one hundred and four. The Torah was given after the twenty-six generations that were from Adam until Moses, by means of whom the Torah was given. That is one hundred and thirty; therefore, the weight of the dish was one hundred and thirty. “One silver basin [mizrak]” (Numbers 7:19), corresponding to the Torah, that is likened to wine, as it is stated: “Drink of the wine that I mixed” (Proverbs 9:5).

Because wine is typically drunk from a bowl [mizrak], just as it says: “Who drink from wine bowls [mizrekei]” (Amos 6:6), that is why he brought a basin. “Seventy shekels, in the sacred shekel” (Numbers 7:19), why? Just as the numerical value of wine [yayin] is seventy,59Yod – 10 + yod – 10 + nun – 50 = 70. thus there are seventy aspects to the Torah. Why is “one” stated regarding the dish?

It is corresponding to the Torah, that must be one, just as it says: “One Torah and one law shall be for you” (Numbers 15:16). Why is “one” stated regarding the dish? It is because the matters of the written Torah and the matters of the Oral Torah were all given from one shepherd; all were said by one God to Moses from Sinai. Why were they of silver?

It is corresponding to the Torah, in whose regard it is stated: “The sayings of the Lord are pure sayings, like silver purified in the furnace….” (Psalms 12:7). “Both of them full [mele’im] of high quality flour” (Numbers 7:19), the Bible and the Mishna are complementary [mele’im], as one does not contradict the other. “High quality flour,” just as it says: “Venofet tzufim” (Psalms 19:11), like fine quality flour that floats [tzafa] atop the sieve [nafa].

“Mixed with oil” (Numbers 7:19), this is the Torah, that must be mixed with good deeds, like that which we learned: Torah study is best with good deeds, as effort at both causes sin to be forgotten.60 Mishna Avot 2:2. That is, “as a meal offering” (Numbers 7:19), as at that moment he provides satisfaction for his Creator; when a person engages in Torah study, and is a performer of good deeds, and protects himself from sin.

“One gold ladle, ten shekels, full of incense” (Numbers 7:20). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:21). “One goat as a sin offering” (Numbers 7:22). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year.

This was the offering of Netanel son of Tzuar” (Numbers 7:23). “One …ladle [kaf]” (Numbers 7:20), corresponding to the tablets that were written at the hand61The word kaf can also mean hand. of the Holy One blessed be He, just as it says: “The tablets were the work of God and the writing was the writing of God…” (Exodus 32:16). “Gold…ten shekels” (Numbers 7:20), these are the Ten Commandments that were written on the tablets, just as it says: “He inscribed on the tablets like the first inscription” (Deuteronomy 10:4).

“Gold,” just as it says: “His hands are rods of gold” (Song of Songs 5:14), and it says: “They are more desirable than gold…” (Psalms 19:11). “Full of incense” (Numbers 7:20), as the six hundred and thirteen mitzvot are mixed in them. Likewise, you find that there are six hundred and thirteen letters from: “I am…” (Exodus 20:2), until “…or anything that is your neighbor’s” (Exodus 20:14),62The verses cited encompass the entirety of the Ten Commandments, from the first word of the first commandment to the last word of the tenth commandment. corresponding to the six hundred and thirteen mitzvot, and seven additional ones, corresponding to the seven days of Creation, teaching you that the whole world was created only due to the merit of the Torah.

That is “full of incense [ketoret],” as, if you replace the letter kof with dalet on the basis of the at bash gar dak63The cipher is alphabet-based. At refers to exchanging the first letter of the alphabet, aleph, with the last letter, tav. Bash means exchange the second letter, bet, with the penultimate letter, shin. And so on. substitution cipher,64The letter kof is replaced by the letter dalet. the numerical value of the word after doing so is six hundred and thirteen.65Dalet – 4 + tet – 9 + reish – 200 + tav – 400 = 613.

Another matter, “full of incense,” as between each and every commandment that was written on the tablets, the portions and the details of the Torah were written. This accords with what Ḥananya son of the brother of Rabbi Yehoshua said: “His hands are rods of [gelilei] gold [zahav]” (Song of Songs 5:14), these are the Two Tablets of the Covenant, in whose regard it is written: “Written with the finger of God” (Exodus 31:18; Deuteronomy 9:10).

“Gelilei zahav” – what are these waves [galim]? Just as between one great wave and another great wave there are small waves, so, between each and every commandment, the portions of the Torah were written, and its precise details. “One young bull” (Numbers 7:21), corresponding to the priests; “one ram” (Numbers 7:21), corresponding to the Levites. “One lamb” (Numbers 7:21), corresponding to the Israelites, as all of them received the Torah at Sinai, “One goat as a sin offering” (Numbers 7:22), corresponding to the proselytes who are destined to convert, and that were there [at Sinai], as all of them are worthy, as it is stated: “That a man shall perform and live by them” (Leviticus 18:5) – Priest, Levites, and Israelites are not stated, but rather, “a man [haadam]".

It teaches that even an idolater who converts and engages in Torah study is the equivalent of a High Priest. “And for the peace offering, two cattle” (Numbers 723), corresponding to the two Torahs, the Bible and the Mishna, as anyone who examines and slaughters his inclination in order to perform everything that is written in them, he effects dual peace; peace on High and peace below, as it is stated: “Then He will strengthen my stronghold, will make peace for me, peace He will make for me” (Isaiah 27:5).

“Five rams, five goats, five sheep in their first year” (Numbers 7:23), corresponding to three verses relating to the Torah, and alluding to the six orders of the Mishna. Each consists of two passages, and each and every passage contains five words. These are they: “The Torah of the Lord is perfect, restoring the soul; the testimony of the Lord can be trusted, making the simpleton wise. The precepts of the Lord are upright, causing the heart to rejoice; the mitzvot of the Lord are clear, enlightening the eyes.

Fear of the Lord is pure, enduring forever; the judgments of the Lord are true and righteous together” (Psalms 19:8–10). This is why they sacrificed these three species of offerings as peace offerings. It is corresponding to the three verses that contain allusions to the six orders of Mishna. This is in accordance with that which Rabbi Tanḥuma said: “The Torah of the Lord is perfect, restoring the soul,” this is the order of Nashim, which cautions the person to separate from forbidden relations in order to spare him from death, just as it says: “Her feet go down to death…” (Proverbs 5:5).

And it says: “All who come to her will not return, and they will not attain the paths of life” (Proverbs 2:19), and it says: “To save you from a strange woman” (Proverbs 2:16). “The testimony of the Lord can be trusted, making the simpleton wise,” this is the order of Zera’im, as a person believes in the life of this world and sows. “The precepts of the Lord are upright, causing the heart to rejoice,” this is the order of Mo’ed, which contains all the festivals, in whose regard it is written: “You shall rejoice on your festivals” (Deuteronomy 16:14).

"The mitzvot of the Lord are clear, enlightening the eyes,” this is the order of Kodashim, which enlightens the eyes to distinguish between the non-sacred and the consecrated. “Fear of the Lord is pure, enduring forever,” this is the order of Teharot, as it distinguishes between impurity and purity. “The judgments of the Lord are true and righteous together,” this is the order of Nezikin, which contains most civil laws.

This is why they sacrificed five from each and every species; it is corresponding to the five words written regarding each and every order. Why were five words written regarding each and every order? It corresponds to the Torah, that is five books, to teach you that they are the essence of the Torah. Why is the name of the Holy One blessed be He written regarding each and every order?

It is because He attests in their regard, that from His mouth He told them to Moses, just as He said the five books of the Torah. “This was the offering of Netanel…” (Numbers 7:23), when the Holy One blessed be He saw that he presented his offering corresponding to the orders of the Torah, He began lauding his offering: “This was the offering of Netanel son of Tzuar.”

“On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” (Numbers 7:24). “On the third day, prince of the children of Zebulun, Eliav son of Ḥelon” – why, regarding all the princes, does it mention their tribe and then mentions their name, but regarding Judah and Issachar, it mentions the name of their princes first and then mentions their name? It is because Naḥshon was king, and Netanel was the king of Torah, just as it says: “Through me kings reign” (Proverbs 8:15), and in every circumstance, the king precedes his people, as it is stated: “Their king passed before them…” (Micah 2:13); “To enact justice for His servant" (I Kings 8:59); and then: “and justice for His people Israel, the matter of each day on its day” (I Kings 8:59).

Why, regarding all the princes, the title prince is written, but Naḥshon is not called “prince”? It is because he presented his offering first. Were he to come and be haughty regarding the other princes, saying: ‘I am king over them, as I presented my offering first,’ they could say to him: ‘You are nothing but a commoner, as all of them are called prince, and you were not called prince.’ This is to realize what is stated: “Anyone haughty of heart is an abomination to the Lord” (Proverbs 16:5).

And it says: “Though the Lord is exalted, He sees the lowly; the haughty He knows from afar” (Psalms 138:6). Why was Zebulun privileged to present his offering third? It is because he was fond of the Torah and was generous in dispensing his money to Issachar, so that the tribe of Issachar would not require a livelihood and would not be idle from engaging in Torah study. Therefore, Zebulun was privileged to be a partner in the Torah, and was Issachar’s associate, and that is why he presented his offering after him and after Judah, to realize what is stated: “A man’s giving expands him, and will guide him before the great” (Proverbs 18:16).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:25). “His offering was one silver dish” – the prince of Zebulun came and presented his offering due to his partnership with his brother Issachar, as Zebulun and Issachar were partners. Issachar would engage in Torah study and Zebulun would engage in commerce.

Zebulun would toil and put food in Issachar’s mouth. This is why his offering was a “silver dish” – it was corresponding to the sea, that is shaped like a dish, and that was the portion of Zebulun, as it is stated: “Zebulun will dwell at the shore of seas” (Genesis 49:13). “One silver basin,” corresponding to the land that is shaped like an orb and that was the portion of Issachar, as it is stated: “He saw rest, that it was good, and the land, that it was pleasant” (Genesis 49:15).

“Its weight one hundred and thirty; one silver basin of seventy shekels,” that is two hundred, corresponding to the two hundred heads of the Sanhedrin who were from the tribe of Issachar, as it is stated: “[From the children of Issachar]…their leaders were two hundred” (I Chronicles 12:33). That is why it attributed the larger tally to Zebulun, because the one who causes the action is greater than the one who performs it, as had it not been for Zebulun, Issachar would have been unable to engage in Torah study, as he [Zebulun] would feed him and put food in his mouth.

Another matter, “dish,” corresponding to the food that he would feed him. “Basin,” corresponding to the wine that he would give him to drink. Why was it of silver? It is because he would also give him silver with which to perform all his needs, just as it says: “For laughter one prepares bread, wine brings joy the living, and silver answers everything” (Ecclesiastes 10:19).

“Both of them full of high quality flour [mixed with oil as a meal offering],” both Zebulun and Issachar would receive the reward for Torah together, and both would earn a livelihood together. “One gold ladle, ten shekels, full of incense” (Numbers 7:26). “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:27). “One goat as a sin offering” (Numbers 7:28).

“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Eliav son of Ḥelon” (Numbers 7:29). “One…ladle [kaf]” (Numbers 7:26), this was Zebulun’s blessing that his father blessed him: “Zebulun will dwell at the shore [ḥof] of seas” (Genesis 49:13). And kaf is nothing other than ḥaf, just as it says: “Rivers will clap hands [khaf]” (Psalms 98:8).66This sound will be created by the river striking the shore; kaf equals khaf = shore.

“Gold…ten shekels full of incense” (Numbers 7:26), corresponding to the ten words67In Hebrew. in Zebulun’s blessing. That is what is written: “Zebulun…at the shore of seas…” (Genesis 49:13). “And for the peace offering, two cattle” (Numbers 7:29), corresponding to the blessing that Moses blessed them: “Because they will be nourished by the bounty of the seas, and the hidden treasures of the sand” (Deuteronomy 33:19).

“One young bull…” (Numbers 7:27), it mentioned all the species for a burnt offering, besides the goat that was a sin offering, as we have not found a goat as a burnt offering. This is corresponding to the blessing of Moses who blessed them both regarding the offering, as it is stated: “Nations they will call to the mountain, there, they will sacrifice offerings of righteousness” (Deuteronomy 33:19).

The burnt offering is “offerings of righteousness,” as it does not come due to a sin. Alternatively, it is because both Zebulun and Issachar were presenting their offering together, and the “offerings of righteousness" were the offerings, as, just as Zebulun had a share of the reward for his Torah, so, Issachar had a portion in Zebulun’s money. “And for the peace offering, two cattle” (Numbers 7:29), corresponding to what Moses blessed them: “Because they will be nourished by the bounty of the seas” (Deuteronomy 33:19), two seas.

“Five rams, five goats, five sheep in their first year” (Numbers 7:29), he sacrificed three species corresponding to the three matters regarding which Moses blessed them: “and the hidden treasures of the sand [usefunei temunei ḥol]” (Deutereonomy 33:19). Sefunei, this is snail;68From which the dye of tkhelet is derived. temunei, this is tuna; ḥol, this is white sand. Why were there five of each and every species?

It is corresponding to the five words69In Hebrew. in the verse in which Moses blessed their partnership, as it is stated: “Rejoice, Zebulun, in your departure, and, Issachar, in your tents” (Deuteronomy 33:18). “This was the offering of Eliav…” (Numbers 7:29), when the Holy One blessed be He saw that he presented his offering regarding the partnership in the Torah, He began lauding his offering: “This was the offering of Eliav,” to realize what is stated: "It is a tree of life for those who grasp it” (Proverbs 3:18); this is the tribe of Issachar, “and its supporters are happy” (Proverbs 3:18); this is the tribe of Zebulun.

“On the fourth day, prince of the children of Reuben, Elitzur son of Shedeur” (Numbers 7:30). “On the fourth day, prince of the children of Reuben…” – once the banner of Judah70See Numbers 2:1–9. finished, the prince of Reuben began presenting his offering, because he was the firstborn, and he presented the offering regarding his tribe of Reuben. “His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:31).

“One gold ladle, ten shekels, full of incense” (Numbers 7:32). “His offering was one silver dish [ke’arat]” (Numbers 7:31), do not read it as ke’arat, but rather, as akeret; this is Reuben, who played the main [ikar] role in the rescue [of Joseph]. It was he who first initiated the rescue. That is what is written: “Reuben heard and rescued him from their hand” (Genesis 37:21).

Alternatively, that he uprooted [akar] the thought of his brothers, who wanted to kill him, just as it says: “Now let us go and kill him…” (Genesis 37:20). “Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). ”Its weight one hundred and thirty,” this is because the first three letters of the first three words that he said to them, their numerical value totals one hundred and thirty.

“Let us not smite him mortally [lo nakenu nafesh]” (Genesis 37:21); take lamed from lo, nun from nakenu, and nun from nafesh; that is one hundred and thirty.71Lamed is thirty and nun is fifty, so 30 + 50 + 50 = 130. “One silver basin [mizrak],” (Numbers 7:31), corresponding to the counsel he gave them that they should cast [sheyizreku] him into the pit, just as it says: “Reuben said to them: Do not shed blood; cast him into [this] pit…” (Genesis 37:22).

“Silver,” in the sense of: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Of seventy shekels, in the sacred shekel” (Numbers 7:31), corresponding to the secret [sod] that was in his heart to save him [Joseph]. The numerical value of sod is seventy.72Samekh is sixty, vav is 6 and dalet is 4 = 70. “Both of them full of high quality flour…” (Numbers 7:31), as what he said to them: “Let us not smite him mortally” and “cast him,” he intended only to rescue him, as in both matters,73His statement not to kill Joseph, and his proposal to throw Joseph into the pit. rescue is written: Initially, it is written: “Reuben heard and rescued him from their hand” (Genesis 37:21), and ultimately, it is written: “In order to rescue him from their hand” (Genesis 37:22).

“One gold ladle [kaf], ten shekels…” (Numbers 7:32), kaf,74Kaf also means palm or hand. corresponding to what he said to his brothers: “Do not lay a hand on him” (Genesis 37:22). “Gold…ten shekels,” because he saved himself by admonishing them, and he saved nine brothers from bloodshed. That is why “gold” is written, as there is one type of gold that resembles blood, and that is parvayim gold. “Full of incense” (Numbers 7:32), although it happened to the tribes that Joseph’s sale befell them, you presume that this act would not have befallen them unless they had been wicked in performing other acts.

No, but rather they were full-fledged righteous men, and no sin had ever befallen them other than this one: That is what is written: “They said one to another: But we are guilty [regarding our brother]” (Genesis 42:21). They were engaged in self-reflection as to why their detention in Egypt befell them, but found only this. From their disgrace, the verse relates their praise, that they had only this iniquity alone attributable to them.

And because Joseph’s sale was fortuitous for him, as it led him to rule, and it was fortuitous for his brothers and his father’s entire household, as he provided them with food during the famine years, that is why he was sold by them, because merit is engendered by means of the meritorious. That is “full of incense.” Another matter, “full of incense,” as, at that time, Reuben was a penitent, donning sackcloth, fasting, and praying before the Holy One blessed be He, that He grant him atonement for the iniquity of the act with Bilha.75See Genesis 35:22.

Prayer is likened to incense, just as it says: “Let my prayer stand as incense before You…” (Psalms 141:2). That is, “full of incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:33). “One goat as a sin offering” (Numbers 7:34).

“And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elitzur son of Shedeur” (Numbers 7:35). “One young bull…” (Numbers 7:33), these are the offerings that he sacrificed, corresponding to the penitence in which he was engaged when Joseph was sold. Penitence is likened to all the offerings of a sinner, as it is written: “Offerings to God are a broken spirit” (Psalms 51:19).

Just as the sinner brings a burnt offering and a sin offering for his sin, that is why he brought here a burnt offering and a sin offering, corresponding to them. And because the burnt offering is more cherished76By the Holy One blessed be He. than the sin offering, that is why he sacrificed a burnt offering from all the species with the exception of the goat, as we do not find the goat as a burnt offering throughout the Torah.

“One goat as a sin offering” (Numbers 7:34), this is to atone for the act with Bilha. “And for the peace offering, two cattle” (Numbers 7:35), because he was [going to be] excluded from being enumerated with his brothers because of the act with Bilha, as it is written: “Reuben went and lay with Bilha, his father's concubine, and Israel heard” (Genesis 35:22), the matter was interrupted,77Genesis 35:22 is written in the Torah with an empty space in the middle of the verse following the phrase "and Israel heard," before the continuation “the sons of Jacob were twelve.” as it placed the end of the portion there, alluding that he was banished.

This is why that portion is an open portion, as even though he was banished, the arms of the Holy One blessed be He are open to receive penitents. Because he sought to perform two good deeds, Joseph’s rescue and repentance, he was restored to be part of them, and was included in their tally. That is what is written: “The sons of Jacob were twelve” (Genesis 35:22). Due to these two acts that Reuben performed, Moses found an opportunity to pray on behalf of Reuben so that he would not be excluded from his brothers.

That is what is written: “May Reuben live [and not die, and may his people be counted]” (Deuteronomy 33:6). “May Reuben live,” because he gave life to Joseph; “and not die,” due to the act of Bilha, because he repented; “and may his people be counted,” may his descendants be included in the tally of the other tribes in every sense. That is why it is stated: “And for the peace offering, two cattle [bakar]” (Numbers 7:35), corresponding to the two good deeds that he sought out [shebiker], Joseph’s rescue and the repentance, he was restored and was enumerated with his brothers.

“Five rams, five goats, five sheep in their first year” (Numbers 7:35), why three species? It is corresponding to the three times Reuben is mentioned in the portion of Joseph’s rescue and corresponding to the three “vayomer” that are written there.78Genesis 37:21, 22, 30. Why were there five of each? They correspond to the five words through which Reuben was drawn near.

That is what is written: “The sons of Jacob were twelve.”79There are five words in the Hebrew phrase. “This was the offering of Elitzur…” (Numbers 7:35), when the Holy One blessed be He saw that he presented his offering in this order, He began lauding his offering; “this was the offering…”

“On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai” (Numbers 7:36). “On the fifth day, prince of the children of Simeon, Shelumiel son of Tzurishadai…” –because Reuben was vigilant in rescuing his brother from death and Simeon was zealous regarding the harlotry of his sister in Shekhem, to rescue his sister from the hand of the impure; that is why he was privileged to present his offering after him.

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37). “His offering was one silver dish…” – the prince of Simeon came and presented his offering corresponding to the order of the crafting of the Tabernacle. Why did he present his offering corresponding to the crafting of the Tabernacle?

They took an example from the act of Simeon, the forebear of the tribe. Just as Simeon was zealous regarding the harlotry, and killed all the residents of Shekhem because they tormented his sister Dina, just as it says: “…the two sons of Jacob, Simeon and Levi, Dina's brothers, each took his sword, and came upon the city confidently, and killed all the males. And Ḥamor, and Shekhem his son, they killed by sword, and they took Dina from the house of Shekhem, and departed” (Genesis 34:25–26), likewise, the Tabernacle would kill the adulterers and the sotot, just as it says: “The priest shall take sacred water in an earthenware vessel, and from the dirt that is on the floor of the Tabernacle, [the priest shall take and he shall place it into the water]” (Numbers 5:17), and it says: “He shall give her to drink the water, and it will be, if she was defiled, and committed a trespass [against her husband…her belly will distend, and her thigh will fall]” (Numbers 5:27).

That is why Shelumiel presented his offering according to the order of the crafting of the Tabernacle, as a commemoration of Simeon’s action. “His offering was one silver dish…” – “Dish,” corresponding to the Tabernacle courtyard that surrounded the Tabernacle like the sea surrounds the world. ”Its weight one hundred and thirty,” just as it says: “The length of the courtyard, one hundred cubits” (Exodus 27:18), and the length of the interior of the Tabernacle was thirty cubits; that is one hundred and thirty, “One silver basin [of seventy shekels] (Numbers 7:37), it corresponded to the courtyard without the Tabernacle, that was seventy cubits.

Fifty cubits before the Tabernacle and twenty cubits behind the Tabernacle, that is seventy cubits. Alternatively, the courtyard, its length was one hundred cubits and its width was fifty cubits, just as it says: “The length of the courtyard, one hundred cubits, and its width fifty by fifty…” (Exodus 27:18). Take the fifty that the length is greater than the width, and render them into strips and surround the fifty of the width in a square.

Its width equals its length, seventy cubits and a remainder by seventy cubits and a remainder. That is why it said: “Seventy shekels” – because the remainder was less than a cubit, it was not taken into consideration. Another matter, why seventy? It is corresponding to seventy pillars that were in the Tabernacle courtyard; twenty pillars on the south side, twenty pillars on the north side, ten on the west side, six pillars on the east side, and four pillars for the screen on the courtyard gate.

That is sixty for the courtyard, [plus] four for the curtain, five for the screen of the Tabernacle entrance, and the pillar of the cloud; that is seventy. “Both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:37), corresponding to the courtyard and the Tabernacle, as in the courtyard they would sacrifice a meal offering mixed with oil, and in the Tabernacle there was the showbread, which was of fine flour, and the candelabrum, that one kindles it with oil.

There was frankincense on the table that would ascend for a pleasant aroma. “One gold ladle, ten shekels, full of incense” (Numbers 7:38). “One…ladle [kaf],” this is the Torah scroll that was placed next to the Ark. Just as this hand [kaf] has five fingers, so, too, it contains five books.

“Gold…ten shekels,” these are the tablets that were in the Ark that contained the Ten Commandments. Another matter, “gold…ten shekels,” corresponding to the ten portions in which the crafting of the Tabernacle is written. These are they: “They shall craft an Ark…” (Exodus 25:10); “you shall craft an Ark cover…” (Exodus 25:17); “you shall craft a table…” (Exodus 25:23); “you shall craft a candelabrum…” (Exodus 25:31); “the Tabernacle you shall craft…” (Exodus 26:1); “you shall craft sheets…” (Exodus 26:7); “you shall craft the boards…” (Exodus 26:15); “you shall craft a curtain…” (Exodus 26:31); “you shall craft an altar…” (Exodus 27:1); “you shall craft the Tabernacle courtyard…” (Exodus 27:9).

“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:39). “One goat as a sin offering” (Numbers 7:40). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Shelumiel son of Tzurishadai” (Numbers 7:41).

“One young bull [par]” (Numbers 7:39), corresponding to the Tabernacle sheets that were crafted of all types of colors,80The midrash expounds par similar to apiryon, palanquin, which was colorful. just as it says: “You shall craft the Tabernacle of ten sheets [of spun linen and sky blue, purple and scarlet wool]” (Exodus 26:1). “One ram” (Numbers 7:39), corresponding to the covering of rams’ hides, dyed red.

“One sheep” (Numbers 7:39), corresponding to the taḥash hides. “[One] goat” (Numbers 7:40), corresponding to the tent that consisted of sheets of goat hair. “And for the peace [hashelamim] offering, two cattle” (Numbers 7:41), this is corresponding to Betzalel and Oholiav, who completed [hishlimu] the labor of the Tabernacle. Alternatively, this is corresponding to the screen of the entrance of the Tabernacle and the screen of the entrance of the courtyard, which completed [mashlimim] the closure of the Tent on all its sides, and the closure of the courtyard on all its sides.

“Five rams, [five goats, five sheep]” (Numbers 7:41), these three species correspond to the hangings of the courtyard on its three sides, southern, northern, and western, as the length of the southern and the northern hangings was one hundred cubits, corresponding to the length of the courtyard, and the length of the western corresponded to its width of fifty cubits. Why were there five of each? It is corresponding to the courtyard hangings that were five cubits high, as it is stated: “And the height in the width, five cubits, corresponding to the hangings of the courtyard” (Exodus 38:18).

And it says: “And the height, five cubits of fine twisted linen” (Exodus 27:18). Three times, that is fifteen, corresponding to the hangings of the fourth direction, as their length was only fifteen and fifteen cubits, as it is stated: “On the east side, they were fifty cubits. Hangings were fifteen cubits on the side…. On the second side: from this side and from that side of the gate of the courtyard, hangings were fifteen cubits” (Exodus 38:13–15).81On the eastern side, the fifty cubits of width of the courtyard consisted of fifteen cubits on each side of the screen at the entrance, which was twenty cubits.

“This was the offering of Shelumiel…” (Numbers 7:41), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the crafting of the Tabernacle, He began lauding his offering: “This was the offering of Shelumiel…”

“On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” (Numbers 7:42). “On the sixth day, prince of the children of Gad, Elyasaf son of Deuel” – because Simeon took his sword and went and waged war with the people of Shekhem on behalf of his sister, and the descendants of Gad crossed the Jordan to help their brethren take possession of the Land, just as it says: “He performed the righteousness of the Lord, and His ordinances with Israel” (Deuteronomy 33:21); therefore, he was privileged to present his offering after Simeon.

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high quality flour mixed with oil as a meal offering” (Numbers 7:43). “His offering was one silver dish…” – Rabbi Berekhya said: The prince of Gad presented his offering corresponding to the exodus from Egypt. Why did he do so? It is because his father blessed him with regiments, as it is stated: “Gad will recruit a regiment and it will return intact” (Genesis 49:19).

Jacob said that statement regarding the fact that he was destined to cross the Jordan as a vanguard into battle, just as it says: “And your servants will cross, all the vanguard [ḥalutz] of the host, before the Lord into battle…” (Numbers 32:27). Regarding the exodus from Egypt, host is written, just as it says: “All the hosts of the Lord departed [from the land of Egypt]” (Exodus 12:41), and it is stated: “The children of Israel ascended armed [ḥamushim] [from the land of Egypt]” (Exodus 13:18); ḥamushim is the same as ḥalutzim.

The Land was distributed to those who departed from Egypt, just as it says: “I will give it to you as a heritage, I am the Lord” (Exodus 6:8), and the descendants of Gad aided them until the land was conquered and distributed to all of them, that is why their prince presented his offering regarding the exodus from Egypt. Rabbi Berekhya said: He began presenting his offering corresponding to what befell them from the day that Jacob and his sons descended to Egypt, until they departed.

That is what is written: “His offering was one silver dish,” corresponding to Yokheved, Moses’s mother, in whose regard it is stated: “A man of the house of Levi went and took a daughter of Levi” (Exodus 2:1); it teaches that Amram divorced her and then took her back. That is why he presented a dish. Do not read it as ke’arat, but rather, as keraat, because she was severed [nikraat] from him. The letters of this are the letters of that.

“One silver [kesef],” as Amram longed to take her back as a wife on account of Miriam, Aaron’s sister. That is why it is called kesef, because of the longing, just as it says: “My soul longs [nikhsefa], and also yearns, [for the courtyards of the Lord]” (Psalms 84:3). And it says: “Because you longed [nikhsof nikhsafta] for your father’s house…” (Genesis 31:30). “One [aḥat],” do not read it as aḥat, but rather, as aḥot, sister, as when she was Aaron’s sister, she prophesied and said to her father that he should take back his wife, who was destined to bear a son who would redeem Israel.

In that regard it is stated: “Miriam the prophetess, sister of Aaron…” (Exodus 15:20). Was she Aaron’s sister and not Moses’s sister? It is because Moses had not yet been born, and that is why, when Moses was cast into the Nile, she went and saw what would befall Moses and what would be the fate of her prophecy, just as it says: “His sister stationed herself at a distance [to ascertain what would be done to him]” (Exodus 2:4).

That is, “one silver.” “Its weight one hundred and thirty” (Numbers 7:43), it is because she [Yokheved] was one hundred and thirty years old when Moses was born. How so? It is because Yokheved was born between the walls82Namely, on the border of Egypt. when Israel descended to Egypt.

That is why she entered into the tally of those who descended to Egypt, as it is stated: “All the people, his sons and his daughters, thirty-three” (Genesis 46:15). In the generalization, you find thirty-three, but in the details, you find only thirty-two. Why? It is because Yokheved was born between the walls, and was among those who arrived in Egypt.

Do we not know that she was born in Egypt; after all, her name was not mentioned with the names of those who arrived? It is, rather, to say to you that she was born in Egypt between the walls when they entered Egypt, but her conception was not in Egypt. Go out and reckon: From the day that our ancestors descended to Egypt until the day that Moses was born, there were one hundred and thirty years, as Israel was in Egypt for two hundred and ten years.

From where is it derived? “Descend [redu]83The numerical value of redu is reish – 200 + dalet – 4 + vav – 6 = 210. there” (Genesis 42:2). Subtract from them eighty years, that was Moses’s age when Israel departed from Egypt; one hundred and thirty remain. We learn that Yokheved was one hundred and thirty years old when Moses was born.

“One silver [kesef] basin [mizrak]” (Numbers 7:43), this is Moses, who was cast into the Nile.84The word kesef is an allusion to the fact that his mother longed [nikhsefa] for him. Alternatively, that he was banished [nizrak] from Egypt, as it is stated: “Moses fled…” (Exodus 2:15). “Seventy shekel, in the sacred shekel,” these are the seventy elders whom Moses appointed, all of them prophets, from those that the Holy One blessed be He said to him: “You shall come, you and the elders of Israel to the king…” (Exodus 3:18).

Likewise, it says: “Gather to Me seventy men of the elders of Israel…” (Numbers 11:16). “Both of them full of high quality flour mixed with oil as a meal offering,” as he and they, all of them were filled with the Divine Spirit, and they were filled with the Divine Spirit from the spirit of Moses, but Moses lacked nothing, like a person who lights one candle from another, the candle is kindled but the other lacks nothing; like a person who smells a citron, he enjoys it, but the citron lacks nothing.

“As a meal offering [leminḥa],” just as it says: “It was, as the spirit rested [keno’aḥ] upon them, they prophesied…” (Numbers 11:25). Another matter, “both of them full,” corresponding to Eldad and Meidad, just as it says: “Two men remained in the camp, the name of the one was Eldad, [and the name of the second was Meidad]” (Numbers 11:26). “As a meal offering,” just as it says: “The spirit rested upon them…and they prophesied…” (Numbers 11:26).

“One gold ladle, ten shekels, full of incense” (Numbers 7:44). “One…ladle [kaf],” as it was at the hand of Moses that the Egyptians were stricken with ten plagues; that is: “gold…ten shekels.” Why were some of the vessels of silver and some of gold? It is to say to you that the latter, that were of gold, correspond to the plunder at the sea, as just as gold is more beautiful and valuable than silver, so, the plunder at the sea was greater than the one in Egypt.

Regarding these and those, it is stated: “We will craft you golden earrings” (Song of Songs 1:11); this is the plunder at the sea,“with studs of silver” (Song of Songs 1:11); this is the plunder in Egypt. Likewise, it says: “You came to great beauty [baadi adayim]” (Ezekiel 16:7),85Another meaning of adi is gem or jewel. baadi, this is the plunder in Egypt, adayim, this is the plunder at the sea. That is “full of incense,” as all Israel were filled with silver, gold, and all sorts of spices.

Likewise, it says: “Your branches are an orchard of pomegranates…. Lavender and saffron, lemongrass and cinnamon” (Song of Songs 4:13–14); that is “full of incense.” Another matter, one hundred and thirty of the dish, seventy of the basin, and ten of the ladle total two hundred and ten, corresponding to the two hundred and ten years that Israel spent in Egypt from the day that Jacob descended to Egypt until they departed from there.

“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:45). “One goat as a sin offering” (Numbers 7:46). “And for the peace offering, two cattle, five rams, five goats, five sheep in their first year. This was the offering of Elyasaf son of Deuel” (Numbers 7:47).

“One young bull” (Numbers 7:45), it mentioned three species for a burnt offering, corresponding to the three good leaders that the Holy One blessed be He granted Israel, Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam” (Micah 6:4). He gave them manna due to the merit of Moses, clouds of glory due to the merit of Aaron, and a spring due to the merit of Miriam.

Another matter, why are three species of burnt offering stated? It is corresponding to the three good attributes that Israel possessed in Egypt, by whose merit they were redeemed: that they did not change their names, they did not change their language, and they separated themselves from licentiousness. “One goat as a sin offering” (Numbers 7:46), corresponding to the paschal offering that the Holy One blessed be He commanded, to perform it with a goat to connote their withdrawal from idol worship.

This is because Israel were idol worshippers in Egypt, and the attribute of justice would not have allowed them to be redeemed until they withdrew from it. For the withdrawal from idol worship that they performed, they were redeemed, just as it says: “I will see the blood and I will pass over you…” (Exodus 12:13). That is why they sacrificed a goat as a sin offering corresponding to it, as, for the iniquity of idol worship, they would sacrifice a goat as a sin offering.86See Numbers 15:27.

“And for the peace offering, two cattle” (Numbers 7:47), corresponding to Jacob and Joseph, by whose merit Israel was redeemed from Egypt, as it is stated: “With Your arm, You redeemed Your people, the sons of Jacob and Joseph, Selah” (Psalms 77:16). Alternatively, corresponding to Moses and Aaron, as they performed all the wonders, and it is at their hand that they departed, as it is stated: “Moses and Aaron performed all these wonders…” (Exodus 11:10).

“Five rams” (Numbers 7:47), why three species? It is corresponding to the patriarchs, as the Holy One blessed be He remembered the covenant that He made with them, and redeemed them, as it is stated: “God heard their groaning, and God remembered His covenant with Abraham, with Isaac and with Jacob” (Exodus 2:24). Why five of each? It is because their tally equals fifteen, corresponding to the patriarchs and the tribes who are fifteen, as, just as the Holy One blessed be He took an oath to the patriarchs, so He took an oath to the tribes, as it is stated: “The oaths said to the tribes, Selah” (Habakkuk 3:9).

Alternatively, why fifteen? It is because they were redeemed on the fifteenth of Nisan, as it is stated: “On the day after the paschal offering, [the children of Israel departed]” (Numbers 33:3). And it says: “I acquired her for Me for fifteen silver pieces” (Hosea 3:2).87This verse is expounded to mean that the Holy One blessed be He acquired the children of Israel on the fifteenth of Nisan. “This was the offering of Elyasaf” (Numbers 7:47), when the Holy One blessed be He saw that he presented his offering corresponding to the order of the redemption from Egypt, He began lauding his offering: “This was the offering of Elyasaf son of Deuel.”

“On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” (Numbers 7:48). “On the seventh day, prince of the children of Ephraim, Elishama son of Amihud” – that is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). We learned there: Three kings and four commoners do not have a share in the World to Come. Three kings: Yerovam, Ahab, and Menashe.

Rabbi Yehuda says: Menashe has a share in the World to Come, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13). They said: To his kingdom He restored him, but He did not restore him to life in the World to Come. Four commoners: Bilam, Do’eg, Aḥitofel, and Geḥazi. Who enumerated them?

Rav said: The members of the Great Assembly enumerated them. They sought to add Solomon with them, and the image of David’s likeness came and prostrated itself before them, but they paid it no heed. Fire emerged from the Holy of Holies and ignited a fire around them, but they paid it no heed. A Divine Voice emerged and said to them: ‘“Have you seen a man quick in his work…?” (Proverbs 22:29).

One who gave precedence to My Temple before his house, moreover, he built My Temple in seven years and built his house in thirteen years, shall he stand before darkness? No, rather, “he will stand before kings; he will not stand before darkness” (Proverbs 22:29)’; but they paid it no heed. It then said to them: “Is it because of you that He will repay? For you rejected; will it be you who chooses and not I? What do you know, that you speak?” (Job 34:33).

Immediately they refrained from adding him to them. Those who engage in interpretating difficult passages say: All of them have a share in the World to Come except for Bilam. What is the source? “Gilead is mine, and Manasseh is mine, [and Ephraim is my stronghold, Judah my lawgiver.]

Moav is my washbasin; [I will cast my shoe at Edom; Philistia will be crushed because of me]” (Psalms 60:9–10). “Gilead is mine” – this is Ahab, king of Israel, who died in Ramot Gilead. “Manasseh is mine” – in its plain sense; this is Menashe son of Hezekiah. “Ephraim is my stronghold” – this is Yerovam son of Nevat of the tribe of Ephraim.

“Judah my lawgiver” – this is Aḥitofel, who descended from Judah. “Moav is my washbasin” – this is Geḥazi, who was stricken through bathing.1Due to his behavior in the incident of Naaman, the Aramean general, who immersed himself in the Jordan River to cure his leprosy. The connection to Moav will be explained later in this section. “I will cast my shoe at Edom” – this is Do’eg the Edomite.

Israel said before the Holy One blessed be He: ‘What can we do?2How can we let him enter the World to Come if King David cursed Do’eg that he should not have a share in the World to Come? A king of Israel curses them: “Men of bloodshed and deceit will not live out half their days”’ (Psalms 55:24). The Holy One blessed be He said: ‘It is incumbent upon Me to render them comrades with one another.’ That is what is written: “Philistia [Peleshet] will be crushed because of me” – I must search [lefalesh] for good deeds for them, and render them comrades with one another.

There3In Babylon. they said: It is written: “Philistia will be crushed because of me”; the ministering angels said before the Holy One blessed be He: ‘If the one who killed the Philistine [hapelishti] and possessed Gat for your children will come, what will You do to him?’4What will you do to him to calm him? He said to them: ‘It is incumbent upon Me to render them comrades with one another.’ Another matter: “Gilead is Mine, and Manasseh is Mine” (Psalms 60:9) – because there is a great dispute regarding the anointed.5The ones who will redeem Israel in the future.

Some say: Seven, as it is stated: “We will raise seven shepherds against it” (Micah 5:4). Some say: Eight – “and eight princes of men” (Micah 5:4). But there are only four that are explicit, as it is stated: “The Lord showed me four craftsmen. I said: What are these coming to do?

He said, saying: These, the horns that scattered [Judah]…” (Zechariah 2:3–4). These are the four craftsmen: David came and explains: “Gilead is Mine” – this is Elijah, who was a resident of Gilead. “Manasseh is Mine” – this is the messianic king, who will stand from Manasseh, as it is stated: “[Rouse Your might] before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). “Ephraim is My stronghold” (Psalms 60:9) – this is the [one] anointed for war, who comes from Ephraim, as it is stated: “A firstborn bull is his majesty, [and his horns are the horns of the wild-ox…they are the myriads of Ephraim]” (Deuteronomy 33:17).

“Judah My lawgiver” (Psalms 60:9) – this is the great redeemer, who comes from the descendants of the sons of David. “Moav is My washbasin” (Psalms 60:10) – what is “Moav is My washbasin”? God said: Even when these redeemers come, I will not come and assist them until the Moavites come with them.6Referring to the Messiah, descendant of David, who in turn descended from Ruth the Moavite. “I will cast My shoe at Edom” (Psalms 60:10) – what will I do?

I will remove My shoes and tread on them and trample them with My heels. Likewise, it says: “[Who is coming from Edom.… why are Your clothes red?...] I have trodden a winepress alone…” (Isaiah 63:1–3). They stated a parable: To what is this matter analogous?

It is to a king of flesh and blood who built four palaces in four provinces. He entered the first, ate and drank, but did not remove his shoe, and the same is true of the second, and the same is true of the third. When he came to the fourth, he ate and drank and removed his shoe. He said: ‘Go out and bring me all the prominent people who are in this province and have them set food before me.’7I will eat with them.

They said to him: ‘Why, when you entered the first, you ate and drank but did not remove your shoe, but in this one, you removed your shoe and ate and drank?’ He said to them: ‘When I entered the first, my mind was not settled, and the same is true of the second, and the same is true of the third. The whole time I was saying: When will I see that moment when I can enter the last one. Now that I entered, immediately, my mind settled.’

So too, the Holy One blessed be He waged war against Pharaoh, Amalek, Sisera, Sennacherib, Nebuchadnezzar, Haman, and the Greek kings, but He will not be placated until He takes vengeance against Edom itself. That is, “I will cast My shoe at Edom” (Psalms 60:10). “Philistia [Peleshet] will be crushed because of me” (Psalms 60:10) – I will knock down the foundations [apil shatoteha]8According to the interpretation of the midrash, Philistia [Peleshet] is not being interpreted as the name of a nation. of Edom and engender your redemption.

Likewise it says: “They will build, and I will demolish.… Your eyes will see…” (Malachi 1:4–5). Another matter: “Gilead is mine, and Manasseh is mine…” (Psalms 60:9) – it is speaking of David. When Saul died, Avner son of Ner stood and crowned Ish Boshet son of Saul king over Gilead, over Yizre’el, and over Ephraim, just as it says: “Avner son of Ner, the commander of the army for Saul, took Ish Boshet son of Saul…” (II Samuel 2:8), and it says: “He crowned him king over the Gilad, over Ashur,9Although Ashur usually refers to Assyria, here it probably refers to a geographic area in or near the Land of Israel. over Yizre’el, over Ephraim…” (II Samuel 2:9).

Yizre’el belonged to Manasseh, as it is written: “The children of Joseph said: The highlands will not be sufficient for us, and there are iron chariots among all the Canaanites who live in the land of the valley, those who are in Beit She’an and its environs, and those who are in the Yizre’el Valley” (Joshua 17:16). David began saying: Even though Avner supports Saul’s son to crown him king over those tribes, the Holy One blessed be He will make me king over all of them.

That is what is written: “Gilead is mine, and Manasseh is mine, and Ephraim is my stronghold, Judah my lawgiver” (Psalms 60:9). Likewise it says: “[In Hebron he reigned over Judah for seven years and six months,] and in Jerusalem he reigned thirty-three years over all Israel and Judah” (II Samuel 5:5). “Moav is My washbasin [sir raḥatzi]” (Psalms 60:10) – because when David fled from before Saul, he took his father and mother to the king of Moav, because he feared Saul.

He trusted them because he descended from Ruth the Moavite; that is what is written: “David went from there to Mitzpe of Moav, and he said to the king of Moav: Please, let my father and my mother go with you until I know what God will do to me” (I Samuel 22:3). And it says: “He led them before the king of Moav, and they remained with him all the days that David was in the citadel” (I Samuel 22:4).

That is why it is called sir; just as meat is cooked in a pot [sir], so too, they were consumed there, as the king of Moav killed them. From among them only one brother of David escaped, who fled to Naḥash king of Amon. The king of Moav sent after him, but he [Naḥash] did not want to hand him [David’s brother] over. That is the kindness that Naḥash performed for David; therefore, he waged war with the Moavites.

That is what is written: “He smote Moav, and he measured them with a rope, laying them on the ground. He measured two ropes to put to death, and one rope length to keep alive. The Moavites became servants and bearers of tribute to David” (II Samuel 8:2). “I will cast My shoe at Edom” (Psalms 60:10) – just as it says: “For Yoav and all Israel had stayed there six months, until he eliminated every male in Edom” (I Kings 11:16).

And it is written: “All the Edomites became servants to David” (II Samuel 8:14). “Philistia will be crushed because of me” (Psalms 60:10) – just as it says: “It was thereafter that David smote the Philistines and subdued them, and David took Meteg Ama from the possession of the Philistines” (II Samuel 8:1). Another matter: “Gilead is Mine…” (Psalms 60:9) – Soma bar Ketava said in the name of Rabbi Shimon ben Lakish: God said: Were a person to say to you that the dead do not live, you say to him: Elijah, who came from Gilead, as it is stated: “Elijah the Tishbite, of the residents of Gilad, said” (I Kings 17:1), he will attest that I already brought the dead to life, the son of the woman from Tzarefat, through him in this world; that is, “Gilad is Mine.”

“Manasseh [Menashe] is Mine” (Psalms 60:9) – if a person comes to say that God does not receive penitents, Menashe son of Hezekiah will come and attest. As there was no creature in the world who was as wicked as he had been, but when he repented, I received him, as it is stated: “He prayed to Him, and He acceded to his entreaty, and heard his supplication, and restored him to Jerusalem to his kingdom” (II Chronicles 33:13).

“And Ephraim is My stronghold” (Psalms 60:9) – if a person were to say to you that God does not remember the barren, [then] Elkana, who was from the Ephraim highlands, attests that I remembered Hannah, as it is stated: “For the Lord remembered Hannah” (I Samuel 2:21). “Judah My lawgiver” (Psalms 60:9) – if a person comes to say to you that God does not rescue from fire, Ḥananya, Mishael, and Azarya attest that I rescued them from the fire, as it is stated: “Who sent His angel, and rescued His servants…” (Daniel 3:28).

Another matter: “Judah my lawgiver” (Psalms 60:9) – if a person were to say to you that the Holy One blessed be He does not rescue from wild beasts, Daniel, who was from Judah, attests that I rescued him from the lions, just as it says: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). “Moav is My washbasin” (Psalms 60:10) – if a person were to say to you that the Holy One blessed be He does not heal the leper, Naaman will come and attest that I healed him by bathing in the Jordan, and I removed the leprosy, just as it says: “He went down and immersed himself seven times in the Jordan in accordance with the word of the man of God, and his flesh returned like the flesh of a small lad, and he was cleansed” (II Kings 5:14).

Why did he call Naaman Moav? It is because he heeded the counsel of his servants, just as it says: “His servants approached and spoke with him, and said: My father [avi], had the prophet spoken to you to perform a difficult matter, would you not do it?…” (II Kings 5:13)? That is why he is called Moav, after avi. Another matter: “Moav is My washbasin” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the water, let Moses, who is called avi, just as it says: “And his Judean wife bore Yered father [avi] of Gedor…[these are the sons of Bitya daughter of Pharaoh]” (I Chronicles 4:18), attest, as I removed him from drowning by means of the bathing of Pharaoh’s daughter, just as it says: “Pharaoh’s daughter went down to bathe in the Nile.… She opened it and she saw the child…” (Exodus 2:5–6).

“I will cast My shoe at Edom” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue from the gallows, let Mordekhai come and attest, as I rescued him from the gallows that Haman, who was an Amalekite, from the offspring of Edom, prepared for him, and I caused his wickedness to recoil upon his own head: “And they hanged him and his sons on the gallows” (Esther 9:25).

That is why it is stated: “I will cast My shoe at Edom” – at Haman the Edomite I cast my shoe [naali]; I killed him by strangulation with the constricting of [ne’ilat] his throat. “Philistia will be crushed because of me” (Psalms 60:10) – were a person to say to you that the Holy One blessed be He does not rescue the weak from the powerful without a sword and without a spear, let David come and attest, just as it says: “And all this assembly will know that neither with sword nor with spear will the Lord rescue, for the war is the Lord’s” (I Samuel 17:47), just as it says: “The men of Israel and Judah rose, and they shouted, and they pursued the Philistines.… [The Philistines’ slain fell…]” (I Samuel 17:52).

Another matter: “Gilead is mine…” (Psalms 60:9) – it is speaking of four who sacrificed offerings during the prohibition of improvised altars [bamot]. “Gilead is mine” – God said: Let no person come and suspect Elijah from Gilead, as he sacrificed offerings during the prohibition of bamot, built an altar on Mount Carmel, and sacrificed an offering on it. The Temple was in existence, and the Torah prohibited it for him, as it is stated: “Beware, lest you offer up your burnt offerings [in any place that you see].

Rather, in the place [that the Lord will choose…there you shall offer up your burnt offerings]” (Deuteronomy 12:13–14). The Holy One blessed be He said: It is I who said to him to do so, as it is stated: “At Your word I performed [all these matters]” (I Kings 18:36). That is, “Gilead is mine.” “Manasseh is mine” (Psalms 60:9) – let no person say and suspect Gideon son of Yoash, who was from Manasseh, as it is stated: “Behold, my family is the most impoverished [in Manasseh]” (Judges 6:15), who sacrificed offerings during the prohibition of bamot.

Rabbi Abba bar Kahana said: Gideon violated seven transgressions at that moment. He sacrificed and he was a non-priest and the son of an idolatrous priest, he sacrificed at night, with the wood of an ashera,10A tree designated for idol worship. it was a bull designated for idol worship, a bull that was worshipped, and during the prohibition of bamot, as the Tabernacle was in Shilo. God said: Let no man suspect him; he did it in My name, and it is I who said it to him, as it is stated: “It was on that night that the Lord said to him: Take your father’s large bull…[and cut down the ashera that is next to it].

Build an altar to the Lord your God atop this massive rock, in an appropriate place…and offer up a burnt offering with the wood of the ashera that you will cut down” (Judges 6:25–26). That is, “And Manasseh is mine.” “And Ephraim is my stronghold” (Psalms 60:9) – this is Joshua son of Nun, who descended from Ephraim, as it is stated: “For the tribe of Ephraim, Hoshe’a son of Nun” (Numbers 13:8). Were a person to come and say: Why did he build an altar on Mount Eval, just as it says: “Then Joshua built an altar to the Lord, God of Israel, on Mount Eval” (Joshua 8:30); but was the Tabernacle not there, and it is written in the Torah: “Any man from the house of Israel, who shall slaughter…[outside the camp]…” (Leviticus 17:3).

God said: It is I who said to him: “As Moses servant of the Lord had commanded the children of Israel, as it is written in the book of the Torah of Moses; it was an altar of whole stones, on which no one had wielded iron; they offered up burnt offerings…” (Joshua 8:31). That is, “and Ephraim is my stronghold.” “Judah my lawgiver” (Psalms 60:9) – this is David, who descended from Judah. Were a person to say to you: Why did David sacrifice during the prohibition of bamot, as it is stated: “See, the cattle is for the burnt offering…” (II Samuel 24:22); God said: It is I who said to him, as it is stated: “Establish an altar to the Lord [on the threshing floor of Aravna the Yevusite]” (II Samuel 24:18).

“Moav is My washbasin” (Psalms 60:10) – these three nations, the Holy One blessed be He prohibited Israel to possess their lands when they entered the land. From where is it derived? It is as it is stated: “Do not besiege Moav…” (Deuteronomy 2:9). Likewise Edom, as it is written: “Do not provoke them” (Deuteronomy 2:5).

The land of the Philistines, from where is it derived? It is as it is written: “God did not guide them via the land of the Philistines, for it was near” (Exodus 13:17) – the oath that Abraham took to Avimelekh was near: “Now take an oath to me here by God that you will not deceive me, or my son, or my son’s son” (Genesis 21:23), and his grandson was still alive. But in the future, the Holy One blessed be He will permit the three of them to Israel, as it is stated: “They will fly shoulder to shoulder against the Philistines to the west” (Isaiah 11:14), which is translated:11In Yonatan ben Uziel’s Aramaic translation.

They will join together shoulder to shoulder to eradicate the Philistines. That is why it is stated: “Philistia will be crushed because of me” (Psalms 60:10). “Their onslaught will be against Edom and Moav” (Isaiah 11:14) – just as it says: “Moav is My washbasin,” “I will cast My shoe at Edom” (Psalms 60:10). Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – this is Samuel son of Elkana, who was an Ephraimite12Samuel was a Levite who lived in the portion of Ephraim. and sacrificed during the prohibition of a bama, as it is stated: “Samuel took one suckling lamb and offered it up in its entirety as a burnt offering to the Lord” (I Samuel 7:9).

Rabbi Abba bar Kahana said: Three transgressions were performed regarding Samuel’s lamb: It with its hide,13Normally the hide of a sacrifice is removed before the animal is placed on the altar. its time had not yet come,14An animal can be sacrificed only if it is at least eight days old. and he was a Levite. From where is it derived that the Holy One blessed be He accepted his offering? It is as it is stated: “Samuel cried to the Lord on behalf of Israel, and the Lord answered him” (I Samuel 7:9).

That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of Joshua, who was from the tribe of Ephraim, and he waged war on Shabbat, as it is stated: “It was on the seventh day, and they rose early at dawn, and circled the city…” (Joshua 6:15). From where is it derived that it was Shabbat? It is, as there are never seven days without Shabbat.

Because the day that they conquered Jericho was Shabbat, that is why he proscribed Jericho sacred to the Lord, just as it says: “The city shall be proscribed; it and everything that is in it are for the Lord” (Joshua 6:17). Joshua said: Shabbat is entirely sacred, and everything that is conquered on Shabbat shall be sacred to the Lord. Likewise it says: “All silver and gold, and vessels of bronze and iron are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19).

Rabbi Berekhya HaKohen said: He rendered it like an idolatrous city, and benefit from an idolatrous city is prohibited, as it is stated: “You shall burn the city and all its spoils in fire, [completely, to the Lord your God, and it shall be an eternal mound; it shall not be rebuilt]” (Deuteronomy 13:17). Likewise it says: “They destroyed everything that was in the city, both man and woman, both youth and old man, and ox, sheep, and donkey, by sword” (Joshua 6:21).

Rabbi Yuda HaLevi bar Shalom said: He taught Israel what the Holy One blessed be He had said: “The first of your kneading basket you shall separate as a loaf as a gift” (Numbers 15:20); Joshua said: Since we conquered it first, we will consecrate all its spoils to the Most High. Were a person to say to you: ‘How could it be that Joshua desecrated the Shabbat,’ say to him: ‘He did so according to the Holy One blessed be He, as it is stated: “The Lord said to Joshua: See, I have delivered [Jericho into your hand].… You shall circle the city…[So you shall do six days].… and on the seventh day you shall circle the city [seven times]”’ (Joshua 6:2–4).

It is impossible for there to be seven days without Shabbat. That is, “and Ephraim is my stronghold.” Another matter: “And Ephraim is my stronghold” (Psalms 60:9) – it is speaking of the prince of Ephraim, who presented his offering for the dedication of the altar on Shabbat day, as it is stated: “On the seventh day, prince of the children of Ephraim…” From where is it derived that it was Shabbat day?

It is as we said that the day that the princes began was Sunday. From here you derive that the seventh day of presenting the offering was Shabbat. Do not say: How could he have desecrated the Shabbat; after all, an individual offering does not override Shabbat but he presented his offering on Shabbat? The Holy One blessed be He said: He did not do so of his own accord, as I said to Moses: “One prince on each day, one prince on each day, they shall present their offering for the dedication of the altar” (Numbers 7:11).

With no interruption they shall present their offering, one after another. That is, “and Ephraim is my stronghold.” That is why it is stated: “On the seventh day, prince of the children of Ephraim…”

“On the seventh day…” – that is what is written: “Who preceded Me? I will pay…” (Job 41:3). Rabbi Tanḥum ben Rabbi Abba said: One who has no property but performs acts of charity and kindness; one who has no children but pays the wages of Bible teachers and Mishna teachers; one who does not have a house but prepares a mezuza, one who has no garment but prepares ritual fringes; one who has no sons but circumcises; one who prepares books and lends them to others, the Holy One blessed be He says: This one preceded and fulfilled My mitzvot before I provided him with the means to fulfill them; I must pay, give him money and children who will read these books.

That is, “Who preceded Me” – to perform a mitzva; and I will pay his reward. Why? It is because I lack nothing, as the world and all its contents are Mine. That is why it is stated: “Everything beneath the heavens is Mine” (Job 41:3).

Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Abraham, who recognized the Holy One blessed be He on his own, just as it is written: “A wayward [sug] heart will be sated from its ways…” (Proverbs 14:14).What is, “a wayward heart will be sated from its ways”? Rabbi Abba bar Kahana said: It is a heart that is filled with dross [sigim]; it is destined to be sated because of its ways.15It will not rise to spiritual heights.

“But a good man will be above him”16And will rise to spiritual heights. (Proverbs 14:14) – this is Abraham, who recognized the Holy One blessed be He on his own. There was no person who taught him how to recognize the Holy One blessed be He; rather he did so on his own. This is one of four people who recognized the Holy One blessed be He on their own. Job recognized the Holy One blessed be He on his own; from where is it derived?

It is as it says: “From my practice I treasured the sayings of His mouth” (Job 23:12). Hezekiah king of Judah, too, recognized the Holy One blessed be He on his own; from where is it derived? It is as it is written in his regard: “He will eat butter and honey, by his knowledge, spurning the bad and choosing the good” (Isaiah 7:15). The messianic king recognized the Holy One blessed be He on his own.

Likewise, Abraham, the Holy One blessed be He said to him: ‘The upper world and the world below are Mine,’ just as it says: “Everything beneath the heavens is Mine” (Job 41:3), and it says: “The earth and all its contents are the Lord’s” (Psalms 24:1). ‘You caused My name to be known in the world; as you live, I will grant you the upper world and the world below, as it is stated: “He blessed him, and he said: Blessed is Abram to God, the Most High, Master of heaven and earth” (Genesis 14:19).

That is, “who preceded Me? I will pay.” Why? It is because “everything beneath the heavens is Mine.”

Another matter: “Who preceded Me? I will pay” (Job 41:3) – Rabbi Elazar ben Rabbi Ḥiyya said: Everything that Abraham performed for the ministering angels, the Holy One blessed be He repaid his descendants upon their exodus from Egypt, and He is destined to give them in the future. You find regarding Abraham: “Please, let a little water be taken” (Genesis 18:4). The Holy One blessed be He, too, repaid his descendants: “I will take you for Me” (Exodus 6:7) – corresponding to “Please, let [a little water] be taken.”

Rabbi Yoḥanan said: I have derived only regarding this world, regarding the future, from where is it derived? “The peoples will take them and bring them to their place” (Isaiah 14:2). Regarding Abraham it is written: “A little water,” and the Holy One blessed be He provided water for his descendants upon their exodus from Egypt: “You shall strike the rock, and water will emerge from it” (Exodus 17:6).

Regarding the future, from where is it derived? “For the Lord your God is bringing you to a good land, a land of streams of water…” (Deuteronomy 8:7). Regarding the Messianic Era, from where is it derived? “There will be pools and streams of water on every lofty mountain and on every high hill” (Isaiah 30:25).

Likewise, “I will open rivers on the bare hills” (Isaiah 41:18). Regarding Abraham it is written: “Wash your feet” (Genesis 18:4). The Holy One blessed be He granted it to his descendants upon their exodus from Egypt: “I washed you in water” (Ezekiel 16:9). And in the Land of Israel: “Wash, purify yourselves” (Isaiah 1:16).

Regarding the future, from where is it derived? “When the Lord will have washed [the excrement of the daughters of Zion]” (Isaiah 4:4). Regarding Abraham it is written: “And recline beneath the tree” (Genesis 18:4), as he crafted a booth [sukka] for them. The Holy One blessed be He crafted booths for his descendants upon their exodus from Egypt: “That I had the children of Israel dwell in booths [basukot], [when I took them out of the land of Egypt]” (Leviticus 23:43).

In the Land of Israel: “You shielded [sakota] my head on the day of battle” (Psalms 140:8). What is “the day of battle? It is the day of the arming of the thirty-one kings. Regarding the future, from where is it derived?

“And a booth [sukka] will be for shade in the day…” (Isaiah 4:6). That is, “who preceded Me? I will pay…”(Job 41:3). Likewise it says: “Cast your bread upon the water, for after many days [you will find it]” (Ecclesiastes 11:1).

Another matter: “Who preceded Me? I will pay” (Job 41:3) – it is speaking of Joseph, as he preceded and observed the Shabbat before it was given: “Slaughter an animal and prepare it” (Genesis 43:16). Rabbi Yoḥanan said: It was the day before Shabbat. “And prepare” is nothing other than for Shabbat, as it is stated: “It will be on the sixth day, they shall prepare…” (Exodus 16:5).

The Holy One blessed be He said: Joseph, you observed the Shabbat before the Torah was given, as you live, your descendant will present his offering on Shabbat, when an individual does not present an offering. But it is incumbent upon Me to readily accept his offering. That is, “who preceded Me? I will pay.”

From where is it derived that this is so? It is from what is stated regarding this matter: “On the seventh day, prince of the children of Ephraim…”

“On the seventh day…” – that is what is written: “Lift your heads, gates…” (Psalms 24:7). You find that when Solomon built the Temple, he sought to bring the Ark into the chamber of the Holy of Holies. At that moment, the gates clung together. Solomon uttered twenty-four supplications, from the verse “For will God indeed dwell…” (II Chronicles 6:18) until “Now, rise, Lord God, to Your resting place, You, and the ark of Your might…” (II Chronicles 6:41), twenty-four verses, but he was not answered.

He then said: “Lift your heads, gates; be raised, [everlasting portals, so the King of glory may enter]” (Psalms 24:7), but was not answered. He then said: “Lift your heads, gates; raise yourselves, [everlasting portals, so the King of glory may enter]” (Psalms 24:9), but he was not answered. When he said: “Lord God, do not turn away the face of Your anointed; remember the acts of kindness of David Your servant” (II Chronicles 6:42), he was immediately answered, and the gates lifted their heads, the Ark entered, the Divine Presence rested in the Temple, and fire descended from heaven, as it is written thereafter: “When Solomon had concluded praying, the fire descended from heaven, and it consumed the burnt offering and the peace offerings, and the glory of the Lord filled the Temple” (II Chronicles 7:1).

Why was Solomon tormented? It is because he had been arrogant and said: “I have built [ You an abode…” (I Kings 8:13). What is “I have built”? Rabbi Yaakov son of Rabbi Yehuda bar Yeḥezkel said: I built a built building.17Solomon took credit for building a building in which his role was very limited.

Rabbi Yehuda said in the name of Rabbi Yosef: Everyone assists the king, all the more so that everyone assists the King of kings, the Holy One blessed be He, even spirits, even demons, and even angels. Rabbi Berekhya said: “The Temple in its construction…” (I Kings 6:7) – it is not written, “that they were building,” but rather, “in its construction” – it was constructed on its own. “Was built of whole stones that were transported” (I Kings 6:7) – it teaches that the stone would transport itself, ascend, and be placed atop the course of stones.

Rabbi Abbahu said: Do not wonder; is it not written: “One stone was brought and was placed over the mouth of the den” (Daniel 6:18). Are there stones in Babylon?18There are no mountains there from which to hew stones. Rather, it teaches that it stood from the Land of Israel and came and settled over the mouth of the den. Rav Huna said in the name of Rav Yosef: An angel descended at that moment and appeared in the image of a stone lion and settled on the mouth of the pit.

That is what is written: “My God sent His angel, and he shut the lions’ mouths, and they did not harm me” (Daniel 6:23). If for the glory of flesh and blood one stone was brought, for the glory of the King of kings, the Holy One blessed be He all the more so. That is why it is stated: “Lift your heads, gates” (Psalms 24:7). What is, “so the King of glory [hakavod] may enter” (Psalms 24:9)?

Rabbi Simon said: Why is the Holy One blessed be He called the King of glory? He is the King who accords honor [kavod] to those who fear Him. Rabbi Simon said: It is written: “The people did not travel until Miriam’s readmission” (Numbers 12:15) – it teaches that the cloud lingered on her account. Rabbi Luleyani in the name of Rabbi Yitzḥak: It is written: “Moses would speak, and God would respond to him with a voice” (Exodus 19:19).

It is not written here, “God would speak, and Moses would respond to him with a voice,” but rather, “Moses would speak, and God would respond to him with a voice.” It teaches that He would speak with him in Moses’ voice. Rabbi Berekhya said in the name of Rabbi Simon: “Joseph was taken down to Egypt” (Genesis 39:1). What is written?

“God was with Joseph” (Genesis 39:2). Rabbi Yudan said in the name of Rabbi Aivu: I have derived only in good times, in times of trouble from where is it derived? “The warden of the prison did not oversee anything that was in his19Joseph’s charge, for the Lord was with him” (Genesis 39:23). Another matter: “King of glory” (Psalms 24:9) – all the Tabernacle vessels were covered with taḥash hides on top of them.

Regarding the Ark, it is written: “They shall spread an entirely sky-blue woolen cloth over it” (Numbers 4:6). Why to that extent? It is so the Ark would be distinctive. That is, “so the King of glory may enter” (Psalms 24:9).

Another matter: “King of glory” (Psalms 24:9) – Ḥizkiya said: In what way is the sky-blue dye different from all other dyes, that the Holy One blessed be He commanded that it should be in ritual fringes? It is because the sky-blue dye [tekhelet] is like grass,20While tekhelet is usually translated as “sky-blue,” tekhelet can also encompass the color green. grass is like the sea, the sea is like the firmament, the firmament is like the rainbow, the rainbow is like the cloud, the cloud is like the Throne, and the Throne is like the Glory, as it is stated: “Like the appearance of the rainbow that is in the cloud…[thus…the likeness of the appearance of the Glory of God]” (Ezekiel 1:28).

He allotted to those who fear Him sky-blue dye, which is a microcosm of His glory, as it is stated: “They shall place on the fringe of the corner a sky-blue thread” (Numbers 15:38). That is, “so the King of glory may enter” (Psalms 24:9), as He accords glory to those who fear Him. Another matter: “So the King of glory may enter” (Psalms 24:9) – Rabbi Avin said: He allots of His glory to those who fear Him.

A king of flesh and blood, one may not ride his horse, one may not sit on his throne, one may not use his scepter, one does not wear his garment. But the Holy One blessed be He is not so. Regarding the Holy One blessed be He it is written: “He soared on wings of wind” (Psalms 18:11), and it says: “In a storm and in a tempest is His way” (Nahum 1:3), and he gave it to Elijah, as it is stated: “Elijah went up in a tempest to the heavens” (II Kings 2:11).

A king of flesh and blood, one may not sit on his throne, but regarding Solomon it is written: “Solomon sat on the throne of the Lord” (I Chronicles 29:23). He gave His scepter to Moses, as it is stated: “Moses took the staff from before the Lord” (Numbers 20:9). The garment of the Holy One blessed be He is glory and grandeur, as it is stated: “You donned glory and grandeur” (Psalms 104:1), and he gave it to the messianic king, as it is stated: “You bestow glory and grandeur upon him” (Psalms 21:6).

Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to Joseph the righteous because he feared God, as it is stated: “God I fear” (Genesis 42:18), as it was on his behalf that the Lord rested [His Divine Presence] upon his master, as it is stated: “His master saw that the Lord was with him” (Genesis 39:3). Rabbi Avin HaLevi ben Rabbi said: Joseph would bless the Holy One blessed be He for each and every act that he would perform.

His master would see him whispering with his mouth and would say to him: What are you saying? He would respond to him and say: I am blessing the Holy One blessed be He. He said to him: I wish to see Him. Joseph said to him: The sun is one of several of His attendants, and you are unable to look at it; how will you be able to look at His glory?

The Holy One blessed be He said to him: As you live, in your honor, I will reveal Myself to him, as it is stated: “His master saw that the Lord was with him.” Another matter: “So the King of glory may enter” (Psalms 24:9) – as He accorded honor to those who fear Him. Joseph the righteous feared the Holy One blessed be He, just as it says: “How could I perform this great evil, and sin against God” (Genesis 39:9)?

He accorded honor to the Holy One blessed be He in that he did not touch her, because of his fear of Him. He said to him: As you live, I will repay your descendant, as I will grant him permission to present his offering on My holy day, and he will not be harmed. That is what is written: “On the seventh day, prince of the children of Ephraim…”

“On the seventh day…” – that is what is written: “The words of the wise are like goads, and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). It is taught: there was an incident involving Rabbi Yoḥanan ben Beroka and Rabbi Elazar Ḥisma, who went to greet Rabbi Yehoshua in Pekiin. Rabbi Yehoshua said to them: ‘What novel idea was taught today in the study hall?’

They said to him: ‘We are your students and we drink from your water.’ He said to them: ‘Nevertheless, it is impossible for there to be a study hall without a novel idea.’ He asked them: ‘Whose week was it?’ ‘It was the week of Rabbi Elazar ben Azarya.’21See Berakhot 28a, where the arrangement that had Rabban Gamliel serving at the head of the yeshiva three weeks a month and Rabbi Elazar ben Azarya one week is explained. ‘On what was the lecture today?’

They said to him: ‘It was regarding the portion of assembly.’ ‘What did he expound in its regard?’ ‘“Assemble the people, the men and the women and the children” (Deuteronomy 31:12). If men come to learn, and women come to hear, why the children? It is in order to reward those who bring them.’ He said to them: ‘You had this fine pearl in your hands, and you sought to conceal it from me?’

Moreover, he expounded: “You have elevated the Lord this day.… And the Lord has elevated you, this day…” (Deuteronomy 26:17–18) – the Holy One blessed be He said to the Jewish people: You have rendered Me a single entity in the world, as it is written: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4), and I will render you a single entity in the world, as it is stated: “Who is like Your people, like Israel, one nation on earth” (II Samuel 7:23).

He also commenced and taught: “The words of the wise are like goads” (Ecclesiastes 12:11) – why are matters of Torah likened to a goad? It is to tell you: Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the heart of those who study them from the paths of death to the paths of life. If so, just as this goad is movable, so too matters of Torah are movable?

The verse states: “And like implanted nails” (Ecclesiastes 12:11). If so, just as this nail diminishes and does not expand,22When the nail is removed from the wall, it leaves a hole. so, matters of Torah diminish and do not expand. The verse states: “Implanted [netuim]” – just as this sapling [netia] flourishes and multiplies, so too, matters of Torah flourish and multiply. “The collectors of wisdom [baalei asupot]” (Ecclesiastes 12:11) – these are Torah scholars, who sit in many groups [asupot] and engage in Torah study.

These rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid. Lest a person say: Since these rule it ritually impure and those rule it pure; these prohibit and those permit; these disqualify and those rule it valid, how can I study Torah now? The verse states: “They were given from one shepherd” (Ecclesiastes 12:11). One God gave them; one leader said them from the mouth of the Master of all creation, blessed be He, as it is written: “God spoke all these matters” (Exodus 20:1).

You, too, render your ears like a funnel and acquire for yourself a heart that hears the statements of those who rule it ritually impure and the statements of those who rule it pure; the statements of those who prohibit and the statements of those who permit; the statements of those who disqualify and the statements of those who rule it valid. He said to them in this formulation: No generation that Rabbi Elazar ben Azarya is in its midst, is orphaned.

Another matter: “The words of the wise are like goads [kadarvonot]” – Rabbi Tanḥuma bar Abba said: Just as this goad directs the cow to plow its furrow, so, the words of the wise direct this person to the paths of the Holy One blessed be He. Rabbi Tanḥuma said: The Mishna called it marde’a, and the Bible called it darvan and malmad, as it is written: “A cattle goad [malmad]” (Judges 3:31), and likewise, “and to set the goad [darvan]” (I Samuel 13:21).

Rabbi Natan said: Why is it called marde’a? It is because it imparts knowledge [moreh de’a] to the cow. Why is it called darvan? It is because it causes understanding to reside [dar bina] in the cow. Why is it called malmad?

It is because it teaches [melamed] the cow to plow in its furrow. The same is true of the words of the wise; they cause wisdom to reside in people, impart knowledge in them, and teach them the ways of the Holy One blessed be He. “And like implanted nails” (Ecclesiastes 12:11) – they are implanted in a person when he observes them. Why are they likened to a sapling [netia]?

Just as the roots of a tree take root everywhere, so the words of the wise enter and take root throughout the body. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are they like implanted nails in a person? It is when a master of Torah enters to teach, and they gather [ne’esafim] to hear. “They were given from one shepherd” (Ecclesiastes 12:11) – on the first day of the festival, Rabbi Yoḥanan would recite the blessing: Blessed are You, Lord our God, who sanctified us with His mitzvot and commanded us regarding the taking of the palm branch [lulav].

The rest of the days: Regarding the mitzva of the elders. Rabbi Yehoshua would recite the blessing: Regarding the taking of the lulav, each day. Does Rabbi Yehoshua not concede to Rabbi Yoḥanan that the first day is an obligation by Torah law, as it is stated: “You shall take for you on the first day…” (Leviticus 23:40), and the rest of the days are by rabbinic law? Rabbi Shimon bar Ḥalafta said in the name of Rabbi Aḥa: That is what Rabbi Yehoshua holds.

Why, then, did he do so? It is because it is written: “The words of the wise are like goads…they were given from one shepherd” (Ecclesiastes 12:11) – matters of Torah law and matters of rabbinic law were given from one shepherd. “More than that, my son, be careful: Making many books without end, and much contemplation is weariness of the flesh” (Ecclesiastes 12:12). “More than that, my son, be careful” – more than regarding matters of Torah law, be careful regarding matters of rabbinic law.

Likewise it says: “As your love is better than wine” (Song of Songs 1:2) – the words of the beloved are better than the wine of Torah. Why? It is because one cannot issue halakhic rulings properly on the basis of matters of Torah, because it is vague, and it consists entirely of symbols, as it is stated: “Teach it to the children of Israel; place it [sima] in their mouths” (Deuteronomy 31:19), symbols [simanim] in their mouths.

However, from statements of the Sages one can issue halakhic rulings properly, because they explain the Torah. That is why the statements of the Sages are likened to darvanot, because they cause wisdom [medayrin bina] to reside in people. Another matter: “More than that, my son, be careful” (Ecclesiastes 12:12) – Rabbi Abba of Sadronanya said: Were a person to say to you: Why were the statements of the scribes not given written, just as the matters of Torah were given; say to him: It is because it is impossible to write all their statements.

That is what is written: “More than that [mehema], my son, be careful.” What is mehema? What [ma] enters you if you come to write the statements of the scribes? Why?

It is because were you to write their statements, there is no limit or end to the statements that would enable producing books. That is what is written: “Making many books without end” (Ecclesiastes 12:12). What, then, shall a person do? He shall greatly exert [meyage’a] his flesh to contemplate [lahgot] the statements of the Sages.

That is what is written: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12). Another matter: “And much contemplation [is weariness [yegiat] of the flesh]” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in their statements, the Holy One blessed be He will remove the evil inclination from you. That is what is written: “Flesh,” just as it says: “[I will give you a new heart…and I will remove the stony heart from your flesh]; I will give you a heart of flesh” (Ezekiel 36:26).

Another matter: “And much contemplation [velahag] is weariness [yegiat] of the flesh” (Ecclesiastes 12:12) – if you exerted [yagata] yourself greatly in contemplation of the statements of the Sages, the Holy One blessed be He will herald you good tidings [besorot]. That is, “flesh [basar].” Another matter: If you exerted yourself greatly in the statements of the Sages, you become like a ruler [basar]; that is what is written: “Flesh [basar]” (Ecclesiastes 12:12).

Likewise, it says: “Through me [bi] rulers rule [sarim yasoru]” (Proverbs 8:16). Another matter: “The words of the wise are like goads [kadarvonot]” (Ecclesiastes 12:11) – Rabbi Berekhya HaKohen said: A girl’s ball [kadur shel banot], like the sphere that children catch and throw from here to there. The statements of the Sages are the same; this states his reason and that one states his reason. Is it, perhaps, that because this one states one reason and that one says a second reason, perhaps their words are ephemeral?

The verse states: “And like implanted nails” (Ecclesiastes 12:11). It did not say “and like fixed nails,” but rather, “implanted.” Why? It is because he made them like nails, and a nail that has a head is easier to extract.

That is why it said: “Like implanted nails.” Roots of a tree that are planted are difficult to uproot. Why are their statements likened to a nail? It is because an iron nail that has a head, even though it is hard, it is easy to extract, and the roots of a tree that are planted even though they are difficult to extract, but they do not have strength like the strength of iron.

That is why it is stated: “Like implanted nails”; matters of Torah were accorded the strength of iron and are like the planted roots of a tree. Rabbi Berekhya HaKohen ben Rabbi said: We read it masmerot,23With the letter samekh. but it is written only masmerot.24With the letter sin. Just as the priestly and Levite watches [mishmarot] are twenty-four, so the books25Of the Bible. are twenty-four. It juxtaposed the statements of the scribes to matters of Torah, that they, like them, are true.

Another matter: “And like [implanted] nails [ukhemasmerot]” (Ecclesiastes 12:11) – masmerot is written; just as the priestly watches are twenty-four, so too, the nails are twenty-four. The question is asked: How many nails need there be in the sandal?26So it would be permitted to wear it on Shabbat. Rabbi Yoḥanan said: Five, corresponding to the five books of the Torah. Rav Huna said: Seven, as it is stated: “Iron and bronze your padlocks, and all your days, shall be the flow of your oil” (Deuteronomy 33:25).27Your bronze nails in your sandals shall be like your days, seven.

Rav Aḥa expounded in the name of Rabbi Ḥanina: Nine. Rabbi would allot eleven on this side and thirteen on that side, the number of priestly watches. Another matter: “Like implanted nails” (Ecclesiastes 12:11) – you affix this nail, and even though you then extract it, its place is recognizable; so, anyone against whom the Sages extend their hand, even if they subsequently accepted him, ultimately he will receive his just deserts at their hand.

Another matter: “Like implanted nails” (Ecclesiastes 12:11) – when matters of Torah emerge properly from the mouths of their promulgators, they are pleasing to their listeners. “Like implanted nails [kemasmerot]” – when they emerge distorted, they are bitter for their listeners; “kemasmerot” – items that dissolve and are bitter [kemas marot]. “The collectors [asupot] of wisdom” (Ecclesiastes 12:11) – when are matters of Torah implanted in this person?

It is when their masters are taken [ne’esafim] from them. As long as his teacher is alive, he could be distracted and say: Whenever I need, my teacher is available to me and I can ask him. When his teacher dies, he must toil day and night to sustain his studies. He knows that he has no one to ask.

That is, when is it that they are implanted in this person? It is when their masters are taken [ne’esafim] from them. “They were given from one shepherd” (Ecclesiastes 12:11) – even though this one states his reason and that one states his reason, the statements of this one and that one, all of them were given from Moses, what he received from the single One of the universe. Another matter: “The words of the wise are like goads” (Ecclesiastes 12:11) – it is taught: From where do you say that if a person heard a matter from an insubstantial one of Israel that it should be in his eyes as though he heard from a Sage of Israel?

The verse states: “It will be if you hear My commandments that I command you today” (Deuteronomy 11:13), not as one who hears from the mouth of a Sage, but rather, as one who hears from the mouths of Sages, as it is stated: “The words of the wise are like goads.” Just as this goad directs the cow to its furrows to bring life to the world, so, matters of Torah direct the knowledge of a person to know the Omnipresent.

And not as one hears from the mouths of Sages, but rather as one who hears from the mouths of Sanhedrin, as it is stated: “Collectors of wisdom [asupot]” (Ecclesiastes 12:11). Asupot is nothing other than Sanhedrin, as it is stated: “Gather to Me seventy men of the elders of Israel” (Numbers 11:16). And not as one who hears from the mouths of Sanhedrin, but rather, as one who hears from the mouth of Moses, as it is stated: “Were given from one shepherd” (Ecclesiastes 12:11), as it is stated: “And His nation remembered the days of old, Moses” (Isaiah 63:11), and it says: “And Moses shepherded” (Exodus 3:1).

And not as one who hears from the mouth of Moses, but rather as one who hears from the mouth of the Holy One blessed be He, as it is stated: “Were given from one shepherd.” “Shepherd of Israel, listen” (Psalms 80:2) – “one,” as it is stated: “The Lord is one” (Deuteronomy 6:4). It says: “[Your neck is like an ivory tower;] your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5).

“Your eyes” – these are the elders, who are appointed over the congregation. Likewise it says: “For the Lord poured upon you a spirit of deep sleep, and He closed your eyes; [He covered the prophets and your leaders, the seers]” (Isaiah 29:10).28It refers to their leaders as “eyes.” “Pools” – just as this pool, a person does not know what is in it, so, a person cannot reckon the statements of the Sages.

“In Ḥeshbon” – as their conclusions are drawn through counsel and thought [maḥshava]. Where are these conclusions drawn? It is in the study halls at the gate of Bat Rabim.29Traditionally the courts, including the judges and their disciples, would assemble at the city gates. “Your nose is like the tower of Lebanon overlooking Damascus” – if you fulfill the Torah, aspire to Elijah, to whom I said: “Return on your path to the wilderness of Damascus.”

And it says: “Remember the Torah of Moses My servant.… Behold, I am sending you Elijah the prophet…” (Malachi 3:22–23). “More than that, my son, be careful” (Ecclesiastes 12:12) – the Holy One blessed be He said: I have written for you twenty-four books, be careful not to add to them. Why? “Making many books without end” (Ecclesiastes 12:12) – anyone who reads a verse that is not from the twenty-four books, it is as though he read the books of heretics.

That is, “be careful making many books,” as anyone who does so has no share in the World to Come. That is what is written: “Without end,” just as it says: “But you, go to the end […at the end of the days]” (Daniel 12:13).30End here is taken to refer to the time of salvation. One who is not worthy of salvation does not merit the World to Come. You see what is the punishment of one who adds a book.

From where is it derived that one who contemplates them becomes wearied from them? “And much contemplation is weariness of the flesh” – as the flesh will not be roused from the dust, like what we learned: These have no share in the World to Come…and one who reads heretical literature.31Sanhedrin 90a. Another matter: “The words of the wise are like goads, and like implanted nails” (Ecclesiastes 12:11) – just as this nail that is implanted in the door sustains the boards, so, when the righteous issue a decree, the Holy One blessed be He fulfills their words.

Know that it is so from Jacob, as when he blessed Manasseh and Ephraim, he had the younger precede the elder, and the Holy One blessed be He fulfilled his decree. In his regard it is stated: “The words of the wise are kadarvonot” – do not read it as kadarvonot, but rather as kadrabanut, as, when Jacob decreed that the authority [rabanut] would be with Ephraim, the Holy One blessed be He fulfilled his words like an implanted nail.

The Holy One blessed be He said: Since Jacob decreed regarding Ephraim that he would be first, I too will place him first regarding all matters: regarding judges, regarding banners, regarding kings, and regarding offerings. Regarding judges,32Judge in the sense of leader, as it is employed in the book of Judges. Joshua, as he was a judge: “For the tribe of Ephraim, Hoshea son of Nun” (Numbers 13:8); and thereafter, Gideon son of Yo’ash, who was from the tribe of Manasseh.

Regarding the banners, “the banner of the camp of Ephraim” (Numbers 2:18), and then, “with it is the tribe of Manasseh” (Numbers 2:20). Regarding kings, Yerovam son of Nevat was from Ephraim, and then Yehu son of Nimshi, from Manasseh. The offerings of the princes, too, when they came to present their offerings: Ephraim presents his offering first, on the seventh day, and Manasseh later, on the eighth day.

Accordingly it says: “On the seventh day, prince of the children of Ephraim” and then, “on the eighth day, prince of the children of Manasseh" (Numbers 7:54). In his [Jacob’s] regard, the verse states: “You will decide something, and He will fulfill it for you” (Job 22:28).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:49). “His offering was one silver dish [kaarat]….” – this is the offering that he presented in the name of Jacob, who had him precede Manasseh, and in the name of Joseph, who, because of his love, Jacob blessed him all those blessings, just as it says: “He blessed Joseph and said: The God [before whom my fathers, Abraham and Isaac, walked…]” (Genesis 48:15), and it says: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh…” (Genesis 48:20).

“Dish [kaarat]” – this is Jacob; do not read it as kaarat, but rather, as akeret, who uprooted [akar] the right hand from Manasseh in favor of Ephraim. “Silver” – after, “the tongue of the righteous is choice silver” (Proverbs 10:20); what he said to Joseph: “His father refused, and said: I know, my son, I know; he too shall become a people…” (Genesis 48:19). “Its weight one hundred and thirty” – corresponding to the one hundred and thirty words that there are from “he laid it on Ephraim’s head” (Genesis 48:14) until “he placed Ephraim before Manasseh” (Genesis 48:20).

“One silver basin [mizrak]” – this is Joseph, who was cast away [shenizrak] from his father and sold to Egypt. “One” – as he was king in Egypt, just as it says: “One of the people33Avimelekh said this referring to himself. almost lay [with your wife]” (Genesis 26:10). Likewise it says: “Joseph was the ruler over the land…” (Genesis 42:6). “Silver” – after “the tongue of the righteous is choice silver,” as due to his wisdom he was privileged to achieve kingship, just as it says: “After God has disclosed all this to you.… You will be in charge of my house…” (Genesis 41:39–40).

“Seventy shekels in the sacred shekel” – as Gabriel came and added one letter from the name of the Holy One blessed be He to his name and taught him seventy languages, as it is stated: “He established it as a precept for Joseph [bihosef]34He added a heh, changing Joseph [Yosef] to Yehosef. when he went out over Egypt; I learned a language I had not known” (Psalms 81:6), as were it not so, the Egyptians would not have accepted Joseph to rule over them.

“Both of them full of high-quality flour mixed with oil as a meal offering” – Jacob and Joseph were both full-fledged righteous men, and the two of them resembled one another. This accords with what Rabbi Shmuel bar Naḥmani said: “These are the chronicles of Jacob, Joseph” (Genesis 37:2). It should have said nothing other than: “These are the chronicles of Jacob, Reuben.” Why is it stated: “These are the chronicles of Jacob, Joseph”?

It is to teach you that Joseph resembled his father in every respect. Just as Jacob was born circumcised, so too, Joseph was born circumcised. Just as this one, his mother was barren, so too, that one, his mother was barren. Just as this one, his mother suffered from the pain of her pregnancy, so too that one, his mother suffered during birth.

Just as this one, his mother bore two, so too that one, his mother bore two. Just as this one, his brother seeks to kill him, this one, too, his brothers seek to kill him. This one, his brother hates [soneh] him, and that one, likewise. This one is a shepherd and that one is a shepherd.

This one is hated [nistam] and that one is hated.35See Genesis 27:41, 49:23. This one was stolen from twice: “Stolen in the day and stolen at night” (Genesis 31:39); that one, there is a double expression of stealing: “For I was abducted [gunov gunavti] [from the land of the Hebrews]” (Genesis 40:15). This one was blessed with ten blessings,36See Genesis 27:28–29. and that one was blessed with ten blessings.37See Deuteronomy 33:13–17.

This one departed and went outside of the Land of Israel, and that one departed and went outside of the Land of Israel. This one took a wife outside of the Land of Israel, and that one took a wife outside of the Land of Israel. This one begot children outside of the Land of Israel, and that one begot children outside of the Land of Israel. This one, angels accompanied him, and that one, angels accompanied him.38A midrash says that when Joseph went to his brothers at the behest of his father, three angels accompanied him.

This one ascended to greatness by means of a dream39See Genesis 28:10–16. and that one ascended to greatness by means of a dream. This one, his father-in-law’s household was blessed on his account, and that one, his father-in-law’s40According to Bereshit Rabba 86:3, Joseph’s father-in-law Potifera was Potifar. household was blessed on his account. This one descended to Egypt, and that one descended to Egypt.

This one ended the famine and that one ended the famine.41See Bereshit Rabba 89:9. This one administered an oath to his son, and that one administered an oath to his brothers. This one died in Egypt, and that one died in Egypt. This one was embalmed, and that one was embalmed.

This one, his bones ascended, and that one, his bones ascended. Because Joseph resembled his father, that is why it is stated: “These are the chronicles of Jacob, Joseph”; and that is why it is stated: “Both of them full…” – regarding Jacob and Joseph. “One gold ladle of ten shekels, filled with incense” (Numbers 7:50). “One…ladle [kaf]” – it corresponds to the palm of his right hand, which he placed on Ephraim’s head.

Why does it call it “one”? It is because it is more significant than the left. “Gold…ten shekels” – it corresponds to the ten words that there are from: “Israel extended his right hand” (Genesis 48:14) until “and he was the younger” (Genesis 48:14). “Filled with incense” – Jacob saw this matter through the divine spirit, that Ephraim was worthy for him to place his right hand on his head.

Likewise it says: “Guiding [sikel] his hands, as Manasseh was the first born” (Genesis 48:14). His hands were guided [hiskilu] by the divine spirit, just as it says: “Maskil of Eitan the Ezraḥite” (Psalms 89:1).42This is a psalm stated by Eitan the Ezraḥite with divine guidance. “One young bull, one ram, one sheep in its first year, as a burnt offering” (Numbers 7:51). “One young [ben bakar] bull” – corresponding to Abraham, as it is stated: “Abraham ran to the cattle [habakar]” (Genesis 18:7).

“One ram” – corresponding to Isaac, in whose regard it is written: “[Abraham…] took the ram and offered it up as a burnt offering in place of his son” (Genesis 22:13). “One sheep” – corresponding to Jacob, in whose regard it is written: “Jacob separated the sheep” (Genesis 30:40). Why did he sacrifice these three kinds of burnt offerings? It corresponds to the three patriarchs, corresponding to the blessing that Jacob blessed them: “Let my name and the name of my fathers, Abraham and Isaac, be called upon them” (Genesis 48:16).

“One goat as a sin offering” (Numbers 7:52). “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Elishama son of Amihud” (Numbers 7:53). “One goat as a sin offering” – corresponding to Joseph, as it is written: “They slaughtered a goat” (Genesis 37:31).

Why did he sacrifice this corresponding to Joseph? It is because when Jacob blessed them with the name of the three patriarchs, likewise, he blessed them with the name of Joseph and made them dependent upon him, as it is stated: “By you Israel shall bless, saying: May God make you like Ephraim and like Manasseh” (Genesis 48:20). “And for the peace offering, two bulls” – corresponding to the two blessings that he blessed them: the former, “[may the angel…] bless the lads” (Genesis 48:16), and the latter, “by you Israel shall bless….”

“Five rams, [five goats, five lambs]” – three species, corresponding to three generations that Joseph saw for Ephraim, who were attributed to Joseph, and they were patrilineal houses, as it is stated: “Joseph saw great-grandchildren from Ephraim” (Genesis 50:23). Likewise it says: “These are the sons of Ephraim by their families: Of Shutelaḥ.… And these are the sons of Shutelaḥ: Of Eran…” (Numbers 26:35–36).

Ephraim, Shutelaḥ, Eran, these are three sons from three generations. Why were they five each? It corresponds to the five words43In the Hebrew phrase. of “he placed Ephraim before Manasseh” (Genesis 48:20), as it is from there that Ephraim merited to present his offering first. “This was the offering…” – because he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Elishama….”

“On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” (Numbers 7:54). “On the eighth day, prince of the children of Manasseh, Gamliel son of Pedatzur” – that is what is written: “I keep the king’s directive, [and in regard to the word of an oath to God]” (Ecclesiastes 8:2). If the king will say to you that his fear shall be upon you and you shall observe his decrees, observe his decrees.

Likewise, it says: “You shall set a king over you” (Deuteronomy 17:15) – that his fear shall be upon you. And it says: “Any man who will disobey your directive, [and does not heed your words in everything that you command him, will be put to death]” (Joshua 1:18). “I” that is written here is nothing other than fear of the monarchy, just as Pharaoh said to Joseph. That is what is written: “Pharaoh said to Joseph: I am Pharaoh, and without you no man shall lift his hand…” (Genesis 41:44).

What is “I am Pharaoh”? This is what Pharaoh said to Joseph: Even though I said to you: “You will be in charge of my house…” (Genesis 41:40) – that I made you king over everyone – be careful to treat me with respect and make me king over you. That is why he said: “I am Pharaoh” – in other words, that the fear of my kingship shall be upon you. Similarly, “God spoke to Moses, and He said to him: I am the Lord” (Exodus 6:2) – why was it necessary to say here: “I am the Lord”?

Rather, the Holy One blessed be He said to Moses: Even though I set you as a god for Pharaoh, as the verse states: “See, I have made you a god to Pharaoh” (Exodus 7:1) be careful that my Godliness will be upon you, as I made you a god only over Pharaoh alone. That is, “I keep the king’s directive” (Ecclesiastes 8:2) – it is “I” who requires you to “keep the king’s directive” – that his fear shall be upon you.

Make certain that you do not flout his commands. Is it, perhaps, even if he tells you to violate the words of the Omnipresent? The verse states: “And in regard to the word of an oath to God” (Ecclesiastes 8:2) – the verse comes to inform you that “and in regard to the word of an oath of God” will be paramount over the command of flesh and blood, as you should nullify the will of flesh and blood before the will of God and fulfill all the commandments that are in the Torah, as you entered into an oath in their regard to fulfill them, just as it says: “To pass you into the covenant of the Lord your God and into His oath…” (Deuteronomy 29:11), and it says: “[Cursed be] who will not uphold the matters of this Torah to perform them; and the entire people shall say: Amen” (Deuteronomy 27:26).

Similarly, “each of you shall fear his mother and his father…” (Leviticus 19:3) – is it, perhaps, even if his father said to him: Slaughter for me and cook for me on Shabbat, that he should listen to him? The verse states: “And you shall observe My Shabbatot” (Leviticus 19:3) – all of you are obligated in My honor. Here too, “and the word of an oath to God” (Ecclesiastes 8:2) – as above the word of the king observe the word of an oath to God.

“Do not be frightened; leave his presence [mipanav]; [do not remain in a bad situation, as he will do what he wills]” (Ecclesiastes 8:3). If [a king of] flesh and blood will become angry at you in order to cause you to violate the statutes of the Torah, do not be frightened by his anger and follow his counsel, just as it says: “Who has not walked in the counsel of the wicked” (Psalms 1:1). Panav is nothing other than his anger, just as it says: “And the expression on his face [anpohi] was distorted” (Daniel 3:19).

That is, “leave his presence”; “do not remain in a bad situation [bedavar]” – do not remain in his path to follow it, just as it says: “And did not remain in the path of sinners” (Psalms 1:1). What is “bedavar” (Ecclesiastes 8:3)? It is that you should not fear that evil matter, that he will say to you that he will burn you, kill you, or subject you to harsh suffering if you do not fulfill his decree, and he will threaten you that there is no God in the world who will be able to rescue you from his hand.

That is what is written thereafter: “As he will do what he wills” (Ecclesiastes 8:3). Just as Nebuchadnezzar said to Ḥananya, Mishael, and Azarya: “At that time you will be cast into the burning fiery furnace; who is the god who will save you from my hands?” (Daniel 3:15). “Since authority is by the king’s word, [who will say to him: What are you doing?]” (Ecclesiastes 8:4). If you devote yourself to the mitzvot to fulfill the decree of the Holy One blessed be He and to nullify the decrees of flesh and blood, what is your reward?

When the Holy One blessed be He issues a decree to bring calamity to the world – as he is the King of the world and Ruler of everything, to do everything that He desires and no one can impede him: “He is of one mind, and who can respond to Him? His soul desires, and He does” (Job 23:13) – you will stand and ask for mercy regarding the decree to abrogate it. The Holy One blessed be He will show forbearance to you, and He will nullify it because you nullified the decree of flesh and blood in order to fulfill His decree.

That is why it is stated: “Since authority is by the king’s word” – this is the Holy One blessed be He, when He says to bring something to the world to inform of his authority in the world, just as it says: “God caused that they would experience fear before Him” (Ecclesiastes 3:14). Know, who can impede His decree and say to Him: ‘Why are You doing so’? It is one who observes mitzvot. That is why it is stated: “Who will say to him: What are you doing?”

Who can say to Him: ‘Why are You doing this to Your creations? Descend to them with the attribute of mercy’? That is one who observes His mitzvot. That is what is written: “One who observes a mitzva [will know no evil matter]” (Ecclesiastes 8:5).

What is “will know no evil matter” (Ecclesiastes 8:5)? It is measure for measure; he did not remain in a bad situation, therefore, “he will know no evil matter.” “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – as there is a wise man who considers the consequences and reckons the loss from a mitzva against its reward and the loss from a transgression against its reward. He considers in his heart: If I transgress His mitzvot, and I have an opportunity to do what I want and there is no one who can impede me, tomorrow, the time will come when the Holy One blessed be He will execute judgment against him44Referring to himself. because he violated His Torah.

Likewise it says: “The wise man’s eyes are in his head, but the fool [walks in darkness]” (Ecclesiastes 2:14). And it says: “The heart of the wise inclines to his right, [and the heart of a fool inclines to his left]” (Ecclesiastes 10:2). “A wise man’s heart will know the time and judgment” – one whose heart is wise knows that if he transgresses the mitzvot, that the time will come when the Holy One blessed be He will execute judgment against him, and he refrains from the transgression.

That is what is written thereafter: “For there is a time and a judgment for every matter…” (Ecclesiastes 8:6) – regarding every situation where a person performs his will and nullifies the will of the Omnipresent, it should be known to him that he is destined to be judged. Even though retribution is not exacted from him immediately, let him not think that the Holy One blessed be He would overlook his iniquity for him, but rather, He is slow to anger and collects what is due to Him.

When does He exact retribution from him? It is when the hin is filled. Likewise it says: “With the filling of his quota, he will be troubled; [the hand of all travail will come upon him]” (Job 20:22). That is why it is stated: “As the evil of man overwhelms him” (Ecclesiastes 8:6); just as He did with the generation of the Flood, as He gave them an extension but ultimately exacted retribution from them, just as it says: “The Lord saw that the wickedness of man was great on the earth…” (Genesis 6:5).

What is written thereafter? “The Lord said: I will obliterate man…” (Genesis 6:7). “For he does not know what will be, [for whenever it will be, who will have told him]?” (Ecclesiastes 8:7). The verse comes to teach you that anyone who does not repent from a transgression that he committed and does not fear the Day of Judgment, when it will arrive they will not show him forbearance.

Were he to come and say that he be given an extension so he could repent, they will not listen to him. That is, for whenever punishment “will be, who will have told him” so he would repent and be accepted. It is to say to you that prior to the sentence they listen to him; after the sentence they do not listen to him. That is why it is stated: “For whenever it will be, who will have told him?”

“There is no man who rules the spirit [to retain the spirit, and there is no rule on the day of death, and there is no sending a proxy in war, and wickedness will not rescue its owner]” (Ecclesiastes 8:8) – because we found that the Holy One blessed be He decreed four court-imposed death penalties for performers of transgressions. That is why four matters are written here, corresponding to them, where the living lack the ability to be rescued from them after their sentence.

These are: “There is no man who rules the spirit [ruaḥ] to retain the spirit” – this is death by strangulation and the like, as a person dies from it only due to breath [ruaḥ], as he has no place from which to breathe. That is, “there is no man who rules the spirit” to exhale it when the day comes that the breath will be constricted in his body. “And there is no rule on the day of death” – this is death by stoning and the like, just as it says: “You shall stone him with stones, and he will die” (Deuteronomy 13:11).

“There is no sending a proxy in war” – this is death by decapitation by sword and the like, just as it says: “Go out and wage war with Amalek” (Exodus 17:9), and it is written: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). “And wickedness will not rescue its owner” – this is death by burning and the like, just as it says: “All the criminals and all the doers of wickedness will be straw; the day that is coming will burn them…” (Malachi 3:19).

These are the four court-imposed death penalties mentioned in this verse. Even though the Sanhedrin ceased and the four court-imposed death penalties were abrogated, the sentence of the four court-imposed death penalties were not abrogated, as the Holy One blessed be He judges the living to die of them with harsh punishments corresponding to them. One who incurs liability to be strangled either drowns in the river, dies of diphtheria, or is delivered into the hands of idol worshippers who strangle him.

One who incurs liability to be stoned either falls off the roof, or a beast tramples him, or idol worshippers stone him. One who incurs liability to be beheaded, robbers come upon him and behead him. One who incurs liability to be burned either falls into the fire or a snake bites him. You learned that a person cannot escape the judgment of the Holy One blessed be He that He will not punish him measure for measure.

That is why it is stated: “There is no man who rules the spirit….” (Ecclesiastes 8:8). Another matter: “I keep the king’s directive” (Ecclesiastes 8:2) – it is speaking of Joseph the righteous, who observed the “I” that Pharaoh had said to him, just as it says: “Pharaoh said to Joseph: I am Pharaoh, [and without you no man shall lift his hand]” (Genesis 41:44), as he never flouted his command. “And the word of an oath to God” (Ecclesiastes 8:2) – as even though he entered into that prominence, he did not throw the yoke of Heaven from upon him and he feared the Holy One blessed be He, just as it says: “[I fear] God” (Genesis 42:18).

That is why “God” is stated.45According to the Etz Yosef, the midrash is explaining that this is an allusion to the verse, “And the word of an oath to God” (Ecclesiastes 8:2). He was very cautious regarding the oath, as he did not take an oath “as the Lord lives,” but rather, “as Pharaoh lives, that you will not depart from here” (Genesis 42:15). That is, “an oath.” What is “the word of [divrat]”?

It is because he separated himself from lasciviousness, just as it says: “He shall not see a lascivious matter [davar] in you” (Deuteronomy 23:15). And it says: The young woman, because [al devar] she did not cry out in the city…” (Deuteronomy 22:24). Likewise it says: “His master’s wife cast her eyes upon Joseph, and she said: Lie with me” (Genesis 39:7). What is written there?

“He refused, and he said to his master’s wife: Behold, my master…” (Genesis 39:8). That is why it is stated: “The word of [divrat],” just as it says: “It was, as she spoke [kedabra] to Joseph day after day, and he did not heed her…” (Genesis 39:10). “Do not be frightened; [leave] his presence” – when he entered the house to perform his labor, and the house was vacant and there was no person who could see him, just as it is written: “It was, on a certain day he went into the house to perform his labor, and there was no one [of the people of the household there in the house]” (Genesis 39:11), she came and seized his garment so that he would lie with her.

Nevertheless, he was not frightened by her actions, and he went outside, just as it says: “He left his garment in her hand, fled, and went outside” (Genesis 39:12). That is why it is stated: “Do not be frightened; [leave] his presence.” He was not frightened by the house being vacant, but rather he fled and left, even though she said to him that if he would not lie with her, she would say to her husband that he sought to rape her, and her husband will kill him, and there would be no one to impede him, because he is his slave.

Nevertheless, he did not allow her to fulfill her desire because of that evil matter that she threatened to do to him. That is why it says: “Do not remain in a bad situation, as God will do what He wills” (Ecclesiastes 8:3). From where do you derive that she threatened him in that manner? It is from the end of the matter.

When she saw that her actions were to no avail, look at what she did: “She called to the people of her household, and spoke to them, saying.… It was, when he heard.… She placed his garment [beside her, until his master’s arrival home]. She spoke to him…[saying: The Hebrew slave whom you brought to us came to me to mock me]. It was, as I raised my voice [and cried out, that he left his garment with me, and fled outside]” (Genesis 39:14–18).

“Since authority is by the king’s word…” (Ecclesiastes 8:4) – what reward did the Holy One blessed be He give him for this? He placed him in a position of authority in the land of Egypt. That is what is written: “Since [authority is] by the king’s word…,” just as it says: “Pharaoh spoke to Joseph: In my dream, behold, I am…” (Genesis 41:17). “Authority” – just as it says: “Joseph was the ruler over the land” (Genesis 42:6).

“Who will say to him: What are you doing?” (Ecclesiastes 8:4), just as it says: “Go to Joseph; what he says to you, you shall do” (Genesis 41:55). Why to that extent? It is because he observed the mitzvot. That is what is written: “One who observes a mitzva will know no evil matter” (Ecclesiastes 8:5).

What is “will know no evil matter”? It is this evil matter that the butler said, just as it says: “There with us was a Hebrew lad, a slave of the chief executioner…” (Genesis 41:12). He said three matters here in Joseph’s regard: “Lad” – that he was a fool, just as it says: “Folly is bound in the heart of a lad” (Proverbs 22:15); “Hebrew” – an enemy; “slave” – that he is not worthy of kingship. Nevertheless, Joseph knew no evil matter.

In other words, the matter did not affect him, as he ruled. “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this was Joseph, who was called wise, just as it says: “There is no one as wise and understanding as you” (Genesis 41:39). He knew that he would be held accountable had he touched Potifar’s wife; that is why he withdrew from her. That is what is written: “He did not heed her [to lie with her, to be with her]” (Genesis 39:10); “to lie with her” in this world; “to be with her” in the World to Come.

Another matter: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5) – this is the Holy One blessed be He, in whose regard it is written: “Wise of heart and mighty of power” (Job 9:4). He brought about a time to reward Joseph on the basis of measure for measure. How so? He ruled over his inclination and did not touch her; therefore, he became a ruler, just as it says: “Joseph was the ruler over the land” (Genesis 42:6).

He did not heed her, just as it says: “He did not heed her” (Genesis 39:10); therefore, the Holy One blessed be He crowned him as king over Egypt in its entirety, and everyone heeded his words, just as it says: “What he says to you, you shall do” (Genesis 41:55). His mouth [piv] did not kiss [nashak] in transgression; therefore, “at your directive [pikha] my entire people will be sustained [yishak]” (Genesis 41:40).

He said: “There is no one greater in this house than I…” (Genesis 39:9) in order to rebuff her; therefore, “you will be in charge of my house” (Genesis 41:40). He did not seize her, but she seized him with her hands, just as it says: “She seized him by his garment…” (Genesis 39:12); therefore, “Pharaoh removed his signet ring from upon his hand, and he placed it upon Joseph’s hand” (Genesis 41:42).

He left his garment in her hand; therefore, “he dressed him in linen garments” (Genesis 41:42). He did not bend his neck toward her; therefore, “he placed a gold chain on his neck” (Genesis 41:42). He did not mount [rakhav] her; therefore, “he had him ride [vayarkev] in the second chariot that he had” (Genesis 41:43). She called the people of her household in this regard, just as it says: “She called the people of her household…” (Genesis 39:14); therefore, “they called before him: Kneel” (Genesis 41:43).

He was relegated to the prison for this, just as it says: “He relegated him [vayitenehu] to the prison” (Genesis 39:20); therefore, “he appointed him [venaton oto] over the land of Egypt” (Genesis 41:43). He did not direct his glance toward her, and not toward the Egyptian women when he ruled, just as it says: “Joseph is a fruitful son, a fruitful bough alongside a spring [alei ayin]” (Genesis 49:22), as he averted his eye [she’ilem eino] from Potifar’s wife and from the Egyptian women.

“Branches [banot]46Banot can also mean women. ran atop the wall [alei shur]” (Genesis 49:22). Therefore, alei shur. Rabbi Reuven said: What is alei shur? The Holy One blessed be He said: It is incumbent upon me to pay a reward for that eye.

How so? The Rabbis taught that in the Temple they would eat offerings of lesser sanctity within the wall, within the wall of Jerusalem. But in Shilo, which was in the portion of Joseph, they would eat it within eyeshot.47Within eyeshot of the Tabernacle (Rambam, Mishna Zevaḥim 14:6). That is alei shur, just as it says: “The eye of one who sees me will not behold me [teshureni]” (Job 7:8).

Rabbi Azarya said: The Holy One blessed be He said to Joseph: You observed the mitzva of: “You shall not commit adultery” (Exodus 20:13), which is the seventh of the Commandments, and you did not commit adultery with Potifar’s wife. And you observed the mitzva of: “You shall not steal” (Exodus 20:13), which is the eighth of the Commandments, as you did not steal Potifar’s property and you did not “steal” his wife, just as it says: “The eye of the adulterer observes the night, saying: No eye will behold [teshureni] me…” (Job 24:15).

The time will come when I will repay you for them. Tomorrow, when the princes come to bring [offerings] for the dedication of the altar, the princes of your two sons, one will present his offering on the seventh day, and the second on the eighth day. And no other tribe will interpose between your two sons, just as you did not interpose48Namely, you did not differentiate between them. You observed both of them.

As a reward, Benjamin did not interpose between Ephraim and Manasseh. between “you shall not commit adultery” and “you shall not steal,” as it is written: “On the seventh day, prince of the children of Ephraim.… On the eighth day, prince of the children of Manasseh…” (Numbers 7:48–54) That is why it is written: “A wise man’s heart will know the time and judgment” (Ecclesiastes 8:5).

“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:55). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akart, corresponding to Jacob, who extracted [akar] the birthright49The birthright refers to the extra portion of the inheritance that the eldest son received. from Reuben and gave it to Joseph: “I have given you one portion more than your brothers…” (Genesis 48:22).

“Silver” – just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20), just as he50Silver alludes to the statement made by Jacob, who was righteous. said: “Ephraim and Manasseh will be for me like Reuben and Simeon” (Genesis 48:5). “Its weight one hundred and thirty” – when Jacob descended to Egypt on account of Joseph, he was one hundred and thirty years old, as it is stated: “Jacob said to Pharaoh: The days of the years of my residence are one hundred and thirty years” (Genesis 47:9).

“One silver basin [mizrak]” – corresponding to Joseph, who was cast [shenizrak] from his father and sold to Egypt. “Silver” – after: “The tongue of the righteous is choice silver” (Proverbs 10:20) – what he said to his father51Silver alludes to the statement made by Joseph, who was righteous.: “Joseph said to his father: Not so, my father, as this is the firstborn; place your right hand upon his head” (Genesis 48:18).

“Seventy shekels, in the sacred shekel” – as it was through him that seventy people descended to Egypt. “Both of them full…” – Jacob and Joseph, both of them were full-fledged righteous men and both produced tribes. “One gold ladle of ten shekels, filled with incense” (Numbers 7:56). “One gold ladle of ten shekels…” – corresponding to the ten districts of Manasseh, as it is stated: “Ten districts fell to Manasseh” (Joshua 17:5).

“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:57). “One goat as a sin offering” (Numbers 7:58). “One young bull, one ram [one lamb in its first year, as a burnt offering]; one goat…” – these52This is a reference to the three burnt offerings. are three corresponding to the three generations that Joseph saw from Manasseh that received a portion in the land,53This is a reference to the fact that there were three major families named after the three generations following Manasseh, in addition to the family which was named after Manasseh himself.

Therefore, the phrase “the sons of Makhir” refers to Makhir himself, Gilad, and Iezer. as it is stated: “The children of Makhir son of Manasseh, too, were born at Joseph’s knees” (Genesis 50:23). Likewise, it says: “The sons of Manasseh: For Makhir, the family of the Makhirites, and Makhir begot Gilad.… These are the sons of Gilad: Of Iezer…” (Numbers 26:29–30). Makhir, Gilad, and Iezer – these are three generations that were patrilineal houses that were attributed to Joseph, as Manasseh is attributed to Jacob, just as it says: “And now your two sons, who were born to you in the land of Egypt before my coming to you to Egypt, they are mine” (Genesis 48:5).

The fourth, this was Ya’ir son of Manasseh, who received a portion in the land, just as it says: “Ya’ir son of Manasseh went and captured their villages [ḥavot], and he called them Ḥavot Ya’ir” (Numbers 32:41). The three species of burnt offerings corresponded to the sons of Makhir son of Manasseh.54This is referring to what was mentioned above, and is mentioned again since the midrash now also explains what the sin offering signifies.

The goat sin offering corresponded to Ya’ir, who did not bequeath his portion to his sons, because he did not have sons. That is why he called them55The villages. by his name, because he did not have any remnant, and the sons of his brother Makhir inherited his portion. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Gamliel son of Pedatzur” (Numbers 7:59).

“And for the peace offering, two bulls” – corresponding to the tribe of Manasseh, which split into two and received two portions in the land, half of it on the east bank of the Jordan and half in the land of Canaan. “Five rams, five goats, five lambs in their first year” – these are three species, corresponding to three things that Joseph did on behalf of Manasseh, whom he sought to elevate over his brother Ephraim.

The first: “Joseph took the two of them, Ephraim in his right hand to the left of Israel, and Manasseh in his left hand to the right of Israel” (Genesis 48:13). The second: “He supported his father’s hand, to remove it from the head of Ephraim to the head of Manasseh” (Genesis 48:17). The third: “Joseph said to his father: Not so, my father, as this is the firstborn…” (Genesis 48:18). Why were they five each?

It corresponds to the five women from the tribe of Manasseh who took a portion in the land. These were Tzelofḥad’s five daughters, just as it says: “Tzelofḥad’s daughters speak justly; give them a holding for inheritance…” (Numbers 27:7). They were five, as it is stated: “These are the names of his daughters: Maḥla, Noa, Ḥogla, Milka, and Tirtza” (Numbers 27:1). Likewise, Jacob mentioned them in the blessing of Joseph, as it is stated: “Branches [banot] ran atop the wall [alei shur]” (Genesis 49:22); these are Tzelofḥad’s daughters [banot], who received a portion in the land.

Alternatively, why were they five each? It corresponds to the blessing that Jacob blessed them: “May they proliferate like fish in the midst of the earth” (Genesis 48:16), and fish were created on the fifth day. “This was the offering of Gamliel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Gamliel…”