Bamidbar Rabbah Reader

“On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” (Numbers 7:60). “On the ninth day, prince of the children of Benjamin, Avidan son of Gidoni” – why did Benjamin present his offering after Joseph’s sons? It is because, just as the Divine Presence was in Joseph’s portion in Shilo, so, it rested in Benjamin’s portion in the Temple in Jerusalem. Alternatively, it is based on what the verse said: “Rouse Your might before Ephraim, Benjamin, and Manasseh, and come to our rescue” (Psalms 80:3).56The midrash here is based on the fact that Ephraim and Manasseh cannot be separated; see section 6.

“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 7:61). “His offering was one silver dish [kaarat]…” – do not read it as kaarat, but rather as akeret, corresponding to Rachel, who was the pillar of the household; she was the principal [ikar] of Jacob’s household, as it is stated: “The sons of Rachel, Jacob’s wife: Joseph and Benjamin” (Genesis 46:19).

And it says: “Rachel died on me” (Genesis 48:7). “One silver” – as on the basis of her prayer, Benjamin was born, as it is stated: “She called his name Joseph, saying: May the Lord add another son for me” (Genesis 30:24). In her regard it is stated: “The tongue of the righteous is choice silver” (Proverbs 10:20) – the tongue of a righteous woman. “Its weight one hundred and thirty” – as Benjamin was born when Jacob was one hundred years old.

That is why he was named Benjamin [Binyamin],57Son of yamin, whose numerical value is: Yod – 10; mem – 40; nun – 50; which sum to 100. In many verses there is only one yod in the word Binyamin. as he was born when his father was one hundred years old. And he was thirty years old when he descended to Egypt. That is one hundred and thirty.

“One silver basin” – it is a basin, it is a goblet, corresponding to Joseph, who assessed the righteousness of his brothers regarding Benjamin by means of the goblet. When Joseph saw that Judah sacrificed himself on behalf of Benjamin, he recognized his brothers’ righteousness and made himself known to them. Because Joseph would drink wine [yayin], whose numerical value is seventy,58Yod – 10; yod – 10; nun – 50; which sum to 70. from the goblet, therefore, the weight of the basin was “seventy…in the sacred shekel.”

“Both of them full” – both of them were equal, Joseph and Benjamin, as the Tabernacle was established in Joseph’s portion in Shilo, and the Temple in Benjamin’s portion in Jerusalem. That is, “high-quality flour mixed with oil as a meal offering.” “One gold ladle of ten shekels, filled with incense” (Numbers 7:62). “One gold ladle of ten shekels, filled with incense” – corresponding to ten sons that Benjamin had when he descended to Egypt, as it is stated: “The sons of Benjamin: Bela, and Bekher, [and Ashbel, Gera, and Naaman, Eḥi, and Rosh, Mupim, and Hupim, and Ard]” (Genesis 46:21), and they were all righteous.

That is, “filled with incense.” “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:63). “One goat as a sin offering” (Numbers 7:64). “One young bull, [one ram, one lamb]” – these are three species of burnt offering corresponding to the three times that the Temple is built in his portion: one in the era of Solomon, one in the era of those who ascended from the exile, and the third, in the Messianic Era.

“One goat as a sin offering” – it corresponds to the structure that Herod built, which was built by a sinful king, and whose construction served as atonement for him for having killed the Sages of Israel.59See Bava Batra 4a. “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Avidan son of Gidoni” (Numbers 7:65). “And for the peace offering, two bulls” – corresponding to two kings who emerged from Benjamin, Saul and Ish Boshet.

Alternatively, it corresponds to the two redeemers who emerged from him, Mordekhai and Esther. “Five rams, five goats, five lambs in their first year” – there are three species, five of each, corresponding to the three advantages of five each that Benjamin received; they were: “Benjamin’s gift was five times greater that the gifts of all of them” (Genesis 43:34). “To Benjamin he gave three hundred pieces of silver, and five changes of garments” (Genesis 45:22).

The third, this is Mordekhai, who was from Benjamin, and who was privileged to don five royal garments, as it is stated: “Mordekhai went out from before the king in royal garments of sky-blue and white, with a great golden crown, and a cloak of fine linen and purple wool” (Esther 8:15). “This was the offering of Avidan…” – since he presented the offering in this order, the Holy One blessed be He began lauding his offering: “This was the offering of Avidan…”

“On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” (Numbers 7:66). “On the ninth day, prince of the children of Dan, Aḥiezer son of Amishadai” – three tribes remained: Dan, Asher, and Naphtali. What was the reason for Dan to present his offering first among them? It was because his father juxtaposed him to Judah, just as it says: “Dan will avenge his people, as one [ke’aḥad] of the tribes of Israel” (Genesis 49:16) – like the most outstanding [kemeyuḥad] of the tribes; this is Judah.

That is why he was at the head of those [tribes] who remained, just as Judah was at the head of all of them. “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 7:67). “His offering…dish…” – he presented his offering corresponding to Samson, because Jacob’s blessing of Dan was only regarding Samson.

Samson’s strength, too, was dependent only upon his naziriteship. That is why the prince of Dan presented his offering in this order. That is what is written: “His offering was [one] silver dish.” This was a nazirite who remained ritually pure, and that is why it calls it a “dish,” because he would bring loaves.60By contrast, a nazirite who became impure does not bring loaves.

Loaves of bread are brought in a “dish” of some kind. Since almost no sacrifices require a dish in which to bring food with the sacrifice, the midrash here treats the dish brought as a sacrifice as alluding to the sacrifice of a nazirite who completes his naziriteship, who does bring a dish. “Its weight one hundred and thirty” – from “this is the law of the nazirite” (Numbers 6:13) until “then the nazirite may drink wine” (Numbers 6:20) is one hundred and thirty words.61It is 131 words.

The last word, yayin, is referred to in the next sentence of the midrash. “One silver basin [mizrak] of seventy…” – as at that moment, it becomes permitted to drink the wine, whose numerical value is seventy, that is drunk in the basin. Alternatively, why seventy? It corresponds to a nazirite who was impurified, whose naziriteship is void [shenizreka], just as it says: “The first days shall be void, as his naziriteship is impure” (Numbers 6:12).

And there are seventy words from “all the days of his naziriteship he is holy to the Lord” (Numbers 6:8) until “as his naziriteship is impure.” Another matter: Why seventy? It corresponds to the seventy letters in the blessing of Dan, from “Dan will avenge his people…” (Genesis 49:16) until “and his rider falls backward” (Genesis 49:17), regarding the judgeship of Samson, as the final verse, “for Your salvation, [I await, Lord]” (Genesis 49:18), Jacob said it only about Samson.62Samson himself, not his judgeship.

That is why it is called mizrak, because he was cast away [shenizrak] from his brethren, as he did not wish to marry a woman from the daughters of his brethren, but rather, from the daughters of the Philistines. Another matter: “One…basin [mizrak]” – because it called him serpent and viper, which are cast onto the ground, as they had legs, but go on the belly. Likewise, Samson was lame in both of his legs.63See Sanhedrin 105a. “Mizrak,”64Lizrok means to throw. after: “His rider falls backward” (Genesis 49:17).

“Both of them full…” – as a nazirite who was impurified and a nazirite who remained pure both require unleavened loaves made of high-quality flour mixed with oil, because a nazirite who was impurified does not fulfill his obligation with the offering that he brings for his impurity and may not drink wine until he brings an additional offering as a nazirite who remained pure. Another matter: “Both of them full of high-quality flour…” – because Samson, both before he shaved the hair of his naziriteship and after he shaved the hair of his naziriteship, he was like a nazirite who was impurified, as it was the fact he impurified himself with a gentile woman that caused him to have that shave, and after shaving, Samson killed the Philistines, as it is written: “The dead whom he put to death in his death were more than those he put to death during his life” (Judges 16:30).

“One gold ladle of ten shekels, filled with incense” (Numbers 7:68). “One gold ladle of ten” – it corresponds to ten matters that are stated regarding wine that are forbidden to a nazirite. They are: “He shall abstain from wine and intoxicating drink” (Numbers 6:3) – that is two. “Vinegar of wine and vinegar of intoxicating drink he shall not drink” (Numbers 6:3) – that is four.

“He shall not drink anything in which grapes were soaked” (Numbers 6:3) – that is five. “And grapes, fresh or dried, he shall not eat” (Numbers 6:3) – that is seven. “All the days of his naziriteship, from anything that may be derived from the grapevine” (Numbers 6:4) – this is eight. “From pits to skin, he shall not eat” (Numbers 6:4) – that is ten.

Why was it of gold? It is because wine is red, just as it says: “Do not see wine in its redness” (Proverbs 23:31), and gold is red. Why was it filled with incense? It is because anyone who abstains from wine must do so for the sake of Heaven, as it is stated: “Shall articulate to take a vow of a nazirite, to abstain for the Lord” (Numbers 6:2).

“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:69). “One goat as a sin offering” (Numbers 7:70). “One young bull, [one ram, one lamb]” – there are three types of burnt offering corresponding to the three types regarding which a nazirite is cautioned: Drinking wine, eating grapes, and impurity imparted by a corpse. “One goat [se’ir izim] as a sin offering” – it corresponds to the prohibition regarding hair, just as it says: “He shall be holy; the hair [se’ar] of his head shall be grown long” (Numbers 6:5).

Another matter: Three types of burnt offering corresponding to the three warnings that the angel cautioned Samson’s mother. That is what is written: “She shall not partake from anything produced from the grapevine; she shall not drink wine or intoxicating drink, and she shall not eat any impurity” (Judges 13:14). The goat [sa’ir], corresponding to the prohibition regarding hair; that is what is written: “A razor shall not come upon his head, for the lad will be a nazirite to God” (Judges 13:5).

“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥiezer son of Amishadai” (Numbers 7:71). “And for the peace offering, two bulls” – it corresponds to the two matters to which his father analogized him, a serpent and a viper, as it is stated: “Dan shall be a serpent on the road, a viper on the path…” (Genesis 49:17). Alternatively, corresponding to the fact that he was analogized to two matters by two people; Jacob analogized him to a serpent and a viper65In this interpretation the midrash refers to a serpent and a viper as one matter., and Moses to a lion cub, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22).

Alternatively, it corresponds to the two times that it is written in his regard that he judged Israel for twenty years. They are: “He judged Israel during the days of the Philistines twenty years” (Judges 15:20) and: “He judged Israel twenty years” (Judges 16:31). It is to teach you that for twenty years he judged Israel in his lifetime, and for twenty years after his death, fear of Samson was upon the Philistines. and they lived in serenity.

Alternatively, it corresponds to the two central pillars that he toppled. “Five rams, five goats, five lambs in their first year” – why three species? It corresponds to the three types of offerings that the impurified nazirite would bring: Two doves or two young pigeons, one as a sin offering and one as a burnt offering, a sheep in its first year as a guilt offering. Why were there five of each?

It corresponds to the five species that a nazirite who remained ritually pure brings: A sheep as a burnt offering, a ewe as a sin offering, a ram as a peace offering, loaves of high-quality flour and wafers of unleavened bread, and their meal offerings and their libations. Another matter: Why three species? It corresponds to the three times that Samson smote the Philistines in his lifetime. They are: “He smote thirty…men” (Judges 14:19); “He smote them, calf over thigh…” (Judges 15:8); “He smote with it one thousand men” (Judges 15:15).

They were three species, five each – fifteen corresponding to the miracle that was performed for him with the cheekbone. The spring was named for the miracle, as it is stated: “Therefore, he called its name: The spring of the caller, which is in Lehi to this day [ein hakoreh asher baleḥi]” (Judges 15:19). They are fifteen letters. “This was the offering of Aḥiezer…” – 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…”

“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” (Numbers 7:72). “On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17).

“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 7:73). “His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15).

Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5).

Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham.66See Genesis 17:5. “Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons.

How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16).

They are nine,67They are nine with the addition of Koraḥ, who is listed in the verse in Genesis but does not appear in the verse in Chronicles. Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three:68Besides Elifaz and Re'uel. “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen.

And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom.69See Genesis 36:32–34.

They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor”70“Beir” can mean animal; see Exodus 22:4. – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin].71Shabbat 155b. The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33).

Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9).

But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37).

“Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa. “One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4).

And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3). “Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them.

That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2). “One gold ladle of ten shekels, filled with incense” (Numbers 7:74).

“One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them?

It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action.72These are sometimes compared to a pleasant smell.

See Vayikra Rabba 30:12. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75). “One goat as a sin offering” (Numbers 7:76). “One young bull…” – these three species of burnt offering, why?

They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3).

The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23).

Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17).

“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77). “And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21).

He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.”

“Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine.

You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet. Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37).

“This was the offering of Pagiel…” – 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 Pagiel son of Okhran.”

“On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” (Numbers 7:78). “On the twelfth day, prince of the children of Naphtali, Aḥira son of Einan” – why did Naphtali present his offering after Asher? It is because Asher was called for the happiness [ishuran] of Israel, and Naphtali is called for the Torah that Israel received. What is Naphtali?

It is nofet li. This is the Torah, in whose regard it is written: “They are more desirable than gold, than quantities of fine gold, and sweeter than honey and the juices of [nofet] ripe fruit” (Psalms 19:11), and it was given after forty days, the numerical value of li.73Lamed – 30; yod – 10; together they equal 40. Because the happiness of Israel was contingent upon the Torah, therefore, Naphtali presented his offering after Asher.

And just as the thought of Israel arose before the Omnipresent first,74Before creation of the world. and then he instituted the Torah for them; that is why He had Asher precede Naphtali. Alternatively, it is because Jacob blessed Naphtali after Asher, because both of them were equal in the blessing of the land. Asher was “his bread shall be rich” (Genesis 49:20), and Naphtali’s land was “a doe let loose” (Genesis 49:21).

That is why here Naphtali presented his offering after Asher. “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 7:79). “His offering was one silver dish…” – Rabbi Yudan said: It was corresponding to the patriarchs and the matriarchs that the prince of Naphtali presented his offering.

Why is that so? It is because Naphtali honored his father too much, as his father would send him to any place that he wished, and he was speedy in his errands, and he derived satisfaction from him [Naphtali], and his [Naphtali’s] sayings were pleasant for him. This is why his father blessed him as “a doe let loose” (Genesis 49:21), because he would run his errands like a doe. This is why he blessed him with “[who provides] pleasant sayings” (Genesis 49:21), because his sayings were pleasant.

That is why Naphtali merited that the Holy One blessed be He exacted retribution from Sisera by means of Barak, who was from Kedesh Naftali. And because Naphtali was diligent in the honor of his ancestors, therefore, the prince of Naphtali learned from his grandfather and adopted his ways and presented his offering in accordance with the fathers and mothers of Naphtali. That is what is written: “His offering was [one silver] dish [kaarat]…” – it corresponds to Sarah, who was the pillar [akeret] of the household, and she was primary among the matriarchs, as she was first.

“Silver” – because she was righteous, just as it says: “The tongue of the righteous is choice silver” (Proverbs 10:20). “One” – as she was a righteous woman unique in her generation. “Its weight one hundred and thirty” – as she lived a bit less than one hundred and thirty years, as it is stated: “The lifetime of Sarah was one hundred and twenty-seven years” (Genesis 23:1). “Basin [mizrak]” – this is Abraham, who was cast out [shenizrak] of his land and his patrilineal house, as it is stated: “The Lord said to Abram: Go from your land, and from your birthplace, and from your father’s house, to the land that I will show you” (Genesis 12:1).

“One” – just as it is stated: “Abraham was one and he inherited…” (Ezekiel 33:24). “Silver” – as he was righteous, after: “The tongue of the righteous is choice silver” (Proverbs 10:20). “Seventy shekels in the sacred shekel” – when the Holy One blessed be He entered into a covenant with Abraham, between the parts,75The Covenant between the Parts, known in Hebrew as Berit bein habetarim; see Genesis 15:7–21. he was seventy years old, as the decree between the parts was decreed thirty years before Isaac was born;76See Rashi, Exodus 12:40. this is the statement of Rabbi Yosei, to realize what is stated: “It was at the end of four hundred and thirty years; it was on that very day that all the hosts of the Lord departed from the land of Egypt” (Exodus 12:41).

“Both of them full of high-quality flour mixed with oil as a meal offering” – as both Abraham and Sarah were full of good deeds, as it is stated: “And the people that they had acquired in Haran” (Genesis 12:5) – it teaches that Abraham would convert the men and Sarah would convert the women. “One gold ladle of ten shekels, filled with incense” (Numbers 7:80). “One gold ladle of ten shekels” – this is Abraham, who overcame his evil inclination and withstood ten ordeals with which the Omnipresent tested him.

“Filled with incense” – as his actions were pleasant before the Omnipresent like the fragrance of the incense. “One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:81). “One goat as a sin offering” (Numbers 7:82). “One young bull…” – it corresponds to the offerings that the Holy One blessed be He commanded him to prepare when He entered into the Covenant between the Parts with him, just as it says: “He said to him: Take Me a triple calf, and a triple female goat, [and a triple ram, and dove, and a pigeon.] (Genesis 15:9).

“Bull” – corresponding to the calf; “ram” – corresponding to the triple ram; “one lamb” – corresponding to the dove and the young pigeon, which were the offering of the poor, instead of the lamb, which is the offering of the wealthy, as it is stated: “If her means do not suffice for a lamb, she shall take two doves, or two young pigeons, one as a burnt offering and one as a sin offering, and the priest shall atone for her, and she shall be purified” (Leviticus 12:8).

That is why he sacrificed a lamb instead of a dove and a young pigeon, as there is no poverty in a place of wealth.77In the Tabernacle. “One goat…” – it corresponds to the “triple female goat.” “And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Aḥira son of Einan” (Numbers 7:83).

“And for the peace offering, two bulls” – it corresponds to Isaac and Rebecca, who were unflawed78A synonym for temimim is shelemim, similar to the zevaḥ hashelamim. and children of kings.79Abraham and Betuel were kings. See Bereshit Rabba 42:5. “Five rams, five goats, five lambs in their first year” – why were there three species: rams, goats, and sheep? They correspond to Jacob, Leah, and Rachel.

Why were they of five each? It is because their tally totals fifteen, corresponding to Jacob, Leah, Rachel, and the twelve tribes. The concubines, because they called them maidservants, they did not enter into the tally. “This was the offering of Aḥira son of Einan” – since the Holy One blessed be He saw that he presented the offering in this order of the patriarchs, He began lauding his offering….

Rabbi Pinḥas ben Ya’ir said: It was corresponding to the generations that were from Adam the first man until the Tabernacle, and corresponding to the mitzvot that they were commanded, that the princes presented the offering. “One silver dish” (Numbers 7:13)80Citations here and later from the portion describing Naḥshon’s offering (Numbers 7:13–17) are sample citations of phrases that recur for the rest of the tribal princes as well. – do not read it as kaarat but rather as akeret; this is Adam the first man, who was the root [ikaran] of the people.

Rabbi Shemaya said: From where do you say that it is regarding Adam the first man that kaarat kesef is stated? It is because the tally of the years of Adam the first man was nine hundred and thirty years, and the numerical value of kaarat kesef is nine hundred and thirty.81Kof – 100; ayin – 70; resh – 200; tav – 400; together they sum to 770. Kaf – 20; samekh – 60; peh – 80; together they sum to 160.

The two sums together equal 930. From where is it derived that Adam the first man lived nine hundred and thirty years? It is as it is stated: “All the days that Adam lived were nine hundred and thirty years, and he died” (Genesis 5:5). Why was it of silver?

It is because he gave him six mitzvot,82The prohibitions against idolatry, forbidden relations, bloodshed, cursing God, and robbery, and the command to establish courts. as it is stated: “The Lord God formed man of dust from the ground and breathed into his nostrils the breath of life…” (Genesis 2:7)83The Etz Yosef explains that the midrash brings the first verse, which leads to the verse (Genesis 2:16) from which the six commandments are learned (see Bereshit Rabba 16:6)., and the Torah is called silver, as it is stated: “[The words of the Lord are pure words,] like silver purified in the furnace of the earth” (Psalms 12:7).

Why is “one” stated in his regard? It is due to Eve, who was created from him, as it is stated: “He took one of his sides” (Genesis 2:21). “Its weight one hundred and thirty” – it corresponds to the one hundred and thirty years during which he withdrew from the woman and ultimately begat Seth, who was the first of his offspring, as it is stated: “Adam lived one hundred and thirty years, and begot a son in his likeness, after his image, and called his name Seth [Shet]” (Genesis 5:3), as from him the world was established [hushtat], as Abel and Cain were driven from the world.

“Basin [mizrak]” (Numbers 7:13) – it corresponds to Noah, who was cast [shenizrak] out of the generation of the Flood. Why silver? It is because he was righteous in his generation, as it is stated: “As I have seen you to be righteous before Me in this generation” (Genesis 7:1). Another matter: Because of the mitzvot that he was commanded he was called “silver,” as it is stated: “But flesh with its life, its blood, you shall not eat” (Genesis 9:4).

Rabbi Shemaya said: Corresponding to the years of Noah’s age when he produced offspring are equal to the total of “mizrak eḥad kesef” (Numbers 7:13).84Mem – 40; zayin – 7; resh – 200; kof – 100; together they sum to 347. Alef –1; ḥet – 8; dalet – 4; together they sum to 13. Kaf –20; samekh – 60; peh – 80; together they sum to 160. The three sums together equal 520.

Mizrak eḥad kesef is “one silver basin.” Go out and calculate their letters, and they total five hundred and twenty, corresponding to the five hundred years of Noah’s age when he produced offspring, as it is stated: “Noah was five hundred years old, and Noah begot…” (Genesis 5:32). This is the reason that he delayed procreating; it was due to the iniquity that he saw in his generation, until the Holy One blessed be He revealed to him the matter of the ark.

At that moment he married a wife and produced offspring, and it was one hundred years from that year until the Flood. And that zayin85In the word mizrak. and the word eḥad that total twenty beyond the five hundred are an allusion to the twenty years prior to Noah’s producing offspring that the decree of the Flood was decreed, just as it says: “Its days will be one hundred and twenty years” (Genesis 6:3).

“Seventy shekels in the sacred shekel” (Numbers 7:13) – it corresponds to the seventy nations that emerged from him. Alternatively, why seventy? It corresponds to the beginning of the book of Genesis until the curse of the serpent, seventy verses. Rabbi Pinḥas said: Two enemies were not cursed until it completed seventy verses in their regard: The serpent and the wicked Haman.

The serpent from “in the beginning” (Genesis 1:1) until “accursed are you beyond all the animals” (Genesis 3:14), seventy verses. Haman, from “after these matters, King [Aḥashverosh] promoted [Haman]” (Esther 3:1) until “they hanged Haman” (Esther 7:10), seventy verses. At the end of seventy, he was hanged at fifty.86This is a passage from the liturgy for Shabbat Zakhor composed by Rabbi Elazar HaKalir.

The reference is to seventy verses and gallows fifty cubits high. Another matter: It corresponds to the seventy holy names from “in the beginning” (Genesis 1:1) until the portion of the serpent. If you say that there is one more, “you will be like the great ones [elohim]” (Genesis 3:5) is not sacred.87It means in that verse that they will be important. See Targum Onkelos on the verse.

Another matter: It corresponds to the seventy years of age that Teraḥ was when he begot Abraham, as it is stated: “Teraḥ lived seventy years, [and he begot Abram]” (Genesis 11:26). There were two in two generations of seventy years: Kenan in one generation, “Kenan lived seventy years” (Genesis 5:12), and Teraḥ in a second generation.88Each of them was seventy years old when he begot his first child.

Another matter: It corresponds to the seventy days that they wept for Jacob the pious, as it is stated: “Egypt wept for him seventy days” (Genesis 50:3). Another matter: It corresponds to the seventy holidays that the Holy One blessed be He gave to Israel: Seven days of Passover, eight days of the Festival,89Sukkot and Shemini Atzeret. Rosh HaShana, Yom Kippur, the festival of Shavuot, and there are fifty-two Shabbatot in the solar year; that is seventy.

Another matter: It corresponds to the seventy names of the Holy One blessed be He, the seventy names of Israel, the seventy names of the Torah, and the seventy names of Jerusalem. Another matter: It corresponds to the seventy years that Adam deducted from his years and gave to David son of Yishai, as he was supposed to have lived one thousand years, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17), and the day of the Holy One blessed be He is one thousand years, as it is stated: “For one thousand years in Your eyes are like yesterday as it passes, like a watch of the night” (Psalms 90:4).

“Both of them full” (Numbers 7:13) – as both Adam and Noah received mitzvot and were righteous. That is “high-quality flour mixed with oil as a meal offering” (Numbers 7:13). “One gold ladle of ten shekels, filled with incense” (Numbers 7:14) – it corresponds to the ten sayings with which the world was created; and corresponds to the ten fundamental spheres; and corresponds to the ten generations from Adam to Noah, and the ten generations from Noah to Abraham; and corresponds to the Ten Commandments; and corresponds to the ten rulers over a person;90See Kohelet Rabba 7 (verse 19). and corresponds to the ten “generations [toledot]” (Genesis 6:9)91Toledot appears ten times in reference to people in the Torah. in the Torah; and corresponds to the ten miracles that were performed on behalf of our ancestors in Egypt, and the ten miracles at the sea; and corresponds to the ten covenants mentioned in the portion of circumcision. (see Genesis17:2–14).

“Filled with incense” (Numbers 7:14) – the verse is speaking corresponding to circumcision, as at the moment that Israel were circumcised in Egypt, as it is stated: “[I passed you,] and saw you wallowing in your blood, and I said to you: In your blood, you shall live; I said to you: In your blood, you shall live” (Ezekiel 16:6), the odor of the blood and the foreskin was as pleasant before the Holy One blessed be He as spices.

Likewise, when Joshua circumcised them, the odor was, likewise, pleasant before the Holy One blessed be He. In that regard it is stated: “I will go to the mountain of myrrh” (Song of Songs 4:6) – this is the circumcision of Egypt, as they made a mountain of the foreskins, because they all needed to be circumcised, and it was pleasant before the Holy One blessed be He like the fragrance of pure myrrh, which was the first of the spices.

“And to the hill of frankincense” (Song of Songs 4:6) – this is the circumcision of the arrival in the land of Canaan, as they made a hill of the foreskins, as it is stated: “At the hill of the foreskins” (Joshua 5:3), and their odor was as pleasant before the Holy One blessed be He as the fragrance of frankincense. That is, “filled with incense” – myrrh, which is the first of the spices of the incense, and frankincense, which was the last of spices of the incense.

It mentioned both of them in the verse. “One young bull” (Numbers 7:15) – it corresponds to “He sent the young men of the Israelites, and they offered burnt offerings and sacrificed peace offerings of oxen to God” (Exodus 24:5). “One ram” (Numbers 7:15) – it corresponds to “It was the portion for Moses [from] the ram of investiture” (Leviticus 8:29). “One lamb” (Numbers 7:15) – it corresponds to the two daily offerings: “The one lamb you shall offer in the morning, [and the second lamb you shall offer in the afternoon]” (Exodus 29:39).

“One goat as a sin offering” (Numbers 7:16) – it corresponds to the scapegoat that carries the iniquities of Israel. Another matter: “One young bull, [one ram, one lamb…as a burnt offering]” (Numbers 7:15) – there are three types of burnt offerings here, corresponding to the heavens, the earth, and the sea, and corresponding to them, the three patriarchs, Abraham, Isaac, and Jacob, were blessed: “I will multiply your descendants like the stars of the heavens” (Genesis 26:4); “I will render your descendants like the dust of the earth” (Genesis 13:16); “like the sand that is on the seashore” (Genesis 22:17).

“One goat [use’ir]” (Numbers 7:16) – it corresponds to the Torah, in whose regard it is stated: “Like rainstorms [kisirim] on the grass” (Deuteronomy 32:2), to teach you that the entire world was created due only to the merit of the Torah.92Since the Torah is being compared to rain which is critical for the existence of the world. Another matter: Why did they sacrifice three species as a burnt offering?

It corresponds to Noah, who took from all the animals and sacrificed burnt offerings, as it is stated: “He took from every pure animal, and from every pure bird, and offered up burnt offerings on the altar” (Genesis 8:20). Why did they not sacrifice birds? It is because there is no poverty in a place of wealth. Why a goat as a sin offering?

It is because Noah sacrificed those burnt offerings only to atone for the curse of the earth93A sin offering was brought in order to show that the burnt offerings correspond to burnt offerings which were brought as atonement., just as it says: “The Lord smelled the pleasing aroma, and the Lord said in His heart: I will not continue to curse the ground anymore on account of man…” (Genesis 8:21). Another matter: Why three species of burnt offering and one of sin offering?

It corresponds to the four components of nature from which the Holy One blessed be He created the world; three are supernal, one above the other, and the fourth is earthly, the heaviest of them all. These are: The earth; it is the heaviest of them all, and corresponding to it, the goat is prepared. The water is above the earth. The atmosphere, from which the wind is formed, is above the water.

And the fire is above the atmosphere, as the fire is the lightest of them all, as it ascends to the firmament. A mnemonic for this matter94That the fire ascends. is: When the flame separates from the coal it gradually floats upward. Likewise, they say: Fire surrounds the entire world up until the firmament. Corresponding to the fire, the wind, and the water, which are supernal, three types of burnt offering were prepared.

“And for the peace offering, two bulls” (Numbers 7:17) – it corresponds to the two altars that Jacob crafted, one in Beit El and one in Beersheba. “Five rams” (Numbers 7:17) – it corresponds to the five mighty ones of the world, and they are: “The sons of Zeraḥ: Zimri, Eitan, Heiman, Kalkol, and Dara; all of them were five” (I Chronicles 2:6).95See Yalkut Shimoni, I Chronicles 10:74. “Five goats, five lambs in their first year” (Numbers 7:17) – it corresponds to the altar; its width five cubits and its length five cubits.

Alternatively, it corresponds to five senses and five perceptions.96These are the matters perceived by the senses. “This was the offering…” (Numbers 7:17) – that it says at the end of the offering of each and every prince is to say to you: Once they presented their offerings according to this order, the Holy One blessed be He began lauding their offerings and saying: This was the offering of each and every one.

“This was the dedication of the altar, on the day that it was anointed, from the princes of Israel: Twelve silver dishes, twelve silver basins, twelve golden ladles” (Numbers 7:84). “This was the dedication of the altar, on the day that it was anointed” – was the entire dedication of the altar performed on the day that it was anointed? In fact, the dedication of the Temple was not completed until the completion of twelve days.

Rather, the verse comes to teach you that all the tribes were equal and beloved as one before the Holy One blessed be He, as the Torah ascribed to them as though they all presented their offering together on the first day, to realize what is stated: “You are all fair, my love, and there is no blemish in you” (Song of Songs 4:7).

“This was the dedication of the altar” – is it, perhaps, that it would continue to be anointed from now? The verse states: “This” – I say that it will not be anointed during the Messianic Era, but in the future it will be. It said: “This was the dedication of the altar after [it was anointed]” (Numbers 7:88), indicating that it will not be anointed in the future.97The altar was anointed only in the Tabernacle.

It was not anointed during the time of the Second Temple, and it will not be anointed in the Messianic Era. (This is based on the Etz Yosef, who suggests that the future referred to in the midrash is the time of the Second Temple.) Likewise, it says: “this is the anointment of Aaron and the anointment of his sons” (Leviticus 7:35) – is it, perhaps, that they would continue to be anointed from now?

The verse states: “This” – to say that they will not be anointed. I still say: They will not be anointed during the Messianic Era, but in the future they will be. The verse states: “This” – they will never again be anointed in the future. How do I realize: “These are the two anointed ones” (Zechariah 4:14)?

This is Aaron and David; this one seeks his priesthood, and that one seeks his kingship; Aaron seeks his priesthood, and David seeks his kingship. “On the day that it was anointed” – on the day that it was anointed, on that very day they presented their offering. Do you say that on the day that it was anointed, on that very day they presented their offering; or did it come to teach only that on the day it was anointed the priests merited receiving gifts, as it says: “That the Lord commanded to give them on the day He anointed them” (Leviticus 7:36), and Rabbi Shimon said: From where is it derived that Israel were separating priestly gifts from Mount Sinai, but Aaron and his sons did not acquire them until they were anointed with the anointing oil?

The verse states: “That the Lord commanded to give them on the day He anointed them.” We learned that on the day that the Tabernacle was anointed, on that day, the priests acquired the gifts. Why does the verse state: “On the day that it was anointed”? It was on that day that Naḥshon son of Aminadav presented his offering.

If it was on the day that it was anointed, is it, perhaps, that Naḥshon presented his offering before it was anointed? The verse states: “This was the dedication of the altar, on the day that it was anointed.”98In the version used by the Etz Yosef, the midrash quotes the verse, “after it was anointed” (Numbers 7:88) here. See Matnot Kehuna, which explains that the verse in the version here can be interpreted to mean that the altar was anointed before Naḥshon bought his offering.

If it was “after it was anointed” (Numbers 7:88), is it, perhaps, after the passage of time? The verse states: “On the day that it was anointed.” We learned that on the day that it was anointed, on that very day the princes presented their offering, and it was after it was anointed. “From the princes of Israel” – the verse tells that just as they were all equal in one counsel, so they were equal in merit.

Rabbi Shimon says: Why does the verse state: “From the princes of Israel”? It teaches that they contributed at their own initiative and that the offerings of all of them were equal; just as it was regarding their length, so it was regarding their width, and so regarding their weight. No one of them presented an offering more than his counterpart, as had one of them presented an offering more than his counterpart, none of their offerings would have overridden Shabbat.

The Holy One blessed be He said to them: Each of you accorded honor to his counterpart, and I will accord honor to you that you will present an offering on the day of My Shabbat, so that there will be no interruption between your offerings. “Twelve silver dishes” – these are what they contributed, and no disqualification befell any of them. Rabbi Yudan said: Did they not present an offering of one dish, one basin, and one ladle on the day that it was anointed?

Why does the verse state: “Twelve silver dishes, twelve silver basins, twelve golden ladles”? It is, rather, that the verse ascribes to them as though they all presented their offerings on the first day and as though they all presented their offerings on the last day.

“One hundred and thirty was each silver dish, and seventy each basin; all the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85). “One hundred and thirty was each silver dish…all the silver of the vessels was two thousand and four hundred” – is it not known that they were two thousand four hundred? Why does the verse need to say their total weight? It is to say that, perhaps, when one weighs them together they were more, but when one weighs them one at a time, they would be lacking?99There could be small variations in weight that might not be noticeable when the gifts would be weighed individually but which could be more apparent when weighed all together.

That is why the verse says the weight of each and every one and the weight of all of them together, as they were neither less nor more. “In the sacred shekel” – why is it stated? It is because it is stated: “His offering was one silver dish…” (Numbers 7:13). I have only the basin, in whose regard “in the sacred shekel” (Numbers 7:13) is explicit; a dish, from where is it derived?

The verse states: “All the silver of the vessels was two thousand and four hundred, in the sacred shekel.” Why did it need to say in their regard “each…dish,” “each basin”? Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity100An offering which was sanctified in a vessel is very susceptible to impurity. and due to remaining overnight.101An offering which was sanctified in a vessel becomes invalid when the morning arrives.

Likewise it says: “Its dishes and its spoons and its tubes and its supports, with which it will be covered” (Exodus 25:29). With them they would cover it.102The showbread. But is it not already stated: “And the covering tubes” (Numbers 4:7)? How do I realize “with which it will be covered”?

Rather, it teaches that they would sanctify what would fall into them, and they could become disqualified due to impurity and due to remaining overnight.

“Twelve golden ladles, full of incense, ten each ladle, in the sacred shekel; all the gold of the ladles was one hundred and twenty” (Numbers 7:86). “Twelve golden ladles…” – why is it stated? It is because it says: “One gold ladle of ten shekels” (Numbers 7:14) but you do not know whether it is gold and its weight is silver, or is it of silver and its weight is of gold.103The question is whether the word gold is describing the material from which the ladle is made, or is describing the weight, i.e., the weight of ten gold units of volume, rather than the weight of ten silver identical units, presuming that the gold weight differs from the silver weight.

When it says: “All the gold of the ladles was one hundred and twenty,” you should not say like the latter formulation, but rather according to the former formulation. They ascribe to each and every one of them that he presented an offering of twelve ladles, and these were the ones that they donated and no disqualification befell them.

“All the cattle for the burnt offering: twelve bulls, twelve rams, twelve lambs in their first year, and their meal offering, and twelve goats as a sin offering” (Numbers 7:87). “All the cattle for the burnt offering: twelve bulls” – why is it stated? It is because it says: “One young bull” (Numbers 7:15), and I do not know whether it is fit to be a burnt offering or not, because “as a burnt offering” (Numbers 7:15) is stated only regarding the lamb.

From where is it derived that all of them were fit to be a burnt offering? That is why it said: “All the cattle for the burnt offering”; it is to tell you that all of them were fit to be a burnt offering. They ascribe to each and every one of them as though he sacrificed twelve bulls. These were the ones that they donated, and no disqualification befell any of them.

“Twelve rams, twelve lambs” – the verse inserted the rams between the bulls and the lambs to say: Just as the bulls and the lambs that were designated as burnt offering are all fit to be burnt offerings, so too, the rams were all fit to be burnt offerings. They ascribe to each and every one of them as though he sacrificed twelve rams and twelve lambs. These were the ones that they donated, and no disqualification befell any of them.

“And all the cattle of the peace offerings: twenty-four bulls, sixty rams, sixty goats, sixty lambs in their first year. This was the dedication of the altar, after it was anointed” (Numbers 7:88). “And all the cattle of the peace offerings: twenty-four bulls” – why is it stated? It is because it says: “And for the peace offering, two bulls” (Numbers 7:17); it tells us that all of them were fit to be peace offerings.

Or, cattle, in whose regard it is explicit, are fit to be peace offerings, but rams, goats, and lambs were not fit to be peace offerings. The verse states: “And all the cattle of the peace offerings.” If it is not a matter relevant to the cattle, apply the matter to rams, goats, and lambs, that they are all fit to be peace offerings. They ascribe to each and every one of them as though he sacrificed twenty-four bulls, sixty rams, sixty goats, and sixty lambs. These were the ones that they donated, and no disqualification befell any of them.

Rabbi Pinḥas ben Ya’ir said: Twelve silver dishes, twelve silver basins, twelve golden ladles, twelve cattle, twelve rams, twelve lambs, twelve goats correspond to twelve constellations, corresponding to twelve months of the solar year and twelve months of the lunar year, correspond to the twelve tribes, the twelve princes, twelve implementers of the soul,104Two hands, two feet, two kidneys, spleen, liver, gall bladder, stomach, maw, and craw. and the twelve loaves of showbread on the Table.

“All the silver of the vessels was two thousand and four hundred, in the sacred shekel” (Numbers 7:85) – from when the world was created until Moses was thirty-two years old, when he began to instruct Israel in Egypt, were two thousand four hundred years. “Twelve golden ladles” (Numbers 7:86) that weigh one hundred and twenty – it corresponds to the days of Moses the pious. Likewise the living offerings correspond to these: Bulls correspond to kings;105There were twelve righteous kings. rams correspond to princes; goats correspond to chiefs, deputies, and governors;106There were four of each of these categories who served under the kings. and lambs correspond to officials and “the Keretites and the Peletites” (II Samuel 8:18).

Twenty-four bulls of the peace offerings corresponded to the twenty-four books, and the twenty-four priestly watches, and atonement for the twenty-four thousand who perished due to Baal Peor (see Numbers 25:9). “Sixty rams, sixty goats, sixty lambs” – they corresponded to the sixty myriads; and corresponded to the esoterica [sod], whose numerical value107The numerical value of its first letter. is sixty; and corresponded to “they are sixty queens” (Song of Songs 6:8); corresponded to the second Temple, which was built sixty by sixty: “Its height shall be sixty cubits and its width sixty cubits” (Ezra 6:3); and Elisha served Israel sixty years; corresponded to the “sixty cities, the entire region of Argov” (Deuteronomy 3:4); “Isaac was sixty years old” (Genesis 25:26);108When Esau and Jacob were born. corresponding to the sixty letters of the Priestly Benediction, as it is stated: “Sixty warriors surrounding it” (Song of Songs 3:7).

The offering of each and every prince was peace offerings of three species, fifteen for each of them, corresponding to the verse: “May the Lord bless you” (Numbers 6:24), which contains fifteen letters. Each and every species was of five each, corresponding to the fact that each and every verse is five letters longer than its predecessor. How so? The verse “may…bless you” is fifteen letters.

The next verse has five letters more, as it consists of twenty letters. “May the Lord lift His countenance” (Numbers 6:26) is five letters longer than it, as it is twenty-five letters. Because it concludes the Priestly Benediction with peace: “And grant you peace” (Numbers 6:26), that is why they sacrificed peace offerings corresponding to them. “Sixty rams, sixty goats, sixty lambs” – that is one hundred and eighty, corresponding to the years of Isaac.

“This was the dedication of the altar after it was anointed” – if it was “on the day that it was anointed” (Numbers 7:84), is it, perhaps, before it was anointed? The verse states: “After it was anointed.” From here you learn on the day that it was anointed, and after it was anointed, the princes began to present their offerings.

“And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs; and He spoke to him” (Numbers 7:89). “And when Moses came into the Tent of Meeting to speak with Him…” – one verse says: “And when Moses came into the Tent of Meeting to speak with Him…,” and one verse says: “Moses could not come into the Tent of Meeting…” (Exodus 40:35).

It is impossible to say: “When Moses came,” as it is already stated: “Moses could not come.” It is impossible to say: “Moses could not come,” as is already stated: “When Moses came…” It is reconciled: “Because the cloud rested upon it” (Exodus 40:35). Say now: As long as the cloud was there, Moses would not enter there. When the cloud departed, he would enter to speak with Him.

Likewise it says: “The priests were unable to stand and serve due to the cloud, as the glory of the Lord filled the House of the Lord” (I Kings 8:11) – it teaches that permission was given to the angels of destruction to destroy. Likewise, it says: “I will cover you with My hand until I pass” (Exodus 33:22) – from here that permission was given to the angels of destruction to destroy. Likewise it says: “That I took an oath in My wrath that they would not come to My resting place” (Psalms 95:11)109The midrash is interpreting the verse as though it says, “That I took an oath that in My wrath they would not come to My resting place,” which is different from the usual translation, "I took an oath in My wrath that they would not come to My resting place.” – but when My wrath abates, they will come to My resting place.

“Into the Tent of Meeting to speak with Him” – why is it stated? Because it says: “The Lord spoke to him from the Tent of Meeting” (Leviticus 1:1), I hear that it was actually from the Tent of Meeting. The verse states: “I will commune with you there and I will speak with you from upon the Ark cover…” (Exodus 25:22). It is impossible to say: “From the Tent of Meeting,” as it is already stated: “From upon the Ark cover.”

It is impossible to say: “From upon the Ark cover,” as it is already stated: “From the Tent of Meeting.” In what way can both of these verses be realized? This is a principle of the Torah: Two verses, one opposing the other and they contradict one another, they remain in place until another verse comes and reconciles between them. Why does the verse state: “And when Moses came into the Tent of Meeting to speak with Him”?

The verse tells us that Moses would enter and stand in the Tent, and a Voice descended from Heaven like a stream of fire between the two cherubs, and he would hear the Voice speaking to him, from within. “To speak with Him” – Rabbi Yehuda ben Beteira said: Thirteen sayings were stated in the Torah to Moses and Aaron, and corresponding to them there were thirteen exclusionary phrases, to teach you that it was not stated to Aaron, but rather to Moses that he should say to Aaron.

They are: “And when Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him…from between the two cherubs and He spoke to him.” “I will commune with you there and I will speak with you” (Exodus 25:22). “Where I will commune with you” (Exodus 30:36). “That I will speak with you there” (Exodus 29:42).

“On the day of His commanding” (Leviticus 7:38). “What he would be commanded” (Exodus 34:34). “Everything that I will command you to the children of Israel” (Exodus 25:22). “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28).

“These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). These are thirteen exclusionary phrases; it excludes Aaron from all of them. Rabbi Yosei HaGelili says: In three places speech to Moses is stated in the Torah; in the land of Egypt, at Mount Sinai, and at the Tent of Meeting.

In the land of Egypt, what does it say? “It was, on the day that the Lord spoke to Moses in the land of Egypt” (Exodus 6:28). It excluded Aaron from the speech in the land of Egypt. At Mount Sinai, what does it say?

“These are the generations of Aaron and Moses on the day that the Lord spoke with Moses on Mount Sinai” (Numbers 3:1). It excluded Aaron from the speech at Mount Sinai. At the Tent of Meeting, what does it say? “The Lord spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). It excluded Aaron from the speech at the Tent of Meeting.

“And when Moses came into the Tent of Meeting to speak with Him” – it is taught: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10) – in Israel one has not arisen, but among the nations of the world he has arisen, so that there will not be recourse for the nations of the world to say: Had we had a prophet like Moses, we would have worshipped the Holy One blessed be He.

What prophet did they have like Moses? This was Bilam son of Beor. However, there is a disparity between Moses’ prophecy and Bilam’s prophecy. There were three qualities that existed in Moses that did not exist in Bilam.

Moses would speak with Him standing, as it is stated: “But you, stand here with Me and I will speak to you…” (Deuteronomy 5:28). With Bilam, He would speak to him only when he was fallen, as it is stated: “Fallen with open eyes” (Numbers 24:4). Moses, He would speak to him mouth to mouth, as it is stated: “Mouth to mouth I will speak to him” (Numbers 12:8), but regarding Bilam, “the utterance of one who hears the sayings of God” (Numbers 24:4), as he would not speak to him mouth to mouth.

Moses, He would speak to him face-to-face, as it is stated: “The Lord would speak to Moses face-to-face” (Exodus 33:11), but with Bilam, he would speak in parables, just as it says: “He proclaimed his parable and said…” (Numbers 23:7). There were three qualities that existed in Bilam that did not exist in Moses. Moses would not know who was speaking with him; Bilam would know who was speaking with him, as it is stated: “The utterance of one who hears the sayings of God, the vision of the Almighty he will see” (Numbers 24:4).

Moses did not know when the Holy One blessed be He would speak with him, but Bilam would know when the Holy One blessed be He would speak with him, as it is stated: “He knows the knowledge of the Most High” (Numbers 24:16). They stated a parable: It is analogous to the king’s slaughterer, who knew what the king would offer on his table and knew how many expenditures the king would outlay for his table.

So, Bilam would know what the Holy One blessed be He was destined to speak with him. Bilam, He would speak with him whenever he wished, as it is stated: “Fallen with open eyes” (Numbers 24:4). He would fall on his face and immediately, he was open eyed regarding what he asked. But Moses, He would not speak with him whenever he wished.

Rabbi Shimon says: To Moses, too, He would speak whenever he wished, as it is stated: “And when Moses came into the Tent of Meeting to speak with Him,” immediately, “he heard the Voice speaking with him.”

“He heard the Voice speaking with him” – was it, perhaps, a low-volume voice? The verse states: “The Voice.” It is not stated: “Voice,” but rather, “the Voice.” It was the Voice that is articulated in the verses.

What is the Voice that is articulated in the verses? “The voice of the Lord is mighty; the voice of the Lord is majestic. The voice of the Lord breaks cedars.… The voice of the Lord hews flames of fire. The voice of the Lord makes the desert tremble; [the Lord makes the wilderness of Kadesh tremble.]

The voice of the Lord causes deer to calve” (Psalms 29:4–5, 7–9). Is it, perhaps, that they would hear it from without? The verse states: “The Lord spoke to him from the Tent of Meeting” – it teaches that the Voice would cease and would not emerge outside the Tent. Similarly, you say: “The sound of the wings of the cherubs was heard until the outer courtyard” (Ezekiel 10:5).

Is it, perhaps, because it was a low-volume sound? The verse states: “Like the sound of God Almighty when He speaks” (Ezekiel 10:5). If so, why is it stated: “Was heard until the outer courtyard”? It is, rather, that when it would reach the outer courtyard, it would cease.

Rabbi Eliezer says: It says: “I will commune there with the children of Israel, and it will be sanctified with My glory” (Exodus 29:43) – I am destined to commune with them and to be sanctified through them. When? This is on the eighth day, as it is stated: “The entire people saw, raised their voice in praise, and fell upon their faces” (Leviticus 9:24); or, is it only to give them a place of communion for speech?

The verse states: “I will commune with you” (Exodus 25:22) – communion was with you, but there was no communion for all of Israel. Perhaps, I will exclude Israel, who were not fit to ascend the mountain, but I will not exclude the elders, who were fit to ascend the mountain. Perhaps, I will exclude the elders, who were not seen in the speech with Moses, but I will not exclude Aaron’s sons, who were seen when the speech came to Moses.

I will exclude Aaron’s sons, who were seen when the speech came to Moses, but I will not exclude Aaron, who communed in the speech with Moses. The verse states: “I will commune with you there” – the communion was with you, but for all of them there was no communion. Perhaps, I will exclude them from communion but will not exclude them from the speech. The verse states: “I will speak with you” (Exodus 25:22).

Perhaps, I will exclude Israel but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron. Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: “To speak to you” (Exodus 29:42) – the speech was with you, but the speech was not with all of them.

Is it, perhaps, that they would not hear the speech, but they would hear the voice? The verse states: “He heard the Voice speaking with him” – the Voice to him, “the Voice…with him.” Perhaps, I will exclude Israel, but I will not exclude the elders. Perhaps, I will exclude the elders, but I will not exclude the sons of Aaron.

Perhaps, I will exclude the sons of Aaron, but I will not exclude Aaron himself. The verse states: A Voice to him.110The verse states, “the Voice speaking with him,” which the midrash interprets as meaning, “the Voice speaking to him.” I will exclude them all, but I will not exclude the ministering angels, as Moses was unable to enter their domain and their place until he is called. The verse states: The Voice to him, “the Voice…with him.”

Moses would hear the Voice, but all these would not hear the Voice. Is it, perhaps, that the Holy One blessed be He would speak with him, but would not call him first? The verse states: “[The Lord] called to Moses, and spoke” (Leviticus 1:1) – He had the call precede the speech. It is common courtesy that a person should not speak to another unless he calls him first.

It is only logical; speech is stated at the Tent of Meeting, and speech is stated at the bush. Just as regarding the speech stated at the bush, calling preceded speech, as it is stated: “God called to him from the midst of the bush” (Exodus 3:4), so too, [regarding] the speech stated at the Tent of Meeting, calling preceded speech. No; if you said regarding the bush that was the beginning of speech, would you say the same regarding the speech at the Tent of Meeting, which was not the beginning of speech?

The speech at Mount Sinai will prove that it is not so, as it was not the beginning of speech, and calling preceded speech. No; if you said regarding Mount Sinai that was to all Israel, would you say this regarding the Tent of Meeting which was not to all Israel? You derive from a paradigm; the defining characteristic of the bush, which was the beginning of speech, is not like the defining characteristic of speech at Mount Sinai, which was not the beginning of speech, and the defining characteristic of Mount Sinai that was to all Israel, is not like the defining characteristic of the bush, which was not to all Israel.

The common denominator between them is that they are speech from the Holy One to Moses, and calling preceded speech, so, everything that is speech from the Holy One to Moses, we will have calling precede speech. Maybe [we will claim], what is the common denominator between them? [It is] that they are speech, in fire, from the Holy One to Moses, and calling preceded speech; so too, everything that is speech, in fire, from the Holy One to Moses, calling will precede speech, excluding speech at the Tent of Meeting, which was not in fire.

The verse states: “Called…and spoke”; calling preceded speech. Is it, perhaps, that there was calling only for this speech alone? From where is it derived regarding all the speech in the Torah? The verse states: “From the Tent of Meeting” (Leviticus 1:1) – anything that is from the Tent of Meeting, calling precedes speech.

Is it, perhaps that there was calling only for speech alone;111Sometimes the Torah states that God spoke to Moses, [vaydaber], sometimes the phrase is: God said to Moses [vayomer], and sometimes the phrase is God commanded [vaytzav]. from where is it derived even for sayings (Leviticus 16:2) and commands (Numbers 28:2)? Rabbi Shimon said: The verse teaches: [Rather than writing,] “Speak,” [the verse writes,] “and He spoke” (Leviticus 1:1), to include even sayings and commands.

Is it, perhaps, even for pauses? The verse states: “And He spoke” (Leviticus 1:1) – for speech there was calling, but there was no calling for pauses. What purpose did the pauses serve? It was to provide respite for Moses to deliberate between one portion and another and between one matter and another.

The matter can be inferred a fortiori: If one who hears from the mouth of the Holy One blessed be He and speaks by means of the Divine Spirit is required to deliberate between one portion and another and between one matter and another, all the more so a layman who hears from a layman. From where is it derived that all the callings were, “Moses, Moses”? The verse states: “God called to him from the midst of the bush, and He said: Moses, Moses” (Exodus 3:4).

From where is it derived that to each and every calling, he would answer: Here I am? The verse states: “He said: Moses, Moses, and he said: Here I am” (Exodus 3:4). The verse need not have stated: “And he said: [Here I am],” but rather, “and he answered: Here I am.” Why does the verse state: “And he said”?

It teaches that to each calling, he would say: “Here I am.” “Moses, Moses” (Exodus 3:4); “Abraham, Abraham” (Genesis 22:11); “Jacob, Jacob” (Genesis 46:2); “Samuel, Samuel” (I Samuel 3:10) – it is an expression of love and an expression of urging. Alternatively, “Moses, Moses” – he was Moses before He spoke with him, and Moses after He spoke with him.112Moses did not become arrogant because God spoke to him.

“From above the Ark cover that was upon the Ark of the Testimony” – why is it stated? It is because it says elsewhere: “The Lord spoke with him from the Tent of Meeting” (Leviticus 1:1); is it perhaps from the entire structure? The verse states: “From above the Ark cover that was upon the Ark of the Testimony.” If it is from above the Ark cover, is it, perhaps, from over the entire Ark cover?

The verse states: “From between the two cherubs” – this is the statement of Rabbi Akiva. Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. The Glory, in whose regard it is stated: “Do I not fill the heavens and the earth, the utterance of the Lord?” (Jeremiah 23:24), see the love of Israel, what [honor] it caused them: this extensive Glory constricted itself to speak from upon the Ark cover between the two cherubs.

Rabbi Dosa says: The verse says: “For man cannot see Me and live” (Exodus 33:20) – during their lifetimes they do not see, but they see at the time of their death. Likewise it says: “All who descend to the dust will kneel before Him, those to whose soul He has not given life” (Psalms 22:30). Rabbi Akiva says: “For man cannot see Me and live” – even the beasts that bear His throne have not seen the Glory.

Rabbi Shimon ben Azai said: I am not as one who is rebutting the statement of my teacher, but rather, as one adding to his statement. “For man cannot see Me and live” – even the ministering angels, whose life is eternal life, do not see the Glory. “And He spoke to him” – but not to the ministering angels who were there. The verse tells us that the Voice would emerge from the mouth of the Holy One blessed be He like a stream into Moses’ ear.

The angels were between them but did not hear it. Likewise it says: “God thunders wondrously with His voice” (Job 37:5). That is, “and He spoke to him.”

“Speak to Aaron, and say to him: When you kindle the lamps, toward the front of the candelabrum, the seven lamps shall illuminate” (Numbers 8:2). “When you kindle” – we find in many places that the Holy One blessed be He commanded regarding the lamps and their kindling with olive oil: “You shall command the children of Israel, and they shall take for you pure virgin olive oil ]for the light, to kindle a lamp continually[” (Exodus 27:20). Likewise it says: “On the pure candelabrum, he shall arrange the lamps” (Leviticus 24:4). Here, too, “when you kindle the lamps.”

That which the verse states: “The Lord is desirous of him because of his righteousness; he will render the Torah great and glorious” (Isaiah 42:21). The Holy One blessed be He said to Moses: ‘It is not because I need the lamps that I cautioned you regarding the lamps, but rather to accord them merit,’ as it is stated: “And the light rests with Him” (Daniel 2:22), and it is written: “Even darkness does not darken for You, and night, like day, illuminates.

Darkness and light are the same” (Psalms 139:12). It comes to teach you that He does not need the lamps of flesh and blood. Know that when a person builds a house, he crafts windows that are narrow from without and wide from within. Solomon, who built the Temple, did not do so, but rather, he crafted windows that are narrow from within and wide from without, so that the light would emerge from the Temple and illuminate outside, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4).

This is to inform you that He is all light and does not need their light. Why, then, did He command you? It is to accord you merit. That is why it is stated: “When you kindle the lamps.”

That is, “The Lord is desirous of him because of his righteousness.” Moreover, [God said:] ‘If you are vigilant in kindling the lamps before Me, I will illuminate for you with a great light in the future.’ That is why it is stated: “Arise, shine, for your light has come…. Nations will walk by your light and kings by the radiance of your shining” (Isaiah 60:1, 3).

“When you kindle the lamps” – you find twelve tribes that presented offerings for the dedication of the altar. The tribe of Levi did not present anything, and they were troubled, and were saying: ‘Why were we distanced from presenting an offering for the dedication of the altar?’ This is analogous to a king who made a feast and he invited artisans. There was one who was beloved to him, whom he loved excessively, whom he did not invite with them.

He was troubled and was saying: ‘Does the king, perhaps have something in his heart against me, that he failed to invite me to any of these feasts?’ When those days of feast ended, he summoned that beloved one. He said to him: ‘I made a feast for all the residents of the province, but for you, alone I will make a feast. Why?

It is because you are my beloved.’ So, [with respect to] the King of kings, the Holy One blessed be He. You find that twelve tribes presented offerings for the dedication of the altar and the Holy One blessed be He accepted them, as it is stated: “Take from them” (Numbers 7:5). But the tribe of Levi did not present an offering.

When the dedication of the altar was completed, the Holy One blessed be He said to Aaron and his sons: ‘All the tribes performed the dedication, but your tribe did not perform.’ Therefore, “Speak to Aaron, and say to him: When you kindle,” and then: “Take the Levites” (Numbers 8:6).

Another matter, “when you kindle” – you find that Moses encountered difficulty in the crafting of the candelabrum more than he did with all the [other] Tabernacle vessels, until the Holy One blessed be He showed him with His finger. Likewise, regarding the hoofs of a kosher and non-kosher animal, as it is stated: “This is the beast that you shall eat” (Leviticus 11:2); “this you shall not eat” (Leviticus 11:4), and He showed him with His finger.

Likewise, regarding the [new] moon: “This month is for you” (Exodus 12:2). Likewise regarding the candelabrum: “This is the crafting of the candelabrum, hammered [miksha] gold” (Numbers 8:4). In other words, how difficult [kasha] it is to craft, as Moses toiled greatly in its regard. Since he encountered difficulty, the Holy One blessed be He said to him: ‘Take a gold talent, cast it into the fire, remove it, and it will be crafted on its own,’ as it is stated: Its knobs and its flowers, its cups, and its shaft “were from it” (Exodus 37:17).

He would strike with the hammer and it would be crafted on its own. That is why it says: “Hammered it shall be crafted [tei’aseh]” (Exodus 25:31); it is written with a yod and it is not written te’aseh,1Without a yod. See the Minhat Shay Exodus 25:31, who writes that in some books the yod appears in the word and in some it does not. In other words, it shall be crafted on its own.

Moses took the talent and cast it into the fire. Moses said: ‘Master of the universe, the talent is in the fire. Just as You will it, so it will be crafted.’ Immediately, the candelabrum emerged, crafted in accordance with its specifications.

That is why it is written: “Like the vision that the Lord showed Moses” (Numbers 8:4); “so Moses crafted the candelabrum” is not written here, but rather, “so was it made” without elaboration. Who crafted it? It was the Holy One blessed be He. That is why the Holy One blessed be He said to Moses: ‘If you cautioned them to kindle it before Me, I will protect your souls from all evil matters,’ as souls were likened to lamps, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). And it is stated: “When you kindle the lamps.”

That which the verse said: “For You light my lamp” (Psalms 18:29) – Israel said before the Holy One blessed be He: ‘Master of the universe, You say that we should illuminate before You, but You are the light of the world, and light resides with You, as it is written: “And the light rests with Him” (Daniel 2:22). But you say: “Toward the front of the candelabrum the seven lamps shall illuminate”’ (Numbers 8:2).

That is: “For You light my lamp.” The Holy One blessed be He said to them: ‘It is not that I need you, but rather that you shall illuminate for Me the way that I illuminated for you. Why? It is to elevate you before the nations, so they will say: See how Israel illuminates for the One who illuminates for the entire world.’

To what is this matter comparable? It is to a sighted man and a blind man who were walking along the way. The sighted man said to the blind man: ‘When we enter the house, kindle this lamp, and illuminate for me.’ The blind man said to him: ‘If I may; when we were on the way, you supported me.

Until we entered the house, you were accompanying me. Now you say: Kindle this lamp and illuminate for me?’ The sighted man said to him: ‘It is so you will not be beholden to me for having accompanied you along the way; that is why I said to you: Illuminate for me.’ So, the sighted man, this is the Holy One blessed be He, as it is stated: “They are the eyes of the Lord that rove over the entire earth” (Zechariah 4:10).

The blind man, this is Israel, as it is stated: “We grope a wall like the blind” (Isaiah 59:10). The Holy One blessed be He would lead them and illuminate for them, as it is stated: “The Lord was going before them by day [in a pillar of cloud…and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21). When the Tabernacle stood, the Holy One blessed be He called Moses and said to him: ‘Illuminate for Me,’ as it is stated: “Kindle [behaalotekha] the lamps” – in order to elevate [le’alot] you.

What is written prior to this matter? It is as it is stated: “It was on the day that Moses concluded…the princes of Israel presented…” (Numbers 7:1–2), and then: “Speak to Aaron, and say to him: When you kindle the lamps.” That is what the verse said: “Fear the Lord, His holy ones, for there is no lack for those who fear Him” (Psalms 34:10). You find above eleven tribes presented their offering, the tribe of Ephraim presented its offering, and all the princes presented their offering except for the prince of Levi.

Who was the prince of Levi? This is Aaron, as it is stated: “And Aaron's name you shall write upon the staff of Levi” (Numbers 17:18). But Aaron did not present an offering with the Levites and would say: ‘Woe is me. Perhaps it is because of me that the Holy One blessed be He is not accepting the tribe of Levi.’

The Holy One blessed be He said to Moses: ‘Go and say to Aaron: Fear not. You are designated for greater than this. That is why it is stated: “When you kindle the lamps.” The offerings, as long as the Temple is standing, they are in practice.

But the candles, forever,2This is a midrashic reference to Hanukkah. “toward the front of the candelabrum…shall illuminate,” and all the blessings that I gave you to bless My children, are never voided.’

Another matter, “toward the front of the candelabrum, the seven lamps shall illuminate” – you must not demean the candelabrum.3Do not think that the candelabrum is superfluous since God does not need the light. That is: “For who scorns the day of small things? They will rejoice and see the tin lump of the plumb line in the hand of Zerubavel. These seven…” (Zechariah 4:10).

“These” – these are the candelabrum. “Seven,” – these are the seven lamps, corresponding to the seven planets that “rove throughout the earth” (Zechariah 4:10). They are so dear, you must not demean them. This is why it is stated: “Toward the front of the candelabrum, the seven lamps shall illuminate” – so your inclination will not mislead you to say that He needs the light.

See what is written regarding the windows: “There were narrowing windows for the cells and for their pillars from within…and likewise for the halls…like those windows [kehaḥalonot]” (Ezekiel 40:16, 25). Kaḥalonot is not written here, but rather kehaḥalonot,4This is an allusion to the fact that they shall be opaque (kehot), that light would not enter through them. that they shall be wide from without and narrow from within, so they can cause the light to emerge outward.

Rabbi Berekhya HaKohen said in the study hall of Rabbi: This lightning is a product of the supernal fire, and it emerges and illuminates the entire world, as it is stated: “The likeness of the creatures, their appearance was like fiery coals, burning like the appearance of torches…and from the fire, lightning would emerge” (Ezekiel 1:13), and illuminate the entire world, and I need your light? Why, then, did I say it to you?

It is in order to elevate you. Rabbi Ḥanina said: The Holy One blessed be He said: ‘The eyes that you possess have in them white and black, and you do not see through the white, but rather, through the black. If your eyes, that have in them black and white, you see only through the black, the Holy One blessed be He, who is completely light, does He need your light?’ Another matter, “toward the front of the candelabrum” – flesh and blood kindles from a kindled lamp.

Could he, perhaps, kindle from darkness? It is stated: “Darkness upon the face of the deep” (Genesis 1:2). What is written thereafter? “God said: Let there be light” (Genesis 1:3). [God said:] ‘From the darkness I produced light, and I need your light? I said it to you only to elevate you: “to kindle a lamp continually”’ (Exodus 27:20).

Another matter, “when you kindle” – that is what the verse said: “Even darkness does not darken for You, and night, like day, illuminates. Darkness and light are the same” (Psalms 139:12), and to us, He says: “When you kindle”? To what is the matter comparable? It is to a king who had a beloved one.

The king said to him: ‘Know that I will be dining with you; go and prepare for me.’ His beloved went and prepared a common bed, a common lamp, and a common table. When the king came, his attendants came with him, they encircled him from this side and that side, with a golden lamp before him. When his beloved saw all the grandeur, he was ashamed, and hid everything that he had prepared for him, as it was all for commoners.

The king said to him: ‘Did I not say to you that I am dining with you? Why did you not prepare anything for me?’ His beloved said to him: ‘I saw all this grandeur that came with you, and I was ashamed and hid everything that I had prepared, as they were common vessels.’ The king said: ‘As you live, I reject everything that I brought, and due to my love for you, I will use only yours.’

Likewise, the Holy One blessed be He is all light, as it is stated: “And the light rests with Him” (Daniel 2:22). He said to Israel: ‘Prepare for Me a candelabrum and lamps.’ What is written there? “They shall craft a Sanctuary for Me and I will dwell in their midst” (Exodus 25:8).

“You shall craft a candelabrum of pure gold” (Exodus 25:31).When they crafted it, the Divine Presence came. What is written there? “Moses was unable to enter the Tent of Meeting” (Exodus 40:35). Immediately, He called to Moses: “When Moses came into the Tent of Meeting to speak with Him, he heard the Voice speaking with him” (Numbers 7:89). What did He speak with him? “When you kindle the lamps.”

Israel said: “Send Your light and Your truth; they will guide me” (Psalms 43:3). Great is the light of the Holy One blessed be He. The sun and the moon illuminate the world. From where do they illuminate?

It is from the sparks of the supernal light that they take, as it is stated: “By the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). Great is the supernal light, as only one one-hundredth of it was given to humanity, as it is stated: “He knows what [ma]5The word ma is being read like mea which means one hundred. See Rashi Menahot 43b. is in the darkness” (Daniel 2:22).

That is why I crafted the sun and the moon, so they will illuminate before you, as it is stated: “God set them in the firmament of the heavens to illuminate” (Genesis 1:17). “Toward the front of the candelabrum, the seven lamps shall illuminate” – David said: “Life is in the light of the king's countenance” (Proverbs 16:15). Rabbi Yaakov ben Rabbi Yosei said: Joy is withheld from the wicked and given to Israel, as the Holy One blessed be He compelled Himself to reside with flesh and blood, with a lamp. As He said to them: “Toward the front of the candelabrum, [the seven lamps] shall illuminate.”

Rabbi Levi bar Rabbi says: A pure candelabrum descended from Heaven, as the Holy One blessed be He said to Moses: “Craft a candelabrum of pure gold” (Exodus 25:31). He said to Him: ‘How shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered” (Exodus 25:31). Nevertheless, Moses encountered difficulty.

He descended and forgot its crafting. He ascended and said ‘how shall we craft it?’ He said to him: “The candelabrum shall be crafted hammered.” Nevertheless, Moses encountered difficulty.

He descended and forgot. He ascended and said: ‘My Master, I forgot it.’ He showed it to Moses but he still encountered difficulty with it. He said to him: “See and craft” (Exodus 25:40), until He took a candelabrum of fire and showed him its crafting.

Nevertheless, it was difficult for Moses. The Holy One blessed be He said to him: ‘Go to Betzalel and he will craft it.’ He said to Betzalel and he crafted it immediately. He wondered and said: ‘I, several times the Holy One blessed be He showed it to me, but I encountered difficulty in crafting it.

But you, who did not see, crafted it on your own. Betzalel, were you standing in God’s shadow [betzel el] when the Holy One blessed be He showed me its crafting?’ That is why, when the Temple was destroyed, the candelabrum was sequestered. This is one of the five items that was sequestered: The Ark, the candelabrum, the fire, the Divine Spirit, and the cherubs.

When the Holy One blessed be He will, in His mercy, rebuild His Temple and His Sanctuary, He will restore them to their place to bring joy to Jerusalem, as it is stated: “Wilderness and wasteland will be glad; the desert will rejoice” (Isaiah 35:1); “It will blossom and rejoice” (Isaiah 35:2).

“Take the Levites from among the children of Israel, and purify them” (Numbers 8:6). “Take the Levites” – Halakha, how many strings were on the lute that the Levites would play? Rabbi Yehuda said: There were seven strings on the lute, as it is stated: “Abundant [sova] joy in Your presence, [eternal] pleasure” (Psalms 16:11). Do not read it as abundant, but rather as seven [sheva] joys.

Likewise, David said: “Seven times a day do I praise You for Your righteous ordinances” (Psalms 119:164). But in the messianic era it will become eight, as David said regarding the melody: “For the conductor: With instrumental music on the eight-stringed lute” (Psalms 6:1). And in the future it will become ten, as it is stated: “God, I will sing a new song to You on a ten-stringed harp” (Psalms 144:9).

Who instituted it for them? It was Samuel and David, as it is stated: “It was they who were established, by David and Samuel the seer, in their entrusted task [be’emunatam]” (I Chronicles 9:22).6It is expounded as though it were beomanutam, their music. And they established the divisions for song. The Levites would stand on the platform and sing before the One who spoke and the world came into being.

See the love that the Holy One blessed be He loved the Levites. So said the Holy One blessed be He to Moses: ‘The Levites are greatly beloved before Me. Take them for a position of authority in My name.’ From where is it derived? It is from what we read regarding that matter: “Take the Levites.”

“Take the Levites” – that is what the verse said: “The Lord assesses the righteous, but He hates the wicked and the lover of villainy” (Psalms 11:5). “The Lord assesses the righteous” – the Holy One blessed be He does not elevate a person to a position of authority until he first assesses and examines him. When he passes His ordeal, He elevates him to a position of authority. Likewise, you find regarding Abraham our patriarch.

The Holy One blessed be He subjected him to ten ordeals and he passed them. Then He blessed him: “The Lord blessed Abraham with everything” (Genesis 24:1). Likewise, Isaac, He subjected him to the ordeal of Avimelekh, and he passed the ordeal. Then He blessed him, as it is stated: “Isaac sowed in that land and found in that year one hundredfold, and the Lord blessed him” (Genesis 26:12).

Likewise, Jacob our patriarch, He subjected him to an ordeal with all those travails; with Esau, with Rachel, with Dina, with Joseph, and how he left his father’s house: “For with my staff I crossed this Jordan” (Genesis 32:11). And He blessed him: “God appeared to Jacob again, already upon his arrival from Padan Aram, and He blessed him” (Genesis 35:9). Likewise, Joseph with the wife of Potifera; he was incarcerated for twelve years and became king because he passed his ordeals.

That is, “the Lord assesses the righteous.” The tribe of Levi, too, devoted their lives for sanctification of the name of the Holy One blessed be He. When Israel was in Egypt, they rejected the Torah and circumcision, as Ezekiel rebukes them: “So said the Lord God: On the day that I chose Israel, I raised My hand to the descendants of the house of Jacob and made Myself known to them in the land of Egypt” (Ezekiel 20:5).

What is ultimately written thereafter? “They defied Me and did not want to heed Me…and I said to pour My fury upon them” (Ezekiel 20:8). What did the Holy One blessed be He do? He brought darkness upon the Egyptians for three days, during which he killed all the wicked of Israel, as it says: “I will purge the rebels and the transgressors against Me from among you” (Ezekiel 20:38).

Likewise it says: “The fig tree formed its unripe figs” (Song of Songs 2:13), these are the wicked who were among Israel. “And the vines, budding, emitted fragrance” (Song of Songs 2:13), the survivors who repented were accepted. “Arise, my love, my fair one, and go” (Song of Songs 2:13), as the time of the redemption has arrived. But the tribe of Levi, all of them were righteous, and all of them would perform the Torah, as it is stated: “For they observed Your saying, and Your covenant they upheld” (Deuteronomy 33:9); this is circumcision.

Moreover, when Israel crafted the calf, the tribe of Levi did not participate, as it is stated: “Moses stood at the gate of the camp…and all the sons of Levi gathered to him” (Exodus 32:26). When Moses said to them: “Each man, place his sword upon his thigh” (Exodus 32:27), what did they do? They placed it and showed no favor. Likewise, Moses said in his blessing: “Who said of his father and of his mother: I have not seen him” (Deuteronomy 33:9).

When the Holy One blessed be He saw that they were all righteous, he subjected them to an ordeal and they passed the ordeal, as it is stated: “Whom you subjected to an ordeal at Masa” (Deuteronomy 33:8). Immediately, He said: “The Levites shall be Mine” (Numbers 8:14), to realize what is stated: “The Lord assesses the righteous” (Psalms 11:5). But the wicked, it is written in their regard: “But He hates the wicked and the lover of villainy” (Psalms 11:5). David said: “Happy is everyone who fears the Lord, who walks in His ways” (Psalms 128:1).

“Craft for you two silver trumpets; hammered, you shall craft them; they shall be for you for summoning the congregation, and for causing the camps to travel” (Numbers 10:2). “Craft for you two silver trumpets” – this is what the verse said: “Lift your heads, gates” (Psalms 24:7). When Solomon sought to take the Ark into the Temple, he said: “Lift your heads, gates; raise yourselves infinite portals” (Psalms 24:7), as the portals were depressed.

And he said: “Raise yourselves, infinite portals, so the King of glory may enter” (Psalms 24:7). The gates said: “Who is this, the King of glory?” (Psalms 24:10). Immediately, the gates sought to descend upon him and to crush his head, had he not said: “The Lord of hosts, He is the King of glory, Selah” (Psalms 24:10), and he also said: “The Lord, strong and mighty; the Lord, mighty in battle” (Psalms 24:8).

“Lift your heads, gates” (Psalms 24:9) – he said to them: ‘Arise, as the King of glory is upon you.’ Immediately, they accorded Him honor, raised themselves, and the Ark entered. The Holy One blessed be He said to them: ‘You accorded Me honor; as you exist, when I destroy My Temple, no person will dominate you.’ Know that all the Temple vessels were exiled, as it is stated: “The Lord delivered Yehoyakim king of Judah into his hand with some of the vessels of the House of God” (Daniel 1:2), but the Temple gates were interred in their place, as it is stated: “Its gates sank into the ground” (Lamentations 2:9).

“The Lord of hosts, He is the King of glory, Selah” – as he accords of his glory to those who fear Him. How so? He is called elohim, and he called Moses elohim: “I have made you elohim to Pharaoh” (Exodus 7:1). He revives the dead, and accorded of His glory to Elijah, and he revived the dead, as it is stated: “Elijah said: See, your son lives” (I Kings 17:23).

And the messianic king, he will don His garment, as it is stated: “You bestow splendor and glory upon him” (Psalms 21:6). What is written? “God ascends with a blast, the Lord with the sound of a shofar” (Psalms 47:6). The Holy One blessed be He said to Moses: ‘I have made you a king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5).

Just as a king, when he goes out, they sound the shofar before him, you, too, “craft for you two silver trumpets.” When you assemble Israel, they [the trumpet blowers] shall sound them and they [Israel] will assemble, as it is stated: “They shall sound them, and the entire congregation will assemble to you”’ (Numbers 10:3). That is why: “Craft for you.”

Another matter, “craft for you two silver trumpets” – this is what the verse said: “Fear the Lord, my son, and the king” (Proverbs 24:21). What is “and the king”? Crown Him king over you. Alternatively, “and the king” – crown the good inclination over the evil inclination, that is called king, as it is stated: “A great king came to it and surrounded it” (Ecclesiastes 9:14).7See Nedarim 32b, where the great king is identified as the evil inclination.

Another matter, “and the king” – is it, perhaps, that if the king will say to you: ‘Engage in idol worship,’ you should heed him? The verse states: “Fear the Lord.” So we found regarding Nebuchadnezzar, who said to Ḥananya, Mishael, and Azarya to engage in idol worship, but they did not heed him. They said to him: “We will not worship your god, and we will not prostrate ourselves to the golden image that you have erected” (Daniel 3:18).

Nebuchadnezzar said to them: ‘“Is that so, Shadrakh, Meshakh, and Aved Nego?” (Daniel 3:14). Is that so? Yesterday you said: Anyone who seeks to acquire an idol would go to Jerusalem, as it is stated: “And their idols from Jerusalem and Samaria” (Isaiah 10:10), and now you come to render my idol nothingness? "Is that so Shadrakh, Meshakh, and Aved Nego?”

Did the Holy One blessed be He not say to you that you should heed everything that the kingdom says to you, as it is stated: “I keep the king's directive, and the word of an oath to God”?’ (Ecclesiastes 8:2). They said to him: ‘You are our king for taxes and land taxes, but as far as engaging in idol worship, you and a dog are equal.’ “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar” (Daniel 3:16).

They said only: “Nebuchadnezzar. We have no need to reply to you in this matter. Behold our God, whom we worship, exists; He…will deliver us from your hand, king. Behold, if not…” (Daniel 3:16–18), whether He rescues us or does not rescue us, “let it be known to you, king, that we will not worship your gods” (Daniel 3:18).

That is, “fear the Lord, my son, and the king.” “With those who are different do not become involved” (Proverbs 24:21); with those who say there are two deities in the world, do not become involved with them, as their ultimate plight is to be eliminated from the world, as it is stated: “It will be in all the land, the utterance of the Lord, that two portions of it will be eliminated and perish, and the third will remain in it” (Zechariah 13:8).

What is “the third”? These are Israel: “On that day Israel will be the third…in the midst of the land” (Isaiah 19:24). That is, “fear the Lord, my son, and the king.” But anyone who fears the Lord will ultimately become king.

From whom do you derive this? It is from Abraham. Because he feared the Lord, he became king, as it is stated: “I know that you are God-fearing” (Genesis 22:12). From where is it derived that he became king?

It is, as it is stated: “To the valley of Shaveh, it is the valley of the king” (Genesis 14:17). What is “Shaveh”? They all agreed [shehishvu] and took counsel, chopped down cedar trees, crafted a throne, and seated him as king over them. Do not say that it is Abraham alone, but even Moses, who feared God, became king.

That is why it is written: “Fear the Lord, my son, and the king.”8The midrash is interpreting the verse to mean "fear the Lord, my son, and become a king" (Matnot Kehuna). “Craft for you two silver trumpets” – so they will sound them before you like a king.

“Craft for you” – from your own. “Craft for you” – for yourself you craft, but not for another. You use them, but another does not use them. Know that Joshua, Moses’s disciple, did not use them, but rather shofars.

When he came to wage war in Jericho, seven nations assembled in Jericho, as it is stated: “You crossed the Jordan, and you came to Jericho; the masters of Jericho made war against you, the Emorites, the Perizites, the Canaanites, the Hitites, the Girgashites, the Hivites, and the Yevusites, and I delivered them into your hand” (Joshua 24:11). Were the masters of Jericho seven nations? Rabbi Shmuel bar Naḥmani said: Jericho was the safeguard of the Land of Israel.

If Jericho is conquered, immediately the rest of the Land will be conquered. That is why the seven nations assembled in it. What is written there? “The people shouted, and they sounded the shofars” (Joshua 6:20) – it teaches that even his disciple Joshua did not use them.

Do not say only for Joshua, but even Moses, as they were sequestered while he was still alive. Rabbi Yitzḥak said: Moses says, when he comes to take his leave of the world: “Assemble to me all the elders of your tribes, and your foremen” (Deuteronomy 31:28). Where were the trumpets to sound and assemble them? It is, rather, that they were sequestered while he was still alive.

Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi said: It is to realize what is stated: “There is no dominion on the day of death” (Ecclesiastes 8:8). That is, “craft for you two silver trumpets” – craft them for you, and no one else will use them all the days of your life.

“Craft for you” – you use them, as you are king, but no one else may use them other than King David, as it is stated: “The Levites stood [in their places]9The bracketed phrase is taken from II Chronicles 30:16).…and the song was sung, and the trumpets were sounded” (II Chronicles 29:26, 28). Rav said: The trumpets that were in the Temple were also sequestered,10According to Rav, the trumpets were set aside ["sequestered"] for use only in the Temple, and were not used by David for other purposes. but King David would use a lute, as it is stated: “Awaken my honor.

Awaken the harp and lute, I will awaken dawn” (Psalms 57:9). Rabbi Pinḥas HaKohen bar Ḥama said: A lute was suspended over David’s bed. When midnight would arrive, a north wind would blow on it and it would play on its own. Immediately, David and all the disciples who engaged in Torah study would rise, toil and drive sleep from their eyes, and study Torah until the rise of the morning star.

That is why David would say: “Awaken my honor. Awaken the harp and lute, I will awaken dawn.” Typically, dawn awakens people, but I will awaken dawn, I awaken dawn. Another matter, “awaken my honor” – what is “awaken my honor”?

It is due to the service of my Creator. His evil inclination would say to him: ‘David, are you not a king? It is the way of kings is to sleep until three hours of the day, but you arise at midnight.’ He would say to it: “Awaken my honor.”

My honor is nothing before the honor of my Creator. That is why it is stated: “Awaken my honor.” “At midnight, I rise to give thanks to You” (Psalms 119:62). David said: I am obligated to arise at midnight and to laud you for the wonders that you performed for my grandmother at midnight, as it is written: “It was midnight, and the man was startled and recoiled…she said: I am Ruth, your maidservant” (Ruth 3:8–9).

He said to her: “Sleep tonight” (Ruth 3:13). Rabbi Yehoshua ben Levi ben Rabbi Shalom said: She said to him: ‘You are dismissing me with words.’ He said to her: ‘“As the Lord lives”11This phrase is an oath. (Ruth 3:13), I am not dismissing you with words.’ “As the Lord lives” – it teaches that he administered an oath against his evil inclination, that was inciting him and saying: ‘You are unmarried and she is unmarried, this is the moment to engage in relations with her.’

Immediately, that righteous one took an oath: ‘As the Lord lives, I will not touch her.’ It is not Boaz alone, but rather, all the righteous people administer oaths against their evil inclination. Likewise, you find regarding David, when Saul fell into his hands. What did David say?

“David said: As the Lord lives; rather, the Lord will strike him, or his day will come…[Far be it from me, before the Lord, to extend my hand against the anointed one of the Lord]” (I Samuel 26:10–11). Why did he take two oaths?12“As the Lord lives” and “before the Lord” signify oaths. Rabbi Shmuel bar Naḥmani said: His evil inclination would come and say to him: ‘Had you fallen into his hand, he would not have mercy on you, and he would kill you.

By Torah law, it is permitted to kill him: One who comes to kill you, kill him first, as he is a pursuer.’ Therefore, he sprung and took an oath twice: “As the Lord lives” – that he will not kill him. Israel said before the Holy One blessed be He: ‘Master of the universe, You know the power of the evil inclination, that it is harsh.’ The Holy One blessed be He said to them: ‘Clear it away a little in this world, and I will remove it from you in the future,’ as it is stated: “Pave, pave the highway, clear the stones, raise…” (Isaiah 62:10).

Likewise it says: “He will say: Pave, pave, clear the way, lift the obstruction from the way of My people” (Isaiah 57:14). But in the World to Come, I will uproot it from you: “I will remove the heart of stone from your flesh, and I will give [you a heart of flesh]” (Ezekiel 36:26).

“The Lord said to Moses: Gather to Me seventy men of the elders of Israel, whom you know to be the elders of the people and its foremen, and you shall take them to the Tent of Meeting, and they will stand there with you” (Numbers 11:16). This is what Rabbi Tanḥuma expounded: “The Lord said to Moses: Gather to Me seventy men of the elders of Israel” – halakha, within how many cubits is a person obligated to stand before an elder?

This is what our Sages taught: Within four cubits, a person is obligated to stand before an elder, as it is stated: “You shall rise before the elder” (Leviticus 19:32). And one greets him within four cubits. What is hidur?13This refers to the command vehadarta mentioned in the next line. The Torah said: “You shall show deference [vehadarta] before the elderly [zaken]” (Leviticus 19:32).

It is that one may not stand in his place, may not sit in his place, and may not contradict his statement.14The word zaken is being interpreted as a man who acquired wisdom [shekana hokhma]. See Kiddushin 32b. When one asks a halakha, one should ask with fear, one should not interject to answer, one should not interrupt his statements, as anyone who does not conduct himself toward his teacher with all these qualities is characterized as wicked before the Omnipresent, his learning is forgotten, his years are truncated, and ultimately he will reach a state of poverty, as it is stated: “Good will not be for the wicked, and he will not prolong his days like a shadow, since he does not fear before God” (Ecclesiastes 8:13).

This fear, I do not know what it is. When it says: “You shall rise before the elder…and you shall fear your God” (Leviticus 19:32); that is fear of the teacher. If so, there is also fear of interest, and fear of weights.15“You shall fear your God” is also written in the portion containing the prohibition against taking interest (Leviticus 25:36). It does not appear explicitly in the portion of weights.

One interpretation is that the context of the verse "You shall not wrong one another and fear your God" (Leviticus 25:7) is cheating on a price. Somebody who uses false weights is cheating with regard to the price and is thus included in that verse (Maharit Kiddushin 33b). Other commentaries on the Gemara give other explanations. Rather, Rabbi Elazar said: “Before the [penei] elderly” (Leviticus 19:32) is stated here, and elsewhere it is stated: “Since he does not fear before [milifnei] God.”

He must accord him precedence to every person entering and exiting, and treat him with fear and deference, as it is stated: “You shall fear the Lord your God [et Hashem elohekha tira]” (Deuteronomy 6:13). It is taught: “Et,” to include masters of Torah, as there is no entity comparable to it.16To the Torah. Likewise it says: “I placed them as heads over you” (Deuteronomy 1:15) – from here you learn that you should treat him in accordance with the protocol of a prince; to stand before him and to accord him precedence regarding all matters of prominence.

Rabbi Abba HaKohen bar Pappa said: When I would see a group of people, I would walk on an alternate path so as not to inconvenience them, so they would not see me and stand before me. When I said this matter before Rabbi Yosei ben Rabbi Zevida, he said to me: ‘You must pass before them and have them see you and stand before you, and you will bring them to fear of Heaven, as it is stated: “You shall rise before the elder…and you shall fear your God.”’

Why?17Why is there is no entity comparable to the Torah? It is because the virtue of the righteous is a virtue that has no decline, but the virtue of Esau is a virtue that is total decline; one day he is a governor, the next day, he is a deputy, the next day he is a magistrate, the next day he is a captain, the same is true regarding all their prominent people. Likewise, the prophet says: “If you raise yourself like the eagle…[from there I will bring you down, the utterance of the Lord]” (Obadiah 1:4).

But the virtue of Jacob is a virtue that has no decline, and their sanctity never diminishes. Likewise you find that the elders are one of thirteen18Gold and silver count as one. matters that are written in association with the name of the Holy One blessed be He. These are: Silver and gold, priests, Levites, Israelites, the firstborn, the altar, teruma, the anointing oil, the Tent of Meeting, the royal House of David, the offerings, the Land of Israel, and the elders.

Silver and gold, from where is it derived? It is as it is stated: “Mine is the silver, and Mine the gold” (Hagai 2:8). The priests, as it is written: “This is the matter that you shall do to them, to sanctify them to serve as priests to Me” (Exodus 29:1). The Levites, from where is it derived?

“The Levites shall be Mine” (Numbers 3:12). The Israelites, from where is it derived? “For the children of Israel are Mine” (Leviticus 25:55). The firstborn, from where is it derived?

“For all the firstborn are Mine” (Numbers 8:17). The altar, from where is it derived? “Craft for Me an altar of earth” (Exodus 20:21). Teruma, from where is it derived?

“They shall take teruma for Me” (Exodus 25:2). The anointing oil, from where is it derived? “This shall be oil of sacred anointment for Me” (Exodus 30:31). The Tent of Meeting, from where is it derived?

“They shall craft a Sanctuary for Me” (Exodus 25:8). The offerings, from where is it derived? “My offering, My food, for My fires” (Numbers 28:2). The royal House of David, from where is it derived?

“I have seen among his sons a king for Me” (I Samuel 16:1). The Land of Israel, from where is it derived: “For the Land is Mine” (Leviticus 25:23). The elders, from where is it derived? “Gather to Me seventy men” (Numbers 11:16).

“Gather to Me” – this is what the verse said: “Who builds His upper chambers in the heavens and established His group [agudato] on earth” (Amos 9:6). To what is the matter comparable? It is to a palace that was built upon ships. As long as the ships are tethered, the palace that is upon them stands, so is: “Who builds His upper chambers in the heavens.”

His Throne of Glory, as it were, is solidly established on High when Israel forms an organic group. That is why it is stated: “Who builds His upper chambers in the heavens” – when? It is when “and established His group [agudato] on earth.” Likewise it says: “He became king in Yeshurun [when the leaders of the nation assemble]” (Deuteronomy 33:5).

That is why the Holy One blessed be He said to Moses: “Gather to Me.” Why? It is because the assembly of the righteous is a benefit for them and a benefit for the world. But the assembly of the wicked is a calamity for them and a calamity for the world.

Another matter, “Gather to Me seventy men” – when the Holy One blessed be He said to Moses: “Gather to Me seventy men” – Moses said: ‘What shall I do? If I bring five from each and every tribe, they will not total a sum of seventy, they will total sixty. If I bring six from this tribe and five from that tribe, I will introduce jealousy between one tribe and another.’ What did he do?

He took seventy-two notes and wrote “elder” [on seventy of] them, and [took] an additional two blank notes, and mixed them in a receptacle. He said: ‘Come and take your note.’ One for whom a note on which “elder” was written entered his hand, would know that he was appointed to be an elder. If a blank entered his hand, he would know that he was not appointed.

The appointee says to him: ‘There is one note there on which elder is written, had you been worthy to be appointed it would have entered your hand.’ When he did so, the elders were appointed. Eldad and Meidad were there, and they excluded themselves: ‘We are not worthy to be included in the appointment of the elders.’ Because they excluded themselves, they were found superior to the elders in five respects.

The elders prophesied only the next day, as it is stated: “To the people say: Prepare yourselves for tomorrow” (Numbers 11:18), but these prophesied regarding what will transpire at the end of forty years, as it is stated: “Two men remained in the camp, [one named Eldad and the other Medad…and they prophesied in the camp]” (Numbers 11:26). What were they prophesying? Some say: It was regarding the downfall of Gog.

Some say: [That] Moses would die and Joshua would lead Israel into the Land. Know that Joshua says to Moses: “Joshua son of Nun spoke up…[my lord Moses, restrain them19From prophesying.]” (Numbers 11:28). “The lad ran and told Moses” (Numbers 11:27). Who was this?

It was Gershom son of Moses. The elders did not enter the Land, but Eldad and Meidad [entered]. Eldad is Elidad son of Kislon (Numbers 34:21) and Meidad is Kemuel son of Shiftan (Numbers 34:24). The elders, their names were not articulated.

The elders, their prophecy ceased, as it was from Moses, as it is stated: “I will draw from the spirit that is upon you” (Numbers 11:17). However, these, their prophetic spirit was from the Holy One blessed be He: “The spirit rested upon them” (Numbers 11:26). If you say: The elders that their prophecy was from Moses, perhaps [as a consequence] there was something lacking from Moses’s prophecy. No. To what is the matter comparable?

It is to a candle that was kindled. They kindled several candles from it, but the light of its flame was not diminished. Moses, too, had nothing lacking from his [prophecy], as it is stated: “There has not arisen another prophet in Israel like Moses” (Deuteronomy 34:10).

“Gather to Me” – had there not been elders in the past? Was it not already stated in Egypt: “Go and gather the elders of Israel”? (Exodus 3:16). Rather, why did the Holy One blessed be He say to Moses: “Gather to Me seventy men”? It is to teach you that when Pharaoh said: “Let us be cunning with it…they appointed taskmasters over them” (Exodus 1:10–11), he assembled all Israel and said to them: ‘I am asking you, please, do me a favor today.’

That is what is written: “The Egyptians ruthlessly [befarekh] coerced the children of Israel to work” (Exodus 1:13); with a gentle mouth [befeh rakh]. He took a basket and a rake. Who could witness Pharaoh taking a basket and a rake and producing bricks and not produce? Immediately, all of Israel went diligently and produced with him with all their might, as they were mighty and powerful.

When it became dark, he deployed overseers over them and said to them: ‘Calculate the number of bricks.’ Immediately, they stood and counted them. He said to them: ‘Like this you shall produce each and every day.’ He appointed Egyptian overseers over the foremen of Israel, and the foremen were appointed over the rest of the people.

When he said to them: “You shall not continue to provide straw to the people [for making bricks]” (Exodus 5:7), and the overseers would come and count the bricks and they were found lacking, the overseers would strike the foremen, as it is stated: “The foremen of the children of Israel…were beaten” (Exodus 5:14). The foremen would be stricken on account of the rest of the people, but they would not hand them over to the overseers.

They would say: ‘It is preferable that we are beaten and let the rest of the people not suffer.’ Therefore, when the Holy One blessed be He said: “Gather to Me seventy men of the elders of Israel” – Moses said before the Holy One blessed be He: ‘Master of the universe, I do not know who is worthy and who is not worthy.’ He said to him: “Whom you know to be the elders of the people, and its foremen” – those elders and foremen who sacrificed themselves to be stricken for them in Egypt over the quota of the bricks, let them come and assume this prominence.

That is why it says: “Whom you know to be the elders of the people, and its foremen.” Because they sacrificed themselves to be stricken on behalf of the people; therefore, “they will bear the burden of the people with you” (Numbers 11:17) – it is to teach you that the Holy One blessed be He drew a parallel between them and Moses. From here you learn that anyone who sacrifices himself on behalf of Israel merits honor, prominence, and the Divine Presence.

That is why it is written: “Whom you know to be the elders of the people, and its foremen.” Who were they? They were the ones in whose regard it is written: “The foremen of the children of Israel…were beaten.”

“Gather to Me seventy men” – where were the initial ones? This is what the verse said: “He shatters the powerful without number and sets others in their place” (Job 34:24). While they were in Egypt, they had seventy elders, as it is stated: “Go and assemble the elders of Israel” (Exodus 3:16), and they departed from Egypt with them. When Moses ascended to receive the Torah, they were with him, as it is stated: “Moses and Aaron, Nadav and Avihu, and seventy of the elders of Israel ascended” (Exodus 24:9).

“To the elders he said: Remain here for us” (Exodus 24:14). When Moses ascended, he stipulated with Israel that he would descend at the end of forty days. When he tarried in descending, as it is stated: “The people saw that Moses tarried [boshesh] in descending” (Exodus 32:1), and boshesh is nothing other than an expression of tarrying, as it is stated: “Why does his chariot tarry [boshesh] to arrive, why are the hoofbeats of his chariot late” (Judges 5:28), all Israel entered to the elders and said to them: ‘Moses stipulated that he would descend at the end of forty days.

It is now six hours later and he has not descended and we do not know what became of him. “Rise, craft for us a god that will go before us, as this [ki zeh] man, Moses, who took us up from the land of Egypt, we do not know what has become of him”’ (Exodus 32:1). When they [the elders] heard this, they said to them: ‘Why are you provoking the One who performed all those miracles and wonders on your behalf?’

They did not heed them and they killed them. Because Ḥur stood and confronted them with harsh words, they stood against him and killed him, too. All of Israel entered to Aaron with great bustle, as it is stated: “The people assembled around Aaron and said to him: Rise” (Exodus 32:1). [They said:] ‘Why are you sitting? Rise.’

Rabbi Yitzḥak said: The Divine Spirit is screaming: “I abhor the assembly of evildoers [and will not sit with the wicked]” (Psalms 26:5). [They said:] ‘“Rise, craft for us a god,” and if not ki zeh, we will do to you like this [kazeh]. Just as we stood agains Hur and killed him, so we will do to you.’ When Aaron saw what they had done to the elders and to Ḥur, he feared them, as it is stated: “Aaron saw and built an altar [vayiven mizbe’aḥ]” (Exodus 32:5); he understood [hevin] from the one who was slaughtered [mimi shezavuaḥ] before him.

From where is it derived that they killed the elders and Ḥur? It is as Jeremiah rebukes Israel: “Moreover, on the edge of your garments [biknnafekha]20This is expounded to mean in assembly [bukhnufiya]. the blood of the lives of the blameless poor is found; you did not find them clandestinely; rather on all these” (Jeremiah 2:34). What is “on all these [eleh]”? It is because of: “This is [eleh] your god” (Exodus 32:4).

What retribution did he exact against them? “The Lord afflicted the people, because they crafted the calf” (Exodus 32:35). After the passage of time, when He forgave them, He said to Moses: “Gather to Me seventy” in place of their seventy ancestors who were killed for the sanctification of My name. This is what is written: “He shatters the powerful without number and sets others in their place.”

“Gather to Me seventy men” – this is what the verse said: “The words of the wise are like prods [kadarvonot], and like implanted nails are the collectors of wisdom; they were given from one shepherd” (Ecclesiastes 12:11). A girl’s ball [kadur shel banot] – just as a girl’s ball, one tosses it here and there, so the commandments were tossed at Sinai.21See Shir Hashirim Rabba 1:2:2. Another matter, “like implanted nails [kemasmerot]” – from here, the Sages said: It is prohibited to read external literature, as ‘implanted” is written: Just as the priestly watches [mishmarot] are twenty-four, so, too, the books are twenty-four.22Twenty-four books of Tanach.

“Collectors of wisdom” – these are Sanhedrin. If you say: This one prohibits and that one permits; this one disqualifies and that one rules it valid; this one rules it ritually impure and that one rules it pure. Rabbi Eliezer rules one liable and Rabbi Yehoshua exempts; Beit Shammai disqualifies and Beit Hillel rules it valid; to whom shall we listen? The Holy One blessed be He says: ‘Nevertheless, they all “were given from one shepherd.”’

“Gather to Me seventy men [ish]” – this is what the verse said: “One who loves, is pure of heart, has grace on his lips; his friend is a king” (Proverbs 22:11). Why did it not say: “Gather to Me seventy men [anashim]”? Rather, it is seventy ish, special people, so that they will be similar to Me and you: “The Lord is a Man [ish] of war” (Exodus 15:3), and Moses, “The man [ish], Moses, was very humble” (Numbers 12:3).

“Gather to Me” – did they not have elders before then? But is it not written at Mount Sinai: “Moses and Aaron, Nadav and Avihu [and seventy of the elders of Israel] ascended” (Exodus 24:9). This portion was after that, and there were elders then. It is, rather, that when Israel encountered these matters: “The people were seeking complaints...[a fire of the Lord burned in their midst, and it consumed at the edge of the camp]” (Numbers 11:1), they were all burned at that time. Their burning was like the burning of Nadav and Avihu, as they, too, conducted themselves with inappropriate levity when they ascended Mount Sinai, when they saw the Divine Presence: “They beheld God and they ate and they drank” (Exodus 24:11). Was there eating and drinking there? To what is the matter comparable? It is to a servant who was serving his master with his food in his hand and he would take bites from it. So, they conducted themselves with inappropriate levity, as though they were eating and drinking. The elders and Nadav and Avihu were deserving of being burned at that moment, but because the day of the giving of the Torah was very dear before the Holy One blessed be He, therefore He did not want to strike them on that day and cause a breach through them. That is what is written: “He did not extend his hand against the noblemen of the children of Israel” (Exodus 24:11); by inference, they were deserving of His hand being extended against them. However, after the passage of time, he collected from them. Nadav and Avihu, too, were burned when they entered the Tent of Meeting, and they23The complainers mentioned in Numbers 11:1–3, who the midrash goes on to describe. were burned when they expressed that craving, as it is stated: “The rabble [vehasafsuf] that was among them expressed a craving” (Numbers 11:4). What is “vehasafsuf”? Rabbi Shimon bar Abba and Rabbi Shimon ben Menasya, one of them says: These are the proselytes who ascended with them from Egypt and were appended to them, as it is stated: “A mixed multitude ascended with them” (Exodus 12:38). And one of them says: Vehasafsuf, these are the Sanhedrin, as it is stated: “Gather [esfa] to Me seventy men.” What is written there? “The fire of the Lord burned in their midst and consumed the edge [biktze] of the camp” (Numbers 11:1); the thorns [bakotzim] of the camp.24This is in accordance with the interpretation that vehasafsuf is referring to the proselytes who came with them. From where is it derived that those elders who climbed Mount Sinai were burned? It is as it is stated: “A fire blazed in their assembly [baadatam]” (Psalms 106:18), and eda is nothing other than the Sanhedrin, as it is stated: “It will be, if from the eyes of the assembly [adat] it was performed” (Numbers 15:24), and it is written: “If the entire assembly [adat] of Israel will err unwittingly” (Leviticus 4:13). Likewise it says: “The anger of God rose against them. He slew the best among them” (Psalms 78:31), these are the Sanhedrin. “He struck down the young men of [baḥurei] Israel” (Psalms 78:31), those baḥurim who were called elders, in whose regard it is written: “David again gathered all the chosen of [baḥurei] Israel” (II Samuel 6:1).25See Bemidbar Rabba 4:20, where this verse is interpreted as referring to elders. When they again wept and requested flesh [basar], if we say it was the flesh of an undomesticated animal, everything that they requested, the manna was transformed for them in their mouth, as it is stated: “He granted them their request” (Psalms 106:15), “and their craving would be provided them” (Psalms 78:29). If we say that they did not have flocks and cattle, is it not already stated: “A mixed multitude ascended with them, and flocks and cattle” (Exodus 12:38). If we say that they consumed them in the wilderness, is it not written: “The children of Reuben…had abundant livestock” (Numbers 32:1). From here Rabbi Shimon said: They did not desire flesh, but they desired a close relative [she’er basar], as it is stated: “He rained she’er upon them like dust” (Psalms 78:27), and she’er is nothing other than prohibited relations, as it is stated: “Any man shall not approach his close relative [she'er besaro] [to uncover nakedness]” (Leviticus 18:6). That is that which they requested: To permit for them prohibited relations. Likewise it says: “Moses heard the people weeping, according to their families” (Numbers 11:10). When they requested that, “the wrath of the Lord was greatly enflamed, and it was bad in the eyes of Moses” (Numbers 11:10). At that moment, Moses said to the Holy One blessed be He: “Why have you mistreated your servant?” (Numbers 11:11). In the past, there was someone with me to bear their burden, but now I am alone, as it is stated: “I am unable to bear [this entire people] alone…And if this is what You do to me, please kill me,” (Numbers 11:14–15). At that moment, the Holy One blessed be He said to him: ‘In place of those elders, appoint other elders to replace them,’ as it is stated: “Gather to Me seventy men.”

“I will descend and speak” (Numbers 11:17) – to inform you that the day of the appointment of the elders was dear before the Holy One blessed be He, like the day of the giving of the Torah, in whose regard it is written: “As on the third day the Lord will descend before the eyes of all the people” (Exodus 19:11). Regarding the appointment of the elders, too, descent is written there. To what is the matter comparable?

It is to a king who had an orchard, and he hired a guard in it and gave him wages for guarding. Sometime later, the guard said to him: ‘I am unable to guard it all by myself. Rather, bring others to guard with me.’ The king said to him: ‘I entrusted the entire orchard to you to guard it, and the guarding of all its fruits I entrusted to you, and now you say to me: Bring me others, in addition, to guard with me?

I will bring others to guard with you, but know that I will not give them wages from my own, but rather from the wages that I have given you, they will take their wages.’ So, the Holy One blessed be He said to Moses, when he said: “I am unable to bear…alone” (Numbers 11:14). The Holy One blessed be He said to him: ‘I imbued you with spirit and knowledge to sustain My children, and I did not seek another, so that you alone will be accorded that prominence.

But you request another. Know, that from My own they will take nothing, but, “I will draw from the spirit that is upon you” (Numbers 11:17). Nevertheless, Moses lacked nothing, as at the conclusion of forty years, He said to him: “Take to you Joshua, the son of Nun…. You shall confer from your grandeur upon him” (Numbers 27:18, 20).

What is written: “And Joshua son of Nun was full of the spirit of wisdom, as Moses had placed his hands upon him” (Deuteronomy 34:9). The Holy One blessed be He said: ‘In this world, individuals prophesied. But in the World to Come, all of Israel will become prophets,’ as it is stated: “Thereafter, it will be that I will pour My spirit upon all flesh, and your sons and your daughters will prophesy; your elders…” (Joel 3:1). This what Rabbi Tanḥuma ben Rabbi Abba expounded.

“Send you men that they may scout the land of Canaan that I am giving to the children of Israel; you shall send one man each for the tribe of his fathers, every one a prince among them” (Numbers 13:2) Halakha – What is the ruling: May one set out on the Mediterranean Sea three days prior to Shabbat? Our Rabbis taught: One may not set out on a ship in the Mediterranean Sea three days prior to Shabbat when he is going to a distant place; however, if he seeks to set out from Tyre to Sidon, it is permitted for him to set out even on Friday, because it is known to all that he will be able to go there while it is still day.

This is regarding one who sets out for an optional matter. However, one who sets out for a matter of mitzva, it is permitted for him to set out any day that he wishes. Why? It is because he set out for a matter of mitzva; one who sets out for a matter of mitzva overrides Shabbat.1 Sifrei Shofetim 203.

Likewise you find regarding sukka that we learned that those who set out for a matter of mitzva are exempt from the sukka, as you have nothing as dear before the Holy One blessed be He as one who is dispatched to set out for a matter of mitzva, and devotes himself in order to succeed on his mission. You have no people who were dispatched to perform a mitzva and devoted themselves to succeed on their mission like those two whom Joshua dispatched, as it is stated: “Joshua son of Nun dispatched from Shitim two [men]…” (Joshua 2:1).

Who were they? Our Rabbis taught: They were Pinḥas and Caleb, and they went and endangered their lives, and succeeded on their mission. What is “covertly [heresh]” (Joshua 2:1). It teaches that they presented themselves as potters, and were shouting: ‘Here are pots; anyone who wishes, come and purchase.’

Why to that extent? So no person will be aware of their presence. [We should] read heres [clay] [instead of heresh [covertly]] in the verse, so that the people [of Jericho] will not say that they are spies. “They went and they came to the house of a harlot whose name was Raḥav, and they lodged there” (Joshua 2:1). She stood and received them, but the king of Jericho became aware of their presence and heard that they had come to spy on the land, as it is stated: “It was said to the king of Jericho, saying: [Behold, men came here tonight from the children of Israel to spy the land]” (Joshua 2:2).

When he went to seek them, what did Raḥav do? She took them to hide them. Pinḥas said to her: ‘I am a priest’ and priests were likened to angels [malakhim], as it is stated: “For the lips of the priest will safeguard knowledge, and they will seek Torah from his mouth, as he is a messenger [malakh] of the Lord of hosts” (Malachi 2:7). When an angel wishes, he is seen, and when he wishes, he is not seen.

From where is it derived that prophets were likened to angels, as it says in Moses’s regard: “He sent a messenger [malakh] and took us out of Egypt” (Numbers 20:16). Was it not Moses? Rather, from here, prophets are likened to angels. Likewise it says: “The messenger [malakh] of the Lord went up from Gilgal to Bokhim.

He said: I took you up from Egypt” (Judges 2:1). Was it not Pinḥas? Rather, from here, prophets are called angels. Therefore, Pinḥas said to her: ‘I am a priest, and there is no need to hide me.

Hide my counterpart, Caleb, but I will stand before them and they will not see me.’ So she did, as it is stated: “The woman took the two men, and hid him” (Joshua 2:4). “And hid them” is not written here, but rather, “and hid him”; she did not hide Pinḥas, but only Caleb. It is to teach you to what extent these two righteous men devoted themselves to perform their mission.

However, the emissaries that Moses sent were wicked men. From where is it deived? It is from what we read regarding: “Send you men.”