Shemot Rabbah Reader

“It was, upon Moses’ descent from Mount Sinai, and the two tablets of the Testimony were in the hand of Moses upon his descent from the mountain and Moses did not know that the skin of his face was radiant upon His speaking with him” (Exodus 34:29). “He wrote upon the tablets” – it teaches that the first and the second were identical, Ten Commandments. How were they configured? There were five on this tablet and five on that tablet, in accordance with the statement of Rabbi Yehuda.

Rabbi Neḥemya says: Ten on this tablet and ten on that tablet, as it is stated: “It was, upon Moses’s descent from Mount Sinai, [and the two tablets of the Testimony].”12This is expounded to mean that on each of the two tablets, the entire Testimony consisting of the Ten Commandments was inscribed. The writing was bearing them,13The engraved letters miraculously held up the stone tablets. but they appeared as though they were in Moses’s hand, as it is stated: “And the two tablets of the Testimony were in the hand of Moses.”

“Moses did not know that the skin of his face was radiant.” From where did Moses receive the rays of splendor? The Rabbis say: From the cave, as it is stated: “It will be with the passage of My glory” (Exodus 33:22). Rabbi Berekhya HaKohen said in the name of Rabbi Shmuel: The length of the tablets was six handbreadths and their width six handbreadths.

Moses was grasping two handbreadths, the Divine Presence two handbreadths, and there were two handbreadths in the middle. It was from there that Moses received the rays of splendor.14From his closeness to God at that time. Rabbi Yehuda bar Naḥman says in the name of Rabbi Shimon ben Lakish: While he was writing with a quill, a bit [of ink] remained. He passed [the quill] over his head and from it the rays of splendor were formed for him, as it is stated: “Moses did not know that the skin of his face was radiant [upon His speaking with him].”15As God spoke to Moses and Moses wrote what God said, the rays of splendor were formed.

Another matter, “the Lord said to Moses: Write for yourself these matters” (Exodus 34:27) – that is what is written: “It is good for me that I was afflicted, so I might learn Your statutes” (Psalms 119:71). It was for Moses’s benefit that he fasted the one hundred and twenty days that he received the Torah.16This includes the forty days Moses spent on Mount Sinai before he descended with the first tablets; the forty days he spent on Mount Sinai pleading for forgiveness for Israel after the sin of the Golden Calf; and the forty days he spent there before descending with the second tablets.

He studied Torah on all those days (Etz Yosef). From what would Moses eat? It was from the aura of the Divine Presence, as it is stated: “And You sustain them all” (Nehemiah 9:6). Another matter, from what did he eat?

It was from the Torah, as it is stated: “Son of man, eat what you find, [eat this scroll]…I ate it” (Ezekiel 3:1, 3). Why? It is because the Torah is sweet, as it is stated: “And sweeter than honey and the nectar of ripe fruit” (Psalms 19:11). Another matter, it was from the bread of Torah, as it is written: “Come, partake of my bread” (Proverbs 9:5).

From where is it derived that he did not sleep and did not doze? This is analogous to a king who was fond of his treasurer. He said to him: ‘Weigh gold dinars for yourself.’17He gave him a certain time in which he could collect gold dinars for himself from the royal treasury. In his joy, he sought neither to eat nor to drink.

He sought to sleep.18In his eagerness to collect treasure, he did not eat or drink but just collected gold dinars. Eventually, though, he became tired. He said: ‘If I sleep, I will lose these.’19Even when he was tired he did not sleep so that he would not lose out on the unique opportunity to collect golden dinars. So too, Moses was assessing the Torah, and he forgot and neither ate nor drank.

He sought to sleep. He said: ‘If I sleep, I will lose, as He told me only forty days.’ The Holy One blessed be He said to him: ‘You afflicted yourself; by your life, you will not lose. On the first tablets there were only the Ten Commandments.

Now that you afflicted yourself, I will give you halakhot, midrashim, and aggadot,’ as it is stated: “Write for yourself these matters” (Exodus 34:27). Why did the Holy One blessed be He say: “Write for yourself”? Is it not written: “The script was the script of God” (Exodus 32:16) and it is written: “He inscribed on the tablets, like the first inscription” (Deuteronomy 10:4)? Rather, this is what the Holy One blessed be He said to him: ‘Write the Torah, Prophets, and Writings, as they shall be in writing, but the halakhot, midrashim, aggadot, and Talmud, will be oral.’

When Moses knew this, he began saying: “It is good for me that I was afflicted” (Psalms 119:71); “The Torah of Your mouth is better for me [than thousands of gold and silver pieces]” (Psalms 119:72).

Another matter, how did Moses know how many days he had spent? It is written: “He was there with the Lord forty days and forty nights.” From where is it derived that there is no night On High? As it is stated: “Even darkness does not darken for You.

The night, as day, illuminates. Darkness and light are the same” (Psalms 139:12). How did he know? As it is stated: “I stood on the mountain like the first days” (Deuteronomy 10:10), and it is written: “I sat on the mountain” (Deuteronomy 9:9).

Say, now, when He was speaking with him he was standing, and when He would depart from him, he would sit and review what he had learned. You thus uphold [both verses:] “I stood on the mountain” and “I sat on the mountain.” When He spoke with him, he would know it was day, and when He said to him: ‘Study your Torah,’ he would know it was night. Likewise, David said: “Day to day gives utterance; night to night renders understanding” (Psalms 19:3).

Another matter, “write for yourself” – all the righteous came to the Holy One blessed be He with craftiness.20They began with a minor request and gradually moved to a major request. Regarding Abraham, it is written: “How fair are your steps in sandals…the handiwork of a craftsman” (Song of Songs 7:2). He came with craft: “Abraham approached, [and he said: Will You destroy even the righteous with the wicked?]” (Genesis 18:23).

Likewise, David says: “I acknowledged my sin to You; [I did not hide my iniquity]” (Psalms 32:5). Initially he presented it as one sin and one iniquity, but ultimately he said: “[I said: I will confess my transgressions to the Lord] and You forgave the iniquity of my sin, Selah” (Psalms 32:5).21After he was forgiven for one sin and one iniquity, he admitted to multiple transgressions. Likewise, Moses maligned Israel, as it is stated: “Please; this people has sinned a great sin” (Exodus 32:31).

When the angels of destruction saw that he was maligning them, they said: ‘We will not need to be involved in maligning. As long as this one is maligning they will fall by his hand, and their patriarchs will not confront us [saying]: Why are you maligning our children.’ The angels of destruction departed. When Moses saw that they had departed, he said to the Holy One blessed be He: “Now, if You will bear their sin…” (Exodus 32:32).

He said before the Holy One blessed be He: ‘The entire Torah that You gave is [addressed] to me: “The Lord spoke to Moses, saying,”; “speak to the children of Israel”; “command the children of Israel”; “say to the children of Israel.” If they are eradicated, what will I do with Your Torah?’22How will I fulfill these commands to communicate the Torah to Israel? That is why he said: “And if not, please erase me from Your book that You have written” (Exodus 32:32).

Another matter, Moses said before the Holy One blessed be He: ‘Why are You angry at them? Not that they engaged in idol worship, for You did not command them.’ The Holy One blessed be He said to him: ‘Did I not say in the second commandment: “You shall not have [other gods before Me]”?’ (Exodus 20:3). He said before Him: ‘You did not command them, You commanded me.23The term “you” in the verse “you [lekha] shall not have other gods” is written in the singular.

Did You perhaps say to them: You [lakhem]24Plural. shall not have? You commanded me. If I engage in idol worship, “please erase me from Your book.”’ When the Holy One blessed be He saw that he was giving his life on their behalf, He said: ‘For your sake I am giving them the Torah,’ as it is stated: “Write for yourself these matters.”

Another matter, “write for yourself” – the ministering angels began saying before the Holy One blessed be He: ‘Are You giving Moses license to write whatever he wishes, such that he will say to Israel: I gave you the Torah; it is I who wrote and gave it to you?’ The Holy One blessed be He said to them: ‘Heaven forfend that Moses would do such a thing. And even if he were to do so, he is trustworthy,’25Even if he were to write something that God did not tell him to write, he would write only something that would accord with the will of God (Rabbi David Luria). as it is stated: “Not so My servant Moses, in all My house he is trustworthy” (Numbers 12:7).

“Moses said to the children of Israel: See, the Lord has called by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah. He filled him with the spirit of God, with wisdom, with understanding, with knowledge, and with all craftsmanship” (Exodus 35:30–31). “[Moses] assembled [the entire congregation of the children of Israel and said to them” (Exodus 35:1). “See, the Lord has called by name Betzalel” – that is what is written: “A good name is better than fragrant oil, [and the day of death than the day of one’s birth]” (Ecclesiastes 7:1).

How far does fragrant oil waft? It is from the inner chamber to the central hall. But a good name travels from one end of the world to the other, as it is stated: “David’s name spread to all the lands” (I Chronicles 14:17). Fragrant oil falls on a corpse and putrefies, as it is stated: “Flies of death putrefy and froth perfumed oil” (Ecclesiastes 10:1).

A good name rests on a corpse, and does not putrefy, as it is stated: “He went up and lay on the child” (II Kings 4:34).1Elisha’s good name prevailed, and the dead boy was brought back to life. “And the day of death than the day of one’s birth” (Ecclesiastes 7:1) – the day of a person’s death is greater than the day of his birth. Why? Because on the day he is born a person does not know his actions, but when he dies, he informs the people of his actions.2His good reputation informs all those who hear of him as to the nature of his actions.

That is, “the day of death than the day of one’s birth.” Rabbi Levi said: This is analogous to two ships that set sail on the Great Sea, one departing from the port and one entering the port. Everyone was rejoicing over the one that was departing but not over the one that was entering. There was one clever person there.

He said: ‘I see it just the opposite here. There is no reason for everyone to rejoice over the one that is departing from the port, as they do not know what conditions it will have to withstand, what seas it will encounter, what winds it will encounter. But everyone should rejoice over the one that is entering the port, because they know that it returned safely and emerged safely from the sea. So too, when a person is born, one reckons for him the time to death;3People keep track of how old they are, which is merely an indication of how much of their life has already gone by. when he dies, one reckons for him the time that he lived.4His life and achievements are celebrated (Rabbi David Luria).

Alternatively, time that goes by brings him closer to resurrection (Matnot Kehuna). In his regard Solomon said: “And the day of death than the day of one’s birth.” “A good name is better than fragrant oil” – the names of Ḥananya, Mishael, and Azarya were better than the anointing oil with which Nadav and Avihu were anointed. Why?

These entered to sacrifice, and they emerged burnt; and those entered a fiery furnace and emerged safely. That is, “a good name is better than fragrant oil.”

Another matter: “A good name is better than fragrant oil” – the name of Betzalel was better than fragrant oil. Why? Because the verse publicized him, as it is stated: “See, the Lord has called by name Betzalel.”5God Himself testified that Betzalel was worthy of his fine reputation. This is even better than the situation of the sons of Aaron, whose greatness was indicated by the fact that they were anointed with the anointing oil (Maharzu).

Another matter: “See, the Lord has called by name” – that is what is written: “To whom would you liken Me that I would be equal?” (Isaiah 40:25). Flesh and blood, if he walks in the dark and a person comes and kindles a lamp for him, need he not be grateful to him? But as [My] creations are sleeping I cause the light to rise for them, and they need not be grateful to Me. That is, “to whom would you liken Me that I would be equal”?

Another matter: “To whom would you liken Me that I would be equal” (Isaiah 40:25)? Consequently, “say holy [yomar kadosh]” (Isaiah 40:25).6The Hebrew, yomar kadosh, could also mean, “Says the Holy One.” In most cases, the verse would say “the utterance of the Lord” or “said the Lord.” Since here it says: “Says the Holy One,” this is expounded to mean: Since there is no one who is My equal, say holy in reference only to Me.

“Lift your eyes on High and see: who created these?” (Isaiah 40:26) – in whose merit were they created? “These are the generations of the heavens and the earth” (Genesis 2:4) – in whose merit do they endure? In the merit of: “These are the names of the children of Israel” (Exodus 1:1). And by what merit do those endure?

By the merit of: “These are the testimonies, the statutes, and the ordinances” (Deuteronomy 4:45). “He who brings out their host by number; He calls them all by name” (Isaiah 40:26), and another verse says: “He calls them all by names” (Psalms 147:4). How can these two verses coexist?7Do the angels all have one name, as implied by the singular term “name” in Isaiah 40:26, or distinct names as implied by the plural term “names” in Psalms 147:4?

It is, that when the Holy One blessed be He seeks to call them all at once, He calls them all one name. When He calls each one individually, He calls each by name, Mikhael, Gavriel. That is why it is stated: “He calls them all by names.” I have derived only regarding above, from where is it derived that the same is true below?

“See, the Lord has called by name Betzalel.” Another matter: “See, the Lord has called [by name Betzalel, son of Uri, son of Ḥur, of the tribe of Judah]” – it mentions and affirms;8The verse mentions Betzalel’s name and singles him out for an elevated purpose, thereby affirming his worthiness. “with him was Oholiav ben Aḥisamakh [of the tribe of Dan]” (Exodus 38:23) – praise for him, praise for his father, praise for his family, praise for the tribe from which he emerged.

And it mentions and demeans: “[The son of the Israelite woman blasphemed the Name and cursed…] and the name of his mother was Shelomit daughter of Divri, of the tribe of Dan” (Leviticus 24:11) – disgrace for her, for her father, for her family, and for the tribe from which she emerged. It mentions and affims: “Count the children of Levi [by their fathers’ houses, by their families]” (Numbers 3:15).9The Levites were being singled out for elevated status, and were to be counted by their fathers’ houses in order to honor their fathers, who were mentioned along with them.

It mentions and demeans: “Akhan, son of Carmi, son of Zavdi, son of Zeraḥ, of the tribe of Judah” (Joshua 7:18) – disgrace for him, disgrace for his father and for his family, and disgrace for the tribe from which he descended.

Another matter: “See, the Lord has called by name Betzalel, son of Uri, son of Ḥur” – why did He see fit to mention Ḥur here? It is that when Israel sought to engage in idol worship, he gave his life for the sake of the Holy One blessed be He and did not allow them to do so. They arose and killed him.10When Ḥur sought to prevent the Israelites from committing the sin of the Golden Calf, they killed him.

See Shemot Rabba 41:7. The Holy One blessed be He said to him: ‘By your life, I will repay you.’ This is analogous to a king whose legions rebelled against him. His captain of the guard stood and battled against them.

He said to them: ‘Are you rebelling against the king?’ They arose and killed him. The king said: Had he given me money, would I not be required to repay him? It is true all the more so that he gave his life for my sake.

What will I do for him? I will appoint all the descendants who emerge from him as generals and officers. So too, when Israel crafted the calf, Ḥur stood and gave his life for the sake of the Holy One blessed be He. [God] said to him: ‘By your life, all the descendants who emerge from you, I will elevate them and grant them a good name in the world,’ as it is stated: “See, the Lord has called by name Betzalel, [son of Uri, son of Ḥur].… He filled him with the spirit of God.”

Not only this one alone, but everyone who engaged in the labor of the Tabernacle, the Holy One blessed be He infused him with wisdom, understanding, and knowledge, as it is stated: “All the wise hearted…crafted” (Exodus 36:8). And not [only] people but animals and beasts as well, as it is stated: “[That the Lord infused] them [bahema] with wisdom and understanding” (Exodus 36:1). Behema is written, as wisdom was infused in man and animal [behema]. But of them all, only Betzalel was publicized. That is, “See, the Lord has called by name Betzalel.”

From where [did he merit] all this distinction? From the tribe of Judah.11This is implied by the phrase, “Betzalel, son of Uri, son of Ḥur, of the tribe of Judah.” From where did he merit all this wisdom? It was due to the merit of Miriam, as it is stated: “He established houses for them” (Exodus 1:21).12This is stated in reference to God’s reward to the Israelite midwives in Egypt, who refused to implement Pharaoh’s decree to kill the baby boys.

The midrash asserts that these midwives were Yokheved and Miriam (see Shemot Rabba 1:13). What were those houses? They were a house of priesthood and a house of royalty. Yokheved took priesthood and kingdom; Aaron was High Priest, and Moses was king, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5).

Miriam took wisdom, as she produced Betzalel, from whom David, who became king, emerged,13Thus, she was awarded wisdom and royalty. as it is stated: “[Caleb took for himself Efrat], and she bore him Ḥur” (I Chronicles 2:19), and it is written: “David son of [that] nobleman [ish efrati]” (I Samuel 17:12), as he descended from Miriam, who was called Efrat.14See Shemot Rabba 1:17, where the midrash asserts that Miriam was also called Efrat.

With these three things the world was created, as it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding. With His knowledge the depths were breached” (Proverbs 3:19–20). And with these three things the Tabernacle was crafted, as it is stated: “I filled him with the spirit of God; with wisdom, with understanding, and with knowledge” (Exodus 31:3). And with these three things the Temple was constructed, as it is stated: “He was the son of a widow from the tribe of Naphtali…he was filled with wisdom, understanding, and knowledge” (I Kings 7:14).

Likewise, when the Holy One blessed be He will rise to construct it in the future, it will be constructed with these three things, as it is stated: “With wisdom a house is built, and with understanding it is established” (Proverbs 24:3), and it is written: “With knowledge, chambers are filled” (Proverbs 24:4). Another matter: “I filled him […with wisdom]” (Exodus 31:3) – from where was all this wisdom?

It was from the Holy One blessed be He, “the spirit of God.” Likewise you find regarding Joshua, who descended from Joseph; what is written in his regard? “Joshua son of Nun was full of the spirit of wisdom” (Deuteronomy 34:9). Likewise you find regarding Otniel ben Kenaz, who descended from Judah; what is written in his regard?

“The spirit of the Lord was upon him” (Judges 3:10). All the miracles that were performed on their behalf were due to the blessing with which Moses blessed the tribes, as it is stated: “And this for Judah, and he said” (Deuteronomy 33:7); when they encounter distress, “You will be a help against his adversaries” (Deuteronomy 33:7). Another matter: “Hear, Lord, the voice of Judah” (Deuteronomy 33:7) – as the Holy One blessed be He endowed him with a Divine Spirit for prominence, with which he would prevail.

Rabbi Ḥanina said: That is what is written: “Indeed, it is a spirit in man” (Job 32:8). All the understanding that was in Betzalel was from the Almighty; that is, “I filled him with the spirit of God; [with wisdom, with understanding, and with knowledge]” (Exodus 31:3). “With wisdom” – as he was wise in Torah; “with understanding” – as he had understanding of halakha; “with knowledge” – as he was filled with knowledge of the Talmud.

The Holy One blessed be He said to Israel: ‘In this world, My spirit endows you with wisdom, but in the future, My spirit will give you life,’ as it is stated: “I will place My spirit in you, and you will live” (Ezekiel 37:14).

Another matter: “See, the Lord has called by name” – that is what is written: “Behold I created the smith” (Isaiah 54:16) – this is Betzalel. “Who fans the coal flame” (Isaiah 54:16) – Israel sinned with fire, as it is stated: “I cast it in the fire, and this calf emerged” (Exodus 32:24); Betzalel came and healed the wound. This is analogous to a doctor’s apprentice who placed a bandage on a certain wound and it healed, and they were lauding him. His mentor said to them: ‘Laud me, for I taught him.’ So too, everyone was saying that Betzalel with his wisdom and his understanding crafted the Tabernacle. The Holy One blessed be He said: It is I who created him and taught him, as it is stated: “Behold I created the smith.” That is why Moses said: “See, the Lord has called by name.”

Another matter: “See, the Lord has called by name Betzalel” – that is what is written: “I will heal their waywardness; I will love them gratuitously [nedava]” (Hosea 14:5). What is written previously? “The children of Israel brought it as a freewill offering [nedava] to the Lord” (Exodus 35:29). Thereafter, “See, the Lord has called by name, Betzalel.”15Why does the verse first relate that they brought all the materials and only afterward mention that Betzalel was in charge?

It is, that when they crafted the calf, the Holy One blessed be He said to Moses: “Now let Me be…[and I will eradicate them]” (Exodus 32:10). He said to Him: ‘Test them; have them craft the Tabernacle.’ What is written in that iniquity? “Remove the gold rings” (Exodus 32:2).

What did they bring? They brought rings.16They donated gold rings for the construction of the Golden Calf. When they crafted the Tabernacle they brought it as a freewill offering. What is written?

“Everyone generous of heart brought a bracelet, an earring, a ring, and a girdle” (Exodus 35:22). With rings they sinned and with rings He was reconciled with them. The Divine Spirit called out through Hosea: “It will be that instead of it being said to them: You are not My people, it will be said to them: Children of the living God” (Hosea 2:1). Moses said before the Holy One blessed be He: ‘You wrote: “If a man steals an ox or a sheep and slaughters it or sells it, he shall pay five oxen for the ox” (Exodus 21:37). They brought five: Bracelet, earring, ring, nose ring, and girdle.”’

“All the wise hearted among those who performed the labor crafted the Tabernacle: ten tapestries of spun linen and sky blue, purple, and scarlet wool, with artfully-crafted cherubs, they made them” (Exodus 36:8). “All the wise hearted…crafted,” that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7). “Many waters,” these are the idolaters, as it is written: “[Woe, the uproar of many nations,] like the roar of seas will they roar” (Isaiah 17:12).

Were all the idolaters to assemble to void the love between the Holy One blessed be He and Israel, they would be unable to do so. That is, “many waters cannot extinguish love,” as it is stated: “And I loved Jacob” (Malachi 1:2). “And rivers cannot wash it away” (Song of Songs 8:7), these are the Chaldeans, as it is stated: “The mighty and abundant waters of the River upon them, the king of Assyria” (Isaiah 8:7).1The Chaldeans were a part of the Assyrian Empire.

When the prophets speak of “the River” it is a reference to the Euphrates. “Were a man to give all the wealth of his house for love, they would scorn him” (Song of Songs 8:7), but My children crafted a Sanctuary of tapestries for Me, and I descended and dwelled in their midst, as it is stated: “Moses was unable to enter the Tent of Meeting…and the glory of the Lord filled the Tabernacle” (Exodus 40:35).

Another matter, “all the wise hearted,” that is what is written: “I am black but comely” (Song of Songs 1:5). If black, why comely? Is there one who is black and comely? Rather, the congregation of Israel said: ‘I am black in my actions, but I am comely in the actions of my ancestors.

I was black in Egypt, but I was comely when I said at Sinai: “Everything that the Lord speaks we will perform and we will heed” (Exodus 24:7). I was black at the sea, as it stated: “They were defiant at the sea, the Red Sea” (Psalms 106:7), but I was comely when I said: “This is my God and I will exalt Him” (Exodus 15:2). I am black due to the crafting of the calf, but I am comely due to the crafting of the Tabernacle.

I am black with a bull, as it is stated: “They exchanged their Glory for the image of a bull” (Psalms 106:20), but I am comely with a bull, “a bull, a lamb, or a goat” (Leviticus 17:3). I am black in the Tabernacle, as it is stated: “They defiled My Sanctuary” (Ezekiel 23:38), but I am comely in the Tabernacle.’ “All the wise hearted…crafted.” What labor did they perform?

See what is written: “This is the gift [teruma] that you shall take from them: [Gold, silver, and bronze]” (Exodus 25:3). This is the congregation of Israel, which is a gift, as it is stated: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3).2Teruma taken from produce is also referred to as the first of the crop (e.g., Numbers 18:11–12). “Gold and silver,” this is the congregation of Israel, as it is stated: “Wings of the dove covered with silver, [its pinions with green and gold]” (Psalms 68:14).

“And bronze,” this is the Land of Israel, as it is stated: “And from its mountains you will hew bronze” (Deuteronomy 8:9). “Sky blue [wool],” this is the congregation of Israel, as it is stated: “They shall place on the fringe of the corner a sky blue thread” (Numbers 15:38). “Purple [argaman], and scarlet wool [tolaat shani],” this is the congregation of Israel, as it is stated: “Fear not, worm [tolaat] of Jacob” (Isaiah 41:14), and likewise: “Your lips are like a scarlet thread” (Song of Songs 4:3).

And it says: “The princes of Judah in their throng [rigmatam]” (Psalms 68:28).3Thus, the labor was to understand the hidden significance in each detail of the Tabernacle, as in the examples cited here in the midrash. Alternatively, the people of Israel themselves were meant to be the primary address of the Divine Presence, and the job of those performing the labor was to prepare them to be absolutely dedicated to divine service (see Etz Yosef; Midrash HaMevoar).

Another matter, “gold,” this is Abraham, who was tested in the fiery furnace like gold. “And silver,” this is Isaac, who was purified like silver upon the altar. “And bronze [neḥoshet],” this is Jacob, as it is stated: “I have divined [niḥashti], and God has blessed me on your account” (Genesis 30:27).

“Betzalel crafted the Ark of acacia wood: its length was two and a half cubits, its width a cubit and a half, and its height a cubit and a half” (Exodus 37:1). “Betzalel crafted the Ark.” That is what is written: “Your opening words enlighten; they bring understanding to the simple” (Psalms 119:130). When the Holy One blessed be He created His world it was entirely water, as it is stated: “And darkness on the surface of the deep…[and God said: Let there be light]” (Genesis 1:2).

Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda said: Light was created first and then the world. This is analogous to a king who sought to build a palace, but the site was dark. What did he do? He kindled lamps and torches to determine where to position the rows of building stones.

So too, the light was created first. Rabbi Neḥemya said: The world was created first. This is analogous to a king who built a palace and adorned it with lamps. Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman, he said to him: ‘Because I have heard about you, that you are an aggadic master, from where was the light created?’

He said: ‘The Holy One blessed be He wrapped Himself in a garment and illuminated the entire world from His aura from its beginning to its end, as it is written: “Covers Himself with light like a garment” (Psalms 104:2), and then “spread the heavens like a tapestry” (Psalms 104:2). Therefore, “Your opening words enlighten.”’ From Him the righteous learned that when they would begin a matter, they would begin with light.

You find that when the Holy One blessed be He said to Moses that he should craft the Tabernacle, Betzalel said: ‘With what shall I begin?’ He began with the Ark, as it is stated: “They shall craft an Ark” (Exodus 25:10).1The Ark housed the Tablets and a Torah, and Torah is compared to light (see Proverbs 6:23).

That is what is written: “Give to the wise person, and he will grow wiser” (Proverbs 9:9), this is Noah, as the Holy One blessed be He said to him: “From every pure animal, take for yourself seven of each, [a male and his mate; and of the animals that are not pure, two, a male and his mate]” (Genesis 7:2). When he emerged, what is written? “He built an altar to the Lord” (Genesis 8:20). What is “he built [vayiven]”?

He scrutinized [hitbonen] and said: ‘For what reason did the Holy One blessed be He increase the number of the pure relative to the impure? Is it not that He wished that I sacrifice to Him from them?’ Immediately, “he took from each species of pure animal [and offered burnt-offerings on the altar]” (Genesis 8:20). That is, “give to the wise person, and he will grow wiser,” because the wise man hears something, fulfills it, and adds to it.

Another matter, “give to the wise person, and he will grow wiser,” this is Moses, as it is stated: “The wise goes up to the city of the mighty” (Proverbs 21:22), as he would study Torah from the mouth of the Almighty, and he would come and tell it to Israel and benefit them, and he would give them more life. That is, “give to the wise person, and he will grow wiser.” Another matter, “give to the wise person,” this is Betzalel.

You find that when the Holy One blessed be He said to Moses: ‘Craft the Tabernacle,’ he came and related it to Betzalel. [Betzalel] said to him: ‘What is [the purpose of] this Tabernacle?’ He said to him: ‘It is so the Holy One blessed be He will rest His Divine Presence in it and will teach Israel Torah.’ Betzalel said to him: ‘Where will the Torah be placed?’ He said to him: ‘After we craft the Tabernacle, we will craft the Ark.’

He said to him: ‘Our master, Moses. It is not in keeping with the honor due the Torah to do so; rather, we will craft the Ark and the Tabernacle thereafter.’ That is why it was called by his name: “Betzalel crafted the Ark.”

Another matter, “Betzalel crafted” – that is what is written: “I will bring a remedy for you” (Jeremiah 30:17). The attributes of the Holy One blessed be He are not like the attributes of flesh and blood. The attribute of flesh and blood is to wound with a chisel and heal with a bandage. But the Holy One blessed be He heals with that with which He wounds, as it is stated: “They arrived in Mara and were unable to drink water from Mara” (Exodus 15:23).

Why? “Because it was bitter [marim]” (Exodus 15:23). Rabbi Levi said: That generation was bitter in its actions. “He cried out to the Lord and the Lord showed him a tree” (Exodus 15:25).

What was it? Some say it was an olive tree, some say it was a willow, some say it was oleander, and some say it was the roots of fig trees and the roots of pomegranate trees.2All of these materials are bitter. He took it and cast it into the water. Immediately, the water sweetened.

That is, “and from your wounds I will heal you” (Jeremiah 30:17). Likewise you find with the water of Elisha, what is written? “The water is bad and the land causes bereavement” (II Kings 2:19). He said to them: “Bring me a new flask and place salt in it, and they brought it to him” (II Kings 2:20).

What is written? “The water was cured to this day, in accordance with the word of Elisha that he spoke” (II Kings 2:22). Likewise you find regarding Israel; he rebuked them with [the word] ‘therefore,’ as it is stated: “Therefore, prostitute, hear the word of the Lord” (Ezekiel 16:35), and with [the word] ‘therefore’ He is destined to restore them. as it is stated: “Therefore, behold, I will seduce her” (Hosea 2:16), and one seduces only a virgin.

As it is stated: “If a man seduces a virgin” (Exodus 22:15).3Thus, although Israel is compared to a prostitute by Ezekiel, eventually they are compared to a virgin, who has not experienced sin. So, too, Israel sinned in Shittim. As it is stated: “Israel were residing in Shittim [and the people began to engage in licentiousness]” (Numbers 25:1), and they were healed with shittim, as it is stated: “Betzalel crafted the Ark of acacia wood [atzei shittim].”

What is written previously? “He crafted the curtain of sky blue, purple [and scarlet wool]” (Exodus 36:35). Our Rabbis taught that the thickness of the curtain was one handbreadth, and it was woven on seventy-two heddles and had no knots. They would craft two each and every year, and three hundred priests would immerse it.

The priests would descend and immerse it outside,4In a ritual bath on the Temple Mount outside the Temple courtyard. and they would ascend and spread it atop the rampart. You find that the entire Tabernacle was crafted in order. Initially, he crafted the beams and connected them; then, the tapestries and he spread them upon it, as it is stated: “He crafted tapestries of goats’ hair as a tent over the Tabernacle” (Exodus 36:14).

Then he crafted the curtain that would be spread before the Ark. Then he crafted the Ark and the Ark cover that would be placed upon the Ark. Rabbi Elazar ben Rabbi Yosei said: ‘I saw the curtain in Rome and there were several drops of blood on it. I asked and they said to me that it was from the blood of the Yom Kippur service that the priest would perform.’

Why is it called kaporet? It is because it would atone [mekhaper] for Israel. After he crafted the Ark cover, he crafted the table upon which the showbread was placed, which was positioned before the Ark. Then he crafted the candelabrum that was positioned above the table.

Another matter, “Betzalel crafted” – did Betzalel craft it all himself, that regarding each and every item it says: “Betzalel crafted”? Rather, because he was exceedingly devoted to it, the Holy One blessed be He did not withhold his reward and the verse mentions him regarding each and every item. On a similar note, you say: “Only Yonatan son of Asael, and Yahzeya son of Tikva, insisted on this, and Meshulam and Shabetai the Levite assisted them” (Ezra 10:15).

Yonatan was exceedingly devoted to this matter, and because they came and assisted him, the Holy One blessed be He ascribed to them as though they performed the act. But because Yonatan devoted himself to the matter, the verse mentioned him.5The verse mentioned him and Yahzeya as the primary doers because they were especially devoted to the task. The Holy One blessed be He said to them: ‘You crafted tapestries of goats’ hair, I will protect you in the World to Come with a cloud,’6Because you crafted tapestries of goat hair, which were placed atop the Tabernacle and protected the more delicate coverings underneath it, I will protect you with a cloud in the World to Come. as it is stated: “The Lord will create a cloud by day” (Isaiah 4:5). ‘You crafted an Ark cover [kaporet], I will grant atonement [mekhaper] for your iniquities.

You crafted a table,7There was an arrangement of showbread on the table. I will save you from the arrangement,8This is a reference to future punishment of the wicked, as in the verse: “For an inferno is arranged from yesterday” (Isaiah 30:33). and I will set a table before you in the future. You crafted a candelabrum before Me, I will illuminate for you sevenfold in the World to Come,’ as it is stated: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold” (Isaiah 30:26). ‘You crafted an Ark before Me in which the Torah is placed.

I will give you endless reward,’ as it is stated: “How great is the goodness You have stored for those who fear You” (Psalms 31:20).

“These are the reckonings of the Tabernacle, the Tabernacle of the Testimony, as they were reckoned at the directive of Moses: the service of the Levites was by means of Itamar, son of Aaron the priest” (Exodus 38:21). “These are the reckonings of the Tabernacle.” Rabbi Tanḥuma bar Abba began as follows: “A man of trust will abound with blessings” (Proverbs 28:20) – you find that anyone who is trustworthy, the Holy One blessed be He brings blessings through him.

Of one who is not trustworthy it is stated: “But one who hastens to become rich will not be absolved” (Proverbs 28:20). “A man of trust” – this is Moses, who is the trusted one of the Holy One blessed be He, as it is stated: “Not so is My servant Moses; in My entire house he is trusted” (Numbers 12:7). That is, “a man of trust will abound with blessings,” as all the matters over which he was appointed executor would be blessed, because he was trustworthy.

“But one who hastens to become rich will not be absolved” – this is Koraḥ, who was a Levite and sought to take the high priesthood. What was his end? “The earth opened its mouth [and swallowed them up]” (Numbers 16:32). Another matter: “A man of trust” (Proverbs 28:20) – this is Moses, who became the executor for the labor of the Tabernacle.

Our Rabbis taught: One does not appoint an authority over the public in monetary matters that is fewer than two [people],1Mishna Shekalim 5:2. but you find that Moses was executor himself, and yet you say: One does not appoint fewer than two? Rather, even though Moses was executor himself, he would call others and calculate with them, as it is stated: “These are the reckonings of the Tabernacle.” It is not written here, “as Moses reckoned,” but rather, “as they were reckoned at the directive of Moses” – by means of Moses, “by means of Itamar.”

In his regard it is stated: “They did not require a reckoning from the men [by whose hand] they gave the silver [to give to the workmen, as they acted with trustworthiness]” (II Kings 12:16).2This is describing the situation in the reign of Yoash, king of Judah, but the midrash applies it to Moses. “They did not require a reckoning” – this was in the generation of Yoash, when they would act with trustworthiness.

Our Rabbis taught: The one who would enter to collect from the chamber would not enter while wearing a cuffed garment or with a soft shoe, for if he would [do so and] become wealthy they might say he became rich from the collection of the chamber. As, a person must pass [the scrutiny] of people just as he must pass [the scrutiny] of the Omnipresent, as it is stated: “And you shall be vindicated before the Lord and before Israel” (Numbers 32:22).3Mishna Shekalim 3:2.

Yet Moses was the executor of the labor of the Tabernacle by himself. It is because when the Holy One blessed be He said to Moses to craft the Tabernacle, immediately, “Every man [whose heart inspired him] came…[and brought the gift of the Lord for the labor of the Tent of Meeting]” (Exodus 35:21). In how many days did they bring all the gifts? Rabbi Yoḥanan said: They brought it in two mornings,4This is based on the double usage of the Hebrew term for morning in Exodus 36:3. and there was a surplus, as it is stated: “The labor was sufficient…[and beyond]” (Exodus 36:7).5Because the funds were raised so quickly, Moses did not have time to appoint additional executors (Etz Yosef).

Alternatively, although Moses was the sole executor his behavior was beyond suspicion, as he announced that people should stop bringing gifts because there was already enough material (Exodus 36:6), and yet he still made a reckoning of what had been done with the materials together with others, as the midrash understands based on Exodus 38:21 (Maharzu). Moses came to Betzalel and saw that he had a surplus [of materials] from the Tabernacle.

He said before the Holy One blessed be He: ‘Master of the universe, we performed the labor of the Tabernacle and have a surplus. What shall we do with the surplus?’ He said to him: ‘Go and craft with them a tabernacle for the Testimony.’6Construct a tent for the Ark, within the Tabernacle (Matnot Kehuna). Alternatively, construct a tent similar to the Tabernacle outside the camp, to which people will go to study Torah (see Rabbi David Luria; Maharzu).

Moses went and he crafted it with [the surplus materials]. When he came to give a reckoning, he said to them: ‘Such and such was expended for the Tabernacle, and with the surplus I crafted a tabernacle for the Testimony.’ That is, “these are the reckonings of the Tabernacle, the Tabernacle of the Testimony.”

Why [is the word] Tabernacle [mishkan] stated twice? Rabbi Shmuel bar Marta said: It was twice taken as collateral [nitmashken] on their account.7The reference here is to the two Temples in Jerusalem, and the derivation from the Tabernacle is because the Tabernacle was a precursor to the Temple. Both Temples were destroyed due to the sins of the people, instead of the people themselves being destroyed.

In that sense, it is comparable to one who collects a debt from the collateral given by the borrower rather than from the borrower himself. That is what the members of the Great Assembly say: “We have done injury to You, and have not observed the commandments, the statutes, and the ordinances” (Nehemiah 1:7). What is “we have done injury [ḥavol ḥavalnu] to You”? That is that it was twice taken as collateral. Ḥavol is nothing other than collateral, as it is stated: “One shall not take as collateral [lo yaḥavol] the lower millstone or the upper millstone” (Deuteronomy 24:6).

That is why, in the verse “these are the reckonings of the Tabernacle, the Tabernacle of the Testimony,” it is written twice.

What is “the Testimony”? Rabbi Shmuel ben Rabbi Yishmael said: It is testimony for all who enter the world that there is forgiveness for Israel. Alternatively, it is testimony for the entire world that [Moses] was appointed by the Holy One blessed be He.8The fact that God rested His presence in the Tabernacle was an indication that He had forgiven Israel for the sin of the Golden Calf. Alternatively, it was an indication that He had commanded the construction of the Tabernacle, in contrast to the view of those who thought God would never have issued such a command because a finite space cannot contain the presence of an infinite God (Etz Yosef).

Rabbi Yitzḥak said: To what is this matter comparable? To a king who took a wife and loved her exceedingly. He became angry at her and left her, and her neighbors would say to her: ‘He will never come back to you.’ Sometime later, he sent to her and said: ‘Sweep my palace and make the beds, as on such and such day I will come to you.’

When that day arrived, the king came to her and reconciled with her. He entered the palace [and came] to her, and ate and drank with her. Her neighbors did not believe it. When they smelled the fragrance of perfume, they knew that the king had reconciled with her.

So too, the Holy One blessed be He loved Israel and brought them before Mount Sinai. He gave them the Torah and called them a kingdom of priests, as it is stated: “You will be for Me a kingdom of priests” (Exodus 19:6). Forty days later, they sinned. At that moment, the idolaters said: He will never again be reconciled with them, as it is stated: “They said among the nations: They will not reside here anymore” (Lamentations 4:15).

When Moses went to ask for mercy for them, the Holy One blessed be He immediately forgave them, as it is stated: “The Lord said: “I have forgiven in accordance with your statement” (Numbers 14:20). Moses said: ‘Master of the universe, I am satisfied that You have pardoned Israel, but proclaim before the eyes of all the nations that there is no residual resentment in Your heart against them.’ The Holy One blessed be He said to him: ‘As you live, I will rest My Divine Presence in their midst,’ as it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8), ‘and they will recognize that I have pardoned them.’

That is, “the Tabernacle of Testimony,” as it is testimony for Israel that the Holy One blessed be He has pardoned them.

Another matter: “The Tabernacle of Testimony” – Rabbi Shimon ben Yoḥai said: When Hadrian entered the chamber of the Holy of Holies, he was acting with arrogance there and blaspheming God. Rabbi Ḥiyya bar Abba said: David said: ‘Master of the universe, may it be considered before You in this way: Had they been able to chop down cedars and fashion ladders, they would have ascended on High.’9David asked God to consider the actions of Hadrian and his men as though they had actually waged war directly against God.

From where is it derived? As it is written: “Let it be known as bringing axes upward in a thicket of trees” (Psalms 74:5). ‘However, they are unable to do so, and they leave You and come upon us,’ as it is written: “They devised a plot, but they are unable” (Psalms 21:12). ‘They come upon us,’ as it is stated: “God, nations have entered Your inheritance, [they have defiled Your holy Temple.… They have given the corpses of Your servants as food to birds of the heavens, the flesh of Your devoted ones to beasts of the field]” (Psalms 79:1–2). ‘Why did all this transpire?

It is because it was taken as collateral on our account,’ as it is stated: “These are the reckonings of the Tabernacle, the Tabernacle of the Testimony.” Rabbi Ḥiyya bar Abba said: To what are idolaters comparable? To a person who was an enemy of the king and sought to overcome him but was unable to do so. What did he do?

He went to a statue [of the king] and sought to topple it, but he feared that the king would kill him. What did he do? He took a bronze chisel and began undermining the wall that was beneath it. He said: By toppling the foundation, the statue will fall.

So too, idolaters come to attack the Holy One blessed be He but are unable to do so, so they come and attack Israel. Likewise, David said: “The kings of the earth have assembled, and rulers are gathered together against the Lord and against His anointed one” (Psalms 2:2), but they are unable to do so. What do they do? They attack Israel.

What is written thereafter? “Let us snap off their chains [and throw off their bonds]” (Psalms 2:3) – let us uproot [Israel] from the world. When? When they have nothing to give as collateral [lemashken].10If Israel had nothing to give as collateral, they would be uprooted from the world.

But the Tabernacle served as collateral for them. That is, “These are the reckonings of the Tabernacle [hamishkan].” Do not read it in that way, but rather, the collateral [hamashkon].

“The Tabernacle of the Testimony, as they were reckoned at the directive of Moses” – everything that they were doing, they were doing at the directive of Moses, as it is stated: “As they were reckoned at the directive of Moses.” And everything that Moses would do, he would do by means of others,11He would do it together with others and not by himself. as it is stated: “The service of the Levites was by means of Itamar, son of Aaron the priest.”

He did it only in this way: When the labor of the Sanctuary was completed, he said to them: ‘Come and I will make an accounting before you.’ Moses said to them: “These are the reckonings of the Tabernacle”; such and such was expended on the Tabernacle. While he was sitting and calculating, he forgot the one thousand seven hundred and seventy-five shekels from which he crafted the hooks for the pillars.

He began sitting and wondering. He said: Now Israel will find justification to say that Moses took them. What did [God] do? The Holy One blessed be He enlightened his eyes, and he saw that they were crafted into hooks for the pillars.

At that moment, all of Israel was satisfied regarding the labor of the Tabernacle. What caused this? It was that [Moses] sat and satisfied them.12Moses reviewed the expenditures undertaken in constructing the Tabernacle, and therefore the entire nation was satisfied with his honesty. That is, “these are the reckonings of the Tabernacle.”

Why did he make an accounting with them [if] the Holy One blessed be He trusted him, as it is stated: “Not so is My servant Moses; in My entire house he is trusted” (Numbers 12:7). Why did Moses say: ‘Come let us engage in the Tabernacle and calculate before you?’ It is because Moses heard the cynics of the generation speaking behind his back, as it is stated: “It would be when Moses entered the tent, the pillar of cloud would descend and would stand at the entrance to the tent, and He would speak with Moses” (Exodus 33:9); “and they would gaze after Moses” (Exodus 33:8).

What would they say? Rabbi Yoḥanan said: Happy is the one who bore this man. What does she see in him? That all his days, the Holy One blessed be He speaks with him; all his days he is faultless with the Holy One blessed be He.

That is, “they gazed after Moses.” Rabbi Ḥama said: They would say: Look at the nape of the son of Amram.13The cynics would claim that Moses’ nape was thick, indicating a life of wealth and indulgence. Another says to him: ‘The person who controlled the labor of the Tabernacle, would you not expect him to be wealthy?’ When Moses heard this, Moses said to them: ‘As you live, when the Tabernacle is completed, I will make an accounting for you.’ He said to them: ‘Come, let us make an accounting.’ That is, “these are the reckonings of the Tabernacle.”

“The Tabernacle of Testimony” – what is “the Testimony”? This is the Torah in which they toil. God said: Due to the merit of the Torah and the merit of the offerings, I will rescue you from Gehenna. Likewise, the Holy One blessed be He showed Abraham the Torah, Gehenna, the offerings, and the exiles, as it is stated: “Behold, a smoking furnace, and a flaming torch that passed between those pieces” (Genesis 15:17).

These are Torah and Gehenna, as it is stated: “The entire people was seeing the thunder, the flames, the blast of the shofar, and the mountain smoking, and the people saw and trembled and stood at a distance” (Exodus 20:15).14Thus, fire and smoke are associated with Torah. Fire and smoke are associated with Gehenna as well; see Isaiah 30:33 and 31:9. From where are the offerings derived? As it is written: “A three-year-old heifer, a three-year-old goat, a three-year-old ram, a turtledove, and a young pigeon” (Genesis 15:9).

From where are the exiles derived? As it is stated: “Fear, [a great darkness, fell upon him]” (Genesis 15:12). “Fear [eima]” – this is Babylon, as it is stated; “[For behold, I am raising up the Chaldeans, the bitter and impetuous nation.…] It is terrifying [ayom] and awesome; from it will emerge its law and its prominence” (Habakkuk 1:6–7).15The Babylonians are also called Chaldeans. “Darkness” – this is Media, which darkened the eyes of Israel with its edicts.

“Great” – this is Greece, as it is stated: “The goat became exceedingly great, and as it became powerful, the great horn was broken, and in its place, there were four conspicuous horns toward the four winds of the heavens” (Daniel 8:8). “Fell upon him” – this is Edom, as it is stated: “[Hear the counsel of the Lord that He took against Edom.…] From the sound of their fall, the earth quaked” (Jeremiah 49:21).

The Holy One blessed be He said: All the days that your descendants will be engaged in Torah study and offerings, they will be saved from them; however, your descendants are destined to abrogate the offerings. By what means do you wish your descendants to be subjugated, by Gehenna or by exile? Rabbi Ḥanina bar Pappa said: Abraham chose exile. From where is it derived?

As it is stated: “If not that their rock had sold them” (Deuteronomy 32:30) – this is Abraham, as it is stated: “Look to the rock from which you were hewn” (Isaiah 51:1). “And the Lord had handed them over” (Deuteronomy 32:30) – that the Holy One blessed be He agreed after him. Rav Huna said in the name of Rav Aḥa, and a different elder in the name of Rabbi [Yehuda HaNasi]: Abraham stood wondering and did not know what he should choose, until the Holy One blessed be He said to him that he should choose exile, as it is stated: “You let people ride over our heads” (Psalms 66:12) – You subjugate us by exile.

“We went through fire and water” (Psalms 66:12) – this is Gehenna, half of which is fire and half of which is hail, “but You took us out to comfort” (Psalms 66:12).16God saved us from Gehenna by sending us into exile. That is, “these are the reckonings of the Tabernacle of the Testimony.” What is “the Testimony”? As long as Israel engages in Torah study and offerings, it will be testimony for them that they will not descend to Gehenna.

Another matter: “These are the reckonings of the Tabernacle” – what are “these”? When the Holy One blessed be He gave the Torah to Israel, they did not warrant having the angel of death have dominion over them, as it is stated: “Engraved [ḥarut] on the tablets” (Exodus 32:16). What is ḥarut? Rabbi Yehuda says: Freedom [ḥerut] from exile.

Rabbi Neḥemya says: Freedom from the angel of death. Rabbi Pinḥas ben Ḥama said in the name of Rabbi Yoḥanan in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: The Holy One blessed be He said: Were the angel of death to come and say to Me: Why was I created? I would say to him: I created you as a sentinel over the idolaters, but not over My children, as when they received the Torah, the Holy One blessed be He adorned them with the aura of His splendor.

What was the adornment? Rabbi Yoḥanan says: He adorned them with crowns. Rabbi Shimon ben Yoḥai says: He gave them weapons, and the great Name was inscribed on it. As long as it was in their possession, the angel of death had no dominion over them.

From where do you derive this? It is from what is written there: “Now remove your ornament from upon you, [and I will know what to do with you]” (Exodus 33:5).17This verse, stated in the aftermath of the sin of the Golden Calf, implies that as long as they had these ornaments they could not be punished with death. Rabbi Sisa said: He adorned them in a royal purple garment. Rabbi Huna says: He adorned them with belts.

When they sinned, the Holy One blessed be He removed all that goodness from them, as it is stated: “The children of Israel were stripped of their ornament from Mount Ḥorev” (Exodus 33:6). This mountain was called three names: The mountain of God, Mount Ḥorev, and Mount Sinai. Why the mountain of God? Because it was there that the Holy One blessed be He made known His godliness.

Why Sinai? Because he despised [sana] the residents of the upper world and loved the residents of the lower world. Why Ḥorev? Because it was there that the Torah, which is called a sword [ḥerev], was given, as it is stated: “Exaltation of the Almighty is in their throats, and a double-edged sword is in their hand” (Psalms 149:6).

Moses was on Sinai receiving the Torah. They went to Aaron and said to him: “[Arise and] craft us a god that will go before us, because this man Moses, who took us up from the land of Egypt, we do not know what has become of him” (Exodus 32:1). Aaron said to them: Yesterday, you said: “Everything that God spoke we will perform” (Exodus 19:8), and now you are saying: “Arise and craft us a god”? He saw that they had killed Ḥur and he was afraid.

He said to them: “Remove the gold [zahav] rings” (Exodus 32:2). Immediately, “[all the people] removed [the gold rings]” (Exodus 32:3), and the entire people was giving him until he said to them: It is enough for you [dayekhem]. So, Moses rebuked them: “Lavan, Ḥatzerot, and Di-Zahav” (Deuteronomy 1:1). This is analogous to a young man who entered a city.

He saw them collecting charity, and they said to him: Give, and he gave, until they said to him: It is enough for you. So too, Israel gave gold for the calf until [Aaron] said to them: Enough, and they donated gold for the Tabernacle until [Moses] said to them: Enough, as it is stated: “[Moses commanded, and they caused it to be proclaimed throughout the camp, saying: Let neither man nor woman perform any more labor for the gifts of the Sanctuary; and the people ceased bringing.]

The labor was sufficient for all the labor to perform it, and beyond” (Exodus 36:6–7). The Holy One blessed be He said: Let the gold of the Tabernacle come and atone for the gold of the calf. The Holy One blessed be He said to Israel: When you crafted the calf, you angered Me with: “This [eleh] is your god” (Exodus 32:4). Now that you have crafted the Tabernacle, with these [be’eleh] I am reconciled with you.

That is, “these are the reckonings of the Tabernacle.” The Holy One blessed be He said to Israel: In this world, with these [eleh] I reconciled with you. Likewise in the future, as it is stated: “Behold, these [eleh] will come from afar, and behold, these [eleh] from the north and from the west, and those [ve’eleh] from the land of Sinim” (Isaiah 49:12). And it says: “Who are these [eleh] who fly like a cloud and like doves to their cotes?” (Isaiah 60:8).

“They brought the Tabernacle to Moses: The Tent and all its vessels, its hooks, its boards, its bars, its pillars, and its sockets” (Exodus 39:33). “They brought the Tabernacle to Moses.” Rabbi Tanḥuma bar Abba began: “In embroidery she is led to the king; her virgin companions follow her, brought to you” (Psalms 45:15). What is “in embroidery”?

This is the Tabernacle that is embroidered, as it is written: “And an embroiderer in sky blue wool” (Exodus 38:23). That is “in embroidery.” What is “she is led to the king”? This is Moses, who was called king, as it is written: “He became king in Yeshurun, when the heads of the people were assembled, the tribes of Israel together” (Deuteronomy 33:5).

“She is led,” this is that they brought him the Tabernacle. “Her virgin companions follow her,” this is Israel, who were called virgins, as it is written: “A locked garden is my sister, my bride; a locked fountain, a sealed spring” (Song of Songs 4:12).1The imagery of the locked garden and fountain and the sealed spring represents virginity; one who has protected herself from exploitation. The point is that Israel remained unblemished by refraining from idolatry (Yefei To’ar).

“Her companions,” as they are the companions of the Holy One blessed be He, as it is stated: “For the sake of my brothers and companions, I now say: Peace be with you” (Psalms 122:8). “Brought to you” – on the day that the Tabernacle was completed, they brought it to him. That is why it is stated: “They brought the Tabernacle to Moses.”

Another matter, “they brought the Tabernacle” – that is what is written: “Mute the lying lips that speak falsehood [atak] against the righteous with arrogance and contempt” (Psalms 31:19). How so? A person confesses on Yom Kippur; if another Yom Kippur comes and he mentions his [past] iniquities, the Holy One blessed be He says to him: ‘Mute the lying lips.’ What is atak?

Matters that have already passed, like that which is stated: “He relocated [vayatek] from there to the mountain, east of Beit El, and he pitched his tent, Beit El to the west, and Ai to the east; he built there an altar to the Lord, and proclaimed the name of the Lord” (Genesis 12:8). “With arrogance and contempt” – the Holy One blessed be He says to him: ‘Did you have no sins from this year that you boasted “with arrogance and contempt”?’2Confessing sins from a previous year is arrogant in that it implies that one has no current sins to confess.

Another matter, “mute the lying lips” is speaking of Moses. When the Holy One blessed be He said to craft for Him a Tabernacle, Moses immediately said to Israel: “Let them bring Me a gift” (Exodus 25:2). Moses was involved in the Tabernacle, and the cynics of Israel were saying: ‘Is it possible that the Divine Presence will rest by means of the son of Amram?’ Rabbi Yoḥanan said: He was involved with the Tabernacle for six months.

They crafted it in three months and they folded it up for three months. Nevertheless, they were mocking him, and saying: ‘It has been crafted, did Moses not say that His Divine Presence would rest in our midst?’3Despite the fact that the construction of the Tabernacle in only three months would not have been possible without divine assistance, the cynics still expressed their cynicism due to the fact that it was not yet assembled and the Divine Presence was not yet apparent (Yefei To’ar).

But the Holy One blessed be He intended to set up the Tabernacle in the month that Isaac our patriarch was born. He did not act,4God did not command Moses to assemble the Tabernacle for three months after its construction. but when that month arrived the Holy One blessed be He said to Moses: “On the day of the first month, on the first of the month, you shall erect the Tabernacle of the Tent of Meeting” (Exodus 40:2).

At that moment, the Divine Spirit said: “Mute the lying lips,” those mocking him. He did not act,5Moses did not act on his own. but when the Holy One blessed be He said to Moses to erect the Tabernacle, [the people] began to carry it, each and every one of them [the product of] his labor, as it is stated: “They brought the Tabernacle to Moses.”

“They brought the Tabernacle” – that is what is written: “Might and grandeur are her garment, and she laughs at the final day” (Proverbs 31:25). What is “at the final day”? It is that all the reward of the righteous is prepared for them in the World to Come. That is, “she laughs at the final day.”

There was an incident involving Rabbi Abahu who was departing from the world and saw all the good that was prepared for him in the World to Come. He began rejoicing and said: ‘All this is for Abahu? “But I said: For nothing I labored, I expended my strength for emptiness and futility; indeed, my portion is from the Lord and my accomplishment is from my God”’ (Isaiah 49:4).6He had thought that he was undeserving.

That is, “she laughs at the final day.” Another matter, when is the Torah favorable [mesaḥeket] for one who toils in it? On the final day, as it is stated: “She laughs [vatisḥak] at the final day.” Zavdi ben Levi, Rabbi Yosei ben Patros, and Rabbi Yehoshua ben Levi, each and every one of them recited a verse at the moment of their departure from the world.

One of them recited: “Therefore, everyone who is pious to You should pray at the time of searching, so the torrent of mighty waters does not reach him” (Psalms 32:6). One recited: “How great is Your goodness that You have in store for those who fear You, which You have created for those taking refuge in You, to be bestowed before the people” (Psalms 31:20). And one recited: “For our heart rejoices in Him” (Psalms 33:21).

That is [proof] that at the time of departure of the righteous, the Holy One blessed be He shows them the reward that they are given and causes them to rejoice. Ben Azai said: “Weighty [yakar] in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). When does the Holy One blessed be He inform the righteous of the honor [yekar] that is prepared for them? It is adjacent to their death, as it is stated: “The death of His pious ones.”

At that moment they see and laugh. That is why, “she laughs at the final day.” There was an incident involving a certain disciple of Rabbi Shimon ben Yoḥai who went out of the Land of Israel and returned wealthy. The disciples would see him and envy him, and they, too, sought, to go out of the Land of Israel.

Rabbi Shimon knew and he took them to a certain valley near Meron. He prayed, saying: ‘Valley, valley, fill with gold dinars!’ It began flowing with gold dinars before them. He said to them: ‘If it is gold you seek, here is gold, take it for yourselves; however, know that anyone who takes now, it is his portion of the World to Come that he is taking, as the reward for Torah is given only in the World to Come.’

That is, “she laughs at the final day.” There was an incident involving Rabbi Shimon ben Ḥalafta who arrived [home] on the day before Shabbat and he did not have a source of sustenance.7He did not have enough money to buy food for Shabbat. He exited the city and prayed before God and he was given a gem from the heavens. He gave it to a money changer and bought provisions for that Shabbat.

His wife said: ‘From where are these [provisions]?’ He said: ‘From the sustenance provided by the Holy One blessed be He.’ She said to him: ‘If you do not tell me where they are from, I will not taste anything.’ He began relating to her, he said to her: ‘This is how I prayed before God, and it was given me from the heavens.’

She said to him: ‘I will not taste anything until you say to me that you will return it at the conclusion of Shabbat.’ He said to her: ‘Why?’ She said to him: ‘Would you like your table to be lacking and the table of your colleagues intact?’8Do you want to be lacking in the World to Come? Rabbi Shimon went and informed Rabbi [Yehuda HaNasi] of the incident.

He said to him: ‘Tell her that if your table is lacking, I will complete it from my portion.’ He went and told it to her. She said to him: ‘Go with me to the one who taught you Torah.’ She said to him: ‘Rabbi, does a person see his counterpart in the World to Come?

Does each and every righteous one not have a world to himself, as it is stated: “For the man goes to his eternal [olamo] home, and the mourners will circle in the streets” (Ecclesiastes 12:5)? Olamim is not written, but rather, olamo.’9The singular term is used rather than the plural, indicating that each righteous individual sees only his own eternal home and not multiple eternal homes. Apparently, Rabbi Yehuda HaNasi could not refute the argument of Rabbi Shimon’s wife.

When [Rabbi Shimon] heard that, he went to return it. Our Rabbis say, the latter miracle was greater than the former. When he extended his hand to return it, immediately, an angel descended and took it from him. Why?

Because the reward for Torah is given only in the World to Come, for the final day. That is, “she laughs at the final day.” Another matter, “might and grandeur are her garment” – this is Moses, as it is stated: “Moses did not know that the skin of his face was radiant” (Exodus 34:29). “She laughs at the final day,” these are the cynics of Israel, who mocked him and said to one another: ‘Is it possible that the Divine Presence will rest by means of the son of Amram?’

He did not act,10Moses did not respond to their mocking (Etz Yosef). but when God said to him to erect the Tabernacle, he began laughing at them, as it is stated: “She laughs at the final day.” He said to them: ‘Come, let us erect the Tabernacle.’ They began to carry it and come to him, as it is stated: “They brought the Tabernacle.”

There were numerous wise men there, and they came to Moses, but they were unable to erect it. As Solomon said: “Many daughters have performed valiantly, but you have surpassed [alit] them all” (Proverbs 31:29); as Moses was the most excellent [meuleh] of them all. “But you have surpassed them all.” Why?

Because they crafted the Tabernacle but were unable to put it together. What did they do? Each and every one took [the product of] his labor and they came to Moses. They said: ‘Here are the boards, here are the bars.’

When Moses saw them, the Divine Presence immediately rested upon him and he erected it. Do not say that Moses set it up; rather, miracles were performed regarding the Tabernacle and it stood on its own, as it is stated: “The Tabernacle was erected” (Exodus 40:17).11The verse states that the Tabernacle was erected rather than stating that people erected it, implying that it stood on its own. If you are astonished about this, note that when Solomon built the Temple, it was built on its own.

Rav Huna said in the name of Rabbi Yosei: Everything assisted him when he built the House of God, [including] the angels12Translation based on Matnot Kehuna. and the spirits. From where is it derived? As it is written: “The House, in its construction, was built of whole stones that were transported; hammers, the axe, or any iron tools were not heard in the House in its construction” (I Kings 6:7).

It was built on its own. Therefore, it was built with miraculous acts.13The reflexive Hebrew term behibanoto, translated as “in its construction,” can also be translated “as it built itself.” Likewise, when the Tabernacle was erected, it was established with miraculous acts. That is, “they brought the Tabernacle.”

Another matter, “they brought the Tabernacle” – that is what is written: “Emerge, daughters of Zion, and look at King Solomon, with the crown with which his mother crowned him on the day of his wedding, and on the day of the rejoicing of his heart” (Song of Songs 3:11). When was this verse stated? On the day that the Tabernacle was set up, when there was great celebration in Israel because the Holy One blessed be He rested amongst them.

“Daughters of Zion [tziyon]” – the children who are conspicuously [hametzuyanim] Mine, as acknowledged by the idolaters.14Jewish children, who are conspicuous in their manner of dress, including ritual fringes, in their hairstyle, and in their manner of behavior (Matnot Kehuna; Etz Yosef). Just as a signpost is pointed at with a finger, so, too, Israel is pointed at with a finger.15Just as a signpost is conspicuous and easily identified, so are Jews.

That is, “the daughters of Zion.” “[Look] at King Solomon [Shlomo],” at the King of Whom [it may be said] that peace [hashalom] is His; that is the King of kings the Holy One blessed be He. “With the crown with which his mother crowned him,” this is the Tabernacle. Why did he call it a crown? Because just as a crown is beautifully designed, so, too, the Tabernacle was beautifully designed, as it is stated: “And the embroiderer in sky blue, purple, and scarlet wool, and in linen, and of the weaver, performers of all craftsmanship and devisers of designs” (Exodus 35:35).

That is, “with the crown with which his mother crowned him.” Rabbi Yitzḥak said: I reviewed the entire Bible and I did not find that Batsheva crafted a crown for Solomon.16Therefore, the verse is not to be taken literally but rather as an allusion to the Tabernacle. Rabbi Shimon ben Yoḥai asked Rabbi Elazar ben Rabbi Yosei: ‘Did you, perhaps, hear from your father what is meant by [the phrase]: “With the crown with which his mother crowned him”?’

He said to him: ‘Yes; it is analogous to a king who had an only daughter and he loved her exceedingly. He called her: My daughter. He did not cease increasing his love for her until he called her: My sister, and until he called her: My mother.17A daughter is subservient to her father; a sister is equal to her brother, whereas a mother is owed honor and respect from her child as a matter of course and of law.

Thus, each title reflects ever greater levels of love and dedication (Etz Yosef). So, initially, the Holy One blessed be He called Israel a daughter, as it is stated: “Listen, daughter, and take note; incline your ear. Forget your people and your father’s house” (Psalms 45:11). He did not cease increasing His love for them until he called them: My sister, as it is stated: “Open for me, my sister, my love, my faultless dove, for my head is filled with dew, my locks, with drops of night” (Song of Songs 5:2).

He did not cease increasing His love for them until he called them: My mother, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation [uleumi]; for Torah will emerge from Me and My judgment I will lay down as a light for peoples”’ (Isaiah 51:4).18Uleumi is expounded as though it were written ule’imi, to My mother. Rabbi Shimon ben Yoḥai stood and kissed him on the head. “On the day of his wedding,” at Sinai; “and on the day of the rejoicing of his heart,” in Jerusalem.

Alternatively, “on the day of his wedding,” at the sea; “and on the day of the rejoicing of his heart,” in the Tent of Meeting. Alternatively, “on the day of his wedding,” in the Tabernacle; “and on the day of the rejoicing of his heart,” in the Temple. Likewise, David said: “Beautiful in its view, joy of the entire world, is Mount Zion, the northern summit, the city of the great King.” (Psalms 48:3).

“Beautiful in its view, joy of the entire world.” Rabbi Yonatan ben Elazar said: There was an incident involving a certain merchant who went to Jerusalem to sell his merchandise. He went and sat there but did not sell [anything]. He said: ‘Is this [the city] of which they say it is the “joy of the entire world”?’

A short time later he sold all his merchandise. He said: “Beautiful in its view, joy of the entire world.” Rabbi Yoḥanan said: There was a dome of accounting outside of Jerusalem, and anyone who sought to take an accounting would go and take an accounting there,19Anyone who wanted to take an accounting of his expenditures or business activity could stop under this dome and make his calculations. so that he would not take an accounting in Jerusalem and be distressed,20He might be upset if his business activity was not as successful as he had hoped. for it is called “joy of the entire world.”

Why is it the object of all this praise? Because it is “the city of the great King.” But when it was destroyed: “All joy is negated [arva], gladness of the land is exiled” (Isaiah 24:11). What is arva?

It grew dark, just as it says: “It was evening [erev] and it was morning, one day” (Genesis 1:5). In this world, “the joy of the entire world” is suspended. But when the Holy One blessed be He will rebuild Jerusalem, He will restore all the joy to its midst, as it is stated: “For the Lord will comfort Zion; He will comfort all its ruins; He will render its wilderness like Eden and its desert like a garden of the Lord. Gladness and joy will be found in it, thanksgiving and the sound of music” (Isaiah 51:3).