Yalkut Shimoni on Torah Reader

That which we learned, the principal categories of labor are forty less one, corresponding to what? Rabbi Chanina said, corresponding to the services of the Sanctuary. Rabbi Shimon ben Yose ben Lakunya said, corresponding to the [occurrences of the word] "labor" in the Torah. Rav Yosef inquired, this verse "And he came into the house to do his work" (Genesis 39:11) - is it counted in the number or not? It was doubtful to him, because it is written (Exodus 36:7), "And the work was sufficient for them," and how so? Like the one who says he entered to attend to his needs, or perhaps "And he came into the house to do his work" is counted, and this "And the work was sufficient" means thus, that the labor was completed for them. Let it stand [unresolved]. It was taught in accordance with the one who says, corresponding to the services of the Sanctuary, for it was taught, one is liable only for a labor that had its like in the Sanctuary. They sowed, you shall not sow; they reaped, you shall not reap; they raised the boards from the ground onto the wagon, you shall not bring in from the public domain to the private domain; they passed the boards from wagon to wagon, you shall not pass from one private domain to another private domain where there is a public domain in between. The laws of Shabbat are like mountains hanging by a hair, for the Torah forbade purposeful labor, and "purposeful labor" is not written concerning the Shabbat.

"You shall not kindle fire" (Exodus 35:3) - why is it stated? Because it says (Exodus 34:21), "In plowing and in harvest you shall rest," rest from plowing at the time of harvest, rest from the eve of the seventh year into the seventh year. I have only that he rests from the eve of the seventh year into the seventh year; how do I know that he likewise rests from the eve of Shabbat into the Shabbat? And reason supports it, since the seventh year is for the sake of the LORD and the Shabbat is for the sake of the LORD, if you have learned that he rests from the eve of the seventh year into the seventh year, so too from the eve of Shabbat into the Shabbat. And furthermore by an inference from minor to major, if the seventh year, for which one is liable to neither excision nor death by the court, requires that he rest from its eve, then the Shabbat, for which one is liable to excision and death by the court, by reason requires that he rest from its eve. Or perhaps he may not be permitted to light the lamp, or keep the hot water warm, or make himself a fire? Scripture teaches, "You shall not kindle fire on the Shabbat day" - on the Shabbat day you may not kindle, but you may kindle from the eve of Shabbat into the Shabbat.

Another interpretation. "You shall kindle no fire on the day of the Sabbath" (Exodus 35:3). Since Scripture says, "A perpetual fire shall be kept burning on the altar; it shall not go out" (Leviticus 6:6), I might understand this to mean on weekdays and on the Sabbath alike. How then do I uphold "those who profane it shall surely be put to death" (Exodus 31:14)? With respect to all other labors except the arrangement of the altar wood. Or perhaps it includes even the arrangement of the wood, and then how do I uphold "it shall not go out"? On all other days except the Sabbath. Therefore the verse teaches: "You shall kindle no fire in any of your dwellings" (Exodus 35:3) -- in your dwellings you may not kindle, but you may kindle in the Temple. One of the disciples of Rabbi Ishmael said: "You shall kindle no fire" -- why is it stated? Since Scripture says, "If a man has committed a sin worthy of death, and he is put to death" (Deuteronomy 21:22), I might understand this to apply on weekdays and on the Sabbath alike. How then do I uphold "those who profane it shall surely be put to death"? With respect to all other forms of death except execution by the court. Or does it include even execution by the court, and then how do I uphold "and you shall hang him" (Deuteronomy 21:22)? On all other days except the Sabbath. Or even on the Sabbath? Therefore the verse teaches: "You shall kindle no fire." Burning was included in the general rule of court executions and was singled out to teach: just as burning, which is one of the court's modes of execution, does not override the Sabbath, so too all other modes of court execution do not override the Sabbath. Rabbi Yonatan says: "You shall kindle no fire" -- why is it stated? Since Scripture says, "And Moses assembled" (Exodus 35:1), I might understand that one is not liable until he transgresses all thirty-nine labors. Therefore the verse teaches, "In plowing and in harvest you shall rest" (Exodus 34:21). And still I might say one is liable only after transgressing two of them, but not for one. Therefore the verse teaches, "You shall kindle no fire." Kindling was included in the general rule and was singled out to teach: just as kindling is distinct in that it is one of the thirty-nine labors and one is liable for it on its own, so too for all the other thirty-nine principal labors -- it is right that one be liable for each and every one on its own. Rabbi Natan says: "You shall kindle no fire" -- why is it stated? Since Scripture says, "And Moses assembled," I might understand that a person is not permitted to light his lamp, set his hot food to keep warm, or prepare his bonfire from the eve of the Sabbath. Therefore the verse teaches, "You shall kindle no fire in any of your dwellings on the day of the Sabbath" -- on the day of the Sabbath you may not kindle, but you may kindle on a Festival day.

The school of Rabbi Ishmael taught: "You shall kindle no fire in any of your dwellings" -- what does this come to teach? What does it teach? If according to Rabbi Yose, it singles out kindling to be a mere prohibition; if according to Rabbi Natan, it singles it out to divide the labors. For it was taught: kindling was singled out to be a simple negative prohibition -- these are the words of Rabbi Yose. Rabbi Natan says it was singled out to divide the labors, so that one is liable for each separately. Rather, Rava said, what troubled the teacher was the word "dwellings": why does Scripture state "dwellings"? Now, the Sabbath is an obligation upon the person, and an obligation upon the person applies both in the Land and outside the Land. So why did the Merciful One write "dwellings" in connection with the Sabbath? In the name of Rabbi Ishmael a certain disciple said: Since it is stated, "If a man has committed a sin worthy of death," and so on, up to "or does it apply even on the Sabbath?" -- therefore the verse teaches, "You shall kindle no fire in any of your dwellings." And further on Scripture says, "And these shall be for you a statute of judgment throughout your generations in all your dwellings" (Numbers 35:29). Just as "dwellings" stated there refers to the court, so too "dwellings" stated here refers to the court. And the Merciful One said, "You shall kindle no fire in any of your dwellings." Now that you have said an obligation upon the person applies both in the Land and outside the Land, why did the Merciful One write "dwellings" in connection with the Sabbath? It was needed, for it might have entered your mind to say: since the law is written in the section dealing with the appointed festivals, the Sabbath should require sanctification by a court, like the festivals. Therefore it teaches us otherwise.

The word "dwelling" that is written in connection with forbidden fat and blood -- why do I need it? It was needed, for it might have entered your mind to say: since it is written in the section dealing with the sacrifices, the prohibition of fat and blood should apply only at a time when there is a sacrifice, and at a time when there is no sacrifice it should not apply. Therefore it teaches us that the prohibition holds in all times and places. The word "dwelling" that the Merciful One wrote in connection with unleavened bread and bitter herbs -- why do I need it? It was needed, for it might have entered your mind to say: since it is written, "with unleavened bread and bitter herbs they shall eat it" (Numbers 9:11), at a time when there is a Passover offering, yes, the obligation applies, but at a time when there is no Passover offering, no. Therefore it teaches us that the obligation of unleavened bread still applies. The word "entering" that the Merciful One wrote in connection with phylacteries and the firstling of a donkey -- why do I need it? It is needed for what the school of Rabbi Ishmael taught: perform this commandment, for through it you shall enter the Land.

They kindle the fire in the Chamber of the Hearth as darkness falls. From where are these words derived? Rabbi Yehudah said: the verse says, "You shall kindle no fire in any of your dwellings" -- in all your dwellings you may not kindle, but you may kindle in the bonfire of the Chamber of the Hearth. Rav Chisda objected to this: if so, even on the Sabbath one should be permitted to kindle there. Rather, Rav Chisda said: the verse, when it comes, comes to permit the burning of the limbs and the fats that were not consumed by the altar from the eve of the Sabbath -- it is for this that it comes.

"A Sabbath of complete rest" (Exodus 35:2). In every place where there is a command to rest, we add from the ordinary day to the holy. "Whoever does work on it shall be put to death." Rabbi Yehudah ben Beteira says: Consider Gentiles who surrounded the cities of Israel and made them profane the Sabbath -- so that the Israelites should not say, "Since we have already profaned part of the Sabbath, let us profane the whole of it," the verse teaches, "those who profane it shall surely be put to death" (Exodus 31:14), even for as brief a moment as the blink of an eye. Rabbi Elazar ben Perata says: From where do you say that everyone who guards the Sabbath, it is reckoned to him as though he had made the Sabbath? As it is stated, "And the children of Israel shall keep the Sabbath" (Exodus 31:16), and so on. Rabbi says: From where do you say that everyone who keeps a single Sabbath properly, it is reckoned to him as though he had kept all the Sabbaths from the day the Holy One, blessed be He, created them until the dead are revived? As it is stated, "And the children of Israel shall keep the Sabbath... throughout their generations." "Everyone whose heart is willing" (Exodus 35:5).

Shmuel said: If one resolved in his heart to give, he must also utter it with his lips, as it is stated, "to express clearly with the lips" (Leviticus 5:4). They raised an objection: "with the lips" -- and not in the heart. From where do we learn one who resolved in his heart? The verse teaches, "for whatever a man shall utter" (Leviticus 5:4). Rava said: Answer and explain it thus -- "with the lips," meaning, not in a case where he resolved in his heart to say "wheat bread" and uttered "barley bread" instead. But where he resolved in his heart to say "wheat bread" and uttered simply "bread" without specifying, from where do we know that he is bound by his heart's intent? The verse teaches, "for whatever a man shall utter."

They raised an objection: "that which goes out of your lips" (Deuteronomy 23:24) -- I have here only one who uttered it with his lips; from where do I learn one who resolved in his heart? The verse teaches, "everyone whose heart is willing" (Exodus 35:5). That case is different, for it is written there, "everyone whose heart is willing." Then let us learn from it. We cannot, because the offering of priestly gifts and consecrated items are two verses that come as one, and two verses that come as one do not teach a general rule. And according to the one who holds that they do teach, what is there to say? These are ordinary produce and consecrated items, and ordinary produce cannot be learned from consecrated items. It was taught: The permitting of vows hovers in the air and has nothing on which to rest. It was taught: Rabbi Eliezer says they do have something on which to rest, as it is stated, "everyone whose heart is willing." But perhaps this comes to exclude the view of Shmuel, who said that one who resolved in his heart must utter it with his lips; it teaches us that he is bound even though he did not utter it.

"And every woman wise of heart spun with her hands" (Exodus 35:25). (This is written in the portion "And they shall take for Me an offering," at the verse "And you shall make the Tabernacle of ten curtains," and in remez section 353.)

(Exodus 35:27) "And the princes brought the onyx stones." It is written (Exodus 16:21) "And they gathered it morning by morning," and it is written "And they brought to him still more freewill offerings morning by morning" - this teaches that precious stones and pearls came down for Israel together with the manna. "And the princes (ha-nesi'im) brought" - it was taught: actual princes; and so it says (Proverbs 25:14) "Clouds (nesi'im) and wind but no rain." (Exodus 35:30-31) "And Moses said to the children of Israel: See, the LORD has called by name Bezalel." This is what Scripture says (Ecclesiastes 7:1) "A good name is better than good oil" - good was the name of Bezalel more than good oil. Why? Because the Holy One, blessed be He, made him famous, as it is said "See, the LORD has called by name." We mention the worthy and let them rest: "And with him Oholiab son of Ahisamach of the tribe of Dan" (Exodus 38:23) - praise to him, praise to his father, praise to his family, praise to his tribe, that such a one came forth from it. We mention the wicked and mock them: "And the name of his mother was Shelomith daughter of Dibri" - disgrace to him, disgrace to his father, disgrace to his tribe, disgrace to his family, that such a one came forth from him; "Achan son of Carmi son of Zabdi son of Zerah" - disgrace to him, disgrace to his father, disgrace to his tribe, disgrace to his family. "See, the LORD has called by name." What need was there to mention Hur here? Rather, because Hur gave his life for the Holy One, blessed be He, when Israel sought to serve idolatry and he did not allow them, so they rose up and killed him. The Holy One, blessed be He, said to him: By your life, I will repay you. A parable: to what may the matter be compared? To a king whose legions rebelled against him. His general arose and fought them, saying: Are you rebelling against the king? They rose against him and the legions killed him. The king said: By your life, had you given me money I would have repaid you, but now you have given your very life for me. By your life, every son you have I will raise up in the world and make them dukes and prefects. So too Hur gave his life for the Holy One, blessed be He, in the matter of the calf. The Holy One, blessed be He, said to him: By your life, all your sons I will raise up in this world, as it is said "See, the LORD has called by name... and He filled him with the spirit of God." And do not say Bezalel alone, but everyone who was engaged in the work of the Tabernacle - the Holy One, blessed be He, placed in them understanding and wisdom and knowledge, as it is said (Exodus 36:8) "And every wise-hearted one made." And do not say among human beings only, but even among beast and animal. Yet from all of them none became famous except Bezalel, as it is said "See, the LORD has called by name Bezalel."

And all this praise - from where did it come? From the tribe of Judah. This is what Scripture says "And He said to man: Behold, the fear of the LORD is wisdom" (Job 28:28). And it is written (Exodus 1:17) "And the midwives feared God." And how did the Holy One, blessed be He, repay them? (Exodus 1:21) "And He made them houses" - houses of priesthood and kingship. Jochebed took priesthood and kingship as her reward: Moses and Aaron. And what reward did Miriam take? Wisdom, as it is said "Behold, the fear of the LORD is wisdom." From her He raised up Bezalel, who was wise, as it is said (Exodus 31:3) "And I have filled him with the spirit of God."

"See, the LORD has called by name" - see the wisdom that I have placed in his heart. With these three things the heavens were created, as it is said (Proverbs 3:19-20) "The LORD by wisdom founded the earth, established the heavens by understanding; by His knowledge the depths were broken open." And with these three things the Temple was made, as it is said (1 Kings 7:14) "the son of a widow woman" etc. And even in the world to come the Temple will be built with these three things, as it is said "And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding... the spirit of knowledge" etc. (Isaiah 11:2). The Holy One, blessed be He, said: In this world My spirit was placing wisdom in you - "And Joshua son of Nun was full of the spirit of wisdom" (Deuteronomy 34:9), and it is written of Othniel "And the spirit of the LORD was upon him" - and so too in the time to come My spirit will give you life, as it is said (Ezekiel 37:14) "And I will put My spirit in you and you shall live."

(Exodus 36:4) "See, the LORD has called by name" etc. "Each man from his own work which they were doing." It is written "Bezalel son of Uri son of Hur of the tribe of Judah," and it is written (1 Chronicles 2:19) "And Azubah died, and Caleb took to himself Ephrath, and she bore him Hur." Now when Bezalel made the Tabernacle, how old was he? Thirteen years old, for it is written "each man from his own work." And it was taught: in the first year Moses made the Tabernacle; in the second he set up the Tabernacle and sent the spies. And it is written (Joshua 14:6-7) "Forty years old was I when Moses the servant of the LORD sent me." How many years are there? Forty. Subtract fourteen, which was Bezalel's age - twenty-six remain. Subtract two for the three intercalated years - twenty-four remain. It is found that each one fathered a child at the age of eight. (Exodus 36:6-7) Levi taught: "Each man from his own work" - from his own work he makes, and he does not make from his fellow's work.

"And Moses commanded, and they sent a proclamation through the camp." Where was Moses sitting? In the camp of the Levites. And the camp of the Levites was a public domain, for everyone was found near Moses our teacher. And he said to them: Do not carry out from a private domain to a public domain. And from where do we know that this stood on the Sabbath? Perhaps it stood on a weekday, and because the work was finished, as it is written "And the work was sufficient." We derive "proclamation" from "proclamation" of the Day of Atonement: it is written here "and they sent a proclamation through the camp," and it is written there (Leviticus 25:9) "and you shall make a proclamation with the shofar blast" - just as there it was on a forbidden day, so here on a forbidden day. We have found carrying out; from where do we know carrying in? It is a logical inference: since it is from one domain to another, what difference is there to me whether one carries out or carries in? However, carrying out is a primary category (av) and carrying in a derivative (toldah). The practical difference is that if one performs two primary categories together, or two derivatives together, he is liable twice; for a primary category and its own derivative he is liable only once. And according to Rabbi Eliezer, who holds one liable for a derivative alongside its primary category: whichever was significant in the Tabernacle is called the primary; or alternatively, whichever is written explicitly is called the primary. And all the matter of four cubits in a public domain is a tradition handed down. [Note: the attribution "Rabbi Eliezer" reads "Rabbi Eliezer" in the text where the standard reading is Rabbi Eliezer.]

(Exodus 37:1) "And Bezalel made the Ark." This is what Scripture says (Psalms 119:130) "The opening of Your words gives light." When the Holy One, blessed be He, sought to build the world, He wrapped Himself in light and created His world, as it is said "wrapped in light like a garment," and afterward "stretching out the heavens like a curtain." From the Holy One, blessed be He, the righteous learned to begin with light. When the Holy One, blessed be He, said to Moses "And they shall make Me a sanctuary," Moses said to Bezalel: Begin first with the work of the Ark. "And Bezalel made the Ark." (Proverbs 9:9) "Give to a wise man and he will grow wiser" - this is Bezalel. When Moses said to Bezalel, Make a Tabernacle, Bezalel said: Why is the Tabernacle for? He said to him: To cause the Divine Presence to dwell within it and to teach Israel Torah. Bezalel said: And where is the Torah to be placed? He said to him: Once we make the Tabernacle we will make an Ark. But Bezalel began with the Ark, as it is said "And Bezalel made the Ark." Rav Judah said: Bezalel made three arks - the middle one of wood, nine handbreadths; the inner one of gold, eight; the outer one of gold, ten and a fraction. But was it not taught eleven and a fraction? This according to the one who says its thickness was a handbreadth; that according to the one who says its thickness was not a handbreadth. What is "a fraction"? The crown (rim). Rabbi Yochanan said: There are three crowns - of the altar, of the Ark, and of the table. The crown of the table - David merited it and took it. The crown of the altar - Aaron merited it and took it. The crown of the Ark - it lies waiting; whoever wishes to take it, let him come and take it. Lest you say it was the least of them, Scripture teaches (Proverbs 8:15) "By me kings reign." Rabbi Yochanan expounded a discrepancy: it is written "zar" (stranger) and we read "zeir" (crown) - if one merits, it becomes a crown for him; if he does not merit, it becomes a stranger to him. "From within and without you shall overlay it." Rava said: Any Torah scholar whose inside is not like his outside is no Torah scholar.

(Exodus 38:9-14) A garden or an enclosure that is seventy cubits and a remainder by seventy cubits and a remainder, surrounded by a wall ten handbreadths high - one may carry within it on the Sabbath. From where are these words derived? Rav Judah said: Scripture says (Exodus 27:18) "The length of the courtyard a hundred cubits and the breadth fifty by fifty." The Torah said: take fifty and surround fifty. But the plain sense of the verse - to what does it refer? Abaye said: Set the Tabernacle at the edge of the fifty, so that there be fifty cubits before it and twenty cubits to each and every side. One measures only with a rope of fifty cubits. From where are these words derived? Rav Judah said: Scripture says "The length of the courtyard a hundred cubits and the breadth fifty by fifty." The Torah said: measure with a rope of fifty cubits. But this is needed for "take fifty and surround fifty"! If so, let the verse say "fifty fifty"; what is "fifty by fifty"? Learn from it two things.

(Exodus 38:21-28) "These are the accounts of the Tabernacle, the Tabernacle of the Testimony." This is what Scripture says "A man of faithfulness abounds in blessings" (Proverbs 28:20). You find that everyone who is faithful, the Holy One, blessed be He, brings blessings through his hand; and whoever is not faithful - (the same verse) "but one who hastens to be rich shall not go unpunished."

Another interpretation. "A faithful man" (Proverbs 28:20) refers to Moses. Over every matter for which he was made treasurer, they were blessed through his hand. Why? Because he was faithful. "But one who hastens to be rich" (Proverbs 28:20) refers to Korah, who was a Levite and yet sought additionally to seize the High Priesthood.

Another interpretation. "A faithful man abounds with blessings" (Proverbs 28:20) refers to Moses, who became treasurer for himself. And even though he was treasurer for himself, he summoned others and reckoned the accounts through them, as it is said, "by the hand of Itamar" (Exodus 38:21). Our rabbis taught: one who entered to take up the chamber-funds did not enter wearing a folded cloak nor with sandal-straps nor with an amulet, so that if he became rich people would not say he grew rich from the chamber, for a person must be clear before others just as he is clear before Heaven, as it is said, "and you shall be clean before the LORD and before Israel" (Numbers 32:22). Rabbi Yochanan said: in two mornings they brought all that the Tabernacle required, and there was a surplus. Moses said before the Holy One, blessed be He, Master of the World, we have done all the works of the Tabernacle and we have a surplus; what shall we do with what is left? He said to him: Go and make of it a Tabernacle of testimony. He went and did so. When he came to give the reckoning he said to them, such and such was spent on the Tabernacle, and with the surplus I made the Tabernacle of Testimony, as it is said, "These are the accounts of the Tabernacle, the Tabernacle of the Testimony" (Exodus 38:21). Why is "Tabernacle" written twice? Rabbi Shimon said: twice it was taken as a pledge [mishkan from the same root as mashkon, pledge] on their account [destroyed twice, the two Temples]. Rabbi Yishmael said: this is a sign to all who come into the world that there is no forgiveness except for Israel alone, as it is said, "the Tabernacle of the Testimony" — it is testimony to all who come into the world that the Holy One, blessed be He, was reconciled to Israel. A parable: to what is the matter like? To a king who married a wife and loved her exceedingly. He grew angry with her and left her, and her neighbors would say to her, he will not return to you. After some days the king was reconciled to her and entered her palace and ate and drank, yet her neighbors did not believe that the king had been reconciled to her. But there was a scent of perfume upon her, and at once they knew the king had been reconciled to her. So the Holy One, blessed be He, loved Israel and brought them before Mount Sinai and gave them the Torah and called them kings. At the end of forty days they made the calf. At that hour the nations said, the Holy One, blessed be He, will never again be reconciled to them. When Moses arose and prayed for them, the Holy One, blessed be He, said to him, "I have forgiven according to your word" (Numbers 14:20). And not only that, but I will cause My Presence to dwell upon them and among them, and all will know that I have forgiven them, as it is said, "And let them make Me a sanctuary" (Exodus 25:8).

"These are the accounts of the Tabernacle" (Exodus 38:21). Everything that Moses did, he did through others, as it is said, "the service of the Levites by the hand of Itamar" (Exodus 38:21). He did not make the reckoning until the work of the Tabernacle was finished. He said to them: Come and I will make a reckoning before you. All Israel entered. While he sat and reckoned, he forgot one thousand seven hundred and seventy-five shekels that he had made into hooks for the pillars. He began to sit and wonder, saying: Now Israel will find grounds to say that Moses took it. The Holy One, blessed be He, opened his eyes and he saw them made into hooks for the pillars. He said to them: "And of the thousand seven hundred and seventy-five he made hooks for the pillars" (Exodus 38:28). At that hour Israel was appeased concerning the work of the Tabernacle, as it is said, "These are the accounts of the Tabernacle." And why did he make a reckoning with them, seeing that the Holy One, blessed be He, trusted him, as it is said, "Not so My servant Moses" (Numbers 12:7)? Rather, because Moses heard Israel speaking about him, as it is said, "And it would be, when Moses went out to the tent" (Exodus 33:8). And what were they saying? Rabbi Yitzchak said: they spoke in praise. Happy is she who bore this one; all his days the Holy One, blessed be He, speaks with him; all his days he is wholly devoted to the Holy One, blessed be He. "And they looked after Moses" (Exodus 33:8). Rabbi Chama said: they spoke in disparagement. Look at his neck, look at his thighs, look at his legs; he eats from what belongs to the Jews, he drinks from what belongs to the Jews, and all that he has is from the Jews. And his fellow would answer him: Empty one, a man who controlled the work of the Tabernacle, do you not want him to be rich? When Moses heard this he said to them: By your lives, when the Tabernacle is finished I will give you a reckoning, as it is said, "These are the accounts of the Tabernacle." What is "the Testimony"? This is the Torah, in which they labored. The Holy One, blessed be He, said to them: By the merit of the Torah and by the merit of the sacrifices I save you from Gehinnom. And so the Holy One, blessed be He, showed to Abraham at the covenant between the pieces, as it is said, "On that day the LORD made a covenant with Abram, saying" (Genesis 15:18).

"And with him was Oholiab son of Ahisamach" (Exodus 38:23). Rabbi Yochanan said: From where do we learn that a person should not change from the craft of his ancestors? As it is said, "And King Solomon sent and fetched Hiram out of Tyre. He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze" (1 Kings 7:13-14). And the master said: his mother was from the tribe of Dan; and it is written, "And with him was Oholiab son of Ahisamach, of the tribe of Dan" (Exodus 38:23).

"And Bezalel son of Uri son of Hur, of the tribe of Judah, made all that the LORD commanded" (Exodus 38:22). It is not written here "that Moses commanded," but "that the LORD commanded" — even things he had not heard from his teacher, his mind agreed to as had been said to Moses at Sinai. Rabbi Yochanan in the name of Rabbi Benayahu cited, "As the LORD commanded Moses His servant, so Moses commanded Joshua, and so Joshua did; he left nothing undone of all that the LORD commanded Moses" (Joshua 11:15). It is not written here "all that Moses commanded," but "that the LORD commanded Moses" — even things he had not heard from his teacher. Rabbi Huna said: "the Torah of truth was in his mouth" (Malachi 2:6) — these are the things he heard from his teacher; "and no injustice was found on his lips" (Malachi 2:6) — these are the things he had not heard from his teacher. And the rabbis said: "for the LORD will be your confidence" (Proverbs 3:26) — these are the things in which you are unschooled [a play on kislekha, your confidence, as kesel, folly]; "and will keep your foot from being caught" (Proverbs 3:26) — Rabbi Dosa said: from erroneous ruling; Rabbi Levi said: from harmful spirits. Rabbi Abba said: from here, if you have given charity from your purse, the Holy One, blessed be He, guards you from harmful spirits, from fevers, from the poll-tax, and from the land-tax. There was an incident with Rabbi Yeshevav, who arose and distributed all his property to the poor, and Rabban Gamliel sent to him: Did they not say at Usha that one gives a fifth of his property to the poor? And Rabban Gamliel — was he not before Usha? Rabbi Yose bar Bon in the name of Rabbi Levi said: such was the law in their hands and they forgot it, and the later ones arose and agreed with the opinion of the first ones, to teach you that any matter upon which a court devotes its very soul will in the end be upheld, as had been said to Moses at Sinai. And it accords with what Rabbi Mana said on "for it is no empty thing" (Deuteronomy 32:47): and if it is empty, it is empty "from you" (Deuteronomy 32:47); why? because you do not labor in it. "For it is your life" (Deuteronomy 32:47) — at the time when you labor in it.

"A beka a head, that is, half a shekel" (Exodus 38:26). Quntrikos the governor asked Rabban Yochanan ben Zakkai: In the collection of the silver you find two hundred and one talents and eleven maneh, as it is written, "a beka a head, half a shekel by the shekel of the sanctuary, for everyone who passed over" (Exodus 38:26); but in the disbursement of the silver you find one hundred talents, as it is written, "And the hundred talents of silver were for casting" (Exodus 38:27). Was Moses your teacher a thief, or a swindler, or simply not skilled in reckonings? He gave out half and took half, and the full half he did not return! He said to him: Moses our teacher was a faithful treasurer, and the maneh of the sanctuary was double. And he further asked him: In the detailed count of the Levites there are twenty-two thousand three hundred, but in the total you find twenty-two thousand; where did those three hundred go? He said to him: those three hundred were firstborn, and a firstborn cannot exempt another firstborn; it is enough for a firstborn to release the sanctity of himself. And he further asked him: One verse says "let the waters swarm" (written above in remez 64); [Exodus 39:27] "And they made the tunics of fine linen."

"And they brought the Tabernacle to Moses" (Exodus 39:33). This is what Scripture says, "Let the lying lips be silenced, which speak insolently against the righteous" (Psalms 31:19) — it speaks of Moses. When the Holy One, blessed be He, told him to make the Tabernacle, at once he said to them, "Take from among you an offering to the LORD" (Exodus 35:5). Moses was occupied with the Tabernacle; for three months they made it, and they folded it up. And they were mocking him and saying: Behold, the Tabernacle is made; was he not saying that He would cause His Presence to dwell among us? But the Holy One, blessed be He, intended that the Tabernacle be erected in the month in which Abraham our father was given the good tidings of Isaac. When the month arrived, the Holy One, blessed be He, said to him, "On the day of the first month, on the first of the month, you shall set up the Tabernacle" (Exodus 40:2). At that hour the Holy One, blessed be He, said, "Let the lying lips be silenced." Those who had been mocking over the Tabernacle began to carry it and to come, each one with his work, as it is said, "And they brought the Tabernacle." This is what is written, "Strength and dignity are her clothing" (Proverbs 31:25) — this is Moses, "and Moses did not know that the skin of his face shone" (Exodus 34:29). "And she laughs" (Proverbs 31:25) — these are the scoffers of the generation, who were mocking Moses, saying: Is it possible that the Presence rests upon the work of Moses's hands? But when the Holy One, blessed be He, told him to erect the Tabernacle, he began to laugh at them, "and she laughs at the time to come" (Proverbs 31:25). He said to them: Bring it, that we may set up the Tabernacle. Each one began carrying and coming to him.

How many wise men were there, and they were unable to erect the Tabernacle! Solomon said, "Many daughters have done valiantly" (Proverbs 31:29). Why? They made the Tabernacle and did not know how to set it up. What did they do? Each one took his work and went to Moses and said: Here are the clasps, here are the boards, here are the bars. And the holy spirit rested upon Moses and he erected the Tabernacle. And do not say it was Moses; rather, the Tabernacle stood up of itself, as it is said, "the Tabernacle was raised up" (Exodus 40:17). And do not say only the Tabernacle; even the eternal House — had the Holy One, blessed be He, not decreed it, neither Solomon nor all Israel could have built it. From where? For so David said, "If the LORD does not build the house, in vain do its builders labor on it" (Psalms 127:1). Therefore the Tabernacle was raised through a miracle. When it was raised, all Israel began to rejoice, as it is said, "Go forth, daughters of Zion, and gaze upon King Solomon" (Song of Songs 3:11) — upon the King to whom peace belongs, this is the King of kings of kings, the Holy One, blessed be He. "Upon the crown with which his mother crowned him" (Song of Songs 3:11), and He calls the Tabernacle a crown; just as a crown is adorned, so was the Tabernacle adorned with blue and purple. "With which his mother crowned him" — Rabbi Yitzchak said: we searched all of Scripture and did not find that Bathsheba made a crown for her son Solomon, yet it says "upon the crown." Rabbi Shimon ben Yochai asked Rabbi Eliezer son of Rabbi Yose: Is it possible you heard from your father what "the crown with which his mother crowned him" means? He said to him: Thus said my father: A parable of a king who had an only daughter and loved her exceedingly. He did not cease showing her affection until he called her "my sister"; he did not cease until he called her "my mother"; he did not cease until he called her "my daughter." So the Holy One, blessed be He, showed affection to Israel and called them "daughter," as it is said, "Hear, O daughter, and see" (Psalms 45:11); he did not cease showing them affection until he called them "my sister," as it is said, "my sister, my beloved" (Song of Songs 5:2); he did not cease until he called them "my mother," as it is said, "Attend to Me, My people, and My nation" (Isaiah 51:4) — and it is written "My mother" [reading le'umi, My nation, as le'imi, My mother]. Rabbi Shimon ben Yochai arose and kissed him on his head and said: Had I come only to hear this thing, it would have been enough for me.

"On the day of his wedding" (Song of Songs 3:11) refers to the sea; "and on the day of the gladness of his heart" refers to Jerusalem. Another interpretation: "on the day of his wedding" refers to Sinai; "and on the day of the gladness of his heart" refers to the days of consecration of the Tabernacle. David said, "Beautiful in elevation, the joy of all the earth" (Psalms 48:3) like a fig tree, which is narrow below and wide above, as it is said, "and it widened and wound about higher and higher" (Ezekiel 41:7). "Beautiful in elevation [nof]" Rabbi Levi said: it is lovely in itself, for it winnows [menifah] the nations of the world, as it is said, "to winnow the nations with the sieve of emptiness" (Isaiah 30:28). Another interpretation, what is "beautiful nof"? In its waving [hanafah], as it is said, "and Aaron waved" (Numbers 8:11), "and he shall wave the omer" (Leviticus 23:11). "The joy of all the earth" Rabbi Jonathan ben Elazar said: it happened that a certain merchant went to the Land of Israel to sell pepper. He went and sat and did not sell. He said, "This is what they mean by 'the joy of all the earth, Mount Zion, the far north' (Psalms 48:3)." In a single hour he sold all the merchandise he had in hand. He said, "Surely this is the joy of all the earth." And all this praise is because she is "the city of the great King" (ibid.). Once Jerusalem was destroyed, "all joy has reached its eventide, the gladness of the earth has gone into exile" (Isaiah 24:11). What is "reached its eventide [arvah]"? It became dark and dim, as you say, "and it was evening [erev]." In this world the joy of all the earth has ceased; when the Holy One, blessed be He, returns and rebuilds Jerusalem, He restores the joy, as it is said, "For the LORD comforts Zion, He comforts all her ruins, and He makes her wilderness like Eden and her desert like the garden of the LORD; gladness and joy shall be found in her, thanksgiving and the sound of song" (Isaiah 51:3). "And Moses blessed them" he said to them, "May it be His will that the Divine Presence rest upon the work of your hands." Rabbi Yose says: thus he said to them, "May the LORD, the God of your fathers, add to you a thousand times as many as you are and bless you" (Deuteronomy 1:11). He said to them, "Just as you have merited the work of the Tabernacle, so may you merit to build for yourselves the eternal House, within which the Divine Presence is destined to dwell," as it is said, "And let them make Me a sanctuary, that I may dwell among them" (Exodus 25:8).

"And you shall screen the ark" (Exodus 40:3). Our Rabbis taught: its shade must come from the covering [sekhakh] and not from the walls. Rabbi Yoshiyah says: even from the walls. What is the reason of Rabbi Yoshiyah? As it is written, "And you shall screen the ark with the curtain" (Exodus 40:3). The curtain is a partition, as it is written, "and the curtain shall divide for you" (Exodus 26:33), and yet the Merciful One called it a covering [sekhakh]; this shows that we require a partition that itself functions as covering. And the Rabbis hold that this which the Merciful One said is that he should bend it over a little, so that it appears like a covering.

It was taught: "And you shall place on the row pure frankincense" (Leviticus 24:7). Rav said: "upon" means alongside. Or perhaps it means literally upon? When it says, "And you shall screen the ark with the curtain" (Exodus 40:3) you must say "upon" means alongside. "And he spread the tent" (Exodus 40:19) (this is written in remez 371 and 372). "And Moses was not able to enter" (Exodus 40:35). "And when the cloud was taken up" (this is written in remez 718) [228]. "For the cloud of the LORD was over the Tabernacle by day" (Exodus 40:38). Rabbi says: there were two clouds, as it is said, "For the cloud of the LORD was over the Tabernacle by day, and fire was in it by night," and so on. Rabbi Elazar son of Rabbi Shimon says: there was one cloud, as it is said, "He spread a cloud for a covering" (Psalms 105:39). And why did it change for them? Because of those with discharges and those with leprosy, so that they would know when it was evening and when it was morning. Behold it says, "And Moses saw all the work, and behold they had done it," and so on (Exodus 39:43). And where had He commanded him? "And let them make Me a sanctuary" (Exodus 25:8). "And he put the table in the tent of meeting, and he arranged on it the arrangement of bread," and so on (Exodus 40:22-23). And where had He commanded him? "On the Sabbath day, on the Sabbath day, he shall arrange it before the LORD continually" (Leviticus 24:8). "And he set up the lampstand," and so on (Exodus 40:24-25). And where had He commanded him? "Upon the pure lampstand he shall arrange the lamps" (Leviticus 24:4). "And he set up the golden altar... and he burned upon it sweet incense" (Exodus 40:26-27). Where had He commanded him? "Morning by morning, when he tends the lamps, he shall burn it" (Exodus 30:7). "And the altar of burnt offering he set at the entrance of the Tabernacle of the tent of meeting," and so on (Exodus 40:29). Where had He commanded him? "The one lamb you shall offer in the morning" (Numbers 28:4).

Another interpretation: "And Moses saw all the work, and behold they had done it as the LORD had commanded, so had they done it; and Moses blessed them" (Exodus 39:43). What was the blessing with which he blessed them? He said to them, "May it be His will that the Divine Presence rest upon the work of your hands." Rabbi Meir says: thus he blessed them, "May the LORD, the God of your fathers, add to you," and so on. He said to them, "Just as you have engaged in the work of the Tabernacle and the Divine Presence rested upon the work of your hands, so may you merit and build before Him the Chosen House, and may the Divine Presence rest upon the work of your hands." And they answered, "And may the pleasantness of the LORD our God be upon us" (Psalms 90:17). When Israel is in favor before the Omnipresent, what is said of them? "My offering, My bread" (Numbers 28:2) like children sustaining their father. But in a time of rebuke, what does He say? "For My fires" (ibid.) the scent of all the offerings you bring is only for the fire. And so He says, "Not for your sacrifices do I reprove you... I will take no bull from your house... for every beast of the forest is Mine. If I were hungry I would not tell you, for the world and its fullness are Mine" (Psalms 50:8-12). Is there hunger before Me? And were there hunger before Me, you offer Me a lamb in the morning and a lamb at dusk! And is there a merciful one who hands over his food to a cruel one? What I told you was, "Offer to God thanksgiving, and pay your vows to the Most High" (Psalms 50:14) only that you should give thanks and pay your vows to the Most High. And it is written, "And let them make Me a sanctuary." The Holy One, blessed be He, said to Moses: I raise up your tribe, the tribe of Levi, made into four ranks resembling the glory above. He settled them within clouds of glory, as it is said, "the pillar of cloud did not depart" (Exodus 13:22). He made them into standards like the standards on high. The tribe of Judah in the east, with Issachar and Zebulun beside it; corresponding to them on high are Aries, Taurus, and Gemini, serving with the sun in the east, five parts out of eight in the east. The standard of Reuben in the south, with Simeon and Gad beside it; corresponding to them on high are Cancer, Leo, and Virgo, serving with the sun in the south, five parts out of eight, with their camps one part in the east and two in the west, so that most of their service is in the south. The standard of Ephraim in the west, with Manasseh and Benjamin beside it; corresponding to them is the sun in the west, Libra, Scorpio, and Sagittarius. The standard of Dan in the north, with Asher and Naphtali beside it; corresponding to them, serving with the sun in the north, are Capricorn, Aquarius, and Pisces, from the Wagon toward the south, in the season when the world is covered with clouds in the rainy days. He called them "the hosts of the LORD" (Exodus 12:41). And He called them stars, "and behold, you are this day like the stars of heaven" (Deuteronomy 1:10). He cherished their names, "the family of the Partzites, the family of the Zarhites" (Numbers 26:20). He made them into ranks upon ranks, singing before Him and ministering in His service, as it is said, "to stand before the LORD to minister to Him," and so on (Deuteronomy 10:8). Moses, Aaron, and his sons camped in the east between the standard of Judah and the tent of meeting Moses for the teachings and Aaron for the offerings. Second to them, the sons of Kohath in the south; and what was their service? All the holy vessels in the tent of meeting, the ark, the table, the lampstand, and the altars. Third to them, the sons of Gershon in the west, and their service was the curtains and the hangings. Fourth to them, the sons of Merari in the north, and their service was the boards, the pillars, and the sockets. And as their encampment, so was their journeying, with the tent of meeting in the center, "as they camp, so shall they journey" (Numbers 2:17).

Rabbi Nehemiah used to say: the tent of meeting that Moses made in the wilderness corresponds to the work of creation. The curtains correspond to the heavens and the earth. The laver and its stand correspond to the six days of creation. The altar of burnt offering corresponds to all the cattle. The altar of incense corresponds to all the spices. The lampstand corresponds to the sun and the moon. Its seven lamps correspond to the seven stars that serve the world, and these are they: Shabbtai, Tzedek, Maadim, Chammah, Nogah, Kochav, Levanah [Saturn, Jupiter, Mars, the Sun, Venus, Mercury, the Moon]. See the miracles that He performed for them. "The length of the courtyard a hundred cubits" (Exodus 27:18) and what does Scripture teach by saying "fifty by fifty"? Rather, there were two squares. The inner square within the Tabernacle, from the entrance of the tent of meeting inward, was thirty cubits long and ten cubits wide, so it amounts to fifty cubits on every side: fifty cubits within, in the east fifty long and fifty wide within the fifty. The altar of burnt offering was five by five, and its ramp lay all along it to the south, extending about thirty cubits, with only a hairsbreadth of space descending between them. And according to those who say its height was three cubits, its ramp was ten cubits. And the laver and its stand were set within the twenty cubits in the east. And the altar and the ramp were prepared, and Aaron and his sons were engaged in the service, and the Holy One, blessed be He, taught them the order of service, as it is said, "And the sons of Aaron brought," and so on.

See the miracles that the Holy One, blessed be He, performed for them, that all those multitudes stood within fifty cubits for if you come to reckon, it would require more than four mil and all those thousands and myriads stood in the courtyard of the Tabernacle and saw the fire descending from heaven like a pillar and entering the tent of meeting, coming out and crouching there upon the altar and consuming the fats and standing in its place, as it is said, "And fire came out from before the LORD," and so on (Leviticus 9:24). And all of them saw the great miracle and fell prostrate on their faces, and each one had room of four cubits, and the holy spirit rested upon them and they spoke song and praise, as it is said, "And all the people saw and they shouted for joy" (ibid.). And what song and praise did they say? "Sing for joy, O righteous, in the LORD" (Psalms 33:1). And of that day it is said, "Go forth and gaze" (Song of Songs 3:11). The tent was extended thirty cubits, set within the inner fifty cubits, with twenty boards on the south. Each board was ten cubits long and a cubit and a half wide, with two tenons at the bottom of each, sunk into two silver sockets; above, their tops were overlaid with gold and set into rings of gold. They had three bars, set in three rows within the ten cubits, and one bar ran from end to end, thirty cubits long, placed east and west, and two bars on the outside, on this side and that, fifteen cubits long. Each board had two rings, set across the width of the board, half a part on this side and a part in the middle, so that between ring and ring in all the boards the measure was equal. And a hollow tube of reed was between ring and ring, and the bar entered through them. The boards were overlaid with gold, and the bars were of acacia wood, entering through the tube and the rings, so they were all found overlaid with gold, as it is said, "And he overlaid the boards," and so on (Exodus 36:34). And the middle bar was hidden within the boards from beginning to end; it was seen neither from inside nor from outside. And as the construction of the southern boards, so the northern. And eight boards on the west, six facing the cavity of the tent and two facing its corners. The lower curtains were blue and purple and scarlet. The length of each was twenty-eight cubits and its width four cubits, five on the east and five on the west. The width of each set was twenty cubits, reaching to the middle of the tent.

Fifty loops of blue on each one, to join them together. And likewise in the set of five curtains of the tent. So there were found two sets, forty cubits long and twenty cubits wide, over the cavity of the tent. And a cubit was the thickness of the boards on the east, and a cubit on the west, so there were thirty-two cubits. There remained eight cubits to cover the boards on the west. And their width was twenty-eight cubits. Take away from them ten cubits for the cavity of the tent, and two cubits for the thickness of the boards on the north and on the south, that is twelve cubits; there remained eight cubits on this side and eight cubits on that side to cover the boards on the north and on the south.

The work of the curtains was blue and purple and scarlet and fine twined linen, and the thread was folded fourfold. Rabbi Yose says: a thread of gold was added among them, as it is said, "And they beat out the plates of gold" (Exodus 39:3). "The work of a skilled weaver" (Exodus 26:1). Rav Nachman said: "the work of a skilled weaver" means two faces, two figures, one on this side and one on that side; and "the work of an embroiderer" means one figure, one face. There were other curtains above them, made of goats' hair, eleven curtains, two sets: one set of five on the west and of six on the east. The length of the two sets was forty-four cubits, corresponding to the length of the lower curtains, and their width thirty cubits, corresponding to the width of those below, joined with clasps of gold. And the ones above were joined with clasps of bronze, to join the tent so as to be one. And they were placed corresponding to the last third of the tent, opposite which the curtain hung below. Rabbi Yose says: it was folded double opposite the boards. So there were two extra cubits, which hung over beyond the curtains of blue from east to west, as it is said, "shall hang over" (Exodus 26:12-13). From here you learn proper conduct, that a person should be sparing of the beautiful. "And you shall make a covering for the tent" (Exodus 26:14). Another covering covered the tent, on three sides, from the north, from the south, from the west. Rabbi Nehemiah says: they were made like lattices. Rabbi Yehudah says: below were rams' skins dyed red, and above tachash skins. How were their measurements? North and south its length was thirty cubits. Ten by ten on the west was the Holy of Holies, the place of the ark. A curtain was at the end of ten cubits, dividing the house: ten cubits within and twenty without. And it was spread under the clasps of the curtains, and outside it twenty by ten. The golden altar was set at the end of ten cubits, dividing the house ten cubits to the east and ten to the west, five to the north and five to the south. The lampstand and the table were within the altar, the lampstand in the south and the table in the north, five cubits between the lampstand and the table, two and a half cubits from the boards on the south to the lampstand, and likewise from the boards on the north to the table, and five cubits from its place to the curtain, and five cubits from its place to the altar. And the entrance of the sanctuary was on the east, and there were no boards there but pillars, the thickness of each one cubit by cubit, overlaid with gold and their sockets of bronze, and a screen was spread over them corresponding to the inner curtain. And the place of the boards standing on the south and the north and the west was a cubit wide, and was not part of the measure of the tent.

Rabbi Nechemiah said: All the boards were overlaid with gold within and without. And the middle bar that passed through inside the hollow of the boards was concealed within a tube of gold. The length of each board was a cubit and a half, set within the hollow of the board, and the middle bar was hidden in them from end to end (Exodus 26).

"And let them take for Me an offering" (Exodus 25). Eleven things made up the freewill gift of the Tabernacle. A hint to the matter: "It is eleven days' journey from Horeb" (Deuteronomy 1:2). When Moses came to rebuke Israel over the deed of the calf, the Holy One, blessed be He, said to him regarding the words "and Di-zahab" [the place-name read as 'enough gold'] (Deuteronomy 1:1): with eleven things that they offered freely for the work of the Tabernacle they atoned. Therefore they circled Mount Seir thirty-eight years, as it is said, "And we circled Mount Seir many days" (Deuteronomy 2:1). They donated gold, twenty-nine talents and seven hundred and thirty shekels. From it they made the ark, the cover, the cherubim, the menorah and all its vessels, the table and its vessels, and they overlaid the altar and made all its vessels of gold; they cut from it for the curtain, and overlaid the boards and their bars, and made rings and the hooks of the lower curtains.

"And the silver of those numbered of the congregation was a hundred talents" (Exodus 38). A reckoning: a hundred people at half a shekel each is fifty selas; sixty times a hundred is six thousand. You find then six thousand to a talent, and six hundred thousand to a hundred talents. From them were made the sockets of the Tabernacle, "a hundred sockets to the hundred talents, a talent to a socket" (Exodus 38:27). A reckoning: forty on the north, forty on the south, sixteen to the west, four to the east. Those on the north, south, and west were set two beneath each board, while those on the east were not set so; rather there were four pillars of acacia arranged within ten cubits, like the entrance of the Hall, placed upon four sockets of silver, with a curtain spread over them. So from the reckoning of the hundred talents there remained one thousand seven hundred and seventy-five shekels; from them he made the hooks of the pillars and overlaid their tops and bound them (Exodus 38:28). "And the bronze of the offering was seventy talents." From it he made the hooks of the curtains of goats' hair, and overlaid the pillars of the court, and made the sockets of the pillars of the court, the pegs of the Tabernacle and of the court, and the bronze altar that belonged to it and all its vessels, and the laver and its base.

It is written, "And the Levites shall encamp around" (Numbers 1:53). How was their encampment arranged? Like a single band of four thousand cubits they would encamp, surrounding the Tabernacle on every side. Moses and Aaron and his sons were on the east, they and their sons and all that was theirs across the whole eastern front of the Tent of Meeting. The well was at the entrance of the court, near the tent of Moses, and it would make known to all the camps how they should encamp. How so? When the hangings of the court were set up, the twelve princes would stand over the well and recite song, as it is said, "A well the princes dug" (Numbers 21:17-18). The waters of the well would flow out and become rivers upon rivers. One river went out and encircled the camp of the Divine Presence, and from that river four rivers went out at the four corners of the court, each one in the end serving two directions, going out to the camp of Israel; and when they passed the camp of the Levites the rivers mingled with one another and encircled the whole camp of the Levites, running between family and family, appearing like tablets upon tablets surrounding the camp of the Divine Presence. And a great river encircled the whole camp of Israel from without, and became rivers upon rivers between every tribe and tribe; and the rivers made known the boundary between each one and the next, so that none needed his fellow. And do not say that the waters were merely a torrent; rather they grew for them all kinds of delicacies like those of the World to Come, as it is said, "Your shoots are an orchard of pomegranates, with nard and saffron" (Song of Songs 4:13-14). And now: camps upon camps, east and west, north and south, each camp four thousand cubits. Moses, Aaron, and his sons on the east; the sons of Kohath on the south; the sons of Gershon on the west; the sons of Merari on the north. The cloud was spread over them, dividing between them and their cattle, as it is said, "And the cloud of the LORD was over them by day." From the radiance of the blue the rivers appeared like blue, patterned like the dawn, the moon, and the sun, and the nations of the world saw them for many miles and praised the Holy One, blessed be He: "Who is this that looks forth" (Song of Songs 6:10); their dread and terror fell upon all, as it is said, "Terror and dread fall upon them."

How did the Levites keep watch at the Tabernacle? The sons of Kohath kept watch on the south, as it is said, "The families of the sons of Kohath shall encamp" (Numbers 3:29), and they were appointed over the ark, as it is said, "And their charge: the ark and the table" (Numbers 3:31); outside them three tribes, Reuben, Simeon, and Gad. The sons of Gershon kept watch on the west, "The families of the Gershonites shall encamp behind the Tabernacle westward," and they were appointed over the tent, "And they shall carry the curtains of the Tabernacle" (Numbers 4:25); outside them three tribes, Ephraim, Manasseh, and Benjamin. The sons of Merari kept watch on the north, and they were appointed over the boards and the bars; outside them three tribes, Dan, Asher, and Naphtali. On the east, Moses and Aaron and his sons, and outside them three tribes, Judah, Issachar, and Zebulun. The camp of Israel was twelve mil by twelve mil. When Israel set out, the pillar of cloud would fold and stretch over the sons of Judah like a beam. They blew a long blast, a tremolo, and a long blast, and the standard of Judah journeyed. At once Aaron and his sons entered and took down the curtain and covered the ark of the testimony. They blew again, and the standard of Reuben journeyed; the sons of Gershon and Merari entered, took down the Tabernacle, loaded it on wagons, and held it until the sons of Kohath came. They blew, and the standard of Ephraim journeyed; the sons of Kohath entered, took down the holy things, and carried them on the shoulder. They blew, and the standard of Dan journeyed, so that two standards were before and two behind, with the camp of the Levites and the camp of the Divine Presence in the middle, as it is said, "And the Tent of Meeting set out, the camp of the Levites in the midst of the camps." As they encamped, so they journeyed, "As they encamp, so shall they set out." By three things Israel journeyed: by the word of the Holy One, by the word of Moses, and by the word of the trumpets. By the word of the Holy One, as it is said, "By the mouth of the LORD the children of Israel journeyed" (Numbers 9:18). By the word of Moses, who told them the evening before, "In the morning you set out," and at once they readied their beasts and gear. By the word of the trumpets, blowing a long blast, a tremolo, and a long blast over each standard. When Israel encamped, the pillar of cloud rose like a booth and covered the tent within and filled the Tabernacle without, as it is said, "And the cloud covered the Tent of Meeting." This was one of the clouds of glory that served Israel forty years in the wilderness: one at their right, one at their left, one before them, one behind, one above, and the cloud of the Divine Presence among them. And the pillar of cloud journeyed before them, leveling the high and raising the low, killing snakes and scorpions, burning thorns and briers, and guiding them on a straight path. Rabbi Shimon ben Yochai said: in all the forty years, none of them needed the light of the sun by day or the moon by night; rather, when it reddened they knew the sun had set, when it whitened they knew the sun had risen; a man could look into a barrel and know what was in it, because of the cloud of the Divine Presence among them. And so too in the time to come, as it is said, "Arise, shine, for your light has come" (Isaiah 60:1). From where did the Divine Presence speak with Moses? Rabbi Natan says: from the altar of incense. Shimon ben Azzai says: from beside the altar of incense. The disciples of Rabbi Yishmael say: from beside the altar of burnt offering, as it is said, "a continual burnt offering throughout your generations" (Exodus 29:42).

"And He called to Moses" (Leviticus 1:1). Rabbi Tanchum bar Chanilai opened: "Bless the LORD, you His angels" (Psalms 103:20). These are the prophets, as it is said, "And He sent an angel and brought us out of Egypt," and likewise, "They were mocking the messengers of God" (2 Chronicles 36:16), and similarly, "And an angel of the LORD went up from Gilgal to Bochim" (Judges 2:1). Was it an angel? It was Phinehas. Why does he call him an angel? Because when the holy spirit rested upon him, his face burned like torches. And the rabbis said: what did the wife of Manoah say to him? "A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome"; she thought he was a prophet, but he was only an angel. Rabbi Yochanan said: from their very lineage the prophets were called angels, as it is written, "And Haggai, the messenger of the LORD, in the LORD's message" (Haggai 1:13). You learn that prophets are called angels. "Bless the LORD, you His angels, mighty in strength, who do His word, hearkening to the voice of His word." In the way of the world, a load too heavy for one is easy for two, and for two easy for four; but is a load too heavy for six hundred thousand easy for one? All Israel stood before Mount Sinai and said, "If we hear the voice of the LORD our God any more, we shall die" (Deuteronomy 5:22), yet Moses heard the voice of the Speech by himself and lived. Know that this is so, for of all of them the Speech called only to Moses; therefore it says, "And He called to Moses." This teaches that the righteous are greater than the ministering angels, for the ministering angels cannot hear His voice but stand trembling and terrified, while the righteous can hear His voice, as it is said, "And the LORD gives forth His voice before His army" (Joel 2:11), these being the angels; and who is mightier than they? The righteous, as it is said, "for mighty is he who does His word" (Joel 2:11), this is Moses. Therefore it says, "And He called to Moses." This is what Scripture says, "It is better to be told, Come up here, than to be put lower before a noble" (Proverbs 25:7). Rabbi Tanchum said: keep two or three seats away from your place, so that they say to you, Come up, and do not go up lest they say to you, Go down. This is what Scripture says, "A man's pride shall bring him low, but the lowly in spirit shall obtain honor" (Proverbs 29:23). Whoever flees from authority, authority pursues him. Saul fled from authority when he came to reign (1 Samuel 10:22), and Scripture says, "See whom the LORD has chosen, that there is none like him among all the people." But Abimelech son of Jerubbaal pursued authority, and it fled from him (Judges 9:23). Moses fled from authority when the Holy One, blessed be He, said to him, "Now go, and I will send you to Pharaoh" (Exodus 3:10), and he answered, "Please, O LORD, send by the hand of him You will send" (Exodus 4:13). In the end he brought them out of Egypt, split the sea, brought down the manna, raised up the well, brought the quail, surrounded them with clouds of glory, and made the Tabernacle. He said: from here on, what is left for me to do? and he sat down. The Holy One, blessed be He, said to him: you have a work greater than all you have done, to teach My children impurity and purity and how they shall offer sacrifice before Me. Thus, "the lowly in spirit shall obtain honor," this is Moses; therefore it says, "And He called to Moses."