It’s a story rich with symbolism, divine presence, and, believe it or not, even a little tension about who gets to offer what. , shall we?
According to Bamidbar Rabbah 13, it all began on the 23rd of Adar, and culminated on the first of Nisan. Rabbi Yosei tells us that for seven days, Moses himself erected and dismantled the Tabernacle each morning, making sacrifices. Talk about dedication! Finally, on the eighth day, the first of Nisan, the Tabernacle was permanently erected. As (Exodus 40:17) states plainly: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected.”
That Sunday, Aaron and his sons officially began their priestly service, washing their hands and feet, and performing their duties in the prescribed order. The entire nation of Israel participated, offering daily sacrifices, vow offerings, gift offerings, sin offerings, guilt offerings, firstborn offerings, and tithes. It was a day of immense significance, a true inauguration of the sacred space.
And here's where it gets really interesting: this moment is then connected to the (Song of Songs 4:16): "Arise, north, and come, south…"
The Midrash (rabbinic interpretive commentary) beautifully interprets this verse, seeing the "north" as the burnt offering slaughtered on the north side of the altar, and the "south" as the peace offering slaughtered on the south side. "Blow upon my garden" refers to the Tent of Meeting, and its perfume spreading is the incense of the spices. “Let my beloved come to his garden” – that's the Shekhinah, the Divine Presence itself. And the delicious fruits? The offerings, of course!
It continues, drawing parallels between the verses in Song of Songs and the events surrounding the Tabernacle’s dedication. "I have come to my garden, my sister, my bride" (Song of Songs 5:1) symbolizes the eighth day, the culmination of the dedication. The myrrh and perfume are the frankincense of the incense and meal offering. The honeycomb and honey? Those are the limbs of the burnt offering, consumed on the altar. Wine and milk? The libations and the parts of lesser sanctity.
"Eat, friends," the Midrash says, refers to Moses and Aaron. And "Drink and become intoxicated, beloved ones," that's the congregation of Israel, celebrating this momentous occasion.
But the Midrash doesn't stop there. It then delves into a fascinating debate between Rabbi Elazar and Rabbi Yosei bar Ḥanina about what sacrifices were offered before the giving of the Torah. Did the descendants of Noah offer only burnt offerings, or peace offerings as well?
Rabbi Elazar argues for peace offerings, citing Abel's offering in (Genesis 4:4), which he interprets as a peace offering because its fat was offered on the altar. He also points to (Exodus 24:5), where the children of Israel offered both burnt offerings and peace offerings before the Torah was given.
Rabbi Yosei ben Rabbi Ḥanina, however, interprets these verses differently. He suggests that Abel's offering was the choicest burnt offering, and that the peace offerings in Exodus were burnt offerings that were complete, without flaying or quartering. He even suggests that Jethro, Moses' father-in-law, offered burnt offerings after the giving of the Torah.
Rav clarifies that the disagreement between Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina hinges on whether Jethro came before or after the giving of the Torah.
Ultimately, Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin, in the name of Rabbi Levi, support Rabbi Yosei ben Rabbi Ḥanina, citing (Leviticus 6:2) which states "This is the law of the burnt offering, it is the burnt offering," implying that only burnt offerings were offered by the descendants of Noah.
Interestingly, Rabbi Elazar reinterprets the "Arise, north, and come, south" verse in a completely different light – as a prophecy about the exiles! He sees it as a promise that when the exiles in the north arise, they will return and encamp in the south, and that even Gog, who is located in the north, will ultimately fall in the south. He even connects it to the messianic king who will arise from the north and build the Temple in the south.
The Midrash then explores the idea of the winds bringing jealousy among themselves, with the north wind bringing the exile of the north and the south wind bringing the exile of the south. But ultimately, the Holy One, blessed be He, will institute peace between them, bringing all the exiles together.
Rabbi Ḥoneya, in the name of Rabbi Binyamin ben Levi, even envisions a future where the north and south winds combine to sweep through the Garden of Eden, spreading the fragrance of all its spices.
The Midrash culminates in a beautiful image of the Holy One, blessed be He, joining the righteous in the Garden of Eden, partaking in the feast and delighting in their devotion. It emphasizes that the righteous, even in exile, sanctified the name of Heaven, and that they will be rewarded with wine preserved since creation and bathed in streams of milk.
Rabbi Azarya, in the name of Rabbi Yehuda ben Rabbi Simon, offers another beautiful analogy, comparing the Tabernacle to a palace built for a king. Just as the residents of the province eagerly awaited the king's arrival in the palace, so too did the Israelites long for the Divine Presence to dwell in the Tabernacle.
Rabbi Yishmael ben Rabbi Yosei adds a fascinating detail: the Divine Presence had originally been in the lower worlds, walking in the Garden of Eden. But due to humanity's sins, it ascended higher and higher, only to be brought back down to earth by the righteousness of individuals like Abraham, Isaac, Jacob, and ultimately, Moses.
The Midrash concludes by highlighting the special offerings of the princes, even when they deviated from the norm. It points out that they brought incense, a sin offering without knowing of their sin, and offerings that overrode Shabbat – all of which were accepted by the Holy One, blessed be He, demonstrating the immense love and favor He had for them.
So, what do we take away from all this? The dedication of the Tabernacle wasn't just a historical event. It was a profound moment of connection between the Divine and the human, a testament to the power of devotion, and a glimpse into a future where all will be reconciled and the Divine Presence will dwell among us once again. It’s a story that continues to resonate, reminding us of the importance of sacred space, ritual, and our own individual journeys to bring the Divine back down to earth.
“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes.2Animal tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel. Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. 3This is a peace offering, as opposed to a burnt offering, which is burned in its entirety on the altar. Although Abel preceded Noah, his case is brought as precedent because the expression “descendants of Noah” is a general expression for anyone other than Israel. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them.4Rabbi Ḥanina argues that the reference is not to a peace offering, but to a burnt offering from the fattest of the flock. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5).5Since this occurred before the giving of the Torah, the children of Israel were no different than other descendants of Noah, and yet the verse states that they slaughtered peace offerings. What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings. This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated. Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future. How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25).6It subsequently says: “The first to Zion, behold, here it is, and to Jerusalem I will provide a herald” (Isaiah 41:27). Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…” Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu]7This is based on the word aḥ, meaning fireplace. on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18). “I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk.8This is based on the continuation of the verse: “I drank my wine with my milk” (Song of Songs 5:1) Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis]9This is a term that is also applied to wine. and the hills will flow with milk” (Joel 4:18). “Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages. Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings. “I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket10A small door. and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’ Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8). Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds. Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34). “I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru]11Literally, became intoxicated. by their trouble. Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’12Give it to the one responsible for providing the king’s food on that day. Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.” Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish.13This is a reference to three things which were performed inappropriately, which are mentioned later (Matnot Kehuna). The king extended his hand and all of them extended their hands.14They extended their hands to take a portion from the plate. Had the king withdrawn his hand, all of them would have withdrawn their hands. Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’ Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.
