Midrasch zu Könige I 6:41

(Exodus 19:1) "On the third month of the exodus of the children of Israel from the land of Egypt": We are hereby apprised that we number the months from the exodus from Egypt. This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) "in the second year of their exodus from Egypt." This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av). All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius." And it is written (Song of Songs 1:8) "If you do not know, you fairest among the women, etc." and (Devarim 28:47-48) "Because you would not serve the L rd your G d … you will serve your foes, etc."

(Exodus 15:1) "Az yashir Mosheh": Az ("then") sometimes signals the past and sometimes signals the future. The past: (Genesis 4:26) "Az men began", (Exodus 4:26) "Az she said", (Exodus 15:1) "Az Moses sang", (Numbers 21:17) "Az Israel sang", (Joshua 10:12) "Az Joshua spoke", (I Chronicles 15:2) "Az David said", (I Kings 8:12) "Az Solomon said." And sometimes "Az" signals the future, viz.: Isaiah 60:5) "Az you will see and flow", (Ibid. 58:8) "Az your light shall break forth as the morning", "Then there shall be opened", (Ibid. 35:6) "Az the lame man shall leap as a hart", (Ibid. 5) (Jeremiah 31:12) "Az the virgin will rejoice in the dance", (Psalms 126:2) "Az our mouth will be filled with laughter", (Ibid.) "Az they will say among the nations." Variantly: It is not written "Then Moses sang," but then Moses will sing" — whence we derive the resurrection from Scripture. (Exodus 15:1) "Moses and the children of Israel": Moses was equivalent to all of Israel, and all of Israel, to Moses, when they sang the song. Variantly: "Moses and the children of Israel": We are hereby apprised that Moses chanted the song opposite all of Israel (i.e., that his voice was over and against those of all of Israel.) "this song": There are ten "songs." The first, that sung in Egypt, viz. (Isaiah 30:29) "The song (of Sancherev's destruction [on Pesach night]) will be to you as that of the night on which you sanctified the festival (Pesach [in Egypt]), etc." The second, that of the sea — "Then Moses sang." The third, that of the well (Numbers 21:17) "Then Israel sang." The fourth, that of Moses, viz. (Devarim 31:22) "And Moses wrote this song (32:1-43). The fifth, that of Joshua, viz. (Joshua 10:12) "Then Joshua spoke to the L rd on the day the L rd delivered, etc." The sixth, that of Devorah and Barak, viz. (Judges 5:1) "And Devorah and Barak the son of Avinoam sang, etc." The seventh, that of David, viz. (II Samuel 22:1) "And David spoke to the L rd the words of this song, etc." The eighth, that of Solomon, viz. (Psalms 30:1) "A psalm, a song of the inauguration of the Temple of David." Now did David built it? Did not Solomon build it? viz. (I Kings 6:14) "And Solomon built the Temple." Why, then, is it written "A psalm, a song of the inauguration of the Temple of David? But because David devoted his life to building it, it was called by his name. Similarly, (Psalms 132:1-6) "Remember, O L rd, unto David, al of his tribulation (in seeking a place for Your sanctuary), which, (to find the place,) he swore to the L rd, vowed to the Strength of Jacob: Forefend that I came to the test of my habitation (my palace), that I go up on the bed spread out before me, that I give (superfluous) sleep to my eyes or slumber to my lids, before I find the (fore-ordained) place for (the Temple of) the L rd, the habitation of the Strength of Jacob. We had heard it (that place) to be in Efrat (the most select of places), and, lo, we have found it in the fields of the forest (in the boundary of Benjamin, who is likened to a beast of the forest" [viz. Genesis 49:27]). And what is written afterwards? (I Kings 12:16) "See your house, O David." Because David devoted his life to it, it was called by his name. And thus you find that whatever a man devotes his life to is called by his name. Moses devoted his life to three things, and they were (all) called by his name. He devoted his life to Torah and it was called by his name, viz. (Malachi 3:22) "Remember the Torah of Moses, My servant." Now is it not the Torah of G d? viz. (Psalms 19:8) "The Torah of the L rd is whole, restoring the soul." How, then, are we to understand "the Torah of Moses, My servant"? Because he devoted his life to it, it is called by his name. And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name. He devoted his life to the judges, and they were called by his name, viz. (Devarim 16:18) "Judges and officers shall you appoint for yourself in all of your gates." Now is justice not the L rd's? How, then, are we to understand "shall you appoint for yourself"? Because he devoted his life to them, they were called by his name. And whence is it derived that he devoted his life to them? From (Exodus 2:13-17) "And he went out on the second day … and he said "Who made you an officer and a judge over us? … And Pharaoh heard … And the priest of Midian had seven daughters … And the shepherds came and drove them away. Because he devoted his life to them, they were called by his name. The ninth (song): (II Chronicles 20:21) "And he (Yehoshafat) took counsel with the people, and he set up singes to the L rd and lauders of (His) majestic holiness. When they went out before the vanguard (of the army) they said; 'Give thanks to the L rd, for His lovingkindness is forever!'" Why is this thanksgiving different from all the other sin the Torah, where it is written "Give thanks to the L rd for (the good, for His lovingkindness is forever"? __ It is to say, as it were, that there is no rejoicing before Him over the destruction of the wicked. If over that of the wicked there is no rejoicing, how much more so (is there grief) over that of the righteous, one of whom is over and against the entire world, viz. (Mishlei 10:25) "And the righteous one is the foundation of the world." The tenth (song) in time to come, viz. (Isaiah 42;10) "Sing to the L rd a new song, His praise from the end of the earth (Ibid. 48:42) "Say: The L rd has redeemed His servant Jacob. All of the (other) songs are denominated in the feminine ("zoth"). Just as a female bears (and then travails again), so, the past salivations were followed by subjugation. But the future (ultimate) redemption will not be followed by subjugation — wherefore it is denominated in the masculine ("zeh" [viz. Isaiah 26:1]). As it is written (Jeremiah 30:6) "Ask now and see if a male has ever given birth. Why, then, do I see that every man puts his hands upon his loins (as a woman giving birth?") For just as a male does not bear (and thus travail), so, the future redemption will not be followed by subjugation. As it is written (Isaiah 45:17) "Israel will be saved by the L rd, an eternal salvation. You will not be ashamed or abashed forever."

(Fol. 3b) R. Abahu said: "Cyrus was a worthy king, and therefore were his royal years counted in accordance with those of the kings of Israel [beginning with Nissan]." R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 15) And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wicked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: 'How can we assume that Cyrus became wicked? Behold (Fol. 4), it is written (Ib. ib., 9), And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail." Whereupon R. Isaac said to him: "Rabbi, I shall borrow from your own argument; [i.e., I will prove the contrary, from the very passage on which you base your inference]. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit." But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: "This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world," he is considered perfectly righteous. This is not difficult to explain. The latter deals with an Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) With three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained the thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Kings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could he put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement.

(2) (Fol. 3b) R. Abahu said: "Cyrus was a worthy king, and therefore were his royal years counted in accordance with those of the kings of Israel [beginning with Nissan]." R. Joseph raised the following question: If this be so, the passages would contradict each other, for it is written (Ezra 6, 15) And this house was finished on the third day of the month Adar, which was in the sixth year of the reign of Darius the king, etc. This is not difficult to explain; one passage refers to the time prior to his becoming wicked, and the other refers to the time after he had become wicked. R. Cahana raised the following objection: 'How can we assume that Cyrus became wicked? Behold (Fol. 4), it is written (Ib. ib., 9), And that which they have need of both young bullocks, and rams, and lambs, for burnt-offerings to the God of heaven, wheat, salt, wine and oil, according to the word of the priests that are at Jerusalem, let it be given them day by day without fail." Whereupon R. Isaac said to him: "Rabbi, I shall borrow from your own argument; [i.e., I will prove the contrary, from the very passage on which you base your inference]. That they may offer sacrifices of sweet savour unto the God of heaven, and pray for the life of the king, and of his sons, hence he did it for his own benefit." But do you mean to say that if one acts in this way, it is not considered proper? Behold, we are taught in a Baraitha, that if one says: "This dollar shall go for charity in order that my son shall remain alive, or that I shall merit the reward of the future world," he is considered perfectly righteous. This is not difficult to explain. The latter deals with an Israelite, and the former with an idolator. And if you please, I will say that although there is no difference between an Israelite and a nonIsraelite, it can be proved from the following passage that Cyrus became wicked (Ib. ib., 4) With three rows of great stones, and a row of new timber, etc. For what purpose did he order it to be constructed in this way; viz., with timber? Was it not for the purpose that he entertained the thought: In case Israel will rebel against me, I shall put the Temple on fire. But has it not so been done also by Solomon? Behold, it is written (I Kings 6, 36) Of three rows of hewn stone and one row of cedar beams! Solomon inserted the wood in the upper part, where it could not be affected; but Cyrus set it in the lower part, which could he put on fire; Solomon also inserted it inside, while Cyrus inserted it outside the wall. And if you please, I say that Solomon covered the wood with cement, hence it became harmless; but Cyrus did not cover it with cement.

R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full.

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

Another matter, “have you seen a man diligent in his labor,” this is Solomon son of David. “He will stand before kings,” as he was diligent in the construction of the Temple; that is what is written: “He built it in seven years” (I Kings 6:38), and another verse says: “Solomon built his palace in thirteen years” (I Kings 7:1). Is the result that the construction of Solomon’s palace was finer and more elaborate than the construction of the Temple? Rather, this is what they said: In the construction of his palace, he was indolent; in the construction of the Temple he was diligent and was not indolent. Huna [said] in the name of Rav Yosef: If everyone assists the king, all the more so that everyone assists for the honor of the King of kings, the Holy One blessed be He, even spirits, even demons, and even ministering angels.
Yitzḥak son of Rav Yehuda bar Yeḥezkel said: It is written: “I have built [bano baniti] an abode for You” (I Kings 8:13); I have built for you a built building.⁶The verse is quoting Solomon as saying that he put up a building, the Temple, that was actually built by itself. Rabbi Berekhya said: “The House that they were building,” is not written here, but rather: “The House, in its construction” (I Kings 6:7), [indicating that] it was built on its own, as it is stated: “It was built of whole stones that were transported” (I Kings 6:7). “Built” is not written here, but rather, “it was built [nivna].”⁷The midrash understands the term nivna as a reflexive term, indicating that it built itself. This teaches that the stone would lift itself and be placed on the row of stones. Rav said: Do not be astonished by this. What is written below? “One stone was brought and placed at the entrance to the den” (Daniel 6:18). Were there stones in Babylon?⁸Babylon has only lowlands and soft earth, and no mountains. Rather, it flew from the Land of Israel at that moment and came and settled at the entrance to the pit. Rav Huna said, in the name of Rav Yosef: An angel descended in the image of a stone lion and settled at the entrance of the pit. That is what in written: “My God sent His angel and closed the lions’ mouths” (Daniel 6:23). Do not be astonished; if in honor of that righteous one [Daniel], it is written: “One stone was brought,” in honor of the Holy One blessed be He⁹For the building of the Temple. all the more so.
“He will stand before kings”—he will stand before kings of the Torah. “He will not stand before dark ones,” this is the group of the wicked. Rabbi Yehoshua ben Levi said: When [the Sages] voted, and concluded that three kings and four commoners do not have a portion in the World to Come, they sought to add Solomon to them.¹⁰This was due to what is described in I Kings 11:1–10. A Divine Voice emerged and said: “Do not touch My anointed ones” (Psalms 105:15). Rabbi Yehuda bar Simon said: Moreover, he is listed as the head of a [royal] genealogical lineage, as it is stated: “Reḥavam the son of Solomon [reigned in Jerusalem]” (I Kings 14:21). Rabbi Yudan bar Simon said: Moreover, the Divine Spirit rested upon him and he composed these three books: Proverbs, Song of Songs, and Ecclesiastes.

(Fol. 10, b) And it came to pass in the days of Ahasuerus. R. Levi, and according to others, R. Jochanan, said: "There is a tradition among us from our ancestors [who reicev it from] the men of the Great Assembly, that wherever Vayehi (it came to pass) occurs, it refers to some disaster. (Ruth 1) And it came to pass in the days of Ahasuerus, there was Haman; (Jud. 1) And it came to pass in the days of the Judges, there was hunger; (Gen. 6, 1) And it came to pass when men began to multiply, and soon after this it is written, And the children of man, etc. — [which caused the flood]; (Ib. 11, 2) And it came to pass as they journeyed toward the east, then there came the dispersion; (Ib. 14, 1) And it came to pass in the days of Amraphel … there was a war. (Josh. 5, 13) It came to pass when Joshua was by Jericho, etc. and he saw a man with a drawn sword in his hand; (Ib. 6, 27) And the Lord was (Va'yehi) with Joshua, and soon after this. And the children of Israel committed a trespass; (I Samuel) There was (Va'yehi) a certain man of Romathaim, and afterward, Hannah he loved, but the Lord had shut her womb; (Ib. 8, 1) It came to pass when Samuel became old … and his sons walked not in his way; (Ib. 18, 14) And David was successful all his ways, and soon follows, Saul was in dread of him; (II Sam. 7, 1) And it came to pass when the king dwelt in his house. But thou canst not build the Temple. But is it not written (Lev. 9, 1) And it came to pass on the eighth day, and we have been taught in a Baraitha: "That particular day caused as great rejoicing before the Holy One, praised be He! as did the day of creation, for it is written here. And it came to pass (Va'yehi) on the eighth day, and it is written (Gen. 1, 5) And it was (Vayehi) evening and it was morning the first day. [Hence we find Vayehi when a misfortune does not follow.] There also the tragedy of Nadab and Abihu happened (Lev. 10, 1-7). But is it not written (I Kings 6, 1) And it came to pass in the four hundred and eightieth year after the going forth of the children of Israel out of Egypt, and it is also Written (Gen, 29, 16) While Jacob saw Rachel, and in Genesis (1, 5) And it was evening, and it was morning, the first day — and so on the second and third days although no disaster occurred? We must therefore say that wherever it is said, (Vayehi) It came to pass, there may or may not be a calamity; but whenever it is said, (Vayehi Bimai), And it came to pass in the days of, there a misfortune surely took place. There are five expressions, It came to pass in the days of, viz., in the days of Ahasuerus, the Judges, Amraphel, Ahaz (Is. 7) and Yehoyakim (Jer. 1) [and in every instance there was trouble] .

(4) R. Joshua, however, says: "Whence do we know that the Patriarchs were born in the month of Nissan? It is said (I Kings 6, 1) In the fourth year, in the month Ziv (glory), which is the second month, etc.; i.e., in that month in which the glorious ones of the earth (the patriarchs) were born. But, how is the passage of Ethanim to be explained? This means that they (the Israelites) were strongly protected by meritorious deeds. But how will the one who holds that the patriarchs were born in Tishri explain the reference to the month of Ziv? He will explain it literally: In the month when the trees are blooming, as R. Juda said: "Whoever takes a walk in the month of Nissan and observes the trees sprouting forth, he should say: 'Blessed art thou who hast made thy world lacking in naught, but hast produced therein goodly creatures and goodly trees wherewith to give delight unto the children of men.'" According to the one who holds that the patriarchs were born in Nissan, they also died in Nissan; and, according to the one who holds that they were born in Tishri, they also died in Tishri; for it is said (Deut. 31, 2) Moses said, I am one hundred and twenty years old to-day. He need not say to-day [if it has no special significance]. We, therefore, infer that to-day implies that just that very day have his days and years been completed. This is to teach that the Holy One, praised be He! grants the righteous the fulfillment of the years of their life to the very month and day; as it is said (Ex. 23, 26) The number of thy days will I make full. (5) Isaac was born on Passover. Whence do we infer this? It is written (Gen. 18, 14) At the next festival I will return to thee, and Sarah will have a son. What festival was it when he said this? Shall I assume that it was Passover, that he referred to Pentecost? Is it possible to bear children after fifty days' gestation? If I assume that it was Pentecost, that he referred to Tishri, then again the question is, Who bears children after five months' gestation? Shall I assume that it was Tabernacles, and that he referred to Passover, the same objection may be made: Is it possible to bear children after: six months of gestation? We have been taught in a Baraitha [in answer to the last objection]; that particular year was a leap year [and, therefore, it makes seven months]. But at all events the objection remains, for we must deduct the days of menstruation; hence less than seven months will remain. Mar Zutra [in answer to this] said that although a child born after nine months' gestation is never born before the ninth month is completed, nevertheless a seven months' child can he born before the seventh month is complete; as it is said (I Sam. 1, 20) And it came to pass, Li't'kufoth Hayamim (when the time was come about); the minimum of T'kufoth are two and the minimum of yamim is also two (i.e., after six months and two days' gestation, child-birth is possible). (6) Whence do we know that Sarah, Rachel and Hannah were visited on New Year's Day? R. Elazar said: We infer by comparing the expression, Zechiro, Zechiro (remember) and Pekidah Pekidah (visit) that appear in both places. Concerning the expression Zechira Zechira (remember), it is written of Rachel (Gen. 30, 32) And God remembered (Voyizkor) Rachel; and of Hannah, it is written (I Sam. 1, 19) And God remembered her (Voyizkor); this institutes an analogy between the word remember (Zechira) used in these passages and Zechiro, used in connection with New Year's Day, which is written (Lev. 23, 24) A remembrance (Zichrow) of blowing of cornets. Again, we make an inference from the analogy of Pekido Pekido (visit); it is written concerning Sarah (Gen. 21, 1) And the Lord visited (Pakad) Sarah as He said. Again, it is written concerning Hannah (I Sam. 2, 21) And truly the Lord visited (Pokad) Hannah. By the rule of analogy, all these events took place on the same [New Year's] day. Whence do we know that Joseph was released from prison on New Year's Day? It is written (Ps. 81, 4-5) Blow on the new moon the cornet at the appointed time on the day of our feast; for this is a statute for Israel. And again (Ib.) As a testimony in Joseph did he ordain it, when he went out over the land of Egypt. (Ib. b) On New Year's Day the bondage of our fathers in Egypt ceased. Whence do we know this? We infer it by rule of analogy of the word Sebila mentioned in two places. It is written (Ex. 6, 6) I will bring you out from under the burdens (Sibloth) of the Egyptians; and it is written (Ps. 81, 6) I removed his shoulder from the burden (Seibel); i.e., from the burden of Egypt on the day spoken of in the Psalm. In Nissan they were redeemed, as previously proven. In Tisari we shall again be redeemed. This he deduces by analogy from the word Shofor (cornet), found in the following passages. It is written (Ib.) Blow the cornet on the new moon (i.e., on New Year's Day); and it is written there (Isa. 27, 13) And on that day the great cornet (B'shofor), shall be blown [just as in the former case it means New Year's Day, so does it also in the latter]. R. Joshua says: "In Nissan they [our ancestors] were redeemed, and in Nissan we shall be redeemed in the future." Whence do we infer this? From the following passage (Ex. 12, 42), … this same night is a night of watching unto the Lord; i.e., a night specially designated from the first days of creation for the final redemption of Israel. (Ib.) … For all the children of Israel throughout their generations; i.e., a night looked forward to for the future redemption.

There was one more who used to say: "When our love was strong, we found room to sleep on the broad side of a sword; now when our love is gone a bed of sixty [yards] is not sufficient for us." R. Huna said: We find this in the Scriptures. At first [when Israel was good] it is written (Ex. 25, 22) I will speak with thee from above the cover. And we are taught in a Baraitha that the ark measured nine spans, and the cover one; hence, altogether, it measured ten, and it is written (I Kings 6, 2) And the house which was built by Solomon unto the Lord was sixty cubits in length. And finally there is a passage (Is. 66, 1) Thus hath said the Lord, the heavens are My throne, and the earth is My foot-stool; where is there a house that ye can build unto Me?"

... Teach us, our master, from when does the mitzvah of the Channukah lamp begin? Our rabbis taught – from when the sun sets until the majority of people are gone from the marketplace. And where are they to be lit? If one lives on an upper floor with a window facing the public domain, light there. If it is a time of danger, light within your house [and it is forbidden to do work by its light. R’ Asi said] it is forbidden to see by its light. Why do we light Channukah lamps? When the Hasmonean High Priest defeated the Greeks, as it says “For I bend Judah for Me like a bow; I filled [the hand of] Ephraim, and I will arouse your children, O Zion, upon your children, O Javan; and I will make you as the sword of a mighty man,” (Zechariah 9:13) they entered the Holy Temple. They found there eight iron stakes, fixed them in the ground and lit lamps upon them. Why do we read the Hallel psalms of praise? Because it is written “The Lord is God, and He gave us light.” (Tehillim 118:27) Why don’t we read it on Purim? It is written “…to destroy, to slay, and to cause to perish the entire host of every people and province that oppress them…” (Esther 8:11) and we don’t read it except to mark the fall of a kingdom and the kingdom of Ahasuerus still stood. But when the Holy One destroyed the kingdom of Greece they began to sing hymns and praises and to say that in the past we were servants to Pharoah, servants to Greece and now we are servants to the Holy One “Praise, you servants of the Lord…” (Tehillim 113:1) How many channukot (dedications) were there? There were seven. The dedication of heaven and earth, as it says “Now the heavens and the earth were completed…” (Bereshit 2:1) What dedication was there then? “And God placed them in the expanse of the heavens to shed light upon the earth.” (Bereshit 1:17) The dedication of the wall, as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The dedication of those who came up from the exile, as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) The dedication of the priests, which we light for. The dedication of the world to come, as it says “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12) The dedication of the princes “This was the dedication offering of the altar…” (Bamidbar 7:84) The dedication of the Sanctuary, which this is speaking of “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) Another explanation. There are seven channukot. The dedication of the creation of the world, as it is written “Now the heavens and the earth were completed…” (Bereshit 2:1) Completion is the language of dedication, as is written “All the work of the Mishkan of the Tent of Meeting was completed…” (Shemot 39:32) The dedication of Moshe, as it is written “And it was that on the day that Moses finished erecting the Mishkan…” (Bamidbar 7:1) The dedication of the House, as it is written “A psalm; a song of dedication of the House, of David.” (Tehillim 30:1) The dedication of the Second Temple [as it says “And they offered up for the dedication of this House of God…” (Ezra 6:17) and the dedication of the wall] as it says “And in the dedication of the wall of Jerusalem…” (Nechemiah 12:27) The current one of the House of Hasmonean. The dedication of the world to come, because even that has lights, as it is written “And the light of the moon shall be like the light of the sun, and the light of the sun shall be seven-fold as the light of the seven days…” (Isaiah 30:26)

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Is. 42:21), “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah.” The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp.³Below Numb. 3:5; Numb. R. 15:2. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁴See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”⁵Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”⁶Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation (of Numb. 8:2): [WHEN YOU SET UP THE LAMPS.] This text is related (to Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS TO MAGNIFY AND GLORIFY TORAH. The Holy One, as it were, said to Moses: Say to Israel: It was not because I need your light that I am telling you to light a lamp.⁶Below Numb. 3:7; Tanh. Numb. 3:2; Numb. R. 15:2. Rather <I am doing so> in order to have you acquire merit (by fulfilling a commandment), and so it says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. It is written about him, as it were, (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM; and similarly it says (in Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE {LIGHT} [DAY], AND DARKNESS BECOMES LIKE THE LIGHT]. <Scripture says these things> to inform you that I do not need you. You yourself know <this truth>. Come and see. When a person builds a house and makes windows within [his house], he wants the light to enter. <So> he makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁷See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4): AND FOR THE HOUSE HE MADE WINDOWS BROAD AND NARROW.⁸Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. <This text> is to inform you that all light is his and that he has no need for some of your <light>. So why did I command you <to set up the lamps>? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2): WHEN YOU SET UP THE LAMPS.⁹Beha‘aloteka et-hanerot. These words can also mean: IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. And not only that, but if you are careful to light lamps for my sake, I will shine a great light for you in the world to come, as stated (in Is. 60:1, 3): ARISE SHINE FOR YOUR LIGHT IS COME [….] AND NATIONS SHALL WALK BY YOUR LIGHT, EVEN KINGS BY THE BRIGHTNESS OF YOUR RISING.

(Exodus 12:2) "The beginning of the months": We are hereby apprised that Nissan is the beginning for the months. And whence do we derive (the same for) the reign of kings? From (I Kings 6:1) "In the fourth year of Solomon's reign over Israel, in the month of Ziv (Iyyar), the second month," (his reign having begun with the first month, Nissan). And whence do we derive (the same for) festivals (i.e., that one is not in transgression of delaying his vows until three consecutive festivals have passed)? From (Devarim 16:16) "… the festival of matzoth (in Nissan), and the festival of Shavuoth, and the festival of Succoth." We find, then, that Nissan is the beginning for months, for kings, and for festivals. R. Nathan and R. Tzaddok say: Also for house rentals (i.e., If one says: I am renting it to you for this year, the understanding is until the beginning of Nissan.) But this does not apply to (the reckoning of) years, shemitah, Yovloth, planting (in respect to arlah [viz. Leviticus 19:23]) or (the tithing of) greens, in which respect it is written (Devarim 31:10-11) "At the end of seven years, in the time of the year of the shemitah … when all of Israel, etc.", and (Exodus 34:22) "and the festival of the ingathering, the circuit of the year."

(Lev. 26:3:) “If you walk in My statutes.” This text is related (to Prov. 1:20), “Wisdom shouts for joy in the street; in the squares she raises her voice.” R. Samuel bar Nahman questioned R. Johanan ben Eleazar, when he was standing in the market. He said to him, “Recite one chapter (of Mishnah) for me.” He said to him, “Go to the house of study, and I will recite it for you there.” He said to him, “Rabbi, did you not teach me (Prov. 1:20), ‘Wisdom shouts for joy in the street?’” He said to him, “You know how to read (Scripture), but you do know how to recite (Mishnah). What is the meaning of ‘Wisdom shouts for joy in the street?’ In the street of Torah. In the case of a pearl,³Gk.: margelis. where is it sold? In [its] street. In the case of jewels and pearls, where are they sold? In the known place. They are not brought to the owners of vegetables, onions and garlic, but rather to the place of merchants. Simply in [its] street. Similarly Torah is said in the street [of Torah], as stated, ‘Wisdom shouts for joy in the street; in the squares.’” And what is the meaning of (Prov. 1:20, cont.) “in the squares (rt.: rhb)?” In the place where one amplifies (rt.: rhb) it. And where do they amplify it? In the synagogues and in the study halls. Therefore it is stated (in Prov. 1:20), “in the squares she raises her voice.” (Prov. 1:21:) “At the head of the roaring hosts she calls (rt.: qr').” At the head (r'sh) of the roaring hosts she is the one calling (rt.: qr'). How so? From the beginning (rt.: r'sh) of Torah, how many hosts⁴Gk. ochloi (“crowds”). does she destroy? The generation of the flood, the generation of the dispersion (i.e., of the tower of Babel) and the generation of Sodom. Hence, from the beginning of Torah she calls. Ergo, “At the head of the roaring hosts she calls.” [(Prov. 1:21:) “At the head of the roaring hosts (as if from mwt)⁵The actual root is HMH. she calls.”] At the head of death (mwt) she is calling concerning the first Adam, as stated (in Gen. 2:17)? “For on the day that you eat from it, you shall surely die.” Ergo (in Prov. 1:21), “At the head of the roaring hosts (as if from mwt) she calls.” (Prov. 1:21, cont.:) “In the entrance of the city gates she speaks her words.” In the beginning they made synagogues on the heights of a city, to fulfill what was said (ibid.), “in the entrance of the city gates she speaks her words.”⁶In the ancient world, it was the city heights that were enclosed in a wall and would therefore be entered through its gates. If you have spoken on matters of Torah, never say, “I have already spoken”; but rather speak again; for it is written (ibid.), “she speaks her words” (which can also be read as a future imperative form, “[you,] speak her words”). R. Abba said, “She speaks what is good and she speaks what is bad. (In Lev. 26:3-4) ‘If you walk in My statutes […] Then I will give you your rains in their season.’ Here is the good. ‘But if you do not heed, […] I will make your skies like iron’ (according to Lev. 26:14, 19). Here is the bad.” Another interpretation (of Lev. 26:3) “If you walk in My statutes”: What is written there (in vs. 11)? “Then I will set My dwelling place in your midst.” If you fulfill My commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45), “And I will dwell in the midst of the Children of Israel.” So they came forth from Egypt on this condition: that they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46), “And they shall know that I am the Lord their God who brought them out from the land of Egypt, so that I might dwell in their midst.” Now if they have done My will, My Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said, “The Holy One, blessed be He, desired that, just as He has an abode above, so He would have an abode below, for so He said to the first Adam, ‘If you are worthy, just as I am King over the heavenly beings, so I will make you king over the lower beings.’”⁷Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15), “Then the Lord God took the human.” Now the word, “took” can only be a word of exaltation, just as you say (in Gen. 12:15), “and the woman was taken to Pharaoh's house.”⁸Cf. Gen. R. 16:5. And it also says (in Esth. 2:16), “So Esther was taken unto King Ahasuerus, unto his royal palace.” But He (the Holy One, blessed be He,) did not do so. Rather, when Adam sinned, He removed his Divine Presence from him. Then when Israel arose, the Holy One, blessed be He, said to them, “You shall only go forth from Egypt on condition that you make a dwelling place for Me, so that My Divine Presence may dwell among you,” as stated (in Exod. 25:8), “Let them make Me a sanctuary [that I may dwell among them].” So also He said to Solomon (in I Kings 6:12–13), “With regard to this house which you are building, if you walk in My statutes […] Then I will dwell in the midst of the Children of Israel [and will never abandon My people Israel].” [However] (in I Kings 9:6-7) “If you and your children turn away from following Me […]. Then I will cut off Israel from upon [the face of] the land.” Why? Because those are [the] terms between Me and them, as stated (in Lev. 26:3. 14), “If you walk in my statutes…. But if you do not heed me;” what is written there (in vs. 31)? “Then I will make your sanctuaries desolate.” What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4), “Now it came to pass in Solomon's old age that his wives led his heart astray.” The Holy One, blessed be He, said to him, “I have given you the Torah [for you] to carry out its commandments, and you have seen the terms which I prescribed to you in it”; and it is written (in Ps. 72:1), “To Solomon, O God, give Your statutes to the king.” And [so] it is written (in I Kings 11:11), “Because this has been with you, and you did not keep My covenant and My statutes.” So what do I do? (According to Is. 55:11) “So shall My word be which goes forth from My mouth: it shall not return unto Me empty.” Manasseh arose to make the image and bring it into the holy of holies, as stated (in II Chron. 33:7; cf. II Kings 21:7), “And he set up a sculptured image, which he had made, in the house [of God].” Then the Holy One, blessed be He, called unto Jeremiah and said to him (in Lam. 4:3), “Even snakes⁹The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). extend a breast to nurse their young; [the daughter of My people has become cruel].” When the snake (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts [if] covered, and would not nurse. Now My children do not act like this. Instead, when they saw Me entering the house, Manasseh came and brought in the image in order to force Me out of it. At first they made a single face,¹⁰Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20), “For the couch is too short for stretching out, and the molten image¹¹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. too narrow (tsar) for curling up.” Ergo I would say, “Unlike the snakes (in Lam. 4:3), they did not extend a breast to nurse their young.” The Holy One, blessed be He, said, “What am I doing here? (Hos. 5:15) ‘I am going. I will return to my place.’” "I will go and return" is not written here, but “I am going. I will return.” Now if had been written, "I will go and return (to the heavenly abode)," there would have been no hope for Israel; however, the Holy One, blessed be He, said, “Although I am going, let them repent, and I will return.” It is therefore written, “I am going. I will return to my place, until they acknowledge their guilt and seek My face. In their distress (tsar) they will search diligently for Me.” Out of the midst of distress, when it comes upon them, they shall repent, and I will return and they shall seek My face. R. Yehuda says, “If Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15), ‘In stillness (shuva, which can be read as return or repentance) and calm you shall be saved; [… but you were unwilling ].’”¹²yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Shimon says, “Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22), ‘I the Lord will hasten it in its time.’” R. Elazar said, “If they do not repent on their own, the Holy One, blessed be He, will raise over them an evil king, whose decrees are as harsh as [those of] Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19), ‘for distress shall come like a stream, with the wind of the Lord driving it onward.’ At that time (according to vs. 20), ‘Then a redeemer shall come to Zion.’”

Another interpretation (of Exod. 27:20): AND YOU SHALL COMMAND <THE CHILDREN OF ISRAEL TO BRING UNTO YOU CLEAR OIL OF BEATEN OLIVES FOR THE LIGHT >…, not because I need light but in order to give you light. R. Johanan said: The eye is white with black in the middle.¹⁴Numb. R. 15:7. From where must it see? Not from the white? But that is not so. One only sees from the midst of the black. Now you are not able to comprehend the light of the eyes; yet you seek to comprehend my ways. Is it not because your <evil> drive misleads you, saying: Perhaps he (the Holy One) needs light? R. Abbin the Levite said: {You desire that whoever wants} [You find that whoever desires] to make windows for himself, makes them wider on the inside and narrower on the outside. Why? So that they will attract the light. But the windows of the Temple were wider on the outside and narrower on the inside.¹⁵Below, Numb. 3:2; also Lev. R. 31:7; cf. PRK 21:5, which deduces this assertion from I Kings 6:4. Why? So that the light would go forth from the Temple and light up the world. The light goes forth from the midst of my house; so do I have need of light? But you may say: Why does he need a lamp? In order to give us light. (Exod. 27:20:) TO BRING UNTO YOU CLEAR OIL OF BEATEN OLIVES…, in order to light up an eternal lamp so that your light may be constantly before me. David said (in Ps. 97:11:) LIGHT IS SOWN FOR THE RIGHTEOUS.

Another matter: “Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the strip of crimson wool.⁶²The reference is to the strip of crimson wool that would be tied to the scapegoat on Yom Kippur (see Yoma 41b). “Your speech is lovely” (Song of Songs 4:3) – this is the scapegoat. Israel said before the Holy One blessed be He: Master of the universe, we do not have the strip of crimson wool and the scapegoat.⁶³After the destruction of the Temple these were discontinued. How, then, does Israel achieve atonement? He said to them: “Your lips are like a scarlet thread” (Song of Songs 4:3) – the murmuring of your mouth is as beloved to Me as the scarlet thread of crimson wool. Rabbi Abbahu said about this: “We will pay bulls with our lips” (Hosea 14:3). What will we pay in lieu of bulls and in lieu of the scapegoat? It is our lips. “Your speech [midbarekh] is lovely” (Song of Songs 4:3) – your wilderness [midbarekh] is fine, your utterances [midabrotayikh] are fine.⁶⁴Just as God is pleased with the ritual of sending the scapegoat to the wilderness, He is pleased with words of prayer and repentance in the absence of the ritual of the scapegoat.
Rabbi Abba bar Kahana said: Even though [the Temple] is desolate, one is liable for [entering] its boundary now when it is destroyed, just as one is liable for [entering] its boundary when it is standing. Rabbi Levi said: The Holy One blessed be He said: In its destruction it produced for Me righteous people and when it was standing it produced for Me wicked people. In its destruction it produced for Me righteous people: Daniel and his associates, Mordekhai and his associates, Ezra and his associates. When it is standing it produced for Me wicked people such as Aḥaz and his associates, Menashe and his associates, Amon and his associates. Rabbi Abba said in the name of Rabbi Yoḥanan regarding this [statement] of Rabbi Levi: “For the children of the desolate are more than the children of the married woman” (Isaiah 54:1). That is, it produced more righteous people for Me in its destruction than the righteous people it produced for Me when it was standing.
“Your temple is like a pomegranate slice” (Song of Songs 4:3) – Rabbi Abba bar Kahana and Rabbi Aḥa: one said: The most empty in the three rows⁶⁵The three rows of Sages who sat before the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding [the Sages of] the Sanhedrin itself. And one said: The most empty in the Sanhedrin is packed with Torah like this pomegranate, and it goes without saying: “Behind your braid” (Song of Songs 4:3) – regarding those who sit beneath the olive tree and beneath the vine and the fig tree and engage in matters of Torah.⁶⁶These scholars were unburdened by the responsibilities of the Sanhedrin and could thus be even more focused in advancing in their Torah study (Etz Yosef).
“Your neck is like the tower of David” – this is the Temple. Why does [the verse] liken it to a neck? It is because all the days that the Temple was constructed and in existence, Israel’s neck was extended⁶⁷They held their heads up high proudly. among the nations of the world. Once the Temple was destroyed, it is as though Israel’s neck was bowed. That is what is written: “I will break the power of your might” (Leviticus 26:19) – this is the Temple.
Another matter: Just as the neck is situated at the height of the person, so too, the Temple is situated at the height of the world. Just as the neck has the most jewelry suspended from it, so priesthood is from the Temple and the Levites are from the Temple.⁶⁸The uniqueness of the priests and the Levites was apparent only when they were able to perform their functions in the Temple. Just as the neck, if it is removed the person has no life, so too, from when the Temple was destroyed there is no life for the enemies of Israel.⁶⁹This is a euphemism for Israel, to avoid saying there is no life for Israel.
“Built magnificently [letalpiyot]” (Song of Songs 4:3) – with four sides.⁷⁰There were entrances [piyot] from all four directions. Ḥiyya ben Rabbi Bon said: It was beauty [yofi], and it became a mound [tel]. The Holy One blessed be He said: It is I who rendered it a mound in this world, and it is I who is destined to render it beautiful in the World to Come.
Another matter: “Magnificently [talpiyot]” – a mound [tel] toward which all mouths [piyot] pray; from here they said: Those standing outside the Land of Israel and praying should turn their faces toward the Land of Israel, as it is stated: “They will pray to you by way of their land” (I Kings 8:48). Those standing in the Land of Israel turn their faces toward Jerusalem and pray, as it is stated: “They shall pray to you by way of this city” (II Chronicles 6:34). Those standing and praying in Jerusalem turn their faces toward the Temple, as it is stated: “He shall pray toward this house” (I Kings 8:42). Those standing on the Temple Mount turn their faces toward the Holy of Holies, as it is stated: “They shall pray toward this place” (I Kings 8:35). Thus, those standing in the north, their faces are to the south; those standing in the south, their faces are to the north; those standing in the east, their faces are to the west; and those standing in the west, their faces are to the east. The result is that all of Israel are praying toward one place. From where is it derived that all of Israel pray toward one place? Rabbi Yehoshua ben Levi said: “This is the Sanctuary to the front [lifnai]” (I Kings 6:17) – this is the Sanctuary toward which all the faces [hapanim] are directed.
To this point, when it is standing;⁷¹It has been proven that one prays facing the Temple when it is standing. in its destruction, from where is it derived? Rabbi Avin said: “Built magnificently [letalpiyot]” – this is the Sanctuary, as all mouths [piyot] pray toward it. In Shema, one recites Builder of Jerusalem.⁷²In the second blessing following Shema in the evening prayer: Who spreads a canopy of peace…and over Jerusalem. In the Amida prayer, one recites Builder of Jerusalem. In Grace after Meals, one recites Builder of Jerusalem. Thus, all mouths pray for it before the Holy One blessed be He. He is destined to rebuild it and to rest His Divine Presence in it. One verse says: “My eyes and My heart will be there always” (I Kings 9:3), and one verse says: “I will go and return to My place” (Hosea 5:15).⁷³In this verse, God says that He will return to heaven rather than rest His presence on earth. How can these two verses coexist? Rather, His face is on High and His heart is below, as it is taught: A person should direct his heart toward the Holy of the Holies. Rabbi Ḥiyya the Great and Rabbi Shimon ben Ḥalafta: Rabbi Ḥiyya the Great said: Toward the supernal Holy of Holies; and Rabbi Shimon ben Ḥalafta said: Toward the earthly Holy of Holies. Rabbi Pinḥas said: I will uphold both of your statements: Toward the supernal Holy of Holies, which is aligned with the earthly Holy of Holies. That is what is written; “The place [makhon] You fashioned for Your dwelling, Lord” (Exodus 15:17) – it is aligned [mekhuvan] with your dwelling place, this is the supernal Temple.
Mount Moriah – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because bitterness [mara] emerged to the world from there;⁷⁴It is called Mount Moriah because bitterness was destined to emerge from there due to the destruction of the Temple. and the other said: Because awe emerged to the world from there. Ark [aron] – Rabbi Ḥiyya and Rabbi Yannai: one said: Because light [ora] emerged from there to the world; and one said: Because a curse [arira] emerged from it to the nations of the world.⁷⁵The ark holds the Torah, and the nations of the world are at a disadvantage because they refused to accept the Torah. Sanctum [devir] – Rabbi Ḥiyya the Great and Rabbi Yannai: one said: Because a plague [dever] emerged from there to the nations of the world.⁷⁶This is because they demeaned the Torah and destroyed the Temple. One said: Because the precepts [diberot] emerged from there to the world.
“One thousand bucklers are hung upon it” – Rabbi Berekhya said: The Holy One blessed be He said: I shortened one thousand generations and I brought them that protection that their hearts desired.⁷⁷The Torah was meant to be given after one thousand generations, but it was given after twenty-six generations. Rabbi Berekhya said in the name of Rabbi Yitzḥak: Abraham said before the Holy One blessed be He: Master of the universe, You have been a shield for me, but will You not be a shield for My children?⁷⁸This question was in light of God’s statement to Abraham: “I am a shield for you” (Genesis 15:1), in which He did not mention Abraham’s descendants. . The Holy One blessed be He said to him: I have been one shield for you, as it is stated: “I am a shield for you” (Genesis 15:1), but for your children I will be many shields. That is what is written: “One thousand bucklers are hung upon it, all the shields of the mighty” – this is the priesthood and the monarchy.

[Another interpretation (of Lev. 26:3:) IF YOU WALK IN MY STATUTES. What is written there (in vs. 11)? THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST. If you fulfill my commandments, I will leave the heavenly beings and come down to dwell among you, as stated (in Exod. 29:45): AND I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL. So they came forth from Egypt on this condition: That they build the dwelling place, so that the Divine Presence might dwell among them, as stated (in vs. 46): AND THEY SHALL KNOW THAT I AM THE LORD THEIR GOD WHO BROUGHT THEM OUT FROM THE LAND OF EGYPT, SO THAT I MIGHT DWELL IN THEIR MIDST. Now if they have done my will, my Divine Presence shall not move from their midst. Why? R. Samuel bar Abba said: The Holy One desired that, just as he has an abode above, so he would have an abode below, for so he said to the first Adam: If you are worthy, just as I am king over the heavenly beings, so I will make you king over the lower beings.¹⁴Cf. Tanh., Numb. 2:16; Gen. R. 3:19. It is so stated (in Gen. 2:15): THEN THE LORD GOD TOOK THE HUMAN BEING < AND PUT HIM IN THE GARDEN OF EDEN TO WORK IT AND PRESERVE IT >. Now the word TOOK can only be a word of exaltation, just as you say (in Gen. 12:15): AND THE WOMAN WAS TAKEN TO PHARAOH'S HOUSE.¹⁵Cf. Gen. R. 16:5. And it also says (in Esth. 2:16): SO ESTHER WAS TAKEN UNTO KING AHASUERUS, UNTO HIS ROYAL PALACE. But he (the Holy One) did not do so. Rather, when Adam sinned, he removed his Divine Presence from him. Then when Israel arose, the Holy One said to them: You shall only go forth from Egypt on condition that you make a dwelling place for me, so that my Divine Presence may dwell among you, as stated (in Exod. 25:8): LET THEM MAKE ME A SANCTUARY < THAT I MAY DWELL AMONG THEM >. So also he said to Solomon (in I Kings 6:12–13): WITH REGARD TO THIS HOUSE WHICH YOU ARE BUILDING, IF YOU WALK IN MY TORAHS, {IF YOU} CARRY OUT MY ORDINANCES, AND OBSERVE ALL MY COMMANDMENTS TO WALK IN THEM, THEN I WILL {ESTABLISH YOU, AS} [FULFILL MY WORD WITH YOU, WHICH] I SPOKE UNTO YOUR FATHER DAVID. THEN I WILL DWELL IN THE MIDST OF THE CHILDREN OF ISRAEL AND WILL NEVER ABANDON < MY PEOPLE ISRAEL >. (I Kings 9:6:) IF YOU AND YOUR CHILDREN TURN AWAY FROM FOLLOWING ME…, what will I do? (Vs. 7:) THEN I WILL CUT OFF ISRAEL FROM UPON [THE FACE OF] THE LAND WHICH I HAVE GIVEN THEM, AND I WILL CAST {THIS HOUSE} [THE HOUSE WHICH I HAVE CONSECRATED FOR MY NAME < FROM MY PRESENCE >…. ] Why? < Because > those are < the > terms which are stated (in Lev. 26:3): IF YOU WALK IN MY STATUTES…. THEN I WILL SET MY DWELLING PLACE IN YOUR MIDST…. (Vs. 14:) BUT IF YOU DO NOT HEED ME, what is written there (in vs. 31)? THEN I WILL MAKE YOUR SANCTUARIES DESOLATE. What did Solomon do? He had a lot of wives and horses; and it is written (in I Kings 11:4): NOW IT CAME TO PASS IN SOLOMON'S OLD AGE THAT HIS WIVES LED HIS HEART ASTRAY < AFTER OTHER GODS >. The Holy One said to him: I have given you the Torah < for you > to carry out its commandments, and you have seen the terms which I prescribed to you in it, as stated (in Ps. 72:1): TO SOLOMON. O GOD, GIVE YOUR ORDINANCES TO THE KING, AND YOUR RIGHTEOUSNESS TO THE KING'S SON. It is also written (in I Kings 11:11): BECAUSE THIS HAS BEEN WITH YOU, AND YOU DID NOT KEEP MY COVENANT AND MY STATUTES WHICH I COMMANDED YOU, I WILL SURELY REND THE {KINGDOMS} [KINGDOM] FROM YOU AND GIVE {THEM} [IT] TO YOUR SERVANT. So what do I do? (According to Is. 55:11) SO SHALL MY WORD BE WHICH GOES FORTH FROM MY MOUTH: IT SHALL NOT RETURN UNTO ME EMPTY. Manasseh arose to make the image and bring it into the Holy of Holies, as stated (in II Chron. 33:7; cf. II Kings 21:7): AND HE SET UP A SCULPTURED IMAGE WHICH HE HAD MADE IN THE HOUSE OF GOD, OF WHICH GOD HAD SAID UNTO DAVID AND UNTO HIS SON SOLOMON: IN THIS HOUSE AND IN JERUSALEM, WHICH I HAVE CHOSEN OUT OF ALL THE TRIBES OF ISRAEL, I SHALL SET MY NAME FOREVER. Then the Holy One called unto Jeremiah and said to him (in Lam. 4:3): EVEN DRAGONS¹⁶The midrash follows the ketiv (tannin). The qere reads tannim (“jackals”). EXTEND A BREAST TO NURSE THEIR YOUNG; < THE DAUGHTER OF MY PEOPLE HAS BECOME CRUEL >. When the dragon (tannin) comes to nurse from its mother, she sees it from afar and extends her breasts for it to nurse; for it would not see her breasts, < if > covered, and would not nurse. Now my children do not act like this. Instead, when they saw me entering the house, Manasseh came and brought in the image in order to force me out of it. [At¹⁷This immediate bracketed section is added from Tanh., Lev. 10:3, and from Buber’s 5th Oxford ms (Hunt 74 Uri Hch NC No. 2337). first they made a single face,¹⁸Gk.: prosopon. and set it up to the west. The Divine Presence went, as it were, to another corner, a place where the image would not be seen. When Manasseh saw that, he made four faces so that the Divine Presence would see them and depart. Thus it is stated (in Is. 28:20): FOR THE COACH IS TOO SHORT FOR STRETCHING OUT, AND THE MOLTEN IMAGE¹⁹Massekhah. Most biblical translations render the word as denoting a kind of covering here and in Is. 25:7, but massekhah generally refers to an image. In any case, the image concept must have suggested the use of the verse in this context. TOO NARROW (tsar) FOR CURLING UP.] Also, unlike the dragons (in Lam. 4:3) they did not EXTEND A BREAST TO NURSE THEIR YOUNG. The Holy One said: What am I doing here? (Hos. 5:15:) I AM GOING. I WILL RETURN TO MY PLACE. "I will go and return" is not written here, but I AM GOING. I WILL RETURN. Now if had been written: "I will go and return (to the heavenly abode)," there would have been no hope; however, the Holy One said: Although I am going, let him repent, and I will return. It is therefore written: I AM GOING. I WILL RETURN TO MY PLACE, UNTIL THEY ACKNOWLEDGE THEIR GUILT AND SEEK MY FACE. IN THEIR DISTRESS (tsar) THEY WILL SEARCH DILIGENTLY FOR ME. Out of the midst of distress, when it comes upon them, they shall repent, and I will restore my Divine Presence. R. Eliezer says: If Israel repents, they will be redeemed; but if Israel does not repent, they will not be redeemed, since it is stated (in Is. 30:15): IN STILLNESS AND CALM YOU SHALL BE SAVED; < IN QUIET AND CONFIDENCE SHALL BE YOUR STRENGTH. BUT YOU WERE UNWILLING >.²⁰yTa‘an. 1:1 (63d-64a); Sanh. 97b. R. Joshua says: Whether they repent or do not repent, when the end arrives, they will be redeemed immediately, since it is stated (in Is. 60:22): I THE LORD WILL HASTEN IT IN ITS TIME. R. Eleazar said: The Holy One will raise over them someone as evil as Haman. Then he shall enslave them, and for that reason they shall repent, since it is stated (in Is. 59:19): FOR DISTRESS SHALL COME LIKE A STREAM, WITH THE WIND OF THE LORD DRIVING IT ONWARD. At that time (according to vs. 20): THEN A REDEEMER SHALL COME TO ZION AND TO THOSE IN JACOB WHO TURN BACK FROM TRANSGRESSION, SAYS THE LORD…. So did R. Tanhuma Berabbi interpret.]

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

... Another explanation. “And all the work that king Solomon had wrought in the house of the Lord was finished.” (Melachim I 7:51) What does ‘all the work’ mean? It was built by itself, rising and floating up – thus it does not say when the house was built, but rather “And the house, when it was in building…” (Melachim I 6:7) “…was built of stone finished at the quarry (masa)…” (ibid.) What does ‘finished at the quarry’ (masa nivne) mean? R’ Brechia said: the stone picked itself up (nosah atzma), rose up and was built by itself. This is what Shlomo said in his song “I have surely built You a house to dwell in…” (Melachim I 8:13) He says ‘I have surely built’, meaning ‘I built a building and the stones rose up and flew into place themselves’. If you are shocked that the Holy One would do such a thing for a single righteous person, “And a stone was brought and placed on the mouth of the pit…” (Daniel 6:18) And where did they get a rock in Bavel? Our Rabbis said that it rolled all the way from the land of Israel and came in an instant. So if the Holy One did such a thing for flesh and blood, are you surprised that He would do so for the building of a house to the Holy One?

(Ecc. 2, 8) I procured men singers and women singers, and the delights of the sons of men, and Shidda and Shidath; i.e., men singers and women singers, refers to different musical instruments and the delight of the sons of men refers to swimming pools and bath houses. As to Shidda and Shiddath here (in Babylon) it was interpreted to signify male demons and female demons, while in the West (the land of Israel) they said it means carriages [for lords and ladies, respectively]. Said R. Jochanan: "Three hundred" different kinds of demons were to be found in Sichin [all of whom were known to me], nevertheless the kind called Shidda is unknown to me." The master said above: "Here (in Babylon) it was interpreted to signify male demons and female demons." For what purpose did King Solomon require them? The following passage will answer (I Kings 6, 7) And the house, when it was in building, was built of stone made ready before it was brought thither, etc. For before the operation [of the Temple] commenced Solomon asked the Rabbis: "How shall I accomplish this?" (without using tools of iron.) Whereupon they replied: "There is the Shamir, with which Moses cut the precious stones of the Ephod." "Where is it to be found?" Solomon asked the Rabbis. To which they replied, "Let a male demon, and a female come' and do thou coerce them both; perhaps they know and will reveal it to thee." He then conjured into his presence a male and a female demon, and tortured them. But in vain, for they said: "We do not know his whereabouts, and cannot tell; perhaps Ashmedai, the king of the demons, knows." "But where is he to be found?" Solomon inquired of them. They answered: "In yonder mount is his residence. There he has a pit and, after filling it with water, covered it over with a stone and sealed with his own seal. Daily he ascends to heaven and studies in the school up there; then he comes down and studies in the school down here. After this he goes and examines the seal, then opens the pit and after quenching his thirst covers it up again and seals it and departs."

(Fol. 86b) (Lev. 24, 2) Command the children of Israel, that they bring unto thee pure olive oil. R. Samuel b. Nachmeni said: "It says unto thee, but not unto Me, for I need not its light. The table was in the north side [of the Temple] and the candlestick was at the south side. R. Zerika in the name of R. Elazar remarked: 'He said neither do I need eat food nor its light [of the Temple]'." (I Kings 6, 4) And for the house he made windows broad within, and narrow without. We are taught in a Baraitha concerning this passage that it was purposely made broad within and narrow without, because 'I need not its light.' (Lev. 24, 3) Without the veil of the testimony in the tent of meeting, i.e., this is a testimony for the entire world that the Shechina rests upon Israel. And if thou wilt claim that I need its light; how is it possible? Behold during the entire period which Israel wandered in the deserts they did go after My light. You must therefore admit that this is a testimony for the entire world that the Shechina rests upon Israel. What was the unusual thing which served as testimony? Said Raba: "This refers to the extreme western candle in which the quantity of oil was as much as in all other candles, yet it was this candle from which all other candles were kindled and this was also the last one [to burn until the priest fixed it] ."

"Also the use of the Shamir had stopped." Our Rabbis were taught: The Shamir is that with which Solomon built the Temple, as it is said (I Kinfis 6, 7) And the house, when it was in building was built of entire stones, etc. R. Juda says: "This is to be taken literally." R. Nechemia said to him: "How is it possible to think so? Behold, it is said (Ib., 7, 9) All this were of heavy stones hewn after a fixed measure sawed with the saw inside and outside? We must therefore say that the meaning of the passage (Ib. 6, 7) [So that neither hammer, nor axe nor any tool of iron] heard in the house while it was in building, means that it was prepared outside and then brought inside." R. Nachman said: "The opinion of R. Juda concerning the stones of the Temple, appeals to me and likewise the words of R. Nachemia, as far as the stones of Solomon's own palace that every kind of tool was used." But according to R. Nechemia, then why was the Shamir necessary? The latter was necessary for the stones of Ephod, as we are taught in a Baraitha; The Stones of the Ephod, it was not written upon them with ink, because it is said (Ex. 28, 11) Like the engraving of a signet, nor was it marked with a cutting tool, for it is said Bemiluotham, which means that nothing should miss. We must therefore say that they wrote with ink on the stone and they brought the Shamir and the marks which were outside, were shown to it which caused the stones to split by themselves like a date which splits itself during the summer time and nothing is missing of it, or like the earth that divides itself during the winter time in places and nothing is missing. Our Rabbis were taught: The Shamir was created as big as a barley and she exists since the day of creation and no hard thing can withstand it. How is it preserved? She is kept covered with tufts of wool and placed in a leaden tube filled with barley bran.

You find that from that time until Solomon erected the Temple, it rained continuously for forty days each year as a reminder of the waters of the flood that lasted forty days. After Solomon completed the Temple, he pleaded for mercy in behalf of them (Israel), and the continuous rains ceased, as it says: And in the eleventh year, in the month of Bul (I Kings 6:38). What is the meaning of the words In the month of Bul? It refers to the month when the cattle are given mixed fodder which was stored inside the house (because of the rains).¹⁷The biblical name for the eighth month is Mar Heshvan. The name Bul is derived from the word bullalin, the month when cattle are given mixed fodder that is stored in the house; Pesikta Rabbati 7. Jastrow.

For Thou, Lord, hast made me glad through thy work alludes to the Tent of Meeting. I will exult in the works of Thy hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are thy works, O Lord: Thy thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam.²⁰See Seder Olam 7. Seder Olam is a tannaitic midrash dealing with chronological matters. See Strack, Introduction to Talmud and Midrash, p. 225. The ten crowns are ten events that occurred on that day. See the lis tin Ginzberg, Legends, vol. III, p. 181.. Therefore it says: A brutish man knoweth not, neither doth a food understand this (ibid., v. 7). A brutish man knoweth not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither doth a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is nigh them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that day I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever. Amen. Selah.

Another interpretation (of Exod. 19:1:) ON THE NEW MOON (bahodesh), <THE THIRD ONE >. Ba hodesh (understood as two words) < means > THE NEW MOON HAS COME.³⁵PRK 12:18. R. Abbin said: When the Holy One appeared to Moses on Sinai, he said to him (in Exod. 3:12): WHEN YOU HAVE BROUGHT {THIS} [THE] PEOPLE OUT OF EGYPT, YOU SHALL SERVE <GOD ON THIS MOUNTAIN>. Now Moses was eagerly waiting and saying: When is this designated time coming? However, when [the designated time] did arrive, the Holy One said, THE NEW MOON HAS COME, <namely the one> that you have been eagerly awaiting. It does not say (in Exod. 19:1): "In the third moon," even as it says (in I Kings 6:37): THE MOON OF ZIV, (in vs. 38:) THE MOON OF BUL, <or> (as in 8:2) THE MOON OF ETHANIM. Rather it says (here in Exod. 19:1): ON THE [THIRD] NEW MOON (rt.: HDSh).³⁶PRK 12:19; cf. Matthew 22:1–14 // Luke 14:15–24. R. Judah b. R. Shallum the Levite said: The Holy One said to them: I am making a renewal (rt.: HDSh) of things and renewing (rt.: HDSh) you. To what is the matter comparable? To a king who had a son. When he reached his maturity, his father wanted to have him marry; but he did not have a new argentaria³⁷The word may be Latin (argentaria) or Greek (argentarion) and denotes a chest of silver or silver table service, but in this context the word seems to denote table appointments generally. {i.e., court}. The king said: This is not the honor due my son, to have him marry {in an old court} [it should read: with an old argentaria]; yet if I wait until I provide him with a new one, I shall delay my son's happiness. What did the king do? He brought smiths and artisans to polish vessels of copper. He brought skilled workers to carve designs on vessels of wood. [<Thus> the king was able to have his son marry with an old argentaria which appeared to be new (rt.: HDSh).] So too, when Israel went forth out of Egypt, the blind, the deaf, and the lame were among them. The Holy One said: [The Torah, all of it, is complete, as stated (in Ps. 19:8 [7]): THE TORAH OF THE LORD IS PERFECT.] Shall I give it to this generation when there are deformities among them? Shall I wait until their children arise? Shall I delay the joy of Torah? What did the Holy One do? He healed them. Then he gave them the Torah. But where is it shown [that he healed them]? Whoever was blind saw, as stated (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS…. Whoever was deaf was made to hear, as stated (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY (literally: HEAR). Whoever was lame was made whole, as stated (in Exod. 19:17): AND THEY STOOD AT THE FOOT OF THE MOUNTAIN. Ergo: I will establish (rt.: HDSh) a renewal of things (rt.: HDSh) for you.

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” This text is related (to Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” The Holy One, blessed be He, does not deprive any creature of a reward.⁸⁰Numb. R. 12:9. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One, blessed be He, does not deprive him of his reward.⁸¹Cf. Mekhilta deRabbi Ishmael, Shirata, 1; PR 5:2, 6. It is therefore stated (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14), “So Solomon finished building the house.” But because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1-5), “Lord, remember David and all his hardships. How he swore to the Lord, [vowed to the Mighty One of Jacob]: Surely I will not come into the shelter of my house, […] until I find a place for the Lord,” the Holy One, blessed be He, did not deprive him of his reward. Rather He had it written in his name, as stated (in Ps. 30:1 [introduction]), “A psalm. A song of the dedication of the House of David.” And did David dedicate it? And behold Solomon dedicated it. It is simply that since David devoted his life to it, it is called by his name. Ergo Solomon said it well (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit […].” So also you find in the case of the Tabernacle, when everyone devoted their lives [to it] and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8), “Then all the wise-hearted ones among the workers [made the Tabernacle]. And likewise (according to Exod. 36:1), “Then let Bezalel and Oholiab [and all the wise-hearted ones …] do [all that the Lord has commanded].” But because Moses devoted his life to [the Tabernacle], it was called by his name, as stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” And Moshe went and devoted his life to each and every thing, so that they should make it just as the Holy One, blessed be He, had shown him on the mountain, so that they would not err with it. It is therefore written about each and every thing (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42), “as the Lord commanded Moses.” And so it says (in vs. 43), “When Moses saw all the work, and behold, they had done it […; then Moses blessed them].” And with what blessing did he bless them? He said to them, “May the Divine Presence dwell in the work of your hands.” The Holy One, blessed be He, said, “Because Moses has devoted his life to the Tabernacle, I will only write about it in his name.” Thus it is stated (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

“On the seventh day…” (Bamidbar 7:48) This is what is written “You gates, lift your heads…” (Tehillim 24:7) You find that at the time when Shlomo built the Holy Temple he sought to bring the ark into the Holy of Holies, and at that moment the gates cleaved to one another. Shlomo said twenty-four songs of joy from the verse “But will God indeed dwell with man on the earth?” (Divre HaYamim II 6:18) to “And now, arise, O Lord God to Your resting place, You and the Ark of Your might…” (Divre HaYamim II 6:41) Twenty four verses and he was not answered. He tried again and said “You gates, lift your heads and be uplifted…” (Tehillim 24:7) and was not answered. He tried again and said “You gates, lift your heads and lift up…” (Tehillim 24:9) and was not answered. Once he said “O Lord God, do not turn back the face of Your anointed one; remember the kind deeds of David Your servant,” (Divre HaYamim II 6:42) he was answered immediately. The gates lifted up their heads, the ark entered, the Divine Presence dwelled in the House and the fire descended from heaven, as is written afterwards “And when Solomon finished praying, and the fire descended from heaven and consumed the burnt offerings and the sacrifices, and the glory of the Lord filled the House.” (Divre HaYamim II 7:1) And why did Shlomo suffer all this? Because he was filled with pride and said “I have surely built You a house to dwell in…” (Melachim I 8:13)

2 (Is. 42:21) “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah”: The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.¹See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”²Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”³Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation (Gen. 8:16): [GO FORTH FROM THE ARK]. David said to the Holy One (in Ps. 142:8 [7]): Sovereign of the World, BRING MY SOUL OUT OF PRISON.⁵⁰Tanh., Gen. 2:11; cf. Gen. R. 34:1. When Noah was within the ark, he prayed constantly. Thus it is stated (in Ps. 32:6): THEREFORE, LET EVERY SAINT PRAY TO YOU IN A TIME WHEN YOU MAY BE FOUND, THAT WHEN THE GREAT WATERS OVERFLOW, THEY WILL NOT REACH HIM. And what did he pray? BRING MY SOUL OUT OF PRISON. The Holy One said to him: It is a decree from me that twelve months be fulfilled (in the ark). Unless they are fulfilled, you are not going forth. Even so Isaiah has stated (in Is. 49:8f.): IN AN ACCEPTABLE TIME I HAVE ANSWERED YOU … SAYING TO THOSE WHO ARE BOUND: GO FORTH. These (who were bound) are Noah and his sons, who were prohibited (literally: bound) from sexual intercourse.⁵¹See Gen. R. 31:12; 34:7. Joseph also acted in this way when he saw the years of famine that were going to come.⁵²Ta‘an. 11a. He engaged in sexual intercourse for being fruitful and multiplying before they came, as stated (in Gen. 41:50): AND UNTO JOSEPH WERE BORN TWO SONS BEFORE THE YEAR OF FAMINE CAME. Likewise Noah and his sons, the cattle, the wild beasts, and the fowl acted in this way.⁵³yTa‘an. 1:6 (64d). They did not engage in sexual intercourse for being fruitful and multiplying when they had entered the ark, for so had the Holy One commanded them when they had entered the ark. Where is it shown? Where it is stated (in Gen. 7:7): AND THERE WENT INTO THE ARK NOAH AND HIS SONS, the males by themselves; ALSO HIS WIFE AND HIS SONS' WIVES, the females by themselves.⁵⁴See Sanh. 108b. Thus all the days that Noah was in the ark, Noah, his sons, and all who were with him were prohibited (literally: bound) from sexual intercourse. The Holy One said to them: How can I be destroying the world in anger while you are building it up! When the flood passes on, however, you will engage in sexual intercourse for being fruitful and multiplying, as stated (in Is. 49:9): SAYING TO THOSE WHO ARE BOUND (i.e., PROHIBITED): GO FORTH. So, when the earth had become dry, the Holy One said to him (in Gen. 8:16): GO FORTH FROM THE ARK, [YOU AND YOUR WIFE] (with male and female mentioned together). Thus he released (i.e., permitted) them to be fruitful and multiply. And he also released the cattle, the wild beasts, and the fowl, as stated (in vs. 17): AND LET THEM ABOUND IN THE EARTH, BE FRUITFUL, AND MULTIPLY. Noah said to him: Sovereign of the World, might you possibly bring < another > flood to the world? He said to him: Thus have I sworn: I am not bringing another flood, as stated (in Gen. 8:21): THEN THE LORD SMELLED THE PLEASING ODOR; SO THE LORD SAID IN HIS HEART: I WILL NOT AGAIN CURSE THE GROUND ANY MORE…. How did he swear to him? Our masters say he swore to him by the covenant of Abraham, which is cited (in Neh. 9:7): AND YOU MADE A COVENANT WITH HIM (Abraham). So also Isaiah said (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME: [AS I SWORE THAT THE WATERS OF NOAH WOULD NEVERMORE GO OVER THE EARTH]. You find, nevertheless, that forty days in every year these waters made a mark on the world until Solomon arose and built the Temple. Then those forty days ceased, as stated (in I Kings 6:38): AND IN THE ELEVENTH YEAR IN THE MONTH OF BUL … < THE HOUSE WAS FINISHED >. What is the meaning of IN THE MONTH OF BUL? In the month that the cattle are given mixed fodder (BLYM) from the house.⁵⁵Cf. yRH 1:2 (56d). Another interpretation: IN THE MONTH OF BUL: In the time that the earth turns into clods (bulim bulim). Another interpretation: IN THE MONTH OF BUL: < BUL > is lacking the letter M to correspond with the forty days that were cut off from the world.⁵⁶The letter M (mem) in Hebrew also represents the number forty. When mem is prefixed to bul, the word for flood results. Now, if the Holy One has sworn to Noah by the covenant of our father Abraham and fulfilled < the oath >, he will certainly fulfill the three oaths he has sworn to Zion. These are the three oaths: {He swore by the covenant of our father Abraham, as stated (in Is. 54:9): FOR THIS IS LIKE THE WATERS OF NOAH TO ME.} He swore by his own soul, so to speak, as stated (in Amos 6:8): THE LORD GOD HAS SWORN BY HIS OWN SOUL. He has also sworn by the Sabbath (ShBT), as stated (in Exod. 31:17): < IT > (the Sabbath) IS A SIGN BETWEEN ME AND THE CHILDREN OF ISRAEL FOREVER; FOR IN SIX DAYS THE LORD MADE HEAVEN AND EARTH, AND ON THE SEVENTH DAY HE RESTED (ShBT) AND WAS REFRESHED. {And it is written} [And he has sworn by Torah, as stated] (in Is. 62:8): THE LORD HAS SWORN BY HIS RIGHT HAND. This is Torah, as stated (in Deut. 33:2): AT HIS RIGHT HAND A FIERY LAW (dat) FOR THEM.⁵⁷Ber. 6a. And what did he swear to Jerusalem? That he would build it up. Thus it is stated (in Ps. 147:2): THE LORD BUILDS UP JERUSALEM. R. Samuel bar Nahmani said: It is an aggadic tradition that Jerusalem will not be built up until all the exiles are gathered. If someone says to you that all the exiles have been gathered but Jerusalem is not built up, do not believe < him >, since it is stated: THE LORD BUILDS UP JERUSALEM, and afterwards (ibid., cont.): HE GATHERS THE EXILED ONES OF ISRAEL. Israel said to the Holy One: Sovereign of the World, has not Jerusalem already been built up and destroyed? He said to them: It was destroyed and you went into exile from it because of your sins. Now, however, I will build it up and never destroy it, as stated (in Ps. 102:17 [16]): FOR THE LORD HAS BUILT UP ZION; HE HAS APPEARED IN HIS GLORY.

“Our panels are cypresses.” Rabbi Yoḥanan said: A person does not benefit from this cypress. Why? Because it bends.³⁰⁸Consequently, it is not useful in construction. This is [consistent with another] opinion, of Rabbi Yoḥanan, as Rabbi Yoḥanan said: “I am like a fresh cypress” (Hosea 14:9). It is I³⁰⁹God. who bent over to eliminate the inclination of idol worship. “Ephraim: What more have I [to do with idols]” (Hosea 14:9). What do I have to do with the inclination of idol worship? “I respond [aniti]” (Hosea 14:9), I submitted [uneti] to Him: “I will gaze upon them [va’ashurenu]” (Hosea 14:9), did we not ashurenu? Did we not sing song [shira] to You?³¹⁰In this verse, Israel, represented by Ephraim, is portrayed by the prophet as stating that they have given up idolatry, and that this is consistent with their history of submitting to God’s authority and singing songs to Him at the Red Sea. Rather, say: It is I who bent over to eliminate the inclination of idol worship.³¹¹God responds that it was He who eliminated the inclination for idol worship and that is why Israel has ceased worshipping idols.
Another matter, “our panels [rahitenu] are cypresses,” the place where the priests would move quickly was [overlaid] with cypress, just as you say: “He overlaid the floor of the House with boards of cypress” (I Kings 6:15). Rabbi Yoḥanan said: The Torah taught proper conduct. A person should roof with cedars and floor with cypresses, as it is stated: “The beams of our houses are cedars, and our panels are cypresses.”

THE CREATION ON THE EVE OF THE SABBATH
TEN things were created (on the eve of the Sabbath) in the twilight (namely): the mouth of the earth; the mouth of the well; the mouth of the ass; the rainbow; the Manna; the Shamir; the shape of the alphabet; the writing and the tables (of the law); and the ram of Abraham. (Some sages say: the destroying spirits also, and the sepulchre of Moses, and the ram of Isaac; and other sages say: the tongs also.)

Another interpretation (of Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. This text is related (to Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. The Holy One does not deprive any creature of a reward.⁹³Tanh., Numb. 2:13; Numb. R. 12:9. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One does not deprive him of his reward.⁹⁴Cf. Mekhilta deRabbi Ishmael, Shirata, 1; PR 5:2, 6. It is therefore stated (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14): SO SOLOMON FINISHED BUILDING THE HOUSE; but because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1–5: LORD REMEMBER DAVID AND ALL HIS HARDSHIPS, HOW HE SWORE TO THE LORD, VOWED TO THE MIGHTY ONE OF JACOB: SURELY I WILL NOT COME INTO THE SHELTER OF MY HOUSE, NOR WILL I GO UP UPON THE BED THAT IS SPREAD FOR ME, [… ] UNTIL I FIND A PLACE FOR THE LORD, the Holy One did not deprive him of his reward. Rather he had it written in his name, as stated (in Ps. 30:1 [introduction]): A PSALM. A SONG OF THE DEDICATION OF THE HOUSE OF DAVID. [It does not say, "of Solomon," but, OF DAVID.] Solomon said it well (in Prov. 27:18): THE ONE WHO TENDS A FIG TREE SHALL EAT ITS FRUIT. So also you find in the case of the Tabernacle, when everyone devoted their lives <to it> and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8): THEN ALL THE WISE-HEARTED ONES <AMONG THE WORKERS MADE THE TABERNACLE>. And likewise (according to Exod. 36:1): THEN LET BEZALEL AND OHOLIAB <AND ALL THE WISE-HEARTED ONES … > DO <ALL THAT THE LORD HAS COMMANDED>. < However, they only did so> because Moses devoted his life to <the Tabernacle>, so that it would be made just as the Holy One has shown him on the Mountain, as stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN…. Thus Moses went and devoted his life, so that they would not go astray. It is therefore written (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42): AS THE LORD COMMANDED MOSES. And so it says (in vs. 43): WHEN MOSES SAW ALL THE WORK, <AND BEHOLD, THEY HAD DONE IT> …; THEN MOSES BLESSED THEM. And with what blessing did he bless them? He said to them: May the Divine Presence dwell in the work of your hands. The Holy One said: Because Moses has devoted his life to the Tabernacle, I will only write about it in his name. Thus it is stated (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.⁹⁵In other words, although others had worked on the Tabernacle, it says only of Moses that he finished it. Cf. William Braude, Pesikta Rabbati (“Yale Judaica Series,” 18; New Haven: Yale, 1968), vol. 1, p. 91, n. 1 & 95, n. 19, who suggests that KLWT (HAD FINISHED) may be taken in the sense of THE END OF ONE’S STRENGTH and that the midrash understands the verse as follows: “AND IT CAME TO PASS ON THE DAY THAT MOSES’ STRENGTH HAD ALL BUT GIVEN OUT BECAUSE OF THE SETTINGS UP OF THE TABERNACLE.”

(Gen. 35:1:) THEN GOD SAID UNTO JACOB: ARISE, GO UP TO BETHEL. Let our master instruct us: When one prays,⁶⁹The particular prayer under consideration is the Tefillah, also known as the ‘Amidah or the “Eighteen Benedictions” (Shemoneh ‘Esreh). This prayer, which ultimately came to contain nineteen benedictions, is recited as part of the daily services. where should he direct his heart? Thus have our masters taught: One who prays should (according to Ber. 4:5-6) DIRECT HIS HEART TOWARD THE HOUSE OF THE HOLY OF HOLIES.⁷⁰PR 33:1; also Sifre Deut. 3:26 (29); TBer. 3:14-16; yBer. 4:5 (8bc); Ber. 30a; see Yev. 105b; Cant. R. 4:4:9. R. Eliezer ben Jacob says: One who prays outside of the land [is to direct his heart towards the land of Israel. One who prays in the land of Israel is to direct his heart toward Jerusalem. One who prays in Jerusalem is to direct his heart toward the Sanctuary. When one prays in the Sanctuary], he is to direct his heart to the House of the Holy of Holies. R. Abbin the Levite said: It is written (in Cant. 4:4): LIKE THE TOWER OF DAVID (i.e., the Temple), YOUR NECK IS BUILT FOR TLPYWT (TURRETS). What is the meaning of FOR TLPYWT? That all mouths PYWT pray through it.⁷¹Cf. PR 33:1: “The hill (TL) towards which all mouths (PYWT) turn.” This explanation succeeds in accounting for all the letters in TLPYWT. [R. Judah the Levite said: It is written (in I Kings 6:17): THAT IS THE TEMPLE LPNY. What is the meaning of LPNY? That all the faces (PNYM) turn to⁷²The Buber text here reads B (“in,” “on,” “by means of,” etc.). A more likely reading is that of the Hebrew Bible, i.e., L (“to” or “toward”), which accounts for the L in LPNY. it.] The Holy One said: Everyone is going to and yearning for my house. Are you not going there? (Gen. 35:1) ARISE, GO UP TO BETHEL.⁷³BETHEL means “the house of God.”

(Gen. 35:1:) THEN GOD SAID UNTO JACOB: ARISE, GO UP TO BETHEL. Let our master instruct us: When one prays,⁶⁹The particular prayer under consideration is the Tefillah, also known as the ‘Amidah or the “Eighteen Benedictions” (Shemoneh ‘Esreh). This prayer, which ultimately came to contain nineteen benedictions, is recited as part of the daily services. where should he direct his heart? Thus have our masters taught: One who prays should (according to Ber. 4:5-6) DIRECT HIS HEART TOWARD THE HOUSE OF THE HOLY OF HOLIES.⁷⁰PR 33:1; also Sifre Deut. 3:26 (29); TBer. 3:14-16; yBer. 4:5 (8bc); Ber. 30a; see Yev. 105b; Cant. R. 4:4:9. R. Eliezer ben Jacob says: One who prays outside of the land [is to direct his heart towards the land of Israel. One who prays in the land of Israel is to direct his heart toward Jerusalem. One who prays in Jerusalem is to direct his heart toward the Sanctuary. When one prays in the Sanctuary], he is to direct his heart to the House of the Holy of Holies. R. Abbin the Levite said: It is written (in Cant. 4:4): LIKE THE TOWER OF DAVID (i.e., the Temple), YOUR NECK IS BUILT FOR TLPYWT (TURRETS). What is the meaning of FOR TLPYWT? That all mouths PYWT pray through it.⁷¹Cf. PR 33:1: “The hill (TL) towards which all mouths (PYWT) turn.” This explanation succeeds in accounting for all the letters in TLPYWT. [R. Judah the Levite said: It is written (in I Kings 6:17): THAT IS THE TEMPLE LPNY. What is the meaning of LPNY? That all the faces (PNYM) turn to⁷²The Buber text here reads B (“in,” “on,” “by means of,” etc.). A more likely reading is that of the Hebrew Bible, i.e., L (“to” or “toward”), which accounts for the L in LPNY. it.] The Holy One said: Everyone is going to and yearning for my house. Are you not going there? (Gen. 35:1) ARISE, GO UP TO BETHEL.⁷³BETHEL means “the house of God.”

(Ibid.) "Do not build them hewn": In it (the altar) you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. For it would follow (otherwise), viz.: If in the altar, the less formidable, it is forbidden to build them hewn, how much more so, in the sanctuary and the holy of holies, the more formidable. It is, therefore, written (of the altar) "Do not build them hewn." In it, you may not build them hewn, but you may build them hewn in the sanctuary and in the holy of holies. How, then, am I to understand (I Kings 6:7) "And hammers, chisels, or any iron tools were not heard in the Temple when it was being built"? In the Temple they were not heard, but outside (where they were hewn) they were heard. (Exodus, Ibid.) "For if you lift your sword upon it": R. Shimon b. Elazar was wont to say: Iron was created to shorten a man's days, and the altar was created to lengthen them. It is not fit that the "shortener" be lifted over the "lengthener." Rabban Yochanan ben Zakai says: it is said (Devarim 27:6) "Of whole (shleimoth) stones shall you build the altar of the L rd" — stones which repose peace ("shalom"). Now does this not follow a fortiori, viz.: If the stones of the altar, which do not see or hear or speak — because they repose peace between Israel and their Father in heaven, the Holy One Blessed be He says: Do not lift iron upon them, then one who reposes peace between a man and his wife, between one city and another, between one nation and another, between one government and another, between one family and another — how much more so will he not meet with adversity!

Three things were given conditionally: Eretz Yisrael, the Temple, and the kingdom of the house of David, but not the Torah scroll and the covenant of Aaron, which were not given conditionally. Eretz Yisrael — (Devarim 11:16-17) "Take heed unto yourselves lest your hearts be enticed … and the wrath of the L rd will burn against you." The Temple — (I Kings 6:12) "This Temple that you build, if you follow My statutes and keep all of My mitzvoth to walk in them, then I shall uphold My word with you that I spoke to David your father, etc." And if not, (Michah 7:15) "… then the land will be a ruin (together) with its inhabitants." The kingdom of the house of David — (Psalms 132:12) "If your sons keep My covenant, etc.", and if not, (Ibid. 89:33) "then I will punish their offense with the rod." And whence is it derived that the Torah scroll was given unconditionally? From (Devarim 33:4) "The Torah which Moses commanded us is the (eternal) inheritance of the congregation of Jacob." Whence is it derived that the covenant with Aaron was made unconditionally? From (Numbers 18:19) "It is a covenant of salt forever," (Ibid. 25:13) "And it shall be unto him and to his seed after him a covenant of eternal priesthood." And whence is it derived that the sons of Yonadav the son of Rechav are the descendants of Yithro? From (I Chronicles 2:55) "They were the Kenites, who descended from Chamath the father of Rechav." They sought a master and Yaavetz sought disciples, viz. (Ibid. 4:10) "and Yaavetz called out to the G d of Israel, saying: 'If You bless me and expand my borders, and Your hand be with me and You keep (me) from evil, not to sadden me …' And the L rd brought what he asked." "If you bless me" — with Torah study.. "and You expand my borders" — with disciples. "and Your hand be with me" — that I not forget my learning. "and You keep (me) from evil" — that You give me friends such as I am. "not to sadden me" — that the evil inclination not keep me from Torah study. "And the L rd brought what he asked" — He granted him what he asked, and them what they asked. As it is written (Proverbs 29:13) "the poor man and the man of means meet. The L rd brightens the eyes of both," and (Ibid. 22:2) "The rich man and the poor man have met. The L rd makes them all." How so? A disciple who pays attendance upon his master, and his master desires to teach him — "The L rd brightens the eyes of both." Both acquire life in the world to come. But if a disciple pays attendance upon his master, and his master does not desire to teach him — "The L rd makes them all" — The one whom He made wise, He makes stupid in the end; and the one He made stupid, He makes wise in the end.

Rabbi Chanina said, "There were windows in the Temple, and light would go out from them to the world, as it is stated (in I Kings 6:4), 'And for the house, he made windows broad and narrow.' They were broad and narrow, narrowing on the interior and widening on the exterior - so as to give out light to the world." Rabbi Levi said, "[There is a relevant] parable of a king who built a palace for himself and made its windows narrowing on the exterior and widening on the interior to bring in light into it. But the windows of the Temple were not like this. Rather they were narrowing on the interior and widening on the exterior - so as to give out great light." Rabbi Shimon ben Yehotsadak asked Rabbi Shmuel bar Nachman, "Since I have heard about you that you are a master of aggadah (homelitics), from where does light come out to the world?" He said to him, "The Holy One, blessed be He, wraps Himself as [with] a garment and all of the entire world shines from the splendor of His glory." He said [this] to him in a whisper. Rabbi Shimon [responded to] him, "It is a an explicit verse - as it is stated (Psalms 104:2), 'Wrapped in a garment of light; You spread the heavens like a tent cloth' - and you say it to me in a whisper?" He said, "In the same way that they said it to me in a whisper, so [too] did I say [it] to you in a whisper." Rabbi Berakhiah said, "Were it not that Rabbi Yitschak expounded [the above teaching] in public, it would not have been possible (permitted) to say it." And before that, what would they say? Rabbi Berakhiah said in the name of Rabbi Yitschak, "From the place of the Temple, from there, light goes out to the world. This is [the understanding of] that which is written (Ezekiel 43:2), 'And there, coming from the east with a roar like the roar of mighty waters, was the glory of the God of Israel, and the earth was lit up by His glory.' And His glory is nothing besides the Temple, as you would say (Jeremiah 17:12), 'Throne of Glory exalted from old, the place of our Temple!'"

(Bamidbar 10:32) "And it shall be, if you go with us, that good which the L-rd will accord to us, we shall accord to you." Now what good did they accord to him? They said: When Israel apportioned the land, they left to him the choicest land of Jericho, five hundred by five hundred cubits. Whoever would build the Temple, would take that land, and (in the interim) it was given (as a holding) to the sons of Yithro, as it is written (I Kings 6:1) "And it was in the four hundred and eighteenth year of the exodus of the children of Israel from the land of Egypt" (that the Temple was built). Deduct forty years for their journeying in the desert, and we find them (the sons of Yithro) to have eaten of that land for four hundred and forty years, and when the Shechinah reposed itself in the portion of Benjamin, the sons of Benjamin came to take their portion, and they (the sons of Yithro) vacated it for them.

Benjamin merited that the Shechinah reside in his portion. And thus you find that when Joshua apportioned Eretz Yisrael among the tribes, he left over of the choice land of Jericho five hundred ells by five hundred ells and gave a first portion to the sons of Yonadav ben Rechav from which they ate four hundred and forty years, as it is written (I Kings 6:1) "And it was in the four hundred and eightieth year after the exodus of the children of Israel from the land of Egypt … he (Solomon) built the Temple for the L-rd." Deduct from that the forty years that Israel was in the desert, whence we find that they ate from it four hundred and forty years. And when the Shechinah reposed in the portion of Benjamin, they arose and vacated it, as it is written (Judges 1:16) "And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms" (Jericho), and (Bamidbar 10:29) "And Moses said to Chovav (Yithro) the son of Reuel the Midianite, the father-in-law of Moses … it will I give to you, etc." Now would it enter your mind that Moses was telling Yithro: Come and we will give you a portion in Eretz Yisrael? What he was saying to him was (Ibid.) "Come with us and we will do good with you." The reference is to the choice land of Jericho, which fed the descendants of Yithro before the Temple was built for the tribes. (Ibid.) "And he said to him: 'I will not go, etc.'", viz.: In the future, when Eretz Yisrael will be apportioned among the tribes, one of them will give me one of his vineyards or one of his furrows — "but I will go to my land and eat the fruits of my land and drink the wine of my vineyard."