Midrasch zu Jeschijahu 35:2

(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.”¹Lam. R. 1:22. So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”

(Ib. b) R. Oshia said: "At the time when Solomon built the Temple, he planted there all kinds of golden fruit trees, and they bore fruit at proper times; and whenever the wind blew on them, they fell down ripe, as it is said (Ps. 72, 16) Its fruits shall shake like the trees of Lebanon. And when the heathens had entered the Temple, the fruit-trees became withered, as it is said (Nahum 1, 4) The flowers of Lebanon wither. In the future the Holy One, praised be He! will restore them, as it is said (Is. 35, 2) It shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.

R. Isaac b. Tubia said in the name of Rab: "Why is the Temple called Lebanon? Because it cleanses the sin of Israel." R. Zutra said: "Why is the Temple called Ya'ar (forest), as it is written (I Kings 10, 17) … and the King put the in the house of the forest of Lebanon? Just as the forest produces sprouts, so does the Temple produce sprouts; for R. Oshiya said (Ib. b.): 'At the time when Solomon built the Temple, he planted there all kinds of golden fruit-trees, and they bore fruit at proper times; and whenever the wind blew on them, they fell down ripe, as it is said (Ps. 72, 16) Its fruits shall shake like the trees of Lebanon. And this served as a support for the priests, but when the heathens had entered the Temple, the fruit-trees became withered, as it is said (Nahum 1, 4) The flowers of Lebanon wither. In the future the Holy One, praised be He! will restore them, as it is said (Is. 35, 2) It shall blossom abundantly and rejoice; yea, with joy and singing, the glory of Lebanon shall be given unto it.' "

Another matter, “palanquin” (Song of Songs 3:9), this is the Temple. “King Solomon made himself” (Song of Songs 3:9), this is certainly Solomon.⁹⁶This is in contrast to previous explanations in the midrash, which interpreted the reference to King Solomon as actually alluding to God. “Of the timber of Lebanon” (Song of Songs 3:9), as it is stated: “We will cut timber from Lebanon” (II Chronicles 2:15). “He made its pillars of silver” (Song of Songs 3:10), as it is stated: “He established the pillars for the hall of the Sanctuary” (I Kings 7:21). “Its cushion of gold” (Song of Songs 3:10), like that which we learned that the entire Temple was plated with gold except for the backs of the doors. Rabbi Yitzḥak said: This baraita that we learned was regarding the second Temple; however, in the first Temple, even the backs of the doors were plated with gold.
We learned: They were seven types of gold in [the Temple]: Fine gold, pure gold, chased gold, beaten gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as it says: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when one is in the house and it is fine when one lodges with it accompanying him.⁹⁷Gold is of great value when one is at home and is also very useful to take with when one travels, as a small amount of it is of great value. Pure gold, such that they would place it in a crucible and it would [come out] lacking nothing.⁹⁸There would be no impurities found in the gold were it to be refined. Rabbi Yuda [said] in the name of Rabbi Ami: Solomon placed one thousand gold talents into the fire one thousand times until he rendered it one talent.
Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was [found to be] one Gordian dinar greater than the candelabrum of the wilderness, and it was placed in the fire eighty times until it lost [this excess weight]? Rather, initially it lost a significant [amount of dross]; after that, it would lose only a minimal amount.
Beaten gold is drawn like wax. Hadrian had the weight of an egg-bulk. Diocletian had the weight of a Gordian dinar.⁹⁹The egg-bulk is significantly larger. The current government has none of it and never had any of it.
Chased gold [sagur] would cause all the goldsmiths to close [soger].¹⁰⁰Gold of such quality was so rare that if someone was selling it, others who were selling gold could not compete. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold, and all the basins, the pots, the shovels, the firepans, the forks, the spoons, and the potot were made from it. Rabbi Yitzḥak of Migdal said: These [potot] are the teeth of keys [ḥafifot]. Rabbi Simai said: It is the cup [pota] under the hinge, to teach you that the Temple was not lacking [for gold] even for insignificant matters.
Glittering [mupaz] gold, Rabbi Patriki, brother of Rabbi Derosa said in the name of Rabbi Abba ben Rabbi Buna: It is like sulfur that is enflamed in fire.¹⁰¹The gold glitters like flames that are jumping [mefazez]. Rabbi Avun said: It is named after the country where it is [mined]; it is from Ufaz [me’ufaz].
Refined gold, the house of Rabbi Yannai and the house of Rabbi Yudan ben Rabbi Shimon, the house of Rabbi Yannai says: It is because they cut it like olives, feed it to ostriches, and it emerges refined. The house of Rabbi Yudan ben Rabbi Shimon says: They conceal it in dung for seven years and it emerges refined.
Parvayim gold, Reish Lakish said: It is red like the blood of a bull [par], and some say that it produces fruits. When Solomon built the Temple, he crafted with it all sorts of trees. When the trees in the field would produce fruit, those [gold trees] in the Temple would produce fruit. The fruit would fall, and they would gather them and set them aside for Temple maintenance. When Menashe placed an idol in the Sanctuary, all those trees dried up. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, the Holy One blessed be He will restore them. That is what is written: “It will blossom and will rejoice, even with joy and song” (Isaiah 35:2). “Its seat of purple wool” (Song of Songs 3:10), just as it says: “He made the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). “Its interior is plated with love” (Song of Songs 3:10), Rabbi Yudan said: This is the merit of the Torah and the merit of the righteous people who study it. Rabbi Azarya said in the name of Rabbi Yehuda in the name of Rabbi Simon: This is the Divine Presence.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

10 R. Levi bar Rabbi said, “A pure menorah descended from the heavens. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.¹¹See Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He showed Moses, but it was still difficult for him. He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,¹²See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses spoke to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹³Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹⁴These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

Rabbi Levi son of Rabbi says: A pure Menorah came down from heaven, as The Holy One Who is Blessed said to Moshe "You will make a Menorah of pure gold [alt: a pure Menorah of gold]" (Shmot 25:31) [Moshe] responded: how will we make it? [God] responded "It will be made of hammered work [mikshah]" (Shmot 25:31). Nevertheless, Moshe struggled [nitkasha] and went down and forgot its manner of work. He went up and said: My Master, how will we make it? [God] said "It will be made of hammered work." Nevertheless, Moshe struggled and went down and forgot. He went up and said: My Master, I forgot it. [God] showed Moshe and Moshe still struggled. [God] said to him: "See and do" (Shmot 25:40), and took a Menorah of fire and showed him how it was made. Nevertheless, it was a struggle for Moshe. The Holy One Who is Blessed said to him: Go to Betzalel, and he will make it. [Moshe] told Betzalel and he immediately made it. He was amazed and said: For me, how many times did the Holy One Who is Blessed show me and I struggled to make it, but for you, who never saw it, you make it from your thoughts! Betzalel, you were standing in the shadow of God [b'tzel el] when the Holy One Who is Blessed showed me how to make it. Therefore, when the Temple was destroyed, the Menorah was hidden. And this is one of the five things that was hidden: the ark, the Menorah, the fire, the holy spirit, and the cherubs. When the Holy One Who is Blessed returns in [God]'s mercy and builds [God]'s house and sanctuary, [God] will bring them back to their place to make Jerusalem rejoice, as it says, "The arid desert shall be glad, The wilderness shall rejoice" (Isaiah 35:1), "It shall blossom abundantly, It shall also exult" (Isaiah 35:2).

13 (Numb. 10:1–2) “Then the Lord spoke [unto Moses saying, ‘Make two silver trumpets (hatsotserot)’”: This text is related (to Ps. 24:7), “O gates, lift up your heads, [be lifted up, you everlasting doors, that the King of glory may come in].” When Solomon was bringing the ark into the Temple, he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁹Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; [and he brought them to the land of Shinar].” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.²⁰ See PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” And He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written [about the Holy One, blessed be He], (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself [two silver trumpets].”