Midrasch zu Bamidbar 8:27

(Numb. 8:1–2:) THEN THE LORD SPOKE UNTO MOSES SAYING: SPEAK UNTO AARON AND SAY UNTO HIM: WHEN YOU SET UP THE LAMPS. Let our master instruct us. Is it legal to light <a Sabbath lamp> with oil for burning¹I.e. defiled oil from the terumah (the priestly tithe on produce). So Shab. 23b. on a festival?²Tanh. Numb. 3:1. Thus have our masters taught (in Shab. 2:2): ONE MAY NOT LIGHT <A SABBATH LAMP>³See Shab. 2:1 for the context. WITH OIL FOR BURNING ON A FESTIVAL. [R. ISHMAEL SAYS: ONE MAY NOT LIGHT <IT> WITH TAR] OUT OF RESPECT FOR THE SABBATH. BUT THE SAGES PERMIT ALL KINDS OF OIL: SESAME OIL, NUT OIL, RADISH OIL, [FISH OIL], COLOCYNTH OIL, TAR, OR MINERAL OIL. R. TARFON SAYS: ONE MAY ONLY MAKE A LIGHT WITH OLIVE OIL ALONE.⁴Similarly TShab. 2:1-4; Shab. 26a. R. Johanan ben Nuri rose to his feet and said: What will the people of Babylon do, who have nothing but sesame oil? What will the people of Media do, who have nothing but nut oil? [What will the people of Alexandria do, who have nothing but radish oil?] And what will the people of Cappadocia do, who have neither the one or the other but only mineral oil? R. Tarafon said to them: See we have found that the Holy One loves olive oil in a lamp more than all the other oils and more than all the gifts which are offered. You know that <it is so>: See, with reference to all the <other> gifts it is only said of them (as in Lev. 2:15): AND YOU SHALL PUT OIL UPON IT;⁵Cf. Lev. 2:1, 6 where the same command is expressed with a different verb i.e. POUR. but with reference to the lighting of the lamp, it is written (in Exod. 27:20): CLEAR OIL OF <BEATEN> OLIVES. [Therefore R. Tarafon said: ONE MAY ONLY MAKE A LIGHT WITH OLIVE OIL ALONE.] We also find that in several places the Holy One warned about lighting the lamps WITH CLEAR OIL OF < BEATEN > OLIVES and so it says (in Exod. 27:20): <AND YOU SHALL COMMAND THE CHILDREN OF ISRAEL> TO BRING UNTO YOU CLEAR OIL OF <BEATEN> OLIVES. So also it says (in Lev. 24:2, 4): [<COMMAND THE CHILDREN OF ISRAEL> TO BRING UNTO YOU CLEAR OIL OF <BEATEN OLIVES….:] HE SHALL SET UP THE LAMPS UPON THE UNALLOYED LAMPSTAND. And here also it warns about the lamps. Where? From what we have read about the matter (in Numb. 8:2): <SPEAK UNTO AARON AND SAY UNTO HIM:> WHEN YOU SET UP THE LAMPS….

(Fol. 24) One passage says (Num. 8, 24) From twenty and five years old and upward, and again another passage says (Ib. 4, 3) From thirty years old; how can both passages be reconciled? The age of twenty-five years refers to the time of studying and the thirty years of age refers to actual work. From this it may be inferred that a scholar who does not see a sign of improvement for a period of five years, will hence never see an improvement. R. Jose says: "If he does not see for a period of three years, as it is said (Dan. 1, 5) And that they should be nourished three years; and that he should teach them the learning and the tongue of the Chaldeans." The former Tanna, however, contends that three years were sufficient for the Chaldaic language, which is easy to learn. The latter Tanna holds that only concerning the rules of the Temple work, which were so numerous a period of five years was necessary.

(Exodus 12:2) "This month shall be to you the beginning of months": R. Yishmael says: Moses pointed out the new moon to Israel and said to them: Thus shall it (the moon) look and the new month be designated thereby for all generations. R. Akiva says: This is one of the three things which Moses could not visualize until they were pointed out to him by the L rd. Likewise, (Leviticus 11:29) "And this shall be unclean for you from among all the things that swarm upon the earth." (Likewise,) (Numbers 8:4) "And this is the work of the menorah." Others say: He was likewise perplexed as to slaughtering, viz. (Numbers 29:38) "And this is what you shall do upon the altar." R. Shimon b. Yochai says: Were not all of the mitzvoth spoken to Moses in the daytime? How, then, could he have pointed out the moon? R. Elazar says: He spoke with him just before it got dark and showed it to him when it got dark.

2) R. Yossi Haglili says (in connection with Bamidbar 8:8: "And they [the Levites] shall take a young bullock" [for a burnt-offering], "… and a second young bullock shall you take for a sin-offering"): What is the intent of "a second young bullock, etc."? Is it not already written (Bamidbar 8:12): "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd"? Why, then, repeat "And a second, etc."? The intent of "second" is "of the second year."

2) R. Yossi Haglili says (in connection with Bamidbar 8:8: "And they [the Levites] shall take a young bullock" [for a burnt-offering], "… and a second young bullock shall you take for a sin-offering"): What is the intent of "a second young bullock, etc."? Is it not already written (Bamidbar 8:12): "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd"? Why, then, repeat "And a second, etc."? The intent of "second" is "of the second year."

(Exod. 25:2): SPEAK UNTO THE CHILDREN OF ISRAEL, <AND LET THEM TAKE FOR ME A PRIESTLY SHARE>. It is not written here: "And let them take a priestly share," but AND LET THEM TAKE FOR ME (li) A PRIESTLY SHARE. Anything about which li ("to me" or "for me") is used, <belongs to the Holy One> in this world and in the world to come.¹³Lev. R. 2:2; Sifre to Numb. 11:16 (92); cf. Numb. R. 15:17; cf. below, Tanh. (Buber), Exod. 8:9. (Lev. 25:23:) BUT THE LAND MAY NOT BE SOLD PERMANENTLY, FOR [THE LAND] BELONGS TO ME (li), in this world and in the world to come. [(Numb. 8:17:) FOR EVERY FIRST-BORN AMONG THE CHILDREN OF ISRAEL BELONGS TO ME (li), in this world and in the world to come. (Numb. 8:14:) AND THE LEVITES SHALL BELONG TO ME (li), in this world and in the world to come.] So also the priestly share <belongs to the Holy One> in this world and in the world to come.

(Numb. 8:2:) “When you set up the lamps.”⁷Numb. R. 15:3. You find that, when twelve tribes presented offerings at the dedication of the altar, the tribe of Levi did not offer anything. They were depressed and said, “Why were we removed from making an offering at the dedication of the altar?” A parable: To what is the matter comparable? To a king who made a banquet and each day invited various artisans. Now he had a certain friend who he loved exceedingly, but he did not invite him along with them. So he was depressed saying, “Perhaps the king harbors [some grievance] against me in his heart. [Perhaps] it is for this reason that the king has not invited me to any of the feasts.” When the days of the feast had passed [the king] called the friend [and] said to him, “For all the people of the province I made [that] feast, but for you only I am making one single feast for yourself. Why? Because you are my friend.” So this king is the King of kings, the Holy One, blessed be He. You find that the twelve tribes brought offerings for the dedication of the altar and the Holy One, blessed be He, accepted them, as stated (in Numb. 7:5), “Take it from them.” But the tribe of Levi did not bring an offering. When the dedication of the altar had passed, the Holy One, blessed be He, said to Aaron and his sons, “All the tribes have made a dedication. Now you make a dedication by yourselves.” It is therefore stated (in Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps,’” and afterwards [it is written] (in vs. 6), “Take the Levites.” Another interpretation (of Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps.’” You find that Moses experienced more difficulty in making the menorah then for all the [other] vessels of the tabernacle; until the Holy One, blessed be He, showed him with [His] finger.⁸Above Lev. 3:11 and the parallels listed there; Numb. R. 15:4. Moshe experienced difficulty with three things.... What is the meaning of hammered work (mqshh)? It is meaning to say, how difficult (mh qshh) it is to make. For Moses spent a lot of effort before the menorah was made; as it says so (in Exod. 25:31), “with difficulty (mqshh, revoweled as miqqashah)⁹A typical translation of the Masoretic pointing would be: OF HAMMERED WORK. shall the menorah be made.” When it became difficult for him, the Holy One, blessed be He, said to him, “Moses, take a talent of gold and cast it into the fire. Then take it out, and it will have been made automatically.” (Ibid. cont.:) “Its base, its shaft, its cups, its knobs, and its flowers from it,”¹⁰English translations usually render the end of this verse: …SHALL BE OF ONE PIECE or something similar; however, the midrash follows the interpretation given here. [is to mean] “Make a blow with a hammer, and it will be made automatically.” It was therefore stated (in Exod. 25:31), “of hammered work (i.e. with difficulty) shall [the menorah] be made (ty'sh).” [The verb is spelled] fully with a y (yod in Hebrew) and not written [with the normal spelling] as t'sh (which could be translated, "you shall make"). [It is written with the extra letter] so as to say [that] it shall be made automatically. What did Moses do? He took a talent of gold and threw it into the fire. Then Moses said, “Master of the world, here is the talent; it is cast into the midst of the fire. Let it be made (ty'sh) in front of You just as You wish.” Immediately the menorah came forth made as it should be. It is therefore written (in Numb. 8:4 end), “according to the pattern which the Lord had shown Moses, [so did he make the menorah].” "Moses made" is not written here, but merely “he made.” [So] who did make it? The Holy One, blessed be He. Therefore, the Holy One, blessed be He, told Moses to warn Aaron to light [the lamps] as stated (in Numb. 8:2), “When you set up the lamps.” The Holy One, blessed be He, said to Israel, “If you light [the lamps] before Me, I will preserve your souls from everything evil.” Thus their souls are likened to a lamp, as stated (in Prov. 20:27), “A person's soul is the lamp of the Lord.”

(Numb. 8:2:) “When you set up the lamps.”⁷Numb. R. 15:3. You find that, when twelve tribes presented offerings at the dedication of the altar, the tribe of Levi did not offer anything. They were depressed and said, “Why were we removed from making an offering at the dedication of the altar?” A parable: To what is the matter comparable? To a king who made a banquet and each day invited various artisans. Now he had a certain friend who he loved exceedingly, but he did not invite him along with them. So he was depressed saying, “Perhaps the king harbors [some grievance] against me in his heart. [Perhaps] it is for this reason that the king has not invited me to any of the feasts.” When the days of the feast had passed [the king] called the friend [and] said to him, “For all the people of the province I made [that] feast, but for you only I am making one single feast for yourself. Why? Because you are my friend.” So this king is the King of kings, the Holy One, blessed be He. You find that the twelve tribes brought offerings for the dedication of the altar and the Holy One, blessed be He, accepted them, as stated (in Numb. 7:5), “Take it from them.” But the tribe of Levi did not bring an offering. When the dedication of the altar had passed, the Holy One, blessed be He, said to Aaron and his sons, “All the tribes have made a dedication. Now you make a dedication by yourselves.” It is therefore stated (in Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps,’” and afterwards [it is written] (in vs. 6), “Take the Levites.” Another interpretation (of Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps.’” You find that Moses experienced more difficulty in making the menorah then for all the [other] vessels of the tabernacle; until the Holy One, blessed be He, showed him with [His] finger.⁸Above Lev. 3:11 and the parallels listed there; Numb. R. 15:4. Moshe experienced difficulty with three things.... What is the meaning of hammered work (mqshh)? It is meaning to say, how difficult (mh qshh) it is to make. For Moses spent a lot of effort before the menorah was made; as it says so (in Exod. 25:31), “with difficulty (mqshh, revoweled as miqqashah)⁹A typical translation of the Masoretic pointing would be: OF HAMMERED WORK. shall the menorah be made.” When it became difficult for him, the Holy One, blessed be He, said to him, “Moses, take a talent of gold and cast it into the fire. Then take it out, and it will have been made automatically.” (Ibid. cont.:) “Its base, its shaft, its cups, its knobs, and its flowers from it,”¹⁰English translations usually render the end of this verse: …SHALL BE OF ONE PIECE or something similar; however, the midrash follows the interpretation given here. [is to mean] “Make a blow with a hammer, and it will be made automatically.” It was therefore stated (in Exod. 25:31), “of hammered work (i.e. with difficulty) shall [the menorah] be made (ty'sh).” [The verb is spelled] fully with a y (yod in Hebrew) and not written [with the normal spelling] as t'sh (which could be translated, "you shall make"). [It is written with the extra letter] so as to say [that] it shall be made automatically. What did Moses do? He took a talent of gold and threw it into the fire. Then Moses said, “Master of the world, here is the talent; it is cast into the midst of the fire. Let it be made (ty'sh) in front of You just as You wish.” Immediately the menorah came forth made as it should be. It is therefore written (in Numb. 8:4 end), “according to the pattern which the Lord had shown Moses, [so did he make the menorah].” "Moses made" is not written here, but merely “he made.” [So] who did make it? The Holy One, blessed be He. Therefore, the Holy One, blessed be He, told Moses to warn Aaron to light [the lamps] as stated (in Numb. 8:2), “When you set up the lamps.” The Holy One, blessed be He, said to Israel, “If you light [the lamps] before Me, I will preserve your souls from everything evil.” Thus their souls are likened to a lamp, as stated (in Prov. 20:27), “A person's soul is the lamp of the Lord.”

(Numb. 16:1:) “Now Korah […] took.” [What] he took [was] his prayer shawl and he went to get counsel from his wife.¹¹Numb. R. 18:4. When the Holy One, blessed be He, said (in Numb. 8:6–7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them [… and have them pass a razor over all of their flesh].” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah); the priest has a priestly offering from the tithe¹²See Ter. 4:1.; the priest has twenty-four priestly gifts!”¹³See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, ‘You have gone too far (rb), for all the congregation are holy, every one of them, and the Lord is in the midst of them; so why do you elevate yourselves over the community of the Lord?’” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority, for in each and every year fifteen thousand and forty-five of us die.’”¹⁴As the yearly punishment for the sin of the spies amortized over forty years, during which a whole generation Israelites died in the desert (Numb. 14:20–24.) Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who [belong to Him…].” What does “morning” mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of Egypt gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon [Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17:) “A fool's mouth is his ruin!” They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁵The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply that it is to teach that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹⁶The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” And it is also written (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹⁷QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

We are taught that R. Jose b. R. Juda says: "A fire in the shape of an ark, in the shape of a table and in the shape of a candle-stick, came down from heaven, which Moses saw and make like those shapes, for the passage says (Ex. 25, 40) And see that thou make them after their pattern, which is being shown thee in the mount." According to this then the verse (Ib. 26, 30) And thou shalt rear up the Tabernacle according to its rules thereof which hath been shown thee in the mount, does it also mean [that a fire in the shape of the Tabernacle was shown to Moses]? Here the passage says, according to its rules, but there [concerning the ark, the table, and the candle-stick] it is written according to their pattern. R. Chiya b. Abba said in the name of R. Jochanan that Gabriel attired himself with an apron and showed Moses how to make the candle-stick, as it is written (Num. 8, 4) And this was the work of the candle-stick. In the academy of R. Ishmael it was taught that three things were difficult for Moses to comprehend, until the Holy One, praised be He! showed them to him. The three things are: The candle-stick, the new moon and the [distinction between the clean and unclean] reptiles. Concerning the candle-stick we infer from the above-mentioned passage, And this was the work of the candle-stick; the new moon, as it is written (Ex. 12, 2) This month shall be unto you the beginning of months; reptiles, as it is written (Lev. 11, 29) And these shall be unclean unto you. According to some authorities also the laws concerning slaughtering were difficult for Moses to understand, as it is written (Ex. 29, 38) And this is what thou shall offer upon the altar.

Speak unto the children of Israel, that they take for Me an offering (ibid., v. 2). Each time the Holy One, blessed be He, says for Me in the Torah, both this world and the world-to-come are included. For example, For the land shall not be sold in perpetuity, for the land is for Me (Lev. 25:23). Here and in the time-to-come. For all the firstborn are for Me (Num. 3:13); that is in this world and in the time-to-come. The Levites are for Me (ibid. 8:14); in this world and in the time-to-come. Israel, as it is written: And ye shall be for Me a kingdom of priests (Exod. 19:6); in this world and the world-to-come. Hence, That they take for Me an offering alludes to the present and the time-to-come.

3) Rebbi says: What is the intent of: "and a second young bullock shall you take for a sin-offering"? If to teach that they are two, it is already written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd." But, because it is written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd," I might think that the sin-offering takes precedence to the burnt-offering in all of its particulars; it is, therefore, written: "and a second young bullock shall you take for a sin-offering." If that alone were written, I would think that the burnt-offering takes precedence to the sin-offering in all of its particulars; it is, therefore, written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd." How is this to be reconciled. The (sprinkling of) the blood of the sin-offering takes precedence to that of the burnt-offering, because it effects conciliation. The (burning of the) limbs of the burnt-offering takes precedence to the (burning of the) devoted portions of the sin-offering because all of them are burnt.

3) Rebbi says: What is the intent of: "and a second young bullock shall you take for a sin-offering"? If to teach that they are two, it is already written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd." But, because it is written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd," I might think that the sin-offering takes precedence to the burnt-offering in all of its particulars; it is, therefore, written: "and a second young bullock shall you take for a sin-offering." If that alone were written, I would think that the burnt-offering takes precedence to the sin-offering in all of its particulars; it is, therefore, written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd." How is this to be reconciled. The (sprinkling of) the blood of the sin-offering takes precedence to that of the burnt-offering, because it effects conciliation. The (burning of the) limbs of the burnt-offering takes precedence to the (burning of the) devoted portions of the sin-offering because all of them are burnt.

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?¹¹Numb. R. 15:5; Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘He reveals the deep and secret things, He knows what is in the darkness, and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘let the seven lamps give their light in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road (... as in Tanchuma, Tetzaveh 4). The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “Speak unto Aaron […], ‘When you set up [the lamps].’” Israel said to the Holy One, blessed be He, (in Ps. 18:29), “’For You light up my lamp.’ And [now] You say that we are to give You light?” The Holy One, blessed be He, said to them, “It was in order to exalt (lehaalot) you that I told you to give light to Me, just as I had given light to you on the way.” It is therefore stated (in Numb. 8:2), “When you set up (beha'alotekha) [the lamps].”

[Another interpretation] (of Numb. 8:2, 4): WHEN YOU SET UP THE LAMPS […. THIS IS THE MAKING OF THE MENORAH]. You find that Moses experienced more difficulty in making the menorah then for all the <other> vessels of the Tabernacle until the Holy One showed him with his finger.¹¹Above Lev. 3:11 and the parallels listed there; Tanh. Numb. 3:3 cont.; Numb. R. 15:4. It was the same concerning the hoofs of a clean animal, as it is stated (in Lev. 11:2, 4): NOW THESE ARE THE CREATURES [THAT YOU MAY EAT…. HOWEVER THESE YOU MAY NOT EAT.] And it was the same concerning the <new> moon. The Holy One had said to him (in Exod. 12:2): THIS MONTH. So it was the same concerning the making of the menorah, where it is stated (in Numb. 8:4): THIS IS THE MAKING OF THE MENORAH, HAMMERED WORK OF GOLD. What is the meaning of HAMMERED WORK (MQShh)? It is like saying: How difficult (MH QShh) it is to make; for Moses spent a lot of effort before the menorah was made, since it says so (in Exod. 25:31): WITH DIFFICULTY (MQShh revoweled as miqqashah)¹²A typical translation of the Masoretic pointing would be: OF HAMMERED WORK. SHALL THE MENORAH BE MADE. [<The situation is> like a person who says: How difficult (MHQShh) this task is for me!] When it became difficult for him, the Holy One said to him: Moses, take a talent of gold and cast it into the fire. Then take it out, and it will have been made automatically. [Thus it is stated] (ibid. cont.): {ITS KNOBS, ITS BLOSSOMS, ITS CUPS, AND ITS SHAFTS} [ITS BASE, ITS SHAFT, ITS CUPS, ITS KNOBS, AND ITS FLOWERS SHALL COME OUT OF IT.]¹³English translations usually render the end of this verse: …SHALL BE OF ONE PIECE or something similar; however, the midrash follows the interpretation given here. There was a blow with a hammer, and it was made automatically. It was therefore stated (in Exod. 25:31): OF HAMMERED WORK (i.e. with difficulty) SHALL <THE MENORAH> BE MADE (TY'SH). <The verb is spelled> fully with a Y (yod in Hebrew) and not written <with the normal spelling> as T'SH (which could be translated, "you shall make"). <It is written with the extra letter> so as to say: It SHALL BE MADE automatically. What did Moses do? He took a talent of gold and threw it into the fire. Then Moses said: Sovereign of the World here is the talent; [it is cast into the midst of the fire]. Let it be made (TY'SH) for you just as you wish. Immediately the menorah came forth made as it should be. It is therefore written (in Numb. 8:4 end): ACCORDING TO THE PATTERN WHICH THE LORD HAD SHOWN MOSES, SO DID HE MAKE THE MENORAH. "Moses made" is not written here, but merely HE MADE. So who did make it? The Holy One. Therefore, the Holy One told Moses to warn Aaron to [light <the lamps> as stated] (in Numb. 8:2): WHEN YOU SET UP <THE LAMPS >. The Holy One said to Israel: If you light <the lamps > before me, I also will preserve your souls from everything evil, so that nothing touches you. Thus their souls are likened to a lamp as stated (in Prov. 20:27): A PERSON's BREATH IS THE LAMP OF {GOD} [THE LORD SEARCHING ALL THE CHAMBERS OF THE BELLY.

It states: The seven lamps shall give light in front of the candlestick (Num. 8:2). It was for that reason that the Holy One, blessed be He, declared: It is not because I require the light lit by man that I warn you concerning the lamps, but that you may know how dear you are to Me. For example, though it is written: And Moses was not able to enter into the Tent of Meeting, because the Lord abode therein, and the glory of the Lord filled the Tabernacle (Exod. 40:35), yet Scripture states: They should light lamps before Him. Obviously, I have commanded this because you are dear to me.

"And take the Leviim for me" (Numbers 3:41), that they will be taken for My Name. "I am the Eternal" (ibid.), I am trusted to pay a good reward that they are taken for my name. "In place of every firstborn among the Children of Israel" (ibid.), since the firstborns are Mine, as it says (Numbers 8:17) "For Mine is every firstborn [...] on the day that I smote every firstborn in the land of Egypt... [I consecrated them to Myself]", the Holy Blessed One says, for the sake of their obligation of Israel I changed the order of the world. With which side did I write in the Torah that a donkey may be redeemed with a lamb, as it says (Exodus 13:13) "The firstborn [lit. "opening"] of every donkey you shall redeem with a sheep"? I didn't do this; rather, I redeemed a sheep with a donkey. The Egyptians are called a donkey, as it says (Ezekiel 20:2) "That the flesh of donkeys is their flesh" and Israel is called a sheep, as it says (Jeremiah 50:17) "Israel is a scattered sheep". And I murdered their firstborn, and I sanctified the firstborn of Israel, as it says "For Mine is every firstborn among the children of Israel ... on the day that I struck all the firstborn ... [of Egypt]" (Numbers 3:41). And the animals of the Leviim in place of all the firstborns amongst the animals of the Children of Israel, that they you brought out to kill the place the firstborn of the animals of Egypt, and saved the animals of Israel, and therefore sanctified to His Name the firstborn of the animals of Israel, and since he says "For Mine is every firstborn among the children of Israel ... on the day that I struck all the firstborn ... [of Egypt]" (Numbers 3:41).

4) R. Shimon says: What is the intent of: "and a second young bullock shall you take for a sin-offering"? If to teach that they are two, is it not already written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd"? — I might think that this sin-offering is to be eaten; it is, therefore, written: "and a second bullock" — second to the burnt-offering. Just as a burnt-offering is not eaten, so this sin-offering is not eaten."

4) R. Shimon says: What is the intent of: "and a second young bullock shall you take for a sin-offering"? If to teach that they are two, is it not already written: "And you shall make the one a sin-offering, and the other, a burnt-offering to the L–rd"? — I might think that this sin-offering is to be eaten; it is, therefore, written: "and a second bullock" — second to the burnt-offering. Just as a burnt-offering is not eaten, so this sin-offering is not eaten."

3b) binyan av mishnei kethuvim (a general rule derived from two verses). viz.: The topic of the lamps (on the menorah) is not like that of sending the unclean outside (of the encampment), and the latter is not like the former. What is common to them is that they are introduced by "Tzav" ("Command") — [the lamps, (Vayikra 24:2); sending, etc., (Bamidbar 5:2)] — and apply both immediately and for future generations. [The lamps: immediately — (Bamidbar 8:3): "And Aaron did so. He kindled its lamps towards the face of the menorah, etc."; for future generations — (Vayikra 24:3): "… an eternal statute throughout your generations." Sending the unclean outside: immediately — (Bamidbar 5:4): "And the children of Israel did so, and they sent them outside the camp"; for future generations — (Bamidbar 19:21): "And it shall be for them an everlasting statute."] So, all commandments introduced by "Tzav" apply both immediately and for future generations.

6) Three shave, and their shaving is a mitzvah: the Nazirite, the leper, and the Levites (viz. Bamidbar 8:7). And all of them, if they shaved without a blade, or if they left two hairs, they have done nothing.

“and the dust returns to the earth as it was; and the spirit returns to God, who provided it” (Ecclesiastes 12:7).
“And the dust returns to the earth as it was” – Rabbi Pinḥas and Rabbi Ḥilkiya [said] in the name of Rabbi Simon: When is it that “the spirit returns to God, who provided it”? It is when “the dust returns to the earth [as it was].”¹²If the body returns free of sin, as it was before the person lived his life. If not, “may He cast away the souls of your enemies…” (I Samuel 25:29).¹³God will cast away the souls of the sinners.
Rabbi Shmuel bar Naḥmani [said] in the name of Rabbi Avdimi of Haifa: [This is analogous] to a priest who is scrupulous regarding matters of ritual purity who gave a loaf of teruma bread to a priest who is not scrupulous in that regard, and said to him: ‘Look, I am pure, my household is pure, my utensils are pure, and this loaf that I am giving you is pure. If you return it to me in the manner that I gave it to you, fine, but if not, I will burn it in your presence.’ So too, the Holy One blessed be He says to each person: Look, I am pure, My abode is pure, My attendants are pure, and the soul that I am placing in you is pure. If you give it to Me as I gave it to you, fine, but if not, I will burn it in your presence.¹⁴In Gehenna
All this [occurs to a person] in his old age; however, in one’s youth, if he sins he is stricken with gonorrhea and leprosy; therefore, Moses cautions Israel: “[Any] man, when there will be a discharge from his flesh” (Leviticus 15:2).¹⁵The term “from his flesh” is seemingly unnecessary and is meant to emphasize that if one sins God brings upon him bodily punishment even in his youth. God need not bring this punishment from an external source; He can bring it from within a person’s own body.
Rabbi Yehoshua ben Levi interpreted the verses regarding the Temple.¹⁶Previously verses 1–7 were interpreted as warning a person to remember God before reaching old age. Rabbi Yehoshua ben Levi offers an alternative interpretation of these verses. The prophet said to Israel: “Remember your Creator” (Ecclesiastes 12:1) – remember your Creator while your chosen status is still intact, while the covenant of priesthood is still intact, as it is stated: “And choose it from all the tribes of Israel [to be priests for Me]” (I Samuel 2:28); while the covenant of Levitehood is still intact, as it is stated: “As the Lord your God has chosen it from all your tribes…” (Deuteronomy 18:5); while the covenant of Jerusalem is still intact, as it is stated: “The city that I have chosen” (I Kings 11:32); while the kingdom of the House of David is still intact, as it is stated: “He chose David, His servant” (Psalms 78:70); while the Temple is still intact, as it is stated: “Now I have chosen and consecrated this house” (II Chronicles 7:16); while you are still intact, as it is stated: “The Lord your God has chosen you to be a treasured people for Him” (Deuteronomy 7:6). “Before the evil days come” (Ecclesiastes 12:1) – these are the days of the exile; that is what is written: “Who put far away the evil day” (Amos 6:3). “And the years arrive when you will say” (Ecclesiastes 12:1): The merit of the patriarchs has ceased.
“Before the sun…are darkened” (Ecclesiastes 12:2) – this is the kingdom of the House of David, as it is stated: “His throne will be like the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is Torah, as it is stated: “For the commandment is a lamp and Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin,¹⁷The Sanhedrin would sit in the configuration of a semicircle, or half-moon. as it is written: “Like the moon, it will be established forever” (Psalms 89:38). “The stars” (Ecclesiastes 12:2) – these are Torah scholars.
“And the clouds return after the rain” (Ecclesiastes 12:2) – you find that all the harsh prophecies that Jeremiah prophesied in their regard did not befall them until after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron [picked up and] waved twenty-two thousand Levites on one day, as it is stated: “Aaron waved the Levites a waving before the Lord (Numbers 8:11). Rabbi Ḥanina said: The crop [of a bird] is very light, and the priest would aim, take it in one hand, and throw it behind the ramp [of the altar, a distance of] thirty-two cubits, with a backward [motion of his] hand.¹⁸Throwing a light item accurately to a great distance takes enormous strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is intermingled with them. “It will be dark for those who gaze through the windows” (Ecclesiastes 12:3) – you find that when Israel was exiled to Babylon, there was no one able to clearly articulate his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥashta of the House of Elnatan,¹⁹Neḥushta, daughter of Elnatan, was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥmani said: Matters of Torah were likened to a mill; just as a mill is not idle by day or at night, so too, regarding matters of Torah it is stated: “You shall contemplate it day and night” (Joshua 1:8). “And one will arise to the voice of a bird” (Ecclesiastes 12:4) – Rabbi Levi said: For eighteen years, a Divine Voice would proclaim and call out to Nebuchadnezzar and say to him: Wicked slave, ascend and destroy the house of your Master, because His children are rebellious and do not obey Him. “And all the sources of music will be lowered” (Ecclesiastes 12:4) – [Nebuchadnezzar] ascended and abrogated song in the Temple; that is what is stated: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – [Nebuchadnezzar] also feared the most elevated, the King of kings. “There will be obstacles on the way” (Ecclesiastes 12:5) – the fear of the way fell over him. Rabbi Levi said: He began delineating subdivisions along the route, as it is stated: “For the king of Babylon stood at the crossroads, [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26); [he stood at] a thoroughfare that diverges, “at the head of the two roads,” [a location] that diverges to two roads. There were two roads there, one going toward the wilderness and one going toward the settlement [Jerusalem]. “To practice divination” – he began performing divination in the name of Rome, but it was not successful;²⁰He performed divination to find out if he would be successful if he waged war against Rome, but the message he received was that he would not be successful. in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful. “He shot arrows” in the name of Rome, but it was not successful; in the name of Alexandria, but it was not successful; in the name of Jerusalem, and it was successful.²¹He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He kindled lamps and lanterns in the name of Rome, but they did not light; in the name of Alexandria, but they did not light; in the name of Jerusalem, and they lit. He sailed boats on the Euphrates River in the name of Rome, but they did not move; in the name of Alexandria, but they did not move; in the name of Jerusalem, and they moved. “Consulted the terafim” – this is his idol worship. “And examined the liver” – Rabbi Levi said: Like an Arab who slaughters a lamb and examines its liver.²²This is a form of divination.
“In his right hand was the divination for Jerusalem, [to place battering rams, to call for murder, to raise the voice with shouting, to place battering rams against the gates, to pour a ramp, to build a siege tower]” (Ezekiel 21:27) – the divination of Jerusalem was in his right hand.²³He was encouraged by the signs he received via divination that he would conquer Jerusalem. Alternatively, he cast lots, and the lot of Jerusalem came up in his right hand, indicating that he would conquer it. “To place battering rams [karim]” – [to appoint] government officials [kalorkhin]; “to call for murder” – [to administer] death sentences; “to raise the voice” – [to sound] trumpets of war; “to place battering rams” – he deployed a siege; “to pour a ramp” – [from which they would catapult] stones; “and to build a siege tower” – ramps [to climb over the wall]. Regarding all of these [it could have been said]: “But it will be for them like a vain divination [in their eyes, who have weeks upon weeks, and it evokes iniquity for them to be captured]” (Ezekiel 21:28). The prophet said to Israel: Had you merited, you would have read the Torah that is expounded in seven times seven ways.²⁴This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you have not merited, Nebuchadnezzar will divine seven times seven divinations upon you. Why to that extent? “And it evokes iniquity for them to be captured” – this is the blood of Zekharia.²⁵See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah, as it is stated: “I see the branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: Just as an almond tree, from the moment that it blossoms until its fruit ripens is twenty-one days, so too, the entire decree was [carried out] only from the seventeenth of Tammuz until the ninth of Av.
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the image of Nebuchadnezzar, as it is stated: “Nebuchadnezzar the king made an image of gold; [its height was sixty cubits, and its width was six cubits]” (Daniel 3:1).²⁶It is referred to disdainfully as a grasshopper as a way to mock its giant size. Rabbi Yoḥanan said: It emerges that you are saying that anything whose height is sixty and its width is six [is able to stand,] but [in fact] it requires a width one-third of its height. Rabbi Banai said: It was like a reed; he would place it upright and it would fall, he would place it upright and it would fall. Rabbi Ḥagai said in the name of Rabbi Yitzḥak. It was incapable of standing until he brought all the silver and gold from Jerusalem. They poured it into a solid base before it as a stand for its feet. That is what is written: “They will cast their silver in the streets” (Ezekiel 7:19).
“The caper berry [haaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.²⁷The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,²⁸Abraham’s origins were in Babylon. and to Babylon they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that at the time of the exile of Zedekiah,²⁹The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the members of the exile of Yekhonya emerged to greet them. They were covered in sackcloth³⁰This was in mourning for the destruction of the Temple. on the inside and in white garments³¹As residents of Babylon, they outwardly celebrated their king’s victory. on the outside. They would ask each other:³²Those who had been exiled previously asked those who were just coming into exile. How is [my] father doing? How is [my] mother doing? How is [my] brother doing? They said to them: They were killed. They would mourn with one hand and laud with the other hand,³³They would beat their chests or thighs in mourning, and when forced to, they would applaud the king for his victory. to fulfill what is stated: “Your splendor will be upon your heads and your shoes upon your feet; you will not lament and you will not weep” (Ezekiel 24:23).³⁴They were forced to wear celebratory clothing and could not properly mourn their loss.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain;³⁵Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “the golden skull is shattered” (Ecclesiastes 12:6) – these are matters of Torah, as it is stated: “More pleasant than gold” (Psalms 19:11).
“The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im: One says: The pitcher of Barukh at the spring of Jeremiah,³⁶Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his own mouth he would recite all these words to me and I would write on the scroll with the ink” (Jeremiah 36:18).³⁷In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef).
“And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – they were from Babylon, and to Babylon they returned. They were from Babylon, as it is stated: “The Lord said to Abram: Go you from your land” (Genesis 12:1).³⁸Abraham’s original land was Ur Kasdim (see Genesis 11:31), which is in Babylon. “And to Babylon they returned” – [as it is stated regarding Nebuchadnezzar:] “And exiled the people to Babylon” (Ezra 5:12). Rabbi Yoḥanan said: “Who says to the depths: Be dry” (Isaiah 44:27). “The depths” – this is Babylon. Why is it called “the depths”? Because the dead of the generation of the Flood were submerged there, as it is written: “As Babylon caused the dead of Israel to fall, [so at Babylon shall fall the dead of all the land]” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar” (Genesis 11:2). Why is it called Shinar? Because the dead of the generation of the Flood were transported [sheninaru] there [by the water]. Alternatively: Shinar, as they died in convulsions [tashnuk], without a lamp and without a bathhouse.³⁹Because they were impoverished. Alternatively: Shinar, as they were bereft [meno’arim] of the mitzvot, without teruma and tithes.⁴⁰These mitzvot apply specifically in the Land of Israel. Shinar, as their princes die as lads [ne’arim]. Shinar, as they established an enemy [soneh] and a destroyer [va’er]; and who is that? It is Nebuchadnezzar.
“And the dust returns to the earth as it was” (Ecclesiastes 12:7) – they were from Babylon, and to Babylon they returned. “And the spirit returns to God” – this is the Divine Spirit. You find that when Jeremiah saw Jerusalem destroyed, the Temple burned, Israel exiled, and the Divine Spirit that departed, he began [to speak] about them with [the phrase] “vanity of vanities” (Ecclesiastes 12:8).

5. R. Shimon Ben Yochai taught: Moses could not have known the exact moment, nor the approximate minute, nor the general time at night. This is why he said “About midnight.” (Ex 11:4) However, the Kadosh Baruch Hu knew the exact moment, and the approximate minute, and the general time at night. That is why God entered [without being early or late] by a hair's breadth. So who was it that divided [the hours of the night]? R. Benjamin bar Jafet in the name of R. Yohanan, the night divided itself. Our Rabbis say that the Creator divided it. Here it says, “And it came to pass at midnight” (Ex 12:29) and elsewhere it says, “And he divided the night against them.” (Gen 14:15) Rabbi Tanchuma said: Your father set out with Me at midnight, and I will set out with his children and midnight. The Rabbis said: the Kadosh Baruch Hu said, “your father set out with Me from last night until midnight, and I will set out with his children from midnight until the morning.” R. Yonatan said: The angel guarding over Egypt cannot fall except during the day. What is the reasoning? [From the verse] At Tehaphnehes also the day shall withdraw itself, when I shall break there the yokes of Egypt, and the pride of her power shall cease in her; [as for her, a cloud shall cover her, and her daughters shall go into captivity.](Ez 30:18) [Elsewhere it also] says, In that day there shall be five cities in the land of Egypt that speak the language [of Canaan, and swear to the LORD of hosts; one shall be called the city of destruction. ] (Is 19:18) Which five cities are these? R. Hilkiah said in the name of R. Simon: Noa, Noph, Tehaphnehes, the City of Destruction, and the City of the Sun; Noa is Alexandria, Noph is Memphis, Tehaphnehes is Hophnias, the City of Destruction is Sharakani, and the City of the Sun is Heliopolis. R. Yohanan ben Zakkai said: We have found both night and day referred to as “day,” as it is written: And there was evening and there was morning, one day. (Gen 1:5) R. Joshua bar R. Nechamah understood [the same claim] from this: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness is even as the light.(Ps 139:12) Darkness is [the same as] lightness to Me, and [only] human beings consider it night. This is what is meant [by saying] it was on the day that the firstborn of Egypt died [although it was midnight]. This is how [it happened]: They were afflicted with the deadly curse in evening time, then their bodies shook all night, and then they died in the day time. What is the reasoning? [Because] It is not written “All of us have all died,” but rather “All of us are dying ” (Ex 12:33) Then they went and died . As it is written: On the day that I struck down all the first-born [of the Land of Egypt] (Num 3:13), and further on it says, on the day that I sanctified all the firstborn to Me (paraphrase of Num 8:17 ). On this basis one may conclude that it was on the very same day that the firstborn of Egypt died, which [God said], “on this day I have sanctified to me the firstborn [of the Israelites].”

Moses cried out: My master, You did not command me about even one of the seventy nations, only concerning Israel: When thou takest the sum of the children of Israel, Unto the children of Israel thou shalt speak, And unto the children of Israel thou shalt say, Command the children of Israel, Speak unto the children of Israel. You commanded me to do this only to the children of Israel. He replied to him: I did so because they are dearer to me than all the nations. They are My treasure, I love them and have chosen them, as it is said: And the Lord hath chosen thee to be his own treasure out of all peoples (Deut. 14:2). Observe how precious they are that they are mentioned five times in a single verse: I have given the Levites—they are given to Aaron and his sons from among the children of Israel, to do the service of the children of Israel in the Tent of Meeting, and to make atonement for the children of Israel, that there be no plague among the children of Israel, through the children of Israel coming nigh unto the Sanctuary (Num. 8:19).

Three things Moses found difficult and the Holy One, blessed be He, showed them to him with a finger and these are them: The making of the menorah, the moon, and creeping things.³⁵Below, Numb. 3:4; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In the making of the menorah, how [was it]? When Moses ascended [Sinai], the Holy One, blessed be He, was showing him on the mountain how he would make the tabernacle. When He showed him the making of the menorah, Moses found it difficult.³⁶Below, Numb. 3:4. The Holy One, blessed be He, said to him, “See, I am making it before you.” What did the Holy One, blessed be He, do? He showed him white fire, red fire, black fire, and green fire. Then from them He made the menorah, its bowls, its knobs, its blossoms, and the six branches. Then He said to him (in Numb. 8:4), “This is the making of the menorah.” This teaches that the Holy One, blessed be He, showed him with a finger. But nevertheless, [Moses] found it difficult. What did the Holy One, blessed be He, do? He engraved it on the palm of Moses’ hand. He said to him, “Go down and make it just as I have engraved it on your hand.” Thus it is stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” Even so, he found it difficult and said (in Exod. 25:31), “with difficulty (mqshh)³⁷While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. will the menorah be made,” meaning to say, how difficult it was to make. The Holy One, blessed be He, said to him, “Cast the gold into the fire, and it will be made automatically.” So it is stated, “with difficulty will the menorah be made” [be made (a reflexive form, in the niph'al) is what is written, i.e.,] was made of its own accord. This teaches that Moshe had difficulty with the menorah, and the Holy One, blessed be He, showed it to him with a finger, as stated (in Numb. 8:4), “this.” In reference to the moon (yareah), where is it shown [that Moses had difficulty]? (Exod. 12:1-2) “Then the Lord spoke unto Moses…, ‘This month (hodesh) for you.’”³⁸Hodesh also means “new moon.” He said to him, “In the month of Nissan, you will see like this and like that and [you shall] sanctify [it].” This teaches that the Holy One, blessed be He, showed him with a finger. In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29), “Now this shall be unclean for you from among the swarming things which swarm on the earth.” The Holy One, blessed be He, caught each and every species, showed them to Moses, and said to him, “This you may eat, and this you may not eat.” [Thus it is stated (in Lev. 11:2, 4),] “This is the creature that you may eat …. However this you may not eat.” Moreover, do not be surprised over [this] thing, since it is a fact that the Holy One, blessed be He, showed all creatures to the first Adam, and he gave them names. And where is it shown? Where it is stated (in Gen. 2:19), “and all that man called the soul ….” After he had given names to all of them, the Holy One, blessed be He, said to him, “And I, what is My name?” He said to him, “It is Y____.” Thus it is written (in Is. 42:8), “I am Y____; that is My name,”³⁹Below, Numb. 6:12. this My name, which the first Adam gave Me. It is My name, which I have agreed upon [for use] between Me and My creatures. So if in the case of the first Adam, the Holy One, blessed be He, had the creatures pass before Him; in the case of Moses, when the Holy One, blessed be He, wanted to warn Israel about the unclean and about the clean, are you surprised that He showed him and said to him, “These you may eat, and these you may not eat?” Lest your [evil] drive lead you astray, saying that the Holy One, blessed be He, has forbidden Israel from having good things, the Holy One, blessed be He, said, “Whatever I have forbidden you from having, I have permitted you to have [something] that corresponds to it.⁴⁰Cf. Hul. 109b; Lev. R. 22:10. How is this? I have forbidden you menstrual blood; I have permitted you virginal blood. I have forbidden you [animal] blood; I have permitted you the liver, which is wholly blood. I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine.⁴¹According to Jastrow, s.v., a shibbuta was probably a mullet. The Arukh (Plenus Aruch, ed. A. Kohut [Vienna: G. Broeg, 1878–92], s.v.) suggests that the fish here is a sturgeon. In any case shibbuta apparently had a pork taste. So Rashi on Hul. 109a. I have forbidden you [another] man's wife; I have permitted you a man’s divorcee. I have forbidden a gentile woman; I have permitted a beautiful woman [captive]. I have forbidden you a brother's wife; I have permitted her for you after his death, with no children, as stated (in Deut. 25:5), ‘her brother-in-law shall have sexual intercourse with her.’ I have forbidden you mingled seeds, but I have permitted you a sindon⁴²The Greek word, sindon, designates a garment of fine Indian linen. with a woolen fringe.⁴³See Jastrow, s.v., SDYN. I have forbidden you the fat of cattle, but I have permitted you the fat of game animals.” R. Bisna said in the name of R. Hiyya, “What the Holy One, blessed be He, forbade for cattle He permitted for game animals, and what He forbade for game animals He permitted for fowl, and what He forbade for fowl He permitted for fish. How? He forbade the fat in the case of cattle; He permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; He permitted it in the case of fowl. He forbade blood in the case of fowl; He permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.” Ergo, it states (II Sam. 22:31 = Ps. 18:31) “As for God, His way is perfect…”; for all the ways of the Holy One, blessed be He, are perfect.⁴⁴Gen. R. 44:1; cf. Lev. R. 13:3. And likewise, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him? Or what does He care whether one eats carcasses or eats what is clean? Solomon said [about this] (in Prov. 9:12), “If you are wise, you are wise for yourself; [and if you scoff, you will bear it alone].” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them, as stated (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure (rt.: tsrp).” Why? So that He might be a shield over you, [as stated] (ibid., cont.), “He is a shield for all who take refuge in Him.” Ergo (in Lev. 11:2:), “These are the creatures [that you may eat].”

Another interpretation (of Ps. 48:3 [2]:) BEAUTEOUS LANDSCAPE (NWP), in its waving (rt.: NWP), as stated (in Numb. 8:11): AND LET AARON OFFER (rt.: NWP) <THE LEVITES BEFORE THE LORD AS A WAVE OFFERING (rt.: NWP) FROM THE PEOPLE OF ISRAEL>…. (Lev. 23:11:) THEN HE SHALL WAVE (rt.: NWP) THE SHEAF < BEFORE THE LORD>.

10) (Shemoth 27:21) "Aaron and his sons shall order it" (as opposed to "Aaron shall order it.") What is the intent of this? (i.e., How are the verses to be reconciled?) Because it is written (Bamidbar 8:2) "The seven lamps shall give light towards the face of the menorah," I might think that one Cohein (Aaron) enters with seven lamps; it is, therefore, written "to raise a flame always." I might then think that one Cohein does not enter with seven lamps, but that seven Cohanim enter with seven lamps; it is, therefore, written "Aaron and his sons shall order it," — Aaron and his sons order it only one by one (i.e., one after the other).

7) kllal shehu tzarich lifrat ufrat shehu tzarich lichllal (general requiring specific and specific requiring general): (Shemoth 13:2): "Sanctify unto Me every bechor (first-born), the opener of each womb." I might think that even females are included; it is, therefore, written (Devarim 15:19): "the male." If "the male," (I would think that) even a yotze dofen (Caesarian birth) were a bechor. It is, therefore, written "the opener of the womb." This is an instance of "general" (bechor) requiring "specific." I might think that even if it were born after a yotze dofen it were a bechor (being the first opener of the womb); it is, therefore, written "bechor," (which connotes first in all respects; not only first opener of the womb, but also first in birth). This is an instance of "specific" ("opener of the womb") requiring "general" (bechor).

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?³²Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.³³Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁴To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³⁵Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³⁶In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³⁷This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁸Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁹Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.⁴⁰Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”⁴¹See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴²Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?⁴³Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace⁴⁴Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established⁴⁵Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁶See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”⁴⁷Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?³²Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.³³Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁴To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³⁵Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³⁶In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³⁷This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁸Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁹Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.⁴⁰Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”⁴¹See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴²Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?⁴³Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace⁴⁴Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established⁴⁵Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁶See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”⁴⁷Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

(Lev. 11:2:) THESE ARE THE CREATURES THAT YOU MAY EAT. Three things Moses found difficult, the making of the menorah, the moon, and creeping things.⁴⁵Below, Numb. 3:4; Tanh., Lev. 3:8; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In making of the menorah, how < was it >? When Moses ascended < Sinai >, the Holy One was showing him on the mountain how he would make the Tabernacle. When he showed him the making of the menorah, Moses found it difficult.⁴⁶Below, Numb. 3:4. The Holy One said to him: See, I am making it before you. What did the Holy One do? He showed him white fire, [red fire,] black fire, and green fire. Then from them he made the menorah, its bowls, its pomegranates, its blossoms, and the six branches. Then he said to him (in Numb. 8:4): THIS IS THE MAKING OF THE MENORAH. When the Holy One showed him with the finger, he nevertheless found it difficult. What did the Holy One do? He engraved it on the his hand. He said to him: Go down and make it just as I have engraved it on your hand. Thus it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN. But where is it shown that he engraved it on his hand? Where it is stated (in Ezek. 8:3): HE STRETCHED OUT THE PATTERN OF A HAND. Now PATTERN can only be for the making of the menorah, concerning which it is stated (in Exod. 25:40): OBSERVE AND MAKE THEM {LIKE} [BY MEANS OF] THEIR PATTERN < WHICH YOU ARE BEING SHOWN ON THE MOUNTAIN >. Even so, he found it difficult and said (in Exod. 25:31): WITH DIFFICULTY (MQShH)⁴⁷While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. [WILL THE MENORAH BE MADE]. How difficult was it to make? The Holy One said to him: Cast the gold into the fire, and it will be made automatically. So it is stated: WITH DIFFICULTY WILL THE MENORAH BE MADE. [BE MADE (a reflexive form, in the niph'al) is what is written], < i.e., > was made of its own accord.

(Numb. 8:5-6:) THEN THE LORD SPOKE <UNTO MOSES SAYING>: TAKE THE LEVITES. Let our master instruct us: How many strings were on the harp which the Levites played?³²Tanh. Numb. 3:7; Numb. R. 15:11} Thus did R. Judah teach:³³T‘Arakh. 2:7; ‘Arakh. 13b. There were seven (shB') strings on that harp, as stated (in Ps. 16:11): IN YOUR PRESENCE THERE IS FULLNESS (rt.: SB')³⁴Since the S here is a Hebrew sin in the unpointed text SB‘ is identical with ShB‘. OF JOY. Do not read <the word pointed as> sova' ("fullness") but <as> sheva' ("seven"). So also did David say (in Ps. 119:164): WITH SEVEN A DAY DO I PRAISE YOU.³⁵M. Pss. 81:3; PR 21:1. A more traditional translation of Ps. 119:164 would read: SEVEN TIMES A DAY DO I PRAISE YOU. Moreover, in the days of the Messiah it will be made with eight <strings>. Therefore David has stated concerning the instrumental music (in Ps. 6:1): FOR THE LEADER; WITH INSTRUMENTAL MUSIC ON THE EIGHT-STRINGED HARP. Furthermore in the age to come it will be made of ten <strings> as stated {SING TO GOD A NEW SONG…. }³⁶No Psalm has exactly these words but SING TO THE LORD A NEW SONG…. appears in Pss. 96:1; 98:1; and 149:1; as well as in Is. 42:10. [(in Ps. 144:9): O GOD, LET ME SING TO YOU A NEW SONG; LET ME PLAY FOR YOU ON A TEN-STRINGED HARP.] And who ordained them? Samuel and David. It is so stated (in I Chron. 9:22): DAVID AND SAMUEL THE SEER ORDAINED THEM IN THEIR OFFICE OF TRUST. Moreover, they <were the ones who> set up the divisions for singing. Now the Levites would stand on their platform and sing before the one who spoke for the world to come into being. See the love with which the Holy One loved the Levites. So from the beginning the Holy One chose them to serve him. Therefore, the Holy One said to Moses. Levites are extremely dear to me. Take them in my name for a position of authority. {Thus it is stated:} [From where is it shown? From what they read on the matter] (in Numb. 8:6): TAKE THE LEVITES.

"and I shall smite": I might think, through an angel or through a messenger; it is, therefore, written (Ibid. 29) "and the L rd (Himself) smote every first-born" — not through an angel or a messenger. "and I smote every first born": even from different places. Whence do I derive (the same) even for the first-born of Egypt who were in other places? (From Psalms 136:10) "He smote Egypt through their first-born" (connoting, even if they were not in Egypt). Whence do I derive (the same for) the first-born of Cham and Cush? (viz. Genesis 10:6) From (Psalms 78:51) "And He struck every first-born in Egypt, the first fruit of their strength in the tents of Cham." "from man until beast": The initiator of the transgression was struck first. Similarly, (Genesis 7:23) "And all that existed on the face of the earth was blotted out — from man to beast, etc." Similarly, (Exodus 14:4) "And I will be honored through (the downfall of) Pharaoh and his entire host." Similarly, (Devarim 13:16) "Smite the inhabitants of that city … and its cattle." Similarly, (Numbers 5:27) "and her belly ('first in the transgression') will swell, and her thigh will fall." Here, too, "And I shall smite every first-born in the land of Egypt from man until beast." The initiator of the transgression was struck first. Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the initiator of the transgression is smitten first, how much more so in His measure of beneficence — the greater (measure) — (is the initiator of the mitzvah rewarded first)!

1 (Numb. 8:2) When you set up the lamps: We find that in several places the Holy One, blessed be He, commanded about lighting the lamps with clear oil of beaten olives, and so it says (in Exod. 27:20) “And you shall command the Children of Israel to bring unto you clear oil of beaten olives.” So also it says (in Lev. 24:2, 4), “[Command the Children of Israel to bring unto you clear oil of beaten olives for lighting....] Upon the unalloyed lampstand shall he set up the lamps.” And here also it is written (in Numb. 8:2), “When you set up (literally, raise up) the lamps.”

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.”

3 (Numb. 8:2) “When you set up the lamps”: You find that, when twelve tribes presented offerings at the dedication of the altar, the tribe of Levi did not offer anything. They were depressed and said, “Why were we removed from making an offering at the dedication of the altar?” A parable: To what is the matter comparable? To a king who made a banquet and each day invited various artisans. Now he had a certain friend who he loved exceedingly, but he did not invite him along with them. So he was depressed saying, “Perhaps the king harbors [some grievance] against me in his heart. [Perhaps] it is for this reason that the king has not invited me to any of the feasts.” When the days of the feast had passed [the king] called the friend [and] said to him, “For all the people of the province I made [that] feast, but for you only I am making one single feast for yourself. Why? Because you are my friend.” So this king is the King of kings, the Holy One, blessed be He. You find that the twelve tribes brought offerings for the dedication of the altar and the Holy One, blessed be He, accepted them, as stated (in Numb. 7:5), “Take it from them.” But the tribe of Levi did not bring an offering. When the dedication of the altar had passed, the Holy One, blessed be He, said to Aaron and his sons, “All the tribes have made a dedication. Now you make a dedication by yourselves.” It is therefore stated (in Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps,’” and afterwards [it is written] (in vs. 6), “Take the Levites.”

3 (Numb. 8:2) “When you set up the lamps”: You find that, when twelve tribes presented offerings at the dedication of the altar, the tribe of Levi did not offer anything. They were depressed and said, “Why were we removed from making an offering at the dedication of the altar?” A parable: To what is the matter comparable? To a king who made a banquet and each day invited various artisans. Now he had a certain friend who he loved exceedingly, but he did not invite him along with them. So he was depressed saying, “Perhaps the king harbors [some grievance] against me in his heart. [Perhaps] it is for this reason that the king has not invited me to any of the feasts.” When the days of the feast had passed [the king] called the friend [and] said to him, “For all the people of the province I made [that] feast, but for you only I am making one single feast for yourself. Why? Because you are my friend.” So this king is the King of kings, the Holy One, blessed be He. You find that the twelve tribes brought offerings for the dedication of the altar and the Holy One, blessed be He, accepted them, as stated (in Numb. 7:5), “Take it from them.” But the tribe of Levi did not bring an offering. When the dedication of the altar had passed, the Holy One, blessed be He, said to Aaron and his sons, “All the tribes have made a dedication. Now you make a dedication by yourselves.” It is therefore stated (in Numb. 8:2), “Speak unto Aaron [and say unto him], ‘When you set up the lamps,’” and afterwards [it is written] (in vs. 6), “Take the Levites.”

Another reading: "When you raise up". You see that Moshe struggled [nitkasha] with the design of the Menorah more than all the other vessels of the Mishkan [Tabernacle], until the Holy One Who is Blessed showed him with a finger. Similarly with the hoofs of impure and pure animals, as it says, "These are the animals which you shall eat" (Vayikra 11:4), these are the ones which you shall not eat, and showed him with a finger. Similarly with the moon, "this month is for you" (Shmot 12:2). Similarly with the Menorah, "This is how the Menorah was made: it was hammered work [miksha] of gold" (Bemidbar 8:4), which is to say how hard [kasha] it is to make, since Moshe became weary on account of it. When he struggled, The Holy One Who is Blessed said to Moshe: take a talent of gold and throw it in the fire and take it out, and it will be formed on its own, as it says, "its cups, calyxes, and petals were of one piece with it [lit: came out from it]" (Shmot 37:17) - he would strike it with a hammer and it would be made on its own. Therefore it says "it will be made [te'aseh] of hammered work" (Shmot 25:31) written with a [Hebrew letter] "yod" and not written "you will make [ta'aseh]", that is to say it will be made on its own. Moshe took the talent [of gold] and threw it in the fire. Moshe said, "Master of the Universe, behold the talent is in the fire. Whatever you wish - so shall it be done." The Menorah immediately came out made according to its design, thus it is written, "According to the pattern that the LORD had shown Moses..." (Bemidbar 8:4). It is not written here "so did Moses make the Menorah," rather "so was the Menorah made." And who made it? The Holy One Who is Blessed. Therefore the Holy One Who is Blessed said to Moshe: If you are careful to light [it] before me, I will protect your souls from every evil thing, since souls are compared to a candle, as it says. "the candle of Adonai is the soul of a person" (Proverbs 20:27) and it says, "When you raise up the candles)" (Bemidbar 8:2)

Another reading: "When you raise up". You see that Moshe struggled [nitkasha] with the design of the Menorah more than all the other vessels of the Mishkan [Tabernacle], until the Holy One Who is Blessed showed him with a finger. Similarly with the hoofs of impure and pure animals, as it says, "These are the animals which you shall eat" (Vayikra 11:4), these are the ones which you shall not eat, and showed him with a finger. Similarly with the moon, "this month is for you" (Shmot 12:2). Similarly with the Menorah, "This is how the Menorah was made: it was hammered work [miksha] of gold" (Bemidbar 8:4), which is to say how hard [kasha] it is to make, since Moshe became weary on account of it. When he struggled, The Holy One Who is Blessed said to Moshe: take a talent of gold and throw it in the fire and take it out, and it will be formed on its own, as it says, "its cups, calyxes, and petals were of one piece with it [lit: came out from it]" (Shmot 37:17) - he would strike it with a hammer and it would be made on its own. Therefore it says "it will be made [te'aseh] of hammered work" (Shmot 25:31) written with a [Hebrew letter] "yod" and not written "you will make [ta'aseh]", that is to say it will be made on its own. Moshe took the talent [of gold] and threw it in the fire. Moshe said, "Master of the Universe, behold the talent is in the fire. Whatever you wish - so shall it be done." The Menorah immediately came out made according to its design, thus it is written, "According to the pattern that the LORD had shown Moses..." (Bemidbar 8:4). It is not written here "so did Moses make the Menorah," rather "so was the Menorah made." And who made it? The Holy One Who is Blessed. Therefore the Holy One Who is Blessed said to Moshe: If you are careful to light [it] before me, I will protect your souls from every evil thing, since souls are compared to a candle, as it says. "the candle of Adonai is the soul of a person" (Proverbs 20:27) and it says, "When you raise up the candles)" (Bemidbar 8:2)

5 (Numb. 8:2) “When you set up the lamps”: This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?⁶Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘[He reveals the deep and secret things, He knows what is in the darkness,] and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘[let the seven lamps give their light] in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted one said to the blind one, “When we enter into the house, go ahead and light this lamp and make light for me.” The blind one said to him, “In your goodness – when I was on the road, you supported me; until we entered the house you guided me; and now you say to me, ‘Light this lamp and make light for me?’” The sighted one said to him, “So that you do not owe me a favor for my guiding you on the road – hence I said to you, ‘Make light for me.’” Thus this sighted one is the Holy One, blessed be He, as stated (Zachariah 4:10), “the eyes of the Lord, ranging over the whole earth.” And the blind one is Israel, as stated (Isaiah 59:10), “We grope, like blind men along a wall.” The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “When you set up [the lamps]” - in order to exalt (lehaalot) you.

The Midrash Rabba (Bamidbar 15:5) relates that when the Jews were given the commandment to kindle the Menorah in the Temple (Bamidbar 8:2), they asked G'd why He told them to light up for Him Who is the Light of the whole world. G'd said to them, "You are right. I do not need your light. But I want to give you an opportunity to light for Me like I have lit for you." G'd led the Jewish people with a cloud of glory and a pillar of fire. This is why He told them to kindle the lights when the Tabernacle was erected. "This will elevate your position amongst the nations. They should say, look how the Jewish nation lights for the One who lights up the whole world." [...] The Midrash explains that this can be compared to a seeing person who leads a blind person as they travel along the road together. When they come to the house, the seeing person says to the blind one, "Please go and light a candle for me." To this the blind person replies, "I do not understand. As long as we were travelling, you supported and guided me. Why do you now ask me to light a candle for you?" To this the seeing person responds, "I want to give you an opportunity to pay me back so that you do not feel an ongoing debt of gratitude".

Another explanation, "at the front of the menorah, let the seven lights give light" (Numbers 8:2), so that they shouldn't dishonour the menorah. (Zechariah 4:10) "Does anyone scorn a day of small [beginnings]? When they see the stone of distinction in the hand of Zerubavel they shall rejoice over these seven". "These" -- this is the menorah. "Seven" -- these are the seven lights, corresponding to the seven stars that wander in all the land [planets?]. So they are beloved that they are not disgraced on them, for this it says "at the front of the menorah let the seven lights give light" -- so that they should not become mistaken to you, and you should need to say that He needs light, see that which is written of windows (Ezekiel 40:16) "The recesses—and their supports—had windows with frames on the interior [of the gate complex on both sides]" etc., and so "the interiors [of the vestibules also had windows on both sides]" (ibid.) were like these windows. 'Like windows' is not written here, rather, "like the windows", that they should be wide from the outside and narrow from within, so that they would bring in light from outside. Rabbi Berachyah the kohen said in the name of Rabbi, this lightning is offspring of the fire from above, and it comes out and lights the whole world, as it says (Ezekiel 1:13) "Such then was the appearance of the creatures. With them was something that looked like burning coals of fire. This fire, suggestive of torches, kept moving about among the creatures; the fire had a radiance, and lightning issued from the fire." And lights the whole world, and I need their light. And why did I tell you? To deceive you. Rabbi Chanina said, the Holy Blessed one said "Eyes have black and white [parts] in them, and you don't see from the white but rather from the black [parts], and so if your eyes that have black and white within them only see with the black, the Holy Blessed One is entirely Light and needs to light them. Another explanation, "at the front of the menorah", flesh and blood kindle a light from another light, since they are unable to create light from darkness, as it says (Genesis 1:2) "Darkness was over the face of the deep". Why is it written after this (Genesis 1:3) "And God said, "Let there be light"" and from the midst of the darkness brought forth light. And I need to light them, and I didn't say to you except to bring you up -- (Exodus 27:20) "to set up the eternal light" .

Another interpretation, "at your setting up" (Numbers 8:2). This is what the verse says (Psalms 139:12) "Darkness is not dark for You; night is as light as day; darkness and light are the same". And to us He says "at your setting up" -- to what is the matter similar? To a king who had a loved one. The king said, "know that I will eat with you, so go and prepare for me". The loved one went and prepared an ordinary couch, an ordinary lamp [menora], an ordinary table. When the king came, he brought his assistants around him and a golden lamp before him. When the loved one saw all the glory of the king, he became ashamed and hid all he had prepared for the king, since they all were ordinary. The king said to him, "Did I not tell you I would eat with you? Why have you prepared nothing for me?" The loved one said to him, "I saw all the glory that you came with, and I was ashamed and hid all I had prepared for you, for they were all ordinary things." The king said to him, "By your life [I swear] that I will ruin all my things that I brought with me, and for the sake of your love I will not use anything except your possessions!" And so, the Holy Blessed One is entirely light, as it is said (Daniel 2:22) "And light dwells with Him", and God says to Israel "Prepare for me a menorah and lights". Why is written there (Exodus 25:8) "And they will make me a Mikdash and I will dwell in their midst", (Exodus 25:31) "And make Me a menorah of pure gold"? So when you make it, the Shechina comes. Why is it written there (Exodus 40:35) "And Moshe was not able to enter the Tent of Meeting", immediately [God] called to Moshe (Numbers 7:89) "When Moshe went into the Tent of Meeting to speak with Him, he would her the Voice speaking". What would it speak to him? "At your setting up of the lights".

9 Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me.” Great is the light of the Holy One, blessed be He! The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what¹⁰MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “Let the seven lamps give their light in front of the menorah”: (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.” R. Jacob bar Jose said, “Joy was withheld from the wicked and given to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’”

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.

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).

12 (Numb. 8:6) “Take the Levites”: This text is related (to Ps. 11:5), “The Lord tests the righteous […].” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, and [with the tribulation of] how he departed from the house of his father (in Gen. 32:11), “for with [only] my staff did I cross [this] Jordan.” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trials. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom). Now when Israel was in Egypt, they had rejected the Torah and, as Ezekiel had rebuked them where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me … and I resolved to pour out My fury upon them.” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds¹⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. the soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

12 (Numb. 8:6) “Take the Levites”: This text is related (to Ps. 11:5), “The Lord tests the righteous […].” The Holy One, blessed be He, does not elevate a person to an office until He first tests and examines him. When he withstands his test, He elevates him to the office. And so you find in the case of our father Abraham; when the Holy One, blessed be He, tested him with ten temptations, he withstood his trials. Then after that He blessed him, as stated (in Gen. 24:1), “And the Lord blessed Abraham in all things.” So also in the case of Isaac, when He tested him with the days of Abimelech, he withstood the trial. Then after that He blessed him, as stated (in Gen. 26:12), “So Isaac sowed on that land […] for the Lord had blessed him.” So also in the case of Jacob, when He tested him by means of all those tribulations with Esau, with Rachel, with Dinah, with Joseph, and [with the tribulation of] how he departed from the house of his father (in Gen. 32:11), “for with [only] my staff did I cross [this] Jordan.” Then after that He blessed him. It is so stated (in Gen. 35:9), “Now God appeared unto Jacob again, when he came from Paddan-Aram, and blessed him.” So also in the case of Joseph, with the wife of Potiphar and he was imprisoned for twelve years. Then after that he came out and became king because he had withstood his trials. Ergo (in Ps. 11:5), “The Lord tests the righteous.” So also in the case of the tribe of Levi, they laid down their lives for the sanctification of the name of the Holy One, blessed be He, (i.e. for martyrdom). Now when Israel was in Egypt, they had rejected the Torah and, as Ezekiel had rebuked them where it is stated (in Ezek. 20:5), “And you shall say unto them, ‘Thus says the Lord God, “In the day that I chose Israel […].”’” Then what is written at the end (in vs. 8)? “But they rebelled against Me and did not come to hearken unto Me … and I resolved to pour out My fury upon them.” What did the Holy One, blessed be He, do? He brought darkness upon Egypt for three days, and during those [days] he killed all the wicked ones of Israel. For this reason it says (in Ezek. 20:36-38), “[As I brought your ancestors to judgment in the desert of the land of Egypt….] So will I remove from you those who rebel and transgress against Me.” So also it says (in Cant. 2:13), “And the fig tree sheds¹⁸Heb.: hanetah. Although the biblical context suggests a translation such as “puts forth” or “ripens” the context understands this rare verb in a more negative sense. See Tanh. (Buber); Exod. 3:7). its green figs…,” these are the wicked who are in Israel; (ibid. cont.) “and the vines in blossom give off fragrance,” these are the rest who have repented and been accepted; (ibid. cont.) “arise, my beloved, my fair one, and come away,” for behold the time of redemption has arrived. However all those in the tribe of Levi were righteous and carried out the Torah. It is so stated (in Deut. 33:9), “For they observed Your word,” i.e., the Torah; (ibid. cont.) “and kept Your covenant,” i.e., circumcision. And not only that, but when Israel made the calf, the tribe of Levi did not participate there, as stated (in Exod. 32:26), “So Moses stood up on the gate of the camp and said, ‘Whoever is for the Lord come to me,’ and all the Children of Levi gathered unto him.” When Moses said (in vs. 27), “Each [of you] put his sword on his thigh…,” they immediately did so. Moreover they did not show partiality. And so Moses blesses them, [namely (according Deut. 33:9)], “The one who says of his father and mother, ‘I do not consider them’ and his brother….” When the Holy One, blessed be He, saw that they all were righteous, that He had tested them and they had withstood their trial – as stated (of Levi in Deut. 33:8), “[Your faithful one,] whom You tested at Massah” – the Holy One, blessed be He, immediately said (in Numb. 8:14), “And the Levites shall belong to Me,” to fulfill what is stated (in Ps. 11:5), “The Lord tests the righteous.” In the case of the wicked, however, it is written of them (ibid. cont.), “but His soul (i.e. the soul of the Holy One, blessed be He,) hates the wicked and the lover of injustice.” David said (in Ps. 128:1), “Fortunate is everyone who fears the Lord and walks in His ways.”

17 Thus has R. Tanhuma bar Abba interpreted. (Numb. 11:16) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” A legal teaching: Within how many cubits is one obligated to stand up in the presence of an elder? Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.²⁹Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁰To be in one’s presence is to be within four cubits. a gray head [...].” One also asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or sit in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³¹Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³²In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Elazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³³This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over you.” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose ben R. Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁴Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁵Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.³⁶Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, [and though your nest is set among the stars, I will bring you down from there].” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.” Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴⁰Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”

2 (Numb. 16:1) “[Now Korah …] took”:²In this and some of the following sections, the midrash is explaining the fact that the transitive verb, TOOK, has no object. Biblical translations offer solutions such as translating the verb intransitively, e.g., BETOOK HIMSELF, or by supplying an object, e.g., TOOK MEN. “Took” can only be a word for "attracting with persuasive words," in that he attracted all the leaders of Israel and the sanhedraot [to follow] after him. Concerning Moses it is written (in Numb. 1:17), “So Moses and Aaron took these men.” And similarly it is written (in Numb. 8:2), “Take Aaron and his sons with him.” And so does it say (in Hos. 14:3), “Take words with you.” And so does it [also] say (in Genesis 12:15), “and the woman was taken to the house of Pharaoh.” Ergo (in Numb. 16:1) “Now Korah […] took,” in that he drew (i.e., took) their hearts with persuasive words. (Numb. 16:1) “Now Korah […] betook himself”: Because of what did he dissent? Because of Elizaphan, the son of his father's brother, who had been appointed prince (nasi) over his clan. So it says (in Numb. 3:30), “And the prince of the ancestral house for the Kohathite clan was Elizaphan ben Uzziel.” Korah said, “Father had four brothers.” It is so stated (according to Exod. 6:18), “And the sons of Kohath were Amram, Izhar, Hebron, and Uzziel.” “As for Amram, the first-born; his son Aaron attained greatness, and his brother Moses [attained] the kingship. So who deserves to get second [place]? Should it not be the second [son]? Now I am Izhar's son. I deserved to be prince of my clan, but he has appointed the son of Uzziel. Should the youngest of father's brothers become superior to me? See, I am dissenting and declaring everything invalid, whatever he had done.” Therefore, (in Numb. 16:1) “Now Korah […] took.”

4 (Numb. 16:1) “Now Korah […] took”: [What] he took [was] his prayer shawl and he went to get counsel from his wife. When the Holy One, blessed be He, said (in Numb. 8:6-7), “Take the Levites from among the Children of Israel and purify them. Now this is what you shall do for them to purify them […] and have them pass a razor over all of their flesh.” [Moses] immediately did so to Korah. [Korah] began to go around all Israel, but they did not recognize him. They said to him, “Who did this to you?” He told them, “Moses. And not only that, but taking me by my hands and by my feet, they waved me and said to me, ‘See, you are purified.’ Moreover, he brought his brother Aaron, adorned him like a bride, and had him sit in the tent of meeting.” The enemies of Moses immediately began to incite Israel against him. So they said, “Moses is king, his brother Aaron is high priest, and his children are deputy high priests! The priest has a priestly offering (terumah) from the tithe⁸See Ter. 4:1.; the priest has twenty-four priestly gifts!”⁹See THal. 2:7-10 for a listing. Immediately (in Numb. 16:3) “They gathered together against Moses and against Aaron, and they said unto them, [‘You have gone too far (rb)’.]” R. Levi said, “At that very time Korah gathered his company and said to them (i.e., to Moses and Aaron), ‘You have increased (rt.: rbh) the burden upon us to be more than the slavery of Egypt. We were better off under the Egyptians than under your authority. Now they wished to stone him. [Therefore] (according to vs. 4), “When Moses heard this, he fell on his face.” Moses said to them, “I do not desire kingship, nor does Aaron [desire] high priesthood. Thus it is stated (in vs. 11), “and as for Aaron, what is he that you should murmur against him?” Moses said to the Holy One, blessed be He, “Master of the world, did you not command me thus (in Exod. 28:1), ‘And you shall bring near unto yourself Aaron [… to serve Me as priests]?’ Now they have arisen against us to kill us.” [So Moses] said to them (in Numb. 16:5), “In the morning the Lord will make known those who belong to Him….” What does this mean? R. Nathan said, “The Holy One, blessed be He, said, ‘If all the magicians of the world gathered together and tried to turn the morning into the evening and the evening into morning, they would be unable [to do so]; but just as I [formerly] separated the light and the darkness (in Gen. 1:4), so have I separated out Aaron to sanctify him in the holy of holies.’” Immediately (in Numb. 16:12), “Then Moses sent to summon Dathan and Abiram…, but they said, ‘We will not come up.’” "We will not go" or "We will not come" is not written here, but “We will not come up.” (Prov. 18:17) “A fool's mouth is his ruin”: They opened their mouth for a calamity, by saying that they would die by going down and not going up. Just as they spoke, so did they die (according to Numb. 16:33), “So they and all that belonged to them went down alive to Sheol.” Moses said, “In as much as they did not want to come [to me], I shall go to them. Perhaps they will be ashamed and repent.” It is so stated (in Numb. 16:25), “Then Moses arose and went unto Dathan and Abiram.” When they saw him they began to curse and blaspheme, as stated (in vs. 27), “and Dathan and Abiram came out standing (rt.: ntsb).” Does one go out sitting, kneeling, or lying prostrate?¹⁰The point here is that to mention that Dathan and Abiram were standing seems unnecessary and therefore implies some deeper meaning. It is simply [that it is to teach] that they went out cursing and blaspheming. As going out and standing upright (rt.: ytsb) is mentioned here, and going out and standing upright (rt.: ntsb) is [also] mentioned in reference to Goliath the Philistine, where it is written (in I Sam. 17:4, 16), “And there went out a champion [….] Then the Philistine drew near at dawn and in the evening, and he took his stand (rt.: ytsb) for forty days.” Just as going out and standing upright (rt.: ntsb) involved cursing and blaspheming in that case,¹¹The cursing and blaspheming is specifically mentioned in I Sam.17:8-10. so also in this case did going out and standing upright (rt.: ntsb) involve cursing and blaspheming. Moses therefore began by saying (in Numb. 16:29, 32), “If these [people] die….” [And it is also written] (in Numb. 16:32), “And the earth opened its mouth [and swallowed them].” Come and see how [harmful] dissension is! As anyone who [even] aids dissension, the Holy One, blessed be He, eradicates his memory. Thus it is stated (in Numb. 16:35), “And a fire went forth from the Lord and consumed the two hundred and fifty men [coffering the incense].” R. Berekhyah said, “How harmful is dissension! An emissary of the court on high only imposes a penalty¹²QNS; cf. Lat.: censere, which can mean “to tax.” [on people] from the age of twenty years, while the court below [only imposes a penalty] from the age of thirteen years. In the case of Korah's dissension, however, one-day-old babies were burned and swallowed up in nethermost Sheol. Thus it is written (in Numb. 16:27, 33), ‘[and Dathan and Abiram came out standing at the entrance of their tents] with their wives, their children, and their little ones. So they and all that belonged to them went down alive to Sheol.’” It is therefore stated (Numb. 16:1), “Now Korah […] took.”

The Holy One, blessed be He, created seven æons, ∥ and of them all He chose the seventh æon only; the six æons are for the going in and coming out (of God's creatures) for war and peace. The seventh æon is entirely Sabbath and rest in the life everlasting. Seven lamps were made for the sanctuary, and the lamp of Sabbath was illuminating opposite the other six (lamps), as it is said, "In front of the lamp-stand the seven lamps shall give light" (Num. 8:2). The Holy One, blessed be He, created seven days, and of them all He chose the seventh day only, as it is said, "And God blessed the seventh day, and hallowed it" (Gen. 2:3).

Where is it shown in reference to silver and gold? Where it is stated (in Hag. 2:8): THE SILVER IS MINE, AND THE GOLD IS MINE.⁷⁵See above Exod. 8:9.
[Where is it shown] in reference to the priests? [Where it is stated] (in Exod. 29:1): TO SANCTIFY THEM FOR SERVING ME AS PRIESTS.
[Where is it shown] in reference to the Levites? [Where it is stated] (in Numb. 3:12): AND THE LEVITES SHALL BE MINE.
[Where is it shown] in reference to Israel? [Where it is stated] (in Lev. 25:55): FOR TO ME THE CHILDREN OF ISRAEL <ARE SERVANTS>.
[Where is it shown] in reference to the first-born? [Where it is stated (in Numb. 3:13 = 8:17): FOR ALL THE FIRST-BORN ARE MINE.
[Where is it shown] in reference to the altar? [Where it is stated] (in Exod. 20:24): AN ALTAR OF EARTH YOU SHALL MAKE FOR ME.
[Where is it shown] in reference to the priestly share? [Where it is stated(in Exod. 25:2): AND LET THEM TAKE FOR ME A PRIESTLY SHARE.
[Where is it shown] in reference to the oil for anointing [Where it is stated] (in Exod. 30:31): THIS <OIL FOR ANOINTING> SHALL BE HOLY TO ME.
[Where is it shown] in reference to the tent of meeting? [Where it is stated] (in Exod. 25:8): AND LET THEM MAKE ME A SANCTUARY.
[Where is it shown] in reference to offerings? [Where it is stated] (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, [MY SWEET AROMA, YOU SHALL TAKE HEED TO OFFER ME <IN ITS DUE SEASON>].⁷⁶Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Note also that the Buber text omits the second square bracket.
[Where is it shown] in reference to the Davidic dynasty? [Where it is stated] (in I Sam. 16:1): FOR I HAVE CHOSEN A KING FOR MYSELF AMONG HIS (i.e. Jesse's) SONS.
[Where is it shown] in reference to the land [of Israel? Where it is stated (in Lev. 25:23): FOR THE LAND BELONGS TO ME.
[Where is it shown] in reference to the elders? From what they read on the subject (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>.

Rabbi Yehoshua of Sikhnin began in the name of Rabbi Levi: “Remember your Creator in the days of your youth [beḥurotekha]” (Ecclesiastes 12:1). Solomon⁶³Solomon is considered the author of Ecclesiastes. said to Israel: “Remember your Creator” – remember your Creator while your chosenness is intact. While the covenant of priesthood is intact, as it is stated: “And I choose him from all the tribes of Israel for Me as a priest” (I Samuel 2:28). While the Levite covenant is intact, as it is stated: “For the Lord your God has chosen him from all the tribes” (Deuteronomy 18:5). While the covenant of the kingdom of the house of David is intact, as it is stated: “He chose David his servant” (Psalms 78:70). While the covenant of Jerusalem is intact, as it is stated: “The city that I have chosen” (I Kings 11:32). While the covenant of the Temple is intact, as it is stated: “Now I have chosen and sanctified this House” (II Chronicles 7:16). While you are intact, as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). “Before the evil days come,” (Ecclesiastes 12:1) – these are the days of the exile. “And the years arrive when you will say: I have no desire in them” (Ecclesiastes 12:1) – neither good nor bad.⁶⁴This phrase is difficult to understand, and commentaries suggest that the text is not be accurate (see Etz Yosef; Maharzu). A parallel text in Kohelet Rabba (12:7) reads: “Until the years arrive when you will say: The merit of the patriarchs has ceased.”
“Before the sun…will darken” (Ecclesiastes 12:2) for the kingdom of the house of David, in whose regard it is written: “And His throne as the sun before Me” (Psalms 89:37). “The light” (Ecclesiastes 12:2) – this is the Torah, in whose regard it is written: “For the mitzva is a lamp, the Torah is light” (Proverbs 6:23). “The moon” (Ecclesiastes 12:2) – this is the Sanhedrin, as it is taught: The Sanhedrin was configured like a semi-circle.⁶⁵Mishna Sanhedrin 4:3. “And the stars” (Ecclesiastes 12:2) – these are the Rabbis, as it is written: “Those who lead the multitudes to righteousness, like the stars, forever and ever” (Daniel 12:3). “And the clouds will return after the rain” (Ecclesiastes 12:2) – you find that all the harsh and dire prophecies that Jeremiah prophesied in their regard came upon them only after the destruction of the Temple.
“On the day that the guards of the house will tremble” (Ecclesiastes 12:3) – these are the priestly and Levite watches. “The men of valor will be bent” (Ecclesiastes 12:3) – these are the priests. Rabbi Abba bar Kahana said: Aaron waved twenty-two thousand Levites on a single day, as it is stated: “Aaron waved them as a wave offering before the Lord” (Numbers 8:21). Rabbi Ḥanina said: This crop is very light, but the priest would throw it onto the ramp thirty-two cubits backhanded.⁶⁶The crop of a bird is light, and therefore it is difficult to throw it a long distance, yet the priests would easily do so because of their great strength.
“The grinders will cease” (Ecclesiastes 12:3) – these are the great compilations [of tannaitic traditions], like the compilation of Rabbi Akiva, the compilation of Rabbi Ḥiyya and Rabbi Hoshaya, and the compilation of bar Kappara. “Because they have dwindled” (Ecclesiastes 12:3) – this is the Talmud that is included in them. “It will be dark for those who gaze” (Ecclesiastes 12:3) – you find that when Israel was exiled among the nations of the world, there was not one of them who could remember his studies.
“The doors to the street will be shut” (Ecclesiastes 12:4) – these are the doors of Neḥushta bar Elnatan,⁶⁷This should read bat, daughter of Elnatan. She was the mother of Yehoyakhin, king of Judah (see II Kings 24:8). Her door was open to all those in need, but this was no longer the case after the destruction of Jerusalem and the Temple. which had been wide open. “With the fading of the sound of the mill” (Ecclesiastes 12:4) – [the destruction occurred] because they were indolent in the study of Torah. Rabbi Shmuel bar Naḥman said: Israel were likened to millstones; just as millstones are never idle, so too, Israel is never idle from Torah study, neither during the day nor at night, as it is stated: “You shall contemplate it day and night” (Joshua 1:8).
“One will arise from the voice of a bird” (Ecclesiastes 12:4) – this is the wicked Nebuchadnezzar. Rabbi said: For eighteen years, a Divine Voice would call out in Nebuchadnezzar’s palace and say: ‘Wicked slave, go destroy the house of your Master, because His children do not heed Him.’ “And all the sources of music will be lowered” (Ecclesiastes 12:4) – he ascended and did away with all the song from the house of feasting. That is what is written: “They will not drink wine with song” (Isaiah 24:9).
“They will also fear heights” (Ecclesiastes 12:5) – he feared the exalted One of the world and did not wish to do so. He said: He wishes to entrap me in order to do to me what He did to my grandfather.⁶⁸This is a reference to Sennacherib, king of Assyria, whose downfall came about due to his siege of Jerusalem. See II Kings 19:32–37.
“There will be obstacles on the way” (Ecclesiastes 12:5) – Rabbi Abba bar Kahana and Rabbi Levi: Rabbi Abba bar Kahana said: Fear of the way fell over him. Rabbi Levi said: He began divining along the way:⁶⁹He did so to determine whether or not he should ascend to wage war against Jerusalem. “For the king of Babylon stood at the crossroads [at the head of the two roads, to practice divination; he shot arrows, consulted the terafim, and examined the liver]” (Ezekiel 21:26) – at the point where the road splits. “At the head of the two roads” – which is midway between two roads, one leading to the wilderness and one leading to Jerusalem. “To practice divination” – he began divining. “He shot arrows” – he began shooting arrows; in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful.⁷⁰He shot arrows straight up into the air and watched to see in which direction they would fall. When he shot with the intention to receive a sign about Jerusalem, the arrow sailed in the direction of Jerusalem. He sowed plants and planted trees in the name of Rome, but it was unsuccessful, in the name of Alexandria, but it was unsuccessful, in the name of Jerusalem, and it was successful, and they grew. He kindled lamps and lanterns, in the name of Rome, but they did not illuminate, in the name of Alexandria, but they did not illuminate, in the name of Jerusalem, and they were illuminating. He consulted his terafim, his idol worship, just as it says: “Wrongdoing is like the idol worship of terafim” (I Samuel 15:23). “He examined the liver” (Ezekiel 21:26) – Rabbi said: Like an Arab who slaughters a lamb and examines its liver.⁷¹This is a form of divination.
“In his right hand was the divination for Jerusalem” (Ezekiel 21:27) – the divination for Jerusalem appeared in his right hand. “To place the battering rams” (Ezekiel 21:27) – provincial rulers; “to call for murder” – executioners; “to raise the voice with shouting” (Ezekiel 21:27) – trumpets; “to place battering rams against the gates” (Ezekiel 21:27) – soldiers to surround the wall; “to cast up mounds” (Ezekiel 21:27), [from which they would] catapult stones; “to build a siege tower” (Ezekiel 21:27) – ramps. Regarding all of these [it could have been said]: “But it will be for them like a vain divination in their eyes, who have weeks upon weeks” (Ezekiel 21:28). The prophet said to Israel: Had you been worthy, you would have read the Torah that is expounded in seven times seven ways.⁷²This is alluded to in the phrase “weeks upon weeks,” as a week has seven days. Now that you were not worthy, Nebuchadnezzar will divine seven times seven divinations upon you. That is what is written: “Who have weeks upon weeks.”
“And it invokes iniquity for them to be captured” (Ezekiel 21:28) – this is the iniquity of Zekharia.⁷³See Kohelet Rabba 3:16, where the story is told of Zekharia, a prophet and priest, who was murdered in the Temple. This terrible act caused the Israelites to be punished with great bloodshed and suffering at the time of the destruction of the Temple. That is what is written: “The spirit of God clothed Zekharia son of Yehoyada the priest, and he stood above the people” (II Chronicles 24:20). Was he in fact above the heads of the people, that it says “above the people”? Rather, he saw himself as more elevated than all the people. He was a son-in-law of the king,⁷⁴In fact, it was Zekharia’s father, Yehoyada, who was a son-in-law of King Yehoram. The king at the time of Zekharia’s death, Yoash, was a grandson of Yehoram and a first cousin of Zekharia (see II Chronicles 22:11). a High Priest, a prophet, and a judge. He began speaking condescendingly. That is what is written: “He said to them: So said God: Why are you transgressing the commandments of the Lord, and you will not succeed? Since you have forsaken the Lord, He has forsaken you. They conspired against him and stoned him with stones [at the command of the king in the courtyard of the House of the Lord]” (II Chronicles 24:20–21). They did not treat his blood like the blood of a gazelle nor like the blood of a deer, as it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here, “For its blood was in its midst” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, [I placed its blood upon the bare rock so it would not be covered]” (Ezekiel 24:8).⁷⁵God brought about that Zekharia’s blood would not be covered in order to motivate the Babylonians to take vengeance upon the Israelites in order to assuage Zekharia’s blood.
Rabbi Yudan asked Rabbi Aḥa: Where did they kill Zekharia, in the women’s courtyard or the Israelite courtyard? He said to him: Neither in the women’s courtyard nor in the Israelite courtyard, but rather in the priestly courtyard. And they did not treat his blood like the blood of a gazelle, nor like the blood of a deer. There it is written: “He shall pour out its blood and cover it with dirt” (Leviticus 17:13). However, here: “[For its blood was in its midst; I placed its blood] on a bare rock. [It was not poured upon the ground to cover it with dirt]” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock [so it would not be covered]” (Ezekiel 24:8).
Israel performed seven transgressions on that day. They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they brought impurity to the Temple courtyard, and it was Shabbat and Yom Kippur.⁷⁶The violation of Yom Kippur is not counted as a separate sin from the violation of Shabbat, and therefore the midrash states that they committed seven sins. This is because violation of Yom Kippur is punishable by karet, whereas violation of Shabbat carries the death penalty (see Etz Yosef). When Nevuzaradan⁷⁷The Babylonian executioner. ascended, the blood of Zekharia began seething. He said to them: ‘What is the nature of this blood?’ They said to him: ‘It is the blood of bulls, rams, and sheep that we were slaughtering.’ He sent and brought the blood of offerings but it did not resemble it. He said to them: ‘If you tell me, fine, but if not, I will comb the flesh of these people with iron combs.’⁷⁸The meaning is: I will comb your flesh with iron combs. It is common in rabbinic literature for people to address others in third person or to refer to themselves in third person. They said to him: ‘What can we say to you? There was a prophet who would reprimand us, and we rose against him and killed him, and it is now many years that his blood has not rested.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and the lesser Sanhedrin and killed them until their blood reached the blood of Zekharia, to realize what is stated: “They have broken out, and blood touches blood” (Hosea 4:2). But the blood was still seething. He brought lads and maidens and killed them onto it, but it did not rest. He brought schoolchildren and killed them onto it, but it did not rest. He brought eighty thousand young priests and killed them until their blood reached the blood of Zekharia, but the blood was still seething. He said: ‘Zekharia, Zekharia, I have eliminated all the good ones among them, would you be content if I eradicate all of them?’ When he said that, it immediately rested. At that moment he contemplated repenting and said: If for one life it is so, this man who killed all those lives, all the more so.⁷⁹If Israel was punished so terribly for having killed Zekharia, how much more will I suffer for having killed so many people. He deserted, sent a gift to his household, and converted.
“The almond tree will blossom” (Ecclesiastes 12:5) – this is the prophecy of Jeremiah; that is what is written: He said to me: “What do you see, [Jeremiah]? I said: I see a branch of an almond tree” (Jeremiah 1:11). Rabbi Elazar said: What is the distinguishing mark of an almond tree? From the moment that it buds until it ripens, it is twenty-one days; so too, from the seventeenth of Tammuz until the ninth of Av it is twenty-one days.⁸⁰The walls of Jerusalem were breached on the seventeenth of Tammuz, and the Temple was destroyed on the ninth of Av (Mishna Taanit 4:6).
“The grasshopper will be burdened” (Ecclesiastes 12:5) – this is the idol of Nebuchadnezzar, as it is written: “King Nebuchadnezzar made an image of gold; its height was sixty cubits, and its width six cubits” (Daniel 3:1). Rabbi Yoḥanan said: Anything whose height is sixty and its width is six, can it stand? If its breadth is not one-third of its height it cannot stand, and you say: “He erected it in the plain of Dura” (Daniel 3:1)? Rabbi Levi said: They would erect it like a reed and it would fall, they would erect it and it would fall. Until when? Rabbi Ḥagai in the name of Rabbi Yitzḥak said: Until they brought all the silver and gold that they took out of Jerusalem and they poured a base at its feet, to realize what is stated: “They will throw their silver in the streets, and their gold will become repulsive” (Ezekiel 7:19).
“The caper berry [ḥaaviyona] will fail” (Ecclesiastes 12:5) – this is the merit of the patriarchs.⁸¹The word aviyona is expounded to mean father of a dove [avi yona], as the Jewish people are likened to a dove. “For the man goes to his eternal home” (Ecclesiastes 12:5) – they were from Babylon,⁸²Abraham was originally from the area that would become Babylon. and there they returned. “And the mourners will circle in the streets” (Ecclesiastes 12:5) – this is the exile of Yekhonya. You find that when Nebuchadnezzar descended from Jerusalem and the exiles of Zedekiah were under his control,⁸³The exile of Zedekiah, which took place in the wake of the destruction of the Temple, was eleven years after the exile of Yekhonya. the exiles of Yekhonya emerged to greet him. They were covered in black on the inside, and clad in white on the outside.⁸⁴They were secretly mourning the destruction of the Temple, but as residents of Babylon they had to outwardly celebrate their king’s victory. They were lauding [Nebuchadnezzar] as they met him: The barbarians have been conquered! They would ask:⁸⁵They would ask those who had now been exiled with Zedekiah. ‘What happened to my father, what happened to my brother, what happened to my son?’ They would say to him: “Those who are to death, to death, and those who are to the sword, to the sword” (Jeremiah 15:2). They would laud with one hand and lament with one hand, to realize what is stated: “Your splendor will be upon your heads…[you will not lament and you will not weep]” (Ezekiel 24:23).⁸⁶Although the exiles were inwardly mourning, they could not express that outwardly, as foretold by this verse.
“Before the silver cord is severed” (Ecclesiastes 12:6) – this is the genealogical chain.⁸⁷Families of impeccable lineage kept meticulous genealogical records and were careful to marry only families with similarly impeccable lineage. This ability, and certainly the records, were lost during the period of destruction and exile. “And the golden bowl is shattered” (Ecclesiastes 12:6) – these are matters of Torah, which are “more desirable than gold and much fine gold” (Psalms 19:11). “The pitcher is smashed at the spring” (Ecclesiastes 12:6) – two amora’im, one says: The pitcher of Barukh at the spring of Jeremiah,⁸⁸Barukh ben Neriya was the disciple of Jeremiah. The transmission from master to disciple was disrupted. and one says: The pitcher of Jeremiah at the spring of Barukh. That is what is written: “[Then Barukh answered them:] From his mouth he would recite [all these words] to me [and I would write on the scroll with the ink]” (Jeremiah 36:18).⁸⁹In this verse, Barukh copied down what Jeremiah said. The midrash may be alluding to the fact that Jeremiah was dependent upon Barukh’s skill as a scribe, which was enhanced by Divine inspiration (Maharzu); alternatively, Jeremiah the teacher was enriched by his student’s insights and questions (Etz Yosef). “And the wheel is shattered into the cistern” (Ecclesiastes 12:6) – this is Babylon, which is the low point of the world. Rabbi Yoḥanan said: “Who says to the depths [letzula]: Be dry” (Isaiah 44:27) – [the depths] are Babylon. Why is it called “the depths”? Because the waters of the Flood were submerged [tzalelu] there,⁹⁰Some emend the text to read: Those who died in the Flood were submerged there (Etz Yosef). as it is written: “As Babylon caused the dead of Israel to fall, so at Babylon shall fall the dead of all the land” (Jeremiah 51:49).
Reish Lakish said: It is written: “They found a valley in the land of Shinar, and they settled there” (Genesis 11:2). Why is it called Shinar? Because the generation of the Flood was emptied [sham ninar] there. Alternatively, Shinar, because they are emptied of all of the mitzvot,⁹¹The Jews who were exiled there no longer fulfilled the agricultural mitzvot, which apply only in the Land of Israel. the mitzvot of terumot and tithes. Alternatively, [it is called] Shinar because [its inhabitants] die in deprivation, without a lamp and without a bathhouse.⁹²Shinar is thus understood to mean she’ein ne’or, “no one is awake” at night because they have no candles (Midrash HaMevo’ar). Alternatively, Shinar, because they die as lads [ne’arim]. Alternatively, Shinar, it is a city whose princes are lads and reject the Torah. Alternatively, Shinar, because it produced an enemy and a foe [soneh ve’er] of the Holy One blessed be He. Who was this? This was Nebuchadnezzar.
“And the dust returns to the earth as it had been” (Ecclesiastes 12:7) – they were from Babylon, and there they returned. “And the spirit returns to God, [who bestowed it]” (Ecclesiastes 12:7) – this is the Divine Spirit. When the Divine Spirit departed, they were exiled. Once they were exiled, Jeremiah would lament over them: How [eikha] does…sit solitary?” (Lamentations 1:1).

Another interpretation (of Numb. 3:40:) ENROLL EVERY FIRST-BORN MALE. The Holy One said: Because of the love for Israel I have altered the <natural> order of the world.¹²⁸Tanh., Numb. 1:20, cont.: Numb. R. 4:5. How? I had written in my Torah that an ass should be redeemed with a lamb, as stated (in Exod. 34:20): BUT THE FIRSTLING OF AN ASS YOU SHALL REDEEM WITH A LAMB (seh). But I did not do so. Instead I redeemed a lamb (seh) with an ass. The Egyptians are likened to an ass, where it is stated (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES; and Israel is called a lamb (seh), where it is stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK (seh). Then I slew the first-born of the Egyptians and sanctified the first-of Israel, as stated (in Numb. 8:17): FOR EVERY FIRST-BORN AMONG [THE CHILDREN OF ISRAEL] BELONGS TO ME, [HUMAN AND BEAST; ON THE DAY THAT I SMOTE ALL THE FIRST-BORN IN THE LAND OF EGYPT I SANCTIFIED THEM FOR MYSELF. He therefore said to him (in Numb. 3:40): ENROLL EVERY FIRST-BORN MALE AMONG THE CHILDREN OF ISRAEL.]

(Bamidbar 7:1) "And it was on the day that Moses had finished setting up the mishkan" (the tabernacle): Scripture here apprises us that all the seven days of consecration Moses would assemble the mishkan every morning and anoint it and dismantle it, and on that day (the eighth) he set it up and anointed it and assembled it and did not dismantle it. R. Yossi b. R. Yehudah says: On the eighth day, too, he anointed it and dismantled it. And it is written (Shemot 40:17) "And it was, in the first month (Nissan) in the second year, on the first day of the month that the mishkan was established — whence we derive that on the twenty-third of Adar Aaron and his sons began to anoint the mishkan and all of its vessels; on Rosh Chodesh (Nissan) it was established; on the second (of Nissan) the red heifer was burned; on the third, its waters were sprinkled (viz. Bamidbar 8:7). On that day (Rosh Chodesh Nissan), the Shechinah reposed in the house, as it is written (Shemot 40:35) "And Moses could not enter the tent of meeting, etc." On that day the chiefs (of the tribes) sacrificed their offerings, as it is written (Bamidbar 7:12) "And the one who presented his offering on the first day…" Why (emphasize) "the first day"? It was the first of all the days of the year. On that day fire descended from heaven and consumed the offerings, as it is written (Vayikra 9:24) "And a fire came forth from before the L-rd and consumed upon the altar the burnt-offering and the fats." On that day the sons of Aaron presented a strange fire, as it is written (Vayikra 10:1) "And Nadav and Avihu the sons of Aaron took, each his censer … (2) and they died before the L-rd." Their death was "before the L-rd," and their falling was outside. How did they leave (the inner sanctum)? R. Yossi was wont to say: An angel propped them dead until they left and they fell in the azarah (the court), as it is written (Ibid. 4) "Draw near and bear your brethren from before the sanctuary out of the camp." It is not written "from before the L-rd," but "from before the sanctuary." R. Yishmael says: It is derived from the verse itself — "and they died before the L-rd" — that their death was within (the sanctuary) and their falling was within. How did they leave? They dragged them out with iron hooks." (Bamidbar 7:1) "and he anointed it and consecrated it and all of its vessels": I might think that they were anointed and consecrated one by one. It is, therefore, written (Ibid.) "and he anointed them and consecrated them" — he did not consecrate one of them until all of them had been anointed. "and he anointed them": from inside and from outside. R. Yoshiyah says: Wet-measure vessels were anointed inside and outside, and dry-measure vessels, on the inside only, but not on the outside. R. Yonathan says: Wet-measure vessels were anointed on the inside but not on the outside, and dry-measure vessels were anointed neither on the inside nor on the outside. Know this to be so, that they were not anointed, it being written (Vayikra 23:17) "From your dwellings shall you bring two wave loaves. Two-tenths of fine flour shall they be … they shall be baked as firstlings to the L-rd." When are they "to the L-rd"? After they have been baked. Rebbi says: "and he anointed them and consecrated them": Why is this stated? Is it not already written "and he anointed it and consecrated it"? We are hereby apprised that with the anointment of these, all the future vessels were consecrated (i.e., they did not require prior anointment).

What is the intent of this section? From (Shemot 25:37) "and he (the artificer) shall fashion its lamps so that it shall light across its face," I might think that all the lamps should light across all of the menorah (i.e., from all directions); it is, therefore, written (Bamidbar 8:2) "towards the face (the central shaft) shall the seven lamps light" — that the lamps parallel the menorah (the central lamp), and the menorah, the (other) lamps. How so? Three in the north, three in the south and one (the menorah) in the middle, so that all (of the lamps) are parallel to the middle — whence R. Nathan says: "The middle one is honored." "Speak to Aaron": Because the entire section deals with Aaron, the words are directed to him. "and say to him": This is an exhortation to Aaron. "Beha'alothecha (lit., "when you raise) the lamps": Make steps (ma'aloth) for it. "towards (mul) the face (panim) of the menorah": Make for it "mul" (the three on each side facing) "towards" and "face" (i.e., the central shaft). "shall the seven lamps light": I might think that they light forever; it is, therefore, written (Vayikra 24:3) "from evening until morning." If "from evening until morning" (alone were written), I would think that this applied to all of them. It is, therefore, written (Ibid. 2) "to cause a lamp to light continuously" — This is the western lamp, which burned continuously and from which the menorah was kindled towards evening.

(Bamidbar 8:3) "And Aaron did so": This is in praise of Aaron. As Moses told him, thus did he do, without any change. He made "mul" and "panim" (see above). "He'elah" (lit., "he raised") its lamps" — whence they said: There was an ascent before the menorah of three steps on which the Cohein stood and tended to the lamps, (after which) he placed the oil jug on the second step and left. "as the L-rd had commanded Moses" (i.e., half a log for each lamp, etc.) This tells me only of Aaron (the high-priest). Whence do I derive the same for his sons (i.e., ordinary Cohanim)? From (Vayikra 24:3) "Aaron and his sons shall arrange it." This tells me only of the menorah, that the sons were equated with the father. Whence do I derive the same for the (offering of the) incense? (viz. Shemot 34:7) "It follows, viz.: "Service in the tent of meeting" is written in respect to the menorah, and it is also written in respect to the incense. If I have learned of the first that sons are equated with the father, so, do I learn with the second. — (No,) this is refuted by the service of Yom Kippur, in which instance, even though "service in the tent of meeting" is written in respect to it, the sons are not equated with the father. And this refutes (the argument for) incense, which, even though "service in the tent of meeting" is written thereof, we would not equate the sons with the father. — Would you say that? There is a (strategic) difference! "service in the tent of meeting in golden vestments" is written both in respect to the menorah and in respect to the incense, and this is not to be refuted by the service of Yom Kippur, which, even though "service in the tent of meeting" is written thereof, is not in golden (but in linen vestments). — This (argument) is refuted by the instance of the bullock of "forgetfulness" of the anointed (high-priest [viz. Vayikra 4:3]) whereof "service in the tent of meeting in golden vestments" is written, and in respect to which sons were not equated with the father. And this will refute (the argument for) incense, which even though "service in the tent of meeting in golden vestments" is written thereof, we would not equate the sons with the father. Would you say that? There is a difference! I would derive it from three terms together. In respect to the menorah it is written "service in the tent of meeting," and "golden vestments," and also "continuously" (tamid), and thus is it written of incense. And this is not to be refuted by the service of Yom Kippur, where, even though "service in the tent of meeting" is written thereof, it is not in golden vestments. Nor (is it to be refuted) by the bullock of forgetfulness of the anointed (high-priest), where, even though "service in the tent of meeting in golden vestments" is written thereof, "continuously" is not written thereof. I will learn a thing from a (similar) thing, and I will derive a thing from a (similar) thing. I will learn a thing from another thing which is similar to it in three ways, but not from a thing that is not similar to it in three things, but only in one or two. Therefore, if I have learned in respect to the menorah that sons are equated with the father, so, I will learn in respect to the incense that the sons are equated with the father.

(Bamidbar 8:4) "And this was the work of the menorah. (It was made of one talent of) beaten gold, from its base (the thickest part) until its flower (its most delicate part) — of beaten work. According to the sight that the L-rd had shown Moses, so did he make the menorah.": R. Yishmael says: This is one of the three things which Moses had difficulty in visualizing until the Holy One Blessed be He showed it to him with His "finger." Similarly (Shemot 12:2) "This month shall be unto you the beginning of months," (Moses pointing to the moon). Similarly, (Vayikra 11:29) "And thus to you is what is unclean," (Moses actually pointing to the unclean animals). "of beaten work" ("mikshah") [acronym of] "min kasheh," from the (gold) bar itself, with a (goldsmith's) hammer. "from its base until its flower": This (that it is from the bar itself) tells me only of its base and its flower. Whence do I derive (the same for) its bowls, its knobs and its flowers? From (Shemot 25:31) "And you shall make a menorah of pure gold. Of beaten work shall the menorah be made: its shaft and its branches, its bowls, its knobs, and its flowers." — But perhaps they (bowls, knobs, and flowers shall be made individually (and then attached to the shaft). It is, therefore, written (Ibid.) "From it (the one bar) shall they be." (Bamidbar, Ibid.) "of beaten work": Why is this re-stated? Is it not already written (Ibid.) "of beaten gold'? Because we find with the trumpets that if they could not be made of (one) beaten work, they may be made of fragments, I might think that the same applies to the menorah; it is, therefore, re-stated "of beaten work." Scripture repeats to invalidate (unbeaten work). From here they ruled: If there were no gold (for the menorah), it may be made of silver or iron or lead. These are the words of Rebbi. R. Yehudah says: even of wood. But if they cannot make it of one bar, they may not make it of fragments. As opposed to the trumpets. If they cannot make them of silver, they may not make them of gold; but if they cannot make them of one bar, they may make them of fragments. We find, then, that what is valid with the menorah is invalid with the trumpets, and vice versa. This tells me only of the menorah. Whence do I derive (the same for) its bowls, its knobs, and its flowers? From (Shemot 25:36) "All (of the above) one beaten work. I might think the same applies to its lamps and its tongs and its snuff dishes; it is, therefore, written (in respect to these, Ibid. 39) "Of a talent of pure gold shall he make it (the menorah) with all of these (the aforementioned) vessels. They are made from the talent and of gold, but they do not come from the (one) beaten work. "According to the sight that the L-rd had shown Moses": What is the intent of this? If to teach that the Holy One Blessed be He showed this to Moses in a vision, is it not already written (Shemot 25:40) "And see and make (it) according to their form which you were shown in the mountain"? We are hereby taught that the Holy One Blessed be He showed Moses the completed mishkan and the completed vessels and the completed menorah. If so, what is the intent of "According to the sight that the L-rd had shown Moses thus did he do"? To apprise us of the nobility of Moses — Precisely as the L-rd said to him, thus did he do.

(Bamidbar 3:24) "This is what applies to the Levites. From the age of twenty-five, etc." "Years" (i.e., a deficiency in years) disqualify them (from Levitical service), but blemishes do not. For it would follow (otherwise), viz.: If where years do not disqualify (i.e., with the Cohanim), blemishes do disqualify, then where years do disqualify, how much more so should blemishes disqualify! It is, therefore, written "This is what applies to the Levites, etc." "Years" disqualify the Levites, but not blemishes. (Bamidbar 8:24) "From the age of twenty-five and up, etc.": One verse states "From the age of twenty-five and up," and another (Ibid. 4:23) "From thirty years and up." How are these two verses to be reconciled? From the age of twenty-five for learning (the Levitical service), and from the age of thirty, for serving.

(Bamidbar. 8:25) "And from the age of fifty he shall return from the service of the work." I might think, from all work; it is, therefore, written (Ibid.) "and he shall work no more and he shall serve with his brothers in the tent of meeting." We are hereby taught that he returns to the closing of the gates and to the service of the sons of Gershon (in the tent of meeting [viz. Ibid. 3:25-26]). Rebbi says: Since Scripture speaks of serving at the age of twenty-five and not serving at the age of fifty, if I have learned that from the age of twenty-five he performs all of the services, then not serving from the age of fifty would mean not performing all of the services; it is, therefore, written (Ibid. 8:25-26) "And (after the age of fifty), he shall serve no more, and he shall serve with his brothers, etc." I might think (that after fifty he does no work) even in Shiloh and in the Temple; it is, therefore, written (8:25-26) "And from the age of fifty he shall return from the service of the work … and he shall serve his brothers … but work shall he not perform" — From here they said: Before they entered the land, "years" disqualified Levites (from Levitical service), (but not after they entered the land). And when they entered, the Levites were disqualified (from the service of singing) by (a deficiency in) voice. (8:26) "Thus shall you do with the Levites in their watches": "Years" disqualify in Levites, but not in Cohanim. For it would follow (otherwise), viz.: If where blemishes do not disqualify, years do disqualify, then Cohanim, where blemishes do disqualify, how much more so should years disqualify. It is, therefore, written: "Thus shall you do with the Levites" — and not with the Cohanim. Levites, from the age of thirty until fifty are fit (for service), and Cohanim (are fit from the time they show two (pubic) hairs and thereafter.

(Bamidbar 11:16) "And the L-rd said to Moses: Gather unto Me seventy men from the elders of Israel, etc.": Why (is this mentioned here)? Because Moses had said "I cannot bear alone," the L-rd responded: What you have requested, I have granted. "Gather unto Me": that the Sanhedrin be in My name. Wherever "unto Me" is written, the understanding is "forever." The Cohanim — (Shemot 28:41) "that they minister unto Me." The Levites — (Bamidbar 8:14) "and the Levites shall be unto Me." Israel — (Vayikra 25:35) "For unto Me are the children of Israel servants." The first-born — (Bamidbar 8:17) "For unto Me are all the first-born of the children of Israel." The sanctuary — (Shemot 25:8) "And let them make unto Me a sanctuary." The altar — (Ibid. 20:24) "An altar of earth shall you make unto Me." The oil of anointment — (Ibid. 30:31) "Holy oil of anointment shall this be unto Me." The kings — (I Samuel 16:1) "For I have seen among his sons a king unto Me." The offerings — (Bamidbar 28:2) "to sacrifice unto Me in its appointed time." Unto Me, then, always connotes "forever." (Bamidbar, Ibid. 16) "seventy men": There must be seventy in a Sanhedrin. "seventy men": They must be wise, strong, senior, and well-versed in the magic arts. "from the elders of Israel": Not in (only) one or two places does the L-rd accord honor to the elders, but in every place that you find, He does so, viz. (Shemot 3:16) "Go and assemble the elders of Israel, etc.", (Ibid. 24:1) "And to Moses He said: Ascend to the L-rd, you and Aaron and Nadav and Avihu and seventy of the elders of Israel," (Ibid. 14) "And to the elders He said: Wait for us here until we return to you," (Vayikra 9:1) "And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel" — Wherever you find elders, you find the L-rd according honor to the elders. R. Shimon b. Yochai says: Whence do you derive that it will also be thus in time to come? From (Isaiah 24:23) "And the moon will be shamed and the sun abashed. For the L-rd of hosts will reign on Mount Zion and in Jerusalem, and He will accord His elders honor." Now does it not follow a fortiori, viz.: If He who spoke and brought the world into being is destined to accord honor to the elders, how much more so should creatures of flesh and blood honor them! And thus do you find that the L-rd is aggrieved over (the suffering of) one elder over and against all of Israel, viz. (Ibid. 47:6) "I have fumed against My people; I have profaned My heritage, etc." The L-rd, as it were, "pardons" everything, but (Ibid.) "You have weighed your yoke exceedingly upon the elder" (i.e., this cannot be pardoned). (Bamidbar, Ibid.) "whom you know to be the elders of the people": You must know that they are "select" men. "that they are the elders of the people": We are hereby taught that one is not elected to sit in council until people tend to speak in praise of him, viz.: "That man is upright and pious and wise and fit to sit in council." "and its officers": those of whom it is written (Shemot 5:19) "And the officers of the children of Israel saw them in their plight." Since they saw themselves as involved in their plight, let them come and share in their welfare. (Devarim, Ibid.) "And you shall take them to the tent of meeting": He said to them. "Take them" with words first, with words of praise, viz.: How fortunate you are to have been selected (for this honor) — and then "hard" words: Know that they are importunate and recalcitrant. Take them on this condition, that they will curse you and stone you. And stipulate the same to them. "And have them stand there with you": Take them in with you to the tent of meeting, and let all of Israel deport themselves to them with awe and fear and honor, as they do with you. And let them say: How beloved are these, who have entered with Moses to hear the word of the Holy One Blessed be He!

(Bamidbar 11:16) "And the L-rd said to Moses: Gather unto Me seventy men from the elders of Israel, etc.": Why (is this mentioned here)? Because Moses had said "I cannot bear alone," the L-rd responded: What you have requested, I have granted. "Gather unto Me": that the Sanhedrin be in My name. Wherever "unto Me" is written, the understanding is "forever." The Cohanim — (Shemot 28:41) "that they minister unto Me." The Levites — (Bamidbar 8:14) "and the Levites shall be unto Me." Israel — (Vayikra 25:35) "For unto Me are the children of Israel servants." The first-born — (Bamidbar 8:17) "For unto Me are all the first-born of the children of Israel." The sanctuary — (Shemot 25:8) "And let them make unto Me a sanctuary." The altar — (Ibid. 20:24) "An altar of earth shall you make unto Me." The oil of anointment — (Ibid. 30:31) "Holy oil of anointment shall this be unto Me." The kings — (I Samuel 16:1) "For I have seen among his sons a king unto Me." The offerings — (Bamidbar 28:2) "to sacrifice unto Me in its appointed time." Unto Me, then, always connotes "forever." (Bamidbar, Ibid. 16) "seventy men": There must be seventy in a Sanhedrin. "seventy men": They must be wise, strong, senior, and well-versed in the magic arts. "from the elders of Israel": Not in (only) one or two places does the L-rd accord honor to the elders, but in every place that you find, He does so, viz. (Shemot 3:16) "Go and assemble the elders of Israel, etc.", (Ibid. 24:1) "And to Moses He said: Ascend to the L-rd, you and Aaron and Nadav and Avihu and seventy of the elders of Israel," (Ibid. 14) "And to the elders He said: Wait for us here until we return to you," (Vayikra 9:1) "And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel" — Wherever you find elders, you find the L-rd according honor to the elders. R. Shimon b. Yochai says: Whence do you derive that it will also be thus in time to come? From (Isaiah 24:23) "And the moon will be shamed and the sun abashed. For the L-rd of hosts will reign on Mount Zion and in Jerusalem, and He will accord His elders honor." Now does it not follow a fortiori, viz.: If He who spoke and brought the world into being is destined to accord honor to the elders, how much more so should creatures of flesh and blood honor them! And thus do you find that the L-rd is aggrieved over (the suffering of) one elder over and against all of Israel, viz. (Ibid. 47:6) "I have fumed against My people; I have profaned My heritage, etc." The L-rd, as it were, "pardons" everything, but (Ibid.) "You have weighed your yoke exceedingly upon the elder" (i.e., this cannot be pardoned). (Bamidbar, Ibid.) "whom you know to be the elders of the people": You must know that they are "select" men. "that they are the elders of the people": We are hereby taught that one is not elected to sit in council until people tend to speak in praise of him, viz.: "That man is upright and pious and wise and fit to sit in council." "and its officers": those of whom it is written (Shemot 5:19) "And the officers of the children of Israel saw them in their plight." Since they saw themselves as involved in their plight, let them come and share in their welfare. (Devarim, Ibid.) "And you shall take them to the tent of meeting": He said to them. "Take them" with words first, with words of praise, viz.: How fortunate you are to have been selected (for this honor) — and then "hard" words: Know that they are importunate and recalcitrant. Take them on this condition, that they will curse you and stone you. And stipulate the same to them. "And have them stand there with you": Take them in with you to the tent of meeting, and let all of Israel deport themselves to them with awe and fear and honor, as they do with you. And let them say: How beloved are these, who have entered with Moses to hear the word of the Holy One Blessed be He!