Midrasch zu Mischlej 20:27

(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6):¹Tanh., Gen. 2:1. WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,²I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments?³Gen.R. 17:8; yShab. 2:4 (5b). Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him,⁴Cf. Gen. R. 14:1. the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.

Why is a woman charged with the duty of lighting the Sabbath lights? It was she (Eve) who extinguished the light of Adam by causing his death, as it is written: The spirit of man is the light of the Lord (Prov. 20:27). Therefore she is obliged to observe the commandment to light the Sabbath lights.

From the parashah (in Numb. 20:25–27): TAKE AARON <AND HIS SON ELEAZAR> […,] AND STRIP AARON [….: SO MOSES DID AS THE LORD COMMANDED. <This parashah> has come to teach you that, even though he had spoken to him a harsh commandment against his brother, he did not hesitate.³See above, Numb. 6:40. The Holy One said to Moses: Say to your brother Aaron: Your time has arrived to pass away from the world. Immediately Moses stood before the Holy One in prayer and said: Sovereign of the World, how shall I say to my brother: Your time has arrived. The Holy One said to him: I have already decreed a decision over him, that has not been decreed over anyone else, in that I will not deliver him into the hand of the angel of death on the same day that he stopped the plague (in Numb. 17:8–13 [6:43–48]). Now their custom was this: Every day the princes would rise and come early to the doorway of Eleazar; Eleazar and the princes < would go> to the doorway of Aaron; and Aaron, Eleazar, and the princes would go early to the doorway of Moses. On this day, however, Moses changed the custom. He along with Eleazar and the Princes went early to the doorway of Aaron. Aaron said to him: Brother Moses, Why did you change the custom? Moses said to him: This is what the Holy One has commanded me. Now this was the order in which they went: Moses in the middle with Aaron to his right and Eleazar to this left. But when Israel saw that, they said to each other: The Holy Spirit has been taken from Moses and given to Aaron! Also Israel loved Aaron more than Moses, because Moses had said: Let justice take its course, while Aaron had brought peace between a person and his friend, also between a husband and his wife. Moreover, if he heard about anyone in the world who wanted to commit some transgression at night, he would go out on the road; and when he found him, he would say to him: My child, why are you walking on the road? People may suspect you of things that are evil. But you, my child, are a good person; and you stem from a good and distinguished family. Thus he would warn him and bring him back from an the evil way. So all Israel, men and women, loved Aaron. Therefore our masters of blessed memory have said (in Avot 1:12): BE ONE OF THE DISCIPLES OF AARON, LOVING PEACE AND PURSUING PEACE, LOVING MORTALS AND DRAWING THEM NEAR TO THE TORAH. For that reason (in Numb. 20:29): THEN ALL THE CONGREGATION SAW THAT AARON HAD DIED, AND THE WHOLE HOUSE OF ISRAEL, men and women, MOURNED AARON FOR THIRTY DAYS. But in reference to Moses, it is written (in Deut. 34:8): AND THE SONS OF ISRAEL, men only, MOURNED MOSES ON THE PLAINS OF MOAB FOR THIRTY DAYS. Now on that day Aaron said to Moses: Tell me, my brother, what do you need from me? He said to him: Wait until we ascend the mountain. After they had ascended, he said to him: My brother, would it be that the Holy one entrusted a deposit with you, and wants it back from you? Aaron said to him: Brother Moses, a tent of meeting and its utensils were entrusted into my hands. Might I have cut back on their liturgy? Moses said to him: The Holy One delivered to you a menorah with its seven lamps. Still, he did not take to heart that he was speaking about his <life> breath (as in Prov. 20:27): A PERSON's BREATH IS THE LAMP OF GOD.⁴The Masoretic text uses the divine name here. When he was not perceptive about the matter, Moses said to him <plainly>: Brother Aaron, your time has arrived to pass away from the world. When he heard that, he put his hands on his head, as he sobbed and wept. Then he recited this scripture (from Ps. 66:5): COME {LOOK AT} [SEE] THE WORKS OF GOD, WHO IS FEARSOME FOR HIS DEEDS AMONG THE CHILDREN OF ADAM. Moreover, when they wanted to enter the cave, Moses said to him: Brother Aaron, there is where Abraham, Isaac, and Jacob died; but since you wear the robes of priesthood, you may defile them. You put on Eleazar's clothes, and let Eleazar put on your clothes. Then you and I will enter the cave. And so they did. When they entered, they saw a burning lamp and a made-up bed. Moses said to him: Brother Aaron, get up into this bed, and he got up. He said to him: Extend your arms, and he extended them. Close your eyes, and he closed them. Close your mouth, and he did so. And in that hour his breath left him. When Moses saw that, he longed for his own death. The Holy One said to him: By your life, like this death, even the death of this man, so shall be your own death. Thus it is stated (in Deut. 32:50): AND YOU SHALL DIE THERE ON THE MOUNTAIN THAT YOU ARE ASCENDING AND SHALL BE GATHERED UNTO YOUR KIN, AS YOUR BROTHER AARON DIED ON MOUNT HOR AND WAS GATHERED UNTO HIS KIN.

(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.”

[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.

Another interpretation (of Is. 26:20): GO, MY PEOPLE, ENTER INTO YOUR CHAMBERS. Look into the chambers of your heart, and see that it was not in proportion to your sins that I brought sufferings upon you, for YOUR CHAMBERS are nothing but kidney chambers.¹⁷The kidneys have an emotional function similar to that of the heart. Thus it is stated (in Prov. 20:27): SEARCHING ALL THE CHAMBERS OF THE BELLY. But, if sufferings come upon you, do not open your mouth and complain against the measure of justice. Rather (according to Is. 26:20, cont.): AND SHUT YOUR DOORS BEHIND YOU. Why? (Ibid., cont.:) HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES. No sufferings ever come except they pass. Thus it is stated: HIDE JUST FOR A MOMENT UNTIL MY ANGER PASSES.

When Moses heard this, he was deeply troubled in his heart, and he didn't know what to do. He cried a great and mighty cry, until it was time was time to deliver the news to his brother Aaron that he would die. Moses was steadfast to act, and went with this brother Aaron to tell him of the matter. He went to the Tent of Meeting and found Aaron there. That very day, Moses taught the custom: sit and cry only until the crowing of the rooster. Moses called Elieer and said to him: " go and get the elders and the officers, for God has told me of an important matter. They came and gathered at the tent of Aaron. Aaron stood and found Moses standing. Aaron said to Moses: "my brother, why have you taught us this custom today?" He said to him: God is revealing something that I must tell you." He said to him: "Speak!" He responded, "not until we leave here." Moses stood and dressed Aaron with the eight vestiges of the priestly clothing within Aaron's tent. After that he left. Therefore it was added as a custom that day that one should sit and cry only until the crowing of the rooster." Aaron was placed in the along with Moses; to their right was Joshua, to their left, the elders. The officers were both here and there, and all of Israel was behind them. Because the Israelites saw Aaron with the same respect as Moses, they rejoiced a great rejoicing, and said that "Aaron is ascending farther toward the spirit of God. Because they loved him, they all came out after him, and when they arrived at the tent of meeting, Aaron requested to enter the tent, but Moses wouldn't let him. Moses said to him: "Let's go outside of the camp, for that is the intended direction." Aaron said to him: "tell me what did God say to you?" Moses responded: "I'll tell you once we get to the mountain." Moses commanded the people (just as he did at Sinai, and just as Abraham did his lads on the way to Moriyah) stay here until we return to you, me, Aaron and Eliezer will go up to the top of the mountain, we will hear the word of God, and then we will return. The three of them went up. Moses wanted to say something to Aaron, but didn't know how, and didn't know what to say. Moses finally said: "Aaron my brother, what are the appointed things that that God has given you?" He responded: "These" He said: "What?" Aaron said: "God has given me the altar, the table, upon which sits the bread of welcoming." Moses responded: "These are the things that God has appointed to your hand, but now, God has something that he is asking of you." "What is it" Aaron asked? "God has given you a light," said Moses. Aaron asked: "What are you talking about, god has given more more than just a single light, God has given me seven (the lights of the menorah), and they are currently lit in the Tent of Meeting. Moses gave Aaron the sense that he was talking in parable, and that the candle of which he was referring, was really Aaron's soul. As it says in scripture: "the soul of man is the light of God (Proverbs 20:27)." Moses saw that Aaron still didn't understand the parable. He said to him "in truth, you are called simple," as it says in scripture: "and of Levi it is said, your Urim and Tumim (being read here is your light and your simpleness) are for a man of your faith." Immediatly, the cave opened at its mouth. Moses said: "Aaron my brother, enter the cave." Aaron responded "ok," and Moses request to strip Aaron of his clothing. Is it possible that when he stripped his clothing, he died naked, and was buried naked? God forbid! Rather, every high priest wears eight of the priestly garments, but the lower priests wear four. Aaron wore, eight, and Eliezer wore four. Moses only took four of Moses's clothes from Aaron and gave them to Eliezer to make him the high priest. Aaron still remained with four vestiges of clothing. They said to Eliezer, wait here until we leave, and Aaron and Moses entered. They saw a made bed and a set table with a menorah lit, and the angels of God standing on either side. Aaron said to Moses: " my brother, how long will you hide from me what God has told you? You know that For you know that although God speaks to you first, God's mouth testifies on my behalf. Even now he is setting out to meet you, and he will be happy to see you. Why do you conceal the matter which the Holy One entrusted to you?even if it is about my death, I will accept it with joy. Moses said to him: "Since you mentioned the subject of death, I will confirm your suspicion, and say that it is a matter of death which he spoke to me. I was afraid, however, to inform you of it. Your death is not like that of anyone else, for the ministering angels have come to carry you away. Aaron said to him: "My brother Moses, why didn't you tell me in the presence of my Maker, my wife, and my children?" Moses answered: " My brother, do you not know that it is forty years since you made the calf and that you deserved to be killed then, but I stood in prayer and supplication before God, and God saved you from death, as it is written: "Moreover, God was angry enough with Aaron to have destroyed him; so I also interceded (Deuteronomy 9:20). Is my death then going to be like your death? For when you die, you will have me to bury you, but when I die, I will not have my brother to bury me. When you die, your sons inherit your station, but when I die others will inherit my honor." Thus he comforted him with his words.

... Teach us, oh master – may one light a lamp for personal use from the Channukah lights? Our masters taught us – R’ Acha said in the name of Rav ‘it is forbidden to light a lamp to use from the Channukah lights, but one may light a Channukah light from a Channukah light.’ From where did they learn that it is permissible to light a Channukah light (from it)? R’ Yaakov ben Aba said, they learned it from the menorah that was in the Holy of Holies, as our rabbis taught that if one found they had gone out, they should be cleaned out and re-lit from those that are still lit. (Tamid 3) If we would relight an extinguished lamp of the menorah, which was placed in the innermost sanctum, from the lamps still burning all the more so it is permissible to light a Channukah light from the lights still burning.’ The Holy One said, just as in this world lamps were lit in the Holy of Holies, so too I will do when I rebuild Jerusalem. From where do we know this? From the words of the prophet “And it shall come to pass on that day, that I will search Jerusalem with candles…” (Tzephaniah 1:12)

By five names is the soul/nefesh called: nefesh, ru’ach, n’shamah, chayah (living one), y’chidah (unique one). Nefesh – this is the blood . . . Ru’ach – for she rises and falls, [as in:] “Who knows if the ru’ach of human beings goes upward?” [Ec 3:21]. N’shamah – this is the visage/character/ofah. . . Chayah – that all the limbs die and (i.e., unless) she lives in the body. Y’chidah – that all the limbs are two by two [but] she is singular in the body.

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)

(Lev. 23:40:) “And you shall take for yourselves on the first day [beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook; and you shall rejoice before the Lord your God for seven days].” This text is related (to Prov. 4:10), “Heed, my child, and take in (rt.: lqh) my words,” and (in Prov. 2:1), “treasure my commandments.” I have charged you with many takings (rt.: lqh) in order to benefit you.⁸¹Lev. R. 30:13. I told you (in Numb. 19:2), “’And let them bring (rt.: lqh) you a red cow.’ Was it possibly for My sake? No. I only did it in order to cleanse you. Is it not so written (in vs. 19), ‘And the clean person shall sprinkle it [upon the unclean person]?’ I told you (in Exod. 25:2), ‘And let them take (rt.: lqh) for Me a priestly share,’ so that I might dwell among you.” It is so stated (in vs. 8), “And let them make Me a sanctuary that I may dwell among them.’” He, as it were, spoke a difficult thing to them, “Take Me that I may dwell among you.” “And take a priestly share” is not written here, but “And let them take (for)⁸²Since “for Me” can sometimes be understood as a direct object, the midrash is understanding the verse to mean: LET THEM TAKE ME AS A PRIESTLY SHARE. Me a priestly share.” [It is] I, [whom] you are taking.” “I said to you (in Exod. 27:20), ‘And let them bring unto you pure olive oil.’ Do I need your light? It is simply to preserve your souls, since the soul is likened to a lamp, where it is stated (in Prov. 20:27), ‘A person's soul is a lamp of the Lord.’ And now when it says (in Lev. 23:40), ‘And you shall take for yourselves on the first day,’ it is not because it is necessary for Me, but in order to benefit you.” (Lev. 23:40:) “A beautiful tree fruit, branches of palm trees, boughs of dense trees and willows of the brook.” What is the nature of these four species?⁸³Lev. R. 30:12. Some of them produce fruit and some of them do not produce fruit. “A beautiful tree fruit, the branches of the palm trees.” These are the righteous, [because they have good works, which are like these plants that have fruit]. “Boughs of dense trees and willows of the brook.” These are the average Israelites. The Holy One, blessed be He, said, “All of you join together to become a single group, so that there not be leftovers among my children. If you have done so, I will be exalted upon you.” And so the prophet says (in Amos 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault upon earth.” Now when is He exalted? When they become a single group (agudah), as stated (ibid., cont.), “and founds His celestial vault (agudah) upon earth.”

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS:⁵⁵Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9. < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,⁵⁶I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE LAMP. >⁵⁷I.e., the Sabbath lamp. Why? Because the Adversary (Satan) only makes accusations⁵⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman?⁵⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….

… R’ Hoshaya said in the name of R’ Afes – in the future, Jerusalem will be as a torch for the nations of the world and they will go by her light. What is the reason? “And nations shall go by your light…” (Yeshayau 60:3) R’ Acha said – Israel is compared to an olive, “A leafy olive-tree fair with goodly fruit, has the Lord called your name…” (Yirmyahu 11:16) and the Holy One to a lamp, “Man's soul is the Lord's lamp…” (Mishle 20:27) Just as it is the way to put oil in a lamp and they give light together as one, so to the Holy One said to Israel – My children, since My light is your light and your light Mine, you and I will go together and illuminate Zion, “Arise, shine, for your light has come…” (Yeshayahu 60:1)

(Lev. 23:40:) AND YOU SHALL TAKE FOR YOURSELVES ON THE FIRST DAY < BEAUTIFUL TREE FRUIT, BRANCHES OF PALM TREES, BOUGHS OF DENSE TREES, AND WILLOWS OF THE BROOK; AND YOU SHALL REJOICE BEFORE THE LORD YOUR GOD FOR SEVEN DAYS. > This text is related (to Prov. 4:10): HEED, MY CHILD, AND TAKE IN (rt.: LQH) MY WORDS. The Holy One said: I have charged you with a lot concerning acquisitions (rt.: LQH) in order to benefit you.⁹²Tanh., Lev. 8:17; Lev. R. 30:13. I told you (in Numb. 19:2): < SPEAK UNTO THE CHILDREN OF ISRAEL, > AND LET THEM BRING (rt.: LQH) YOU A RED COW. Was it possibly for my sake? No. < It was > only in order to cleanse you. Is it not so written (in vs. 19): AND THE CLEAN PERSON SHALL SPRINKLE IT [UPON THE UNCLEAN PERSON]? I told you (in Exod. 25:2): < SPEAK UNTO THE CHILDREN OF ISRAEL,] AND LET THEM TAKE (rt.: LQH) FOR ME A PRIESTLY SHARE, so that I might dwell among you. It is so stated (in vs. 8): AND LET THEM MAKE ME A SANCTUARY THAT I MAY DWELL AMONG THEM. He, as it were, spoke a difficult thing to them: Take me that I may dwell among you. "And take a priestly share" is not written here, but AND LET THEM TAKE (FOR)⁹³Since “for me” can sometimes be understood as a direct object, the midrash is understanding the verse to mean: LET THEM TAKE ME AS A PRIESTLY SHARE. ME A PRIESTLY SHARE. < It is > I, < whom > you are taking. I said to you (in Exod. 27:20): AND LET THEM BRING UNTO YOU < PURE > OIL OF < BEATEN > OLIVES. Do I need your light? It is simply to preserve your souls, since the soul is likened to a lamp, where it is stated (in Prov. 20:27): A PERSON'S BREATH IS A LAMP OF GOD.⁹⁴The Masoretic Text uses the divine name here. And now when it says (in Lev. 23:40): AND YOU SHALL TAKE FOR YOURSELVES ON THE FIRST DAY, it is not because it is necessary for me, but in order to benefit you.

Rabbi Yehuda opened in the name of Rabbi Shimon ben Pazi, "'Listen my son and take my words' (Proverbs 4:10). Many takings have I commanded you in order to give you merit. I said to you (Numbers 19:2), 'and you will take to you a pure red cow.' [Was it] maybe for My sake? But rather it was for your sake, to purify you, as it is written (Numbers 19:19), 'And the pure one will sprinkle on the impure one.' I said to you (Exodus 25:2), 'and they shall take an offering for Me' in order that I will dwell among you: 'And make for Me a sanctuary' (Ibid., verse 8). As if it were possible, the Holy One, blessed be He, said, 'take Me and I will dwell among you' - it does not say, 'and they shall take an offering,' but rather, 'and they shall take (for) Me:' they are taking Me. I said to you (Leviticus 24:2), 'and they shall take to you pure olive oil.' And do I need your light - behold, it is written (Daniel 2:22), 'and light dwells with Him?' But rather to give you merit and to atone for your souls which is compared to a candle, as it is stated (Proverbs 20:27), 'The candle of God is the soul of a man, it searches all of the chambers of the innards.' And now that I have said to you, 'And you shall take for yourselves on the first day,' it is to give you merit, so that I will bring down the rain for you. Hence Moshe warned Israel, 'And you shall take for yourselves on the first day.'"

Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (roshekha) upon you is like crimson wool (karmel), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (rashim) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (dalat) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (dalim) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (rehatim)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (rehitin) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is rahat) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (rehatim).'" Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (rehatim),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).