Midrash sobre Números 7:1

“I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey; I drank my wine with my milk. Eat, friends; drink abundantly, beloved ones” (Song of Songs 5:1).
“I came to my garden” – Rabbi Menaḥem, son-in-law of Rabbi Elazar bar Avuna, said in the name of Rabbi Shimon ben Rabbi Yosena: It is not written here, “I came to a garden,” but rather “to my garden [legani]” – to My wedding canopy [leginuni], to the place that was the site of My initial appearance. Was not the first appearance of the Divine Presence in the lower realm? That is what is written: “They heard the voice of the Lord God moving about in the garden” (Genesis 3:8). Rabbi Abba said: It is not written here, “walking [mehalekh],” but rather moving about [mithalekh], leaping and ascending, leaping and ascending.¹It gradually ascended from the lower, earthly realm to the heavens. Adam the first man sinned, and the Divine Presence ascended to the first firmament. Cain sinned, and it ascended to the second firmament. Enosh sinned, and it ascended to the third firmament. The Generation of the Flood sinned, and it ascended to the fourth firmament. The Generation of the Tower sinned, and it ascended to the fifth firmament. The residents of Sodom sinned, and it ascended to the sixth firmament. The Egyptians sinned during the days of Abraham, and it ascended to the seventh firmament. Corresponding to them were seven righteous men who lowered it to earth. Abraham was virtuous, and he lowered it from the seventh [firmament] to the sixth. Isaac arose and lowered it from the sixth to the fifth. Jacob arose and lowered it from the fifth to the fourth. Levi arose and lowered it from the fourth to the third. Kehat arose and lowered it from the third to the second. Amram arose and lowered it from the second to one, which is the first. Moses arose and lowered it to earth.
Rabbi Yitzḥak said: That is what is written: “The righteous will inherit the earth and dwell upon it forever” (Psalms 37:29). What will the wicked do? They will be suspended in the air, because they did not cause the Divine Presence to rest upon the earth. But the righteous caused the Divine Presence to rest upon the earth. What is the source? “The righteous will inherit the earth and dwell [veyishkenu] upon it forever” – they caused the Divine Presence to rest [veyashkinu] upon it; “He dwells forever,²Just as in this verse the reference to dwelling forever is referring to the Divine Presence, the same is true of the verse in Psalms cited above. and Holy is His name” (Isaiah 57:15). When did the Divine Presence rest upon it? It was on the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished erecting the Tabernacle” (Numbers 7:1).
Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who was angry at the queen and expelled her from his palace. Later, he sought to appease her. She said: ‘Let the king prepare for me something new³This will serve as an indication that the king is no longer angry. and come to me.’ So too, in the past, the Holy One blessed be He would accept offerings from on high,⁴From heaven, without resting His Presence on earth. as it is written: “The Lord smelled the pleasing aroma…” (Genesis 8:21). Now He accepts them from below.⁵The midrash is stating that “now,” with the establishment of the Tabernacle, the Divine Presence rested on earth. That is what is written: “I came to my garden, my sister, my bride.”
“I gathered my myrrh with my perfume” – this is the incense of the spices and the handful of frankincense. “I ate my honeycomb with my honey” – these are the limbs of the burnt offering and the portions of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” – these are the libations and the portions of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” – these are Moses and Aaron. “Drink abundantly, beloved ones” – these are Nadav and Avihu, who became inebriated to their detriment.
Rabbi Idi said: David sought to sacrifice an offering for himself like the offering of the princes;⁶He sought to build the Temple and to sacrifice offerings similar to those brought by the tribal princes upon the inauguration of the Tabernacle (see Numbers, chap. 7). Rabbi Idi interprets the phrase “eat, friends” as a reference to the princes. that is what is written: “I will sacrifice to You burnt offerings of fattened animals [with the burning of rams; I will sacrifice bulls and goats]” (Psalms 66:15). What offering includes bull, rams, and goats? Say that this is the offering of the princes. That is what is written: “And for the peace offering, two oxen, [five rams, five goats]” (Numbers 7:17). Rabbi Shimon ben Yosena said: Why does he call the princes “friends”? It is because He intended to make them beloved and to draw them close.⁷The midrash questions why the verse in Song of Songs, which states “eat, friends,” and is interpreted as referring to the princes, used the term friends. The answer is that God, by accepting their offerings, sought to make them beloved to the Israelites and draw them near to Him.
Rabbi Shimon ben Yosena said: In every other circumstance, an individual may not bring a voluntary incense offering, but here⁸In the offerings of the tribal princes upon the inauguration of the Tabernacle. there was a voluntary incense offering. In every other circumstance, an individual may not bring a voluntary sin offering, but here there was a voluntary sin offering. In every other circumstance, the offering of an individual does not override impurity and Shabbat, but here the offering of an individual did override Shabbat and impurity. In every other circumstance, an individual brings a sin offering only for a sin, but here an individual brought a sin offering not for a sin. Another matter: “Eat, friends” – these are the princes; “drink abundantly, beloved ones” – these are the libations.⁹The princes were so overjoyed to bring their offerings that it was as though they were inebriated.
Another matter: “Eat, friends” – Rabbi Berekhya said: [This is analogous] to a king who made a feast and invited guests, but an insect fell onto the tray. Had the king withdrawn his hand, everyone would have withdrawn his hand. The king extended his hand, so everyone extended his hand.¹⁰Although these offerings were anomalous, since they were accepted by God, the princes could also partake of the parts that were not burned on the altar. “Drink abundantly, beloved ones” – Rabbi Yannai said: [This is analogous] to a king who made a feast and invited guests, and he would circulate among them and say to them: ‘May it be pleasant for you and may it be sweet for you.’ Rabbi Abbahu said: [This is analogous] to a king who made a feast and invited guests. After they ate and drank, he said: ‘Take this fine portion and give it to the host.’ Here, too, it was so.¹¹In the analogy, a particular nobleman made the feast for the king and the king’s guests, and did not eat because he was busy ensuring that the king and the guests were satisfied. The king eventually ensured that the host also was able to eat. So too, after parts of the princes’ offerings were burned on the altar and other parts were given to the priests, the princes also partook of the remainder of the offerings. “I came to my garden, my sister, my bride; I gathered my myrrh with my perfume; I ate my honeycomb with my honey” – you, too, eat. “I drank my wine with my milk” – you, too, “eat, friends; drink abundantly, beloved ones.”

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

“Let him kiss me with the kisses of his mouth, for your love is better than wine” (Song of Songs 1:2).
“Let him kiss me with the kisses of his mouth,” where was it stated? Rabbi Ḥinena bar Pappa said: It was stated at the sea, as it is stated: “To a mare in Pharaoh’s chariots [I have likened you my love]” (Song of Songs 1:9).
Rabbi Yuda ben Rabbi Simon said: It was stated at Sinai, as it is stated: “The song of songs” [hashirim]; the song that was recited by the singers [hashorerim], as it is stated: “First the singers [hasharim] and then the musicians” (Psalms 68:26).⁶³This psalm is understood as referring to the giving of the Torah, and therefore the fact that the verse “let him kiss me” is introduced as a song indicates that it was stated at the giving of the Torah. It was taught in the name of Rabbi Natan: The Holy One blessed be He in the glory of His greatness recited it, as it is stated: “The song of songs that is Solomon’s [lishlomo]”—the King [of Whom it may be stated that] peace [shalom] is His.” Rabban Gamliel says: The ministering angels recited it;⁶⁴At the giving of the Torah. “the song of songs,” the song that was recited by the supernal singers [sharim]. Rabbi Yoḥanan said: It was stated in Sinai, as it is stated: “Let him kiss me from the kisses of his mouth.”⁶⁵This is where the Holy One blessed be He spoke to the Israelites with His mouth.
Rabbi Meir says: It was stated in the Tent of Meeting, and he derives it from this verse: “Awake, north, and come, south, [blow upon my garden, that its spices will spread. Let my beloved come to his garden and eat his delicious fruits]” (Song of Songs 4:16). “Awake, north,” this is the burnt offering that is slaughtered in the north [side of the Temple Courtyard]; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Tent of Meeting; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings.
The Rabbis say: [It was stated] in the Permanent House [the Temple]. The Rabbis, too, derive it from this verse. “Awake, north,” this is the burnt offering that is slaughtered in the north; “and come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden,” this is the Permanent House; “its spices will spread,” this is the incense of the spices. “Let my beloved come to his garden,” this is the Divine Presence; “and eat his delicious fruits,” these are the offerings. The Rabbis say that all the others, too, all of it was stated regarding the Eternal House.⁶⁶The verses preceding Song of Songs 4:16 also refer to the Temple. Rabbi Aḥa said: The verse of “a canopy bed” (Song of Songs 3:9) and those that follow it. The Rabbis⁶⁷Those who interpret Song of Songs 3:9–4:16 as referring to the Tabernacle rather than the Temple. render it an introduction to: “It was on the day that Moses concluded [setting up the Tabernacle]” (Numbers 7:1).⁶⁸See Bemidbar Rabba 12:4 and Shir HaShirim Rabba 3:9.
In the opinion of Rabbi Ḥinena bar Pappa, who said that it was stated at the sea, [Israel said:] Let Him rest the Divine Spirit upon us and we will recite many songs.⁶⁹This is the meaning of the verse “Let him kiss me with the kisses of his mouth.” In the opinion of Rabban Gamliel, who said the ministering angels stated it, [they were saying:] Let Him give us of the kisses that He kissed his children.⁷⁰May God show us the affection He has shown Israel through the giving of the Torah. In the opinion of Rabbi Meir, who said it was stated at the Tent of Meeting, [the meaning is:] Let Him send down fire and receive His offerings. In the opinion of Rabbi Yoḥanan, who said it was stated at Sinai, [the meaning is:] Let Him give us kisses from inside His mouth.⁷¹Let Him give us more mitzvot and share deep insights into the Torah. That is what is written: “Let him kiss me with the kisses of his mouth.”

R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God.³You write that this is not a direct quote from the Bible. On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Num. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).

(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].”

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

(Numb. 8:2:) “When you set up the lamps.” What is written above the matter (in Numb. 7:1–2)? “So it came to pass on the day that Moses had finished [ … ] that the princes of Israel, [the heads of their ancestral houses, namely the princes of the tribes, the ones in charge of those being numbered,] made their offerings.” Then afterwards (in Numb. 8:2), “Speak unto Aaron [and say unto him], ’When you set up [the lamps].’”¹²Numb. R. 15:6. This text is related (to Ps. 34:10), “Fear the Lord, O you His holy ones, for those who fear Him lack nothing.” You find above (in Numb. 7) that eleven tribes made offerings, while the tribe of Levi made no offering. So while the tribe of Ephraim made offerings and all of the princes made offerings, the prince of Levi [did not]. Now who was the prince of Levi? This was Aaron, as stated (in Numb. 17:18), “And you shall write the name of Aaron upon the rod of Levi.” So Aaron did not make an offering with the princes, for he said, “Woe to me! Perhaps it is because of me that the Holy One, blessed be He, is not accepting the tribe of Levi.” The Holy One, blessed be He, said to Moshe, “Go, say unto Aaron, ‘Do not be afraid. You are destined for something greater than this.’” It is therefore written (in Numb. 8:2), “Speak unto Aaron [...], ‘When you are raised.’” The offerings remain in force as long as the Temple exists, but the lamps are forever (according to Numb. 8:2 cont.) “in front of the menorah.” Moreover, all the blessings which I have given you to bless My children shall never pass away. Another interpretation (of Numb. 8:2 cont.), “in front of the menorah.” So that you will not despise this menorah. It is so stated (in Zech. 4:10), “For whoever has despised the day of small things shall rejoice to see the plummet in the hand of Zerubbabel, [even] these seven [...].” This is the menorah. And what are “[these] seven?” These are the seven lamps corresponding to the seven planets that (ibid. cont.) “roam around all the earth.”¹³Numb. R. 15:7. These seven likewise are dear to Me. Thus you may not despise them. It is therefore written (in Numb. 8:2:) “let the seven lamps give their light in front of the menorah.” Lest your [evil] drive lead you astray into saying that He (i.e. The Holy One, blessed be He) has need of light, [see] what is written about the windows of the Temple (in Ezek. 40:16, 25), “Now there were narrow windows into the cells [...]. Like the windows (kehahallonot) mentioned above.” "Kahallonot"¹⁴The midrash is explaining an extra he (h) which does not belong there. is not written here but "kehahallonot" (understood here as kehah halonot which means "dim windows"), in that they were wide on the outside and narrow on the inside in order to send forth light to the outside.¹⁵Above, Numb. 3:2. R. Berekhyah the Priest said, “This lightning is the result of fire from on high. When it goes forth it brightens up the whole world, as stated (in Ezek. 1:13), ‘As for the likeness of the living creatures, their appearance was like coals of fire burning with the appearance of torches … [and from the fire there went forth lightning],’ and it brightens up the whole world. And I would need your light? [So] why did I tell to you to give Me light? Simply in order to exalt you (ha'alotekha),¹⁶Cf. Numb. 8:2: WHEN YOU SET UP THE LAMPS (ha‘alotekha). as stated (in Numb. 8:2), ‘When you set up (beha'alotekha).’” R. Hanina said, “Concerning your own eyes they have within them both black and white. Still you see not out of the white but out of the black. [Now if in the case of your eyes, which have within them both black and white, but with you seeing only out of the black], would the Holy One, blessed be He, who is all light need your light?” Another interpretation (of Numb. 8:2 cont.), “in front of the menorah.” Flesh and blood lights a lamp from a burning lamp. Could one [ever] light a lamp from the darkness? The Holy One, blessed be He, however, did make a lamp give light from the darkness, as stated (in Gen. 1:2), “with darkness upon the face of the deep.” What is written after that (in vs. 3)? “Then God said, ‘Let there be light.’” [Since] I have brought light out of the darkness, do I have need for your light? So why did I say [to light lamps]? Simply to exalt you (rt.: 'lh), (in the words of Exod. 27:20) “to set up (rt.: 'lh) an everburning lamp.”

[(Numb. 8:2:) WHEN YOU SET UP THE LAMPS.] What is written above on the matter (in Numb. 7:1–2)? SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED [ … ] THAT THE PRINCES OF ISRAEL, <THE HEADS OF THEIR ANCESTRAL HOUSES, NAMELY THE PRINCES OF THE TRIBES, THE ONES IN CHARGE OF THOSE BEING NUMBERED, > MADE THEIR OFFERINGS. Then afterwards (in Numb. 8:2): SPEAK UNTO AARON [AND SAY UNTO HIM]: WHEN YOU SET UP <THE LAMPS>.¹⁵Tanh. Numb. 3:5; Numb. R. 15:6. This text is related (to Ps. 34:10 [9]): FEAR THE LORD, O YOU HIS HOLY ONES, FOR THOSE WHO FEAR HIM LACK NOTHING. You find above (in Numb. 7) that eleven tribes made offerings. So while the tribe of Ephraim made offerings, the tribe of Levi made no offering. Moreover all the princes made offerings except for the prince of Levi. Now who was the prince of Levi? This was Aaron, as stated (in Numb. 17:18 [3]):AND YOU SHALL WRITE THE NAME OF AARON UPON THE ROD OF LEVI. So Aaron did not make an offering with the princes for he said: Woe to me! Perhaps it is because of me that the Holy One is not accepting the tribe of Levi. The Holy One said to him: Go, say unto Aaron: Do not be afraid. You are ordained for something greater than this. It is therefore written (in Numb. 7:2): SPEAK UNTO AARON…. The offerings remain in force as long as the Temple exists, but the lamps are forever. (According to Numb. 8:2 cont:) LET <THE SEVEN LAMPS> GIVE THEIR LIGHT IN FRONT OF THE MENORAH, and all the blessings which I have given you to bless my children shall never pass away.

Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great, and Rabbi Berekhya in the name of Rabbi Elazar: This midrash came up with us from the Exile:¹⁸From Babylonia. Presumably, this is a way of stating that it is an ancient tradition. Any place that “It was [vayhi]” is stated, [it alludes to] trouble. Rabbi Ḥiyya the Great: Any place that “It was [vayhi]” is stated, it can serve [to allude to] either trouble or joy. If it is trouble, there is none like it. If it is joy, there is none like it. Rabbi Shmuel said: There are five [instances of] “during the days of [bimei].” “It was [vayhi] during the days of [bimei] Amrafel” (Genesis 14:1) – what was the trouble there? They waged a war. [It is analogous] to the friend of a king who was located in a certain province. Because of him, the king took care of the province. One time, barbarians came and beset him [the king’s friend]. They say: Woe for us, the king will no longer care for the province as he had done. Likewise, the entire world was created only due to the merit of Abraham our patriarch; that is what is written: “They turned back and came to Ein Mishpat,¹⁹Ein Mishpat literally means ‘eye of justice’. which is [hi] Kadesh” (Genesis 14:7). Rabbi Aḥa said: They came to beset the eyeball of the world.²⁰Abraham. The eye that overcame the attribute of justice in the world you seek to blind?²¹The midrash is rhetorically addressing the kings that attacked Abraham. “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu Kadesh.²²The word hi, meaning ‘which is,’ is spelled with a vav as the middle letter, which could be read as the masculine hu. The midrash is reading hi Kadesh as hu kidesh, he sanctified. He [Abraham] sanctified [kidesh] the name of the Holy One blessed be He in the fiery furnace.²³See Tanḥuma, Lekh Lekha 6. When everyone saw that all the kings came to beset him, they began screaming: Woe [vai]; that is, “It was [vayhi] during the reign of Amrafel.”
“It was during the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11) – [it is analogous] to the son of a king who had a tutor who sought to kill him. He [the tutor] said: If I kill him, I will be condemned to death by the king; instead, I will withhold his wet nurse from him, and he will die on his own. So did Aḥaz say: If there are no kids, there are no rams, and if there are no rams there is no flock, and if there is no flock there is no shepherd. So Aḥaz thought to say: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars, there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One blessed be He, as it were, cannot rest His Divine Presence in the world. Therefore, I will seize all the synagogues and study halls. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rabbi Ḥanina said: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Avin: Isaiah said: “I will wait for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no time that was as difficult for Israel as that time, as it is stated: “I will conceal My face” (Deuteronomy 31:18) – in this world. But from that moment, “I hoped for Him” (Isaiah 8:17), as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). Was it [this verse] fulfilled for him [Isaiah]? “Behold, I and the children whom the Lord gave me” (Isaiah 8:18) – were they his [Isaiah’s] children? Were they not his students? It teaches that they were as dear to him as his sons. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: that is, “It was [vayhi] during the days of Aḥaz.”
“It was during the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? “I saw the land, and behold, it is emptiness and disorder, and the heavens, and their light is not” (Jeremiah 4:23) – [it is analogous] to a king who sent a proclamation to a province. What did the residents of the province do to it? They took it, ripped it, and burned it in fire. They said: Woe to us when the king becomes aware of these matters. That is what is written: “It was, as Yehudi would read three columns or four” (Jeremiah 36:23) – three or four verses. When he reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5),²⁴This is the fifth verse of the first chapter of Lamentations. immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace, until the end of the scroll, upon the fire that was in the fireplace” (Jeremiah 36:23). Once they saw that it was so, they began screaming: Woe [vai]; that is, “it was [vayhi] during the days of Yehoyakim.”
“It was during the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [It was] “to kill, and to eliminate all the Jews” (Esther 3:13). [It is analogous] to a king who entered a vineyard and three enemies beset him: The first began picking unripe grapes, the second began trimming the clusters, and the third sought to uproot all the vines. Likewise, the wicked Pharaoh begin picking the unripe grapes; that is what is written: “[Pharaoh commanded all his people, saying:] Every son who is born you shall cast into the Nile” (Exodus 1:22).
The wicked Nebuchadnezzar began trimming the clusters; that is what is written: “[He exiled Yehoyakhin.…] and the artisans and the smiths, one thousand” (II Kings 24:15–16). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; Rabbi Yoḥanan said: All of them were one thousand. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables. Rabbi Yehuda son of Rabbi Simon said: These are the Torah scholars.
Haman the wicked sought to uproot the entire egg;²⁵Egg, in the sense of the very origins of Israel. [as] they say buy [the hen] with the egg²⁶A aphorism meaning that he sought to complete the task, leaving no future. – “to destroy, to kill, and to eliminate” (Esther 3:13). When they saw that it was so, they began screaming: Woe [vai]; “it was [vayhi] during the days of Aḥashverosh.”
“It was during the days when the judges judged” (Ruth 1:1) – what was the trouble there? “There was a famine in the land” (Ruth 1:1) – [it is analogous] to a province that owed a tax to the king. What did the king do? He sent a tax collector to collect it. What did the residents of the province do? They took him, struck him, and extracted it [the money] from him. They said: What he sought to do to us we did to him. Likewise, during the days when the judges judged, an Israelite person would worship idols, and a judge would seek to bring him to trial, and he would come and flog the judge. He would say: What he sought to do to me, I did to him. Woe unto a generation whose judges are judged;²⁷The midrash is reading the verse to mean that it was in the days that the judges were judged, i.e. punished. that is, “It was during the days when the judges judged.”
Shimon bar Rabbi Abba said in the name of Rabbi Yoḥanan: Everywhere that it [“it was,” vayhi] is stated, [it alludes to] trouble or to joy; if trouble, there is no trouble like it, if joy, there is no joy like it in the world. Rabbi Shmuel bar Naḥman came and suggested a [different] distinction: Everywhere that it says, “it was [vayhi],” [it alludes to] trouble, everywhere that it says “it will be [vehaya],” joy.
But it is written: “God said: Let there be light, and there was [vayhi] light.” He said to them: Even that is not light of joy, as the world did not merit to use that light. By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When He perceived that the wicked were destined to appear, like the generation of Enosh, the generation of the Flood, and the generation of the Dispersion,²⁸After the Tower of Babel. and like the people of Sodom, He took it [the light] away. That is what is written: “From the wicked their light is withheld” (Job 38:15). He sequestered it for the righteous in the future, as it is stated: “Light is sown for the righteous” (Psalms 97:11).
They objected to him: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as the heavens are destined to wither; that is what is written: “As the heavens will be eroded like smoke” (Isaiah 51:6).
They objected to him: Is it not written: “It was [vayhi] evening and it was morning, a second day.… third.… fourth.… fifth.… sixth” (Genesis 1:8–31). He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, e.g., it is necessary to sweeten mustard, lupines must be sweetened, and wheat requires grinding.
But it is written: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as it is written: “For they placed me in the pit” (Genesis 40:15). But it is written: “It was [vayhi] on the day that Moses completed [assembling the Tabernacle]” (Numbers 7:1). He said to them: That, too, is not joy, as it was sequestered when the Temple was built, as it is stated: “Moses was not able to enter into the Tent of Meeting” (Exodus 40:35).²⁹The verse does not seem to be related to the point. Perhaps it is brought to communicate that even on the day that the construction of the Tabernacle was completed, the celebration was tempered by the fact that Moses could not enter the Tent of Meeting. But it is written: “It was [vayhi] when Joshua was [at Jericho]” (Joshua 5:13). He said to them: That too is not joy, as Joshua rent his garments, as it is stated: “Joshua rent his garments” (Joshua 7:6).³⁰After the setback at Ai. But it is written: “It was [vayhi] on the eighth day” (Leviticus 9:1).³¹The day of the dedication of the Temple. He said to them: That too is not joy, as on that day Nadav and Avihu died.³²See Leviticus 10:1–2. But it is written: “It was [vayhi] when the king³³David. dwelled in his house” (II Samuel 7:1). He said to them: That too was not joy, as it was then that Natan the prophet came and said to him: “However, you will not build the House” (I Kings 8:19).
They said to him: We said ours, now you say yours.³⁴Prove that every place it says vehaya it is an expression of joy. He said to them: It is written: “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge [from Jerusalem]” (Zechariah 14:8). “It will be on that day that the Lord will set His hand again the second time, [to recover the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, each man shall keep [a calf of the herd and two sheep] alive” (Isaiah 7:21). “It will be [vehaya] on that day, that a great shofar will be sounded, [and they will come…and bow down to the Lord on the holy mountain in Jerusalem]” (Isaiah 27:13). “It will be that one who is left in Zion and he that remains in Jerusalem [will be called holy]” (Isaiah 4:3). They objected to him: It is written: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Israel made complete penance for their iniquities, on the day that the Temple was destroyed.
Conclusion of the prologue to Rut Rabba

“He made its pillars of silver, its cushion of gold, its seat of purple wool; its interior is plated with love, from the daughters of Jerusalem” (Song of Songs 3:10).
“He made its pillars of silver,” these are the pillars, as it is stated: “The hooks of the pillars and their bands, silver” (Exodus 27:11). “Its cushion of gold” as it is stated: “You shall plate the planks with gold” (Exodus 26:29). “Its seat of purple wool,” as it is stated: “You shall make a curtain of blue wool and purple” (Exodus 26:31). “Its interior is plated with love,” Rabbi Yudan says: This is the merit of the Torah and the merit of the righteous who engage in it. Rabbi Azarya said in the name of Rabbi Yuda in the name of Rabbi Simon: This is the Divine Presence.
One verse says: “The priests were unable to stand and serve [due to the cloud]” (I Kings 8:11), and one verse says: “And the courtyard was filled with the aura of the glory of the Lord” (Ezekiel 10:4). How can the two verses be reconciled? Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: To what was the Tent of Meeting comparable? To a cave that was adjacent to the sea. The sea raged and inundated the cave. The cave was filled [with water], but the sea was missing nothing. So too, the Tent of Meeting was filled with the aura of the Divine Presence, but the world was missing nothing of the Divine Presence. When did the Divine Presence rest in the world? On the day that the Tabernacle was erected, as it is stated: “It was on the day that Moses finished [erecting the Tabernacle]” (Numbers 7:1).

... Shimon bar Rav Abba said, in the name of Rabbi Yochanan, that "vayehi" serves [to introduce] joy or suffering. If [it comes to introduce] suffering, then the suffering [in question] is unparalleled. If [it comes to introduce] joy, then the joy [in question] is unparalleled. Rabbi Yishmael came and made the [following] division. Every place where it says “vayehi” there is no joy [and every place where it says] “vehaya” there is no suffering. They challenged him [citing Genesis 1:3] “And God said, “let there be light”, and there was [vaheyi] light.” He said to them, “even this case isn’t joyous, since the world didn’t merit to use that light, for Rabbi Yehuda bar Simon said [regarding] the light created by the Holy One, blessed be He, on the first day [of creation], [that] a person could use it to see from one end of the universe to the other [from the beginning of time, to the end of time]. When the Holy One, blessed be he, saw [by this light] the deeds of the generation of Enosh, and the deeds of the generation of flood, that they were destructive, [God] arose and confiscated [the light] from them, as it is written, “Their light is withheld from the wicked,” (Job 38:15). And where was it placed? In the Garden of Eden; at it is said (Psalms 97:11): “Light is sown for the righteous, radiance for the upright” [i.e., the light of the first day of creation is reserved for the righteous in the world to come].” They challenged him [citing Genesis 1:5, which describes the first day of creation]: “And there was [vayehi] evening, and there was [vayehi] morning; day one.” He said to them, “even this case isn’t joyous, since everything that was created on the first day is destined to be destroyed, as it is written (Isaiah 51:6): “when the heavens will melt away like smoke, and the earth wear out like a garment”.” They challenged him [citing all the other days of creation since it is written], “and there was [vayehi] evening, and there was [vayehi] morning” [regarding] the second, third, fourth, fifth, [and] sixth day. He said to them, “even this case isn’t joyous, since [the creation was incomplete such that] everything created in the six days of creation required [human] labour [in order that it should be completed]. The wheat needed grinding. Mustard needed sweetening. The Lupin bean needs sweetening. They challenged him [citing Genesis 39:2, and its description of Jospeh’s success in the house of Potiphar, which reads]: “And it was [vayehi] that God was with Joseph, and it was [vayehi] that he was a successful man.” He said to them: “even this case isn’t joyous since it was because of this [success] that that wicked woman [i.e. Potiphar’s wife] chanced upon him." They challenged him [citing Leviticus 9:1, and its description of the completing of the inauguration of the Tabernacle]: “And it was [vayehi] on the eighth day”. He said to them: “even this case isn’t joyous, since on that day, Nadav and Avihu died.”They challenged him [citing the description, in the book of Numbers (7:1), of Moses completing the building of the Tabernacle]: “And it was [vayehi] on the day that Moses completed the raising of the Tabernacle”. He replied to them: “even this case isn’t joyous, since on the day that it was built it [was also collapsed and] stored away.” [Rabbi Yishmael is alluding to the fact that the Tabernacle was a portable structure, and just as Moses constructed it on that day, he also tested it by taking it apart. Moreover, this symbolises that the Tabernacle was not to be permanent]." They challenged him [by citing the verse from the book of Joshua (6:27)]: “And it was [vayehi] that God was with Joshua”. He replied to them: “even this case isn’t joyous [since it comes just before the military defeat in the city of Ai, in which Yair [son of Menashe], who was equivalent in stature to the majority of a Sanhedrin, was killed. As it says (Joshua 7:5): “And the men of Ai smote about thirty-six of [the Israelites]”. It doesn’t say [that they killed] 36 [men]; rather, it says that they killed "about" 36 men [literally, it says that they killed "something like" 36 men]. Rabbi Yudan said that this refers to Yair son of Menashe who was equivalent to the majority of a Sanhedrin [which would have 71 members; by killing him, it was as if they had killed 36 men].” They challenged him [by citing the verse from I Samuel (18:14): “And it was [Vayehi] that David was successful in all his undertakings, for the LORD was with him.” He replied to them: “even this case isn’t joyous since it is written regarding him, “From that day on Saul kept a jealous eye on David” (Ibid. 18:9).” They challenged him [by citing the verse from II Samuel (7:1)]: “And it was [vayehi] when the king was settled in his palace and God had granted him safety from all the enemies around him”. He replied to them: “even this case isn’t joyous because, on that very day, Nathan the prophet came and said to him, “Only, you will not build the Temple” (I Kings 8:19, and II Samuel 7:5).” They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: They said to him, we have brought our own verses [as counter-examples to your theory. Now it’s your turn]. Say your own verses [as evidence for your theory]. He said to them [the following verses]: “And it was [vehaya – this is an instance of the Prophetic Future Tense, when the Bible uses the past tense to describe the future, presumably because the prophetic future is as certain as the past], on that day: The mountains shall drip with wine, the hills shall flow with milk, and all the watercourses of Judah shall flow with water; A spring shall issue from the house of God and shall water the Wadi of the Acacias” (Joel 4:18); “And it was [vehaya], on that day: each man shall save alive a heifer of the herd and two animals of the flock” (Isaiah 7:21); “And it was [vehaya] on that day: fresh water shall flow from Jerusalem, part of it to the Eastern Sea and part to the Western Sea, throughout the summer and winter” (Zecharia 14:8); “He was [vehaya] like a tree planted beside streams of water, which yields its fruit in season, whose foliage never fades, and whatever it produces thrives” (Psalms 1:3); “The remnant of Jacob was [vehaya – once again used in the prophetic future tense] in the midst of many peoples, like dew from God, Like droplets on grass — Which do not look to any man nor place their hope in mortals” (Micah 5:6). They challenged him. “Is it not written “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28)?” He said to them: “even this case contains no suffering, since on that day Israel received their judgement for their sins. For Rabbi Ishmael ben Rabbi Nachman said, “Israel took a complete judgement for their sins on the day that the Temple was destroyed. For so it is written (Lametation 4:22): “Your iniquity, Fair Zion, is expiated; He will exile you no longer.”

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

Rabbi Tanḥuma, Rabbi Berekhya, and Rabbi Ḥiyya the Great interpreted in the name of Rabbi Elazar: This midrash came up with us from the Exile. Everyplace that vayhi is stated, it means nothing but trouble. Rabbi Shmuel bar Naḥman interpreted in the name of Rabbi Yonatan: This midrash came into our possession. Everyplace that vayhi bimei is stated, it means nothing but trouble.
Rabbi Shmuel bar Naḥman said: They are five:
“It was during the days of [vayhi bimei] Amrafel king of Shinar, Ariokh, king of Elasar, Kedorlaomer, king of Elam, and Tidal, king of Goyim” (Genesis 14:1). What was the trouble there? “They waged war with Bera, king of Sodom…” (Genesis 14:2). [This is analogous] to the beloved of a king who resided in a province and, for his sake, the king attended to that province. When barbarians came and afflicted him [the beloved of the king], they [the other residents of the province] said: ‘Woe unto us that the king is not attending to the province the way that he once did.’ So too, Abraham our patriarch, the beloved of the Holy One, blessed be He, “all the families of the earth shall be blessed in you” (Genesis 12:4). For his sake, the Holy One blessed be He attended to His entire world. That is what is written: “They returned and came to Ein Mishpat, which is Kadesh” (Genesis 14:7). They sought to afflict only the eye of the world [Abraham]. They sought to blind the eye that acts upon the attribute of justice in the world. ¹⁶ This probably means that Abraham is responsible for the suppression of the attribute of justice, the result of which is that God rules the world through the attribute of mercy. “Which is [hi] Kadesh” – Rabbi Aḥa said: Hu [i.e. he rather than she] is written. He [Abraham] sanctified [kiddesh] the name of the Holy One, blessed be He, and he went into the fiery furnace. When everyone saw that all the kings came to afflict him, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the reign of Amrafel.”
“It was during the days [vayhi bimei] when the judges judged; there was a famine in the land and a man from Bethlehem in Judah went to stay in the field of Moab, he, his wife, and his two sons” (Ruth 1:1). What was the trouble there? “There was a famine in the land.” [This is comparable] to a province that owed a tax to the king, and the king sent a tax collector to collect it. What did the residents of the province do? They suspended him [on a pole] and struck him and extracted it [the money] from him. They said: Woe unto us when the king becomes aware of these matters; we did to the emissary of the king what he sought to do to us. So too, when one of the people of Israel would perform inappropriate actions, they would take him to the judge, and what the judge sought to do to the defendant, the defendant would do to the judge. The Holy One, blessed be He, said to them: You humiliate your judges; by your lives, I will bring upon you a matter that you are unable to endure. What is that? It is famine, as it is stated: “It was during the days when the judges judged, there was a famine in the land” (Ruth 1:1).
“It was during the days of [vayhi bimei] Aḥaz son of Yotam, son of Uziyahu, king of Judah; Retzin, king of Aram and Pekaḥ, son of Remalyahu, king of Israel, went to war against Jerusalem, but he was unable to make war against it” (Isaiah 7:1). What was the trouble there? It was as it is written: “Aram from the east and the Philistines from the west” (Isaiah 9:11). [This is comparable] to a king who handed his son over to a tutor, and his tutor hated him. He said: If I kill him, I will be condemned to death by the king; instead, I will withhold his nurse from him, and he will die on his own. So too, Aḥaz said: If there are no kids, there are no goats, and if there are no goats there is no flock, and if there is no flock there is no shepherd, and if there is no shepherd, the world cannot exist. So Aḥaz thought and said: If there are no children, there are no adults, and if there are no adults there are no students, if there are no students there are no scholars, if there are no scholars there are no elders, if there are no elders there is no Torah, if there is no Torah there are no synagogues and study halls, if there are no synagogues and study halls, the Holy One, blessed be He, will not rest His Divine Presence in the world. What did he do? He arose and locked all the synagogues and study halls, so that no one would engage in Torah study. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16).
Rav Huna said in the name of Rabbi Elazar: Why was he named Aḥaz? It is because he seized [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa derived it from this verse, as it is written: “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17). There was no time that was as grim for Israel as that time, as it is stated: “I will conceal My face on that day because of all the evil that they did…” (Deuteronomy 31:18). But from that moment I hoped for Him,¹⁷A reference to the verse quoted above “I will wait for the Lord, who conceals His face from the house of Jacob, and I will hope for Him” (Isaiah 8:17). as it is written: “As it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21). What did you [Aḥaz] accomplish? “Behold, I [Isaiah] and the children whom the Lord gave me are to become signs and wonders in Israel” (Isaiah 8:18). Were they his children? Surely, they were nothing but his students! Rather, from here [we learn] that a person’s student is called his son. Once everyone saw that he seized the synagogues and study halls, they began screaming: Woe [vai]: “it was [vayhi] during the days of Aḥaz.”
“It was during the days of [vayhi bimei] Yehoyakim, son of Josiah, king of Judah, until the end of the eleventh year of Zedekiah, son of Josiah, king of Judah, until the exile of Jerusalem in the fifth month” (Jeremiah 1:3). What was the trouble there? “I saw the land, and behold, it is emptiness and disorder; the heavens, and their light is not” (Jeremiah 4:23). [This is comparable] to a king who sent letters from province to province and in each and every province that his letters reached, they would embrace and kiss them, standing on their feet, baring their heads and reading them with reverence, fear, quaking, and trembling. When they reached the king’s province, they read them, ripped them, and burned them. That is what is written: “It was, as Yehudi would read three columns or four,” (Jeremiah 36:23) – three or four verses. When they reached the fifth verse: “Its besiegers are ascendant” (Lamentations 1:5), immediately: “He would cut it with a scribe’s razor and cast it into the fire that was in the fireplace” (Jeremiah 36:23). Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Yehoyakim.”
“It was during the days of [vayhi bimei] Aḥashverosh; that Aḥashverosh who reigned from India to Kush, one hundred and twenty-seven provinces” (Esther 1:1). What was the trouble there? It was “to destroy, to kill, and to eliminate” (Esther 3:13). [This is comparable] to a king who entered a vineyard and encountered three enemies: The first began picking unripe grapes, the second began trimming the clusters, and the third began uprooting vines. So too, wicked Pharaoh began picking unripe grapes; that is what is written: “Pharaoh commanded all his people, saying: Every son who is born you shall cast into the Nile…” (Exodus 1:22).
Nebuchadnezzar, may his bones be crushed, began trimming the clusters; that is what is written: “He exiled Yehoyakhin…and the artisans and the smiths, one thousand” (II Kings 24:14). Rabbi Berekhya in the name of Rabbi Yehuda said: One thousand artisans and one thousand smiths; the Rabbis said: One thousand artisans and smiths. Rabbi Yuda son of Rabbi Simon said: These are the Torah scholars. Rabbi Shmuel bar Rabbi Yitzḥak said: These are the notables.
Haman the wicked, may he be crushed and wiped out, began uprooting the vines; that is what is written: “To destroy, to kill, and to eliminate” (Esther 3:13). He sought to undermine the foundation of Israel, he wanted to devastate the whole house [of Israel]. Once everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh.”
Shimon bar Abba in the name of Rabbi Yonatan said: Everywhere that vayhi is stated it refers to trouble or to joy; if it is to trouble, it is unparalleled trouble, if it is to joy, it is unparalleled joy. Rabban Shmuel bar Naḥman came and suggested a different distinction: Everywhere that it says vayhi (it was), it refers to trouble, everywhere that it says vehaya (it will be), joy.
They objected: Is it not written: “God said: Let there be light, and there was [vayhi] light”? He said to them: Even that is not joy, as the world did not merit to use that light. Rabbi Yuda son of Rabbi Simon said: By the light that was created on the first day, a person could look out and see from one end of the world to the other end. When the Holy One, blessed be He, perceived that the generation of Enosh, the generation of the flood, and the generation of the dispersion (after the Tower of Babel) were destined to sin before Him, He arose and concealed it from them. That is what is written: “From the wicked was withheld their light” (Job 38:15). Where did He conceal it? In the Garden of Eden; that is what is written: “Light is sown for the righteous and joy for the upright” (Psalms 97:11).
They objected: “It was [vayhi] evening and it was morning, one day” (Genesis 1:5). He said to them: That, too, is not joy, as everything that was created on the first day is destined to wither; that is what is written: “As the heavens will be eroded like smoke and the earth will be tattered like a garment” (Isaiah 51:6).
They objected: It is written: “It was [vayhi] evening and it was morning, a second day,” “…a third day,” through the sixth day. He said to them: That, too, is not joy, as everything that was created during the six days of Creation requires action, as they were not completely made, e.g. wheat requires grinding, and mustard and lupines require sweetening.
They objected: “The Lord was [vayhi] with Joseph” (Genesis 39:2). He said to them: That, too, is not joy, as that resulted in that bear¹⁸Potifar’s wife. confronting him.
They objected: “It was [vayhi] on the eighth day, Moses summoned Aaron and his sons” (Leviticus 9:1). He said to them: That, too, is not good, as on that day, Nadav and Avihu died and all of Israel lamented them, as it is stated: “Your brethren, the entire house of Israel, will lament the burning” (Leviticus 10:6).
They objected: “It was [vayhi] on the day that Moses completed assembling the Tabernacle” (Numbers 7:1). He said to them: That, too, is not joy, as it was put away when the eternal Temple was built.
They objected: “The Lord was [vayhi] with Joshua” (Joshua 6:27). He said to them: That, too, is not joy, as on that day Ya’ir, who was equivalent to the majority of Sanhedrin, was killed; that is what is written: “The men of Ai smote them, about thirty-six men” (Joshua 7:5). Thirty-six men is not written, but rather “like thirty-six;”¹⁹ The verse says: “The men of the Ai killed about thirty-six [ki-shloshim ve-shisha] men…” The prepositional ‘ki-’ can designate approximation, “about thirty-six” or comparison, “like thirty-six.” that is Ya’ir, who was equivalent to the majority of Sanhedrin [of 70 or 71 members]. What is written there? “Joshua rent his garments” (Joshua 7:6).
They objected: “David was [vayhi] successful in all his ways” (I Samuel 18:14). He said to them: That, too, is not joy, as it resulted in what is written: Saul felt enmity to David” (I Samuel 18:9).
They objected: “It was [vayhi] when David dwelled in his house” (I Chronicles 17:1). He said to them: That, too, is not joy, as on that day, Natan the prophet came and said to him: “It will not be you who builds Me the House” (I Chronicles 17:4).
They said to him: We said ours, now you say yours. He said to them, it is written: “It will be [vehaya] on that day, the mountains will drip with nectar and the hills will flow with milk” (Joel 4:18). “It will be [vehaya] on that day that spring water will emerge from Jerusalem” (Zechariah 14:8). “It will be [vehaya] on that day, each man shall keep a calf of the herd and two sheep alive, and from the abundance of milk produced, he will eat butter, for everyone who remains in the midst of the land will eat butter and honey” (Isaiah 7:21-22). “The remnant of Jacob will be [vehaya] among the nations, in the midst of many peoples like a lion among the beasts of the forest, like a young lion among the flocks of sheep: who, if he passes, tramples and mauls, and there is no deliverer” (Micah 5:7). “It will be [vehaya] on that day, that a great shofar will be sounded, and the lost in the land of Assyria and the outcasts in the land of Egypt will come and bow down to the Lord on the holy mountain in Jerusalem.” (Isaiah 27:13). “He will be [vehaya] like a tree planted near streams of water which yields fruit in season; its leaves shall not wither, and whatever he does will prosper” (Psalms 1:3).
They objected to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: Even that is not trouble but joy, as on that day, Menaḥem²⁰The Messiah. was born and Israel made penance for its sins, as Rav and Shmuel say: Israel made great penance at the moment that the Temple was destroyed. That is what is written: “Your sin is completed, daughter of Zion” (Lamentations 4:22).

“I, Kohelet, was king over Israel in Jerusalem” (Ecclesiastes 1:12).
“I, Kohelet, was king over Israel in Jerusalem.” Rabbi Shmuel bar Rav Yitzḥak said: It would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, Rabbi Yishmael taught: “The enemy said: I will pursue, I will overtake” (Exodus 15:9), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “it was on the eighth day” (Leviticus 9:1), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “you are standing today” (Deuteronomy 29:9), it would have been appropriate for this to be the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “The Lord said to Joshua: This day I will begin to exalt you” (Joshua 3:7), it would have been appropriate for this to be written at the beginning of the book. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “hear, kings, listen, princes” (Judges 5:3), it would have been appropriate for this to be the beginning of the song. Why is it written here? It is because there is no chronological order in the Torah. Similarly, “in the year of the death of King Uziyahu” (Isaiah 6:1), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “Go, and cry in the ears of Jerusalem” (Jeremiah 2:2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “the word of the Lord was to me saying: Son of man, propound a riddle” (Ezekiel 17:1–2), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I am a boor and do not know, [I was like] a beast [before You]” (Psalms 73:22), it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah. Similarly, “I, Kohelet, was king over Israel in Jerusalem,” it would have been appropriate for this to be the beginning of the book, but there is no chronological order in the Torah.
“I, Kohelet, was king over Israel in Jerusalem.” I was when I was, but now I am nothing.⁹⁵I am stripped of my position, my wealth, and my wisdom. Rabbi Ḥanina bar Yitzḥak said: When I was, I was, but now I am not worth anything.⁹⁶I am stripped of my position and my wealth, but my wisdom remains. However, it is of no value to me. He saw three worlds⁹⁷He had three different types of life experience. during the days of his life. Rabbi Yudan and Rabbi Onya, Rabbi Yudan said: King, commoner, king; wise man, fool, wise man; wealthy man, poor man, wealthy man. What is the reason? “I have seen everything in the days of my vanity” (Ecclesiastes 7:15) – a person relates his distress only at a time when he has gained relief, when his wealth is restored. Rabbi Onya said: Commoner, king, commoner; fool, wise man, fool; poor man, wealthy man, poor man. What is the reason? “I, Kohelet, was king over Israel in Jerusalem.”⁹⁸This is stated in past tense, implying that Solomon is recalling the days when he was king. There is no updated version of this verse in which this formulation is changed, indicating that Solomon ended his life as a commoner.

"And it was (vayehi) on the day that Moses had finished" (Numbers 7:1), meaning to say, woe (vay) on the day that Moshe finished. There is a [relevant] parable about a king who had a contentious wife. The king said [to her], "Make a royal garment for yourself." She started to occupy herself with it [and] the whole time that she was occupied with it, she did not fight. When she finished the work and brought it to the king and [he] saw it, it was fit in his eyes. [However,] the king immediately said, "Woe, woe!" His wife said to him, "What is this, my master? I have toiled to do your will, and you say, 'Woe, woe?'" He said [back] to her, "The work is very fit in my eyes. However, the whole time that you were occupied with the work, you did not get angry and you did not attack me. Now that you are free, I am afraid, lest you will anger me." So did the Holy One, blessed be He, say, "The whole time that My sons were occupied with the tabernacle, they did not complain. Now they will start [to do so]." Hence it is stated (Numbers 7:1), "And it was (vayehi) on the day that Moses had finished," woe (vay) on the day that Moshe finished. Another interpretation: "And it was (vayehi) on the day that Moses had finished"; woe (vay) was it to the ministering angels on the day that Moshe finished. They said, "Now He will remove His Divine Presence from among us and have His glory dwell below with His children." The Holy One, blessed be He, said to them, "Do not pay [attention] to this, as my Divine Presence will always be with you above, as stated (Psalms 8:2), 'who placed His majesty upon the heavens.'" But, as it were, He consoled them with empty consolations. It is the opposite, His main Presence is below, as stated (Psalms 148:13), "His majesty is upon the earth," and afterwards, upon "the heavens."

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

... You find [that] from the beginning of the creation of the world the Shekhinah rested/shartah among the lower ones...

E-lohim is known in Yehudah [in Israel His Name is great] (Ps. 76:2), Rabbi Yehudah bar Ilai said: When Israel was at the sea, the tribes were arguing with each other. One tribe said: 'I will go down first [into the sea]', and the other tribe said 'I will go down first.' Nachshon jumped first into the waves of the sea and went down, and on him David said, "Deliver me, O God, for the waters have reached my neck." Said the Holy One of Blessing to Moshe: My beloved is sinking in the sea and you are praying?! 'Tell the Israelites to get going!'(Ex. 14:15)"This is 'E-lohim is known in Yehudah', and therefore the Holy One of Blessing increased the name of Nachshon among Israel, that he merited to be the first to bring offerings [for the Mishkan] , as it says: 'And the bringer on the first day, etc' - this is 'and in Israel his name became great.' they said to him: we said ours, now you say yours! He said to them: everywhere that it uses the phrase ‘and it will be’ indicates joy. "And it will be on that day that the mountains shall drip with wine..." (Yoel 4:18) “And it will be on that day that living water shall come forth from Jerusalem..." (Zechariah 14:8) "And it will be that on that day, the Lord shall continue…” (Isaiah 11:11) “And it shall come to pass on that day, a man shall keep alive a heifer of the herd…” (Isaiah 7:21) "And it will be on that day, that a great shofar shall be sounded..." (Isaiah 27:13) “And it will be that every survivor shall be in Zion…” (Isaiah 4:3) But it is also written “…and he was when Jerusalem was taken.” (Jeremiah 38:28) He replied to them: this also is joy and not sorrow, because on that very day the comforter was born and on that very day Israel took full recompense for all of their sins. As R’ Shmuel bar Nachman said: Israel took their full recompense for their sins on the day that the Holy Temple was destroyed, as it says “Your iniquity is complete, O daughter of Zion; He will no longer send you into exile…” (Lamentations 4:22)

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".

"And it was on the day that Moses had finished" (Numbers 7:1). What is written above the matter? "May the Lord bless you and keep you" (Numbers 6:24). Rabbi Yehoshua of Sakhnin said, "[There is a relevant] parable about a king who had his daughter betrothed and [prepared] the wedding for her, when the evil eye overpowered her. [But] the king stood [in his decision] to marry off his daughter. What did he do? He gave her a charm and said to her, 'This charm should be upon you, so that the evil eye not overpower you.' So [too], when the Holy One, blessed be He, gave Israel the Torah, He made for them a public [ceremony], as it is stated (Exodus 20:15), 'And all the people saw the sounds.' And this was nothing but marriage (kiddushin), as it is stated (Exodus 19:10), 'And the Lord said to Moshe, "Go to the people and sanctify them (kiddishtam)...."' And [so] the evil eye overpowered them and the tablets were broken, as it is stated (Exodus 32:19), 'As soon as he came near the camp and saw the calf and the dancing, Moshe became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.' Once they came and made the tabernacle for themselves, the Holy One, blessed be He, gave them the blessings first, so that the evil eye not overpower them. Hence it is written, 'May the Lord bless you and keep you,' first; and afterwards, 'And it was on the day that Moses had finished.'" Rabbi Abahu said, "The trait of the Holy One, blessed be He, is not like the trait of flesh and blood. When a king of flesh and blood enters a province, it is after the people of the province praise him and honor him that he gives them satisfaction in the province. But the Holy One, blessed be He, is not like this. Before Israel [completed] the tabernacle, the Holy One, blessed be He, gave them the blessings. As it is stated, [first] 'May the Lord bless you and keep you'; and afterwards, 'And it was on the day that Moses had finished erecting the tabernacle.' Therefore David said (Psalms 85:9), 'Let me hear what God, the Lord, will speak; for He will speak peace to His people, His faithful ones.'"

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Rabbi Simon said, "At the time that the Holy One, blessed be He, told Israel to make the tabernacle, He indicated to the angels that they should also make a tabernacle above. And on the day that it was erected below, it was erected above, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." As is there nothing to learn to say [from the extra word], et? And what do we learn to say from [the extra word], et? Rather, it is [to include] the tabernacle from above. The Holy One, blessed be He, said, in this world I have commanded Aharon and his sons to bless them. But in the future to come, I will bless them [Myself] in My glory, as stated (Psalms 134:3), "May the Lord bless you from Zion, the Maker of the heavens and the earth."

(Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED. Let our master instruct us: How many things preceded the act of creation?⁸¹Tanh., 2:11. Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple,⁸²See Sifre, Deut. 7:12 (37). the ancestors of the world, [Israel,] the name of Messiah, and repentance. And some would also say the Garden of Eden and Gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2): YOUR THRONE IS ESTABLISHED FROM OF OLD; YOU ARE FROM EVERLASTING. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22): THE LORD ACQUIRED ME (i.e., wisdom) AS THE BEGINNING OF HIS WAY THE FIRST OF HIS WORKS OF OLD. In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING, THE PLACE OF OUR SANCTUARY. In the case of the ancestors of the world, where is it shown? Where it is stated (in Hos. 9:10): I FOUND [ISRAEL] LIKE GRAPES IN THE DESERT; [I SAW] YOUR ANCESTORS [LIKE THE FIRST FRUIT ON A FIG TREE IN ITS FIRST SEASON]. In the case of Israel, where is it shown? [Where it is stated of them] (in Ps. 74:2): REMEMBER YOUR CONGREGATION WHICH YOU ACQUIRED OF OLD. In the case of the name of the Messiah, where is it shown? Where it is stated (in Ps. 72:17): BEFORE THE SUN HIS NAME IS YENNON (a symbolic name for the Messiah).⁸³This translation of Ps. 72:17 is a literal rendering, which the midrash understands to mean that this name existed before the sun was created. A more traditional rendering would be MAY HIS NAME ENDURE AS LONG AS THE SUN. In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2): BEFORE THE MOUNTAINS WERE BROUGHT FORTH, since it is written (in vs. 3): YOU RETURN HUMANITY TO CONTRITION, [AND SAY: REPENT YOU CHILDREN OF ADAM]. In the case of the Garden of Eden, where is it shown? where it is stated (in Gen. 2:8): AND THE LORD GOD PLANTED A GARDEN IN EDEN, FROM OF OLD.⁸⁴This is the interpretation of miqqedem by the midrash. A more traditional rendering would be IN THE EAST. In the case of Gehinnom, where is it shown? Where it is stated (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED FROM OF OLD. Come and see. When the Holy One told Moses to tell Israel to make a tabernacle for him, the Holy One said to Moses: Say to those Israelites, as it were: It is not because I have nowhere to dwell that I am telling you to make me a tabernacle. Before the world was created, here was my sanctuary built in heaven above. It is so stated (in Jer. 17:12): O GLORIOUS THRONE, ON HIGH FROM THE BEGINNING…. And a temple was built there for my throne, as stated (in Hab. 2:20): BUT THE LORD IS IN HIS HOLY TEMPLE.⁸⁵Cf. Ps. 11:4. So also has Isaiah said (in Is. 6:1): I SAW THE LORD SEATED UPON A THRONE, HIGH AND LIFTED UP. Out of love for you I left my temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8): [AND MAKE ME A SANCTUARY] THAT I MAY DWELL AMONG THEM. R. Judah bar Simon said in the name of R. Johanan: This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback.⁸⁶Numb. R. 12:3; PRK 6:4; PR 16:7; M. Pss. 91:1. When he said to him (in Exod. 30:12): EACH SHALL GIVE A RANSOM FOR HIS LIFE.⁸⁷Here is the second command that shook Moses. Moses said: Who can give a ransom for his life? It is written (in Job 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE,⁸⁸Cf. above, Exod. 9:6. and still it is not enough. Thus it is stated (in Ps. 49:8 [7]): SURELY NO ONE WILL REDEEM A BROTHER NOR GIVE A RANSOM FOR HIM TO GOD. The Holy One said to him: I am not asking <a ransom> in accordance with my means but in accordance with their means. (Exod. 30:13:) <EVERYONE … > SHALL GIVE THIS. [R. Meir said: The Holy One took something like a kind of coin of fire from under the throne of glory and showed it to Moses.⁸⁹See above, Lev. 9:7, and the note there. <EVERYONE … > SHALL GIVE THIS; <i.e., EVERYONE … > SHALL GIVE one like THIS.] Again, when he said (in Numb. 28:2): MY OFFERING, MY BREAD FOR MY FIRE OFFERING, Moses said: Who can supply enough offerings for you.⁹⁰Numb. 28:2 is the third of the three commands that shook Moses. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16): FOR LEBANON IS NOT FUEL ENOUGH, NOR ITS BEASTS ENOUGH FOR SACRIFICE. He said to him: I am not asking <offerings> in accordance with my means but in accordance with their means. Thus it is stated (in Numb. 28:3): NOW YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING WHICH YOU SHALL OFFER TO THE LORD: <TWO YEARLING LAMBS WITHOUT BLEMISH… > And not both of them at once, but (according to vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. And when he said to him (in Exod. 25:8): AND MAKE ME A SANCTUARY <THAT I MAY DWELL AMONG THEM>,⁹¹With this repetition of Exod. 25:8, the midrash returns to the first command that shook Moses. Moses said [to the Holy One] (in I Kings 8:27): EVEN THE HEAVENS AND THE HEAVENS ABOVE THE HEAVENS CANNOT CONTAIN YOU! It also says (in Jer. 23:24): DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. And it says (in Is. 66:1): THE HEAVENS ARE MY THRONE AND THE EARTH IS MY FOOTSTOOL.⁹²Cf. Acts 7:47-50. So can we make him a sanctuary? The Holy One said to him: I am not asking <a sanctuary> [in accordance with my means] but in accordance with their means. Thus it is stated (in Exod. 26:1): NOW AS FOR THE TABERNACLE, YOU SHALL MAKE IT WITH TEN CURTAINS. When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with his glory, as stated (in Exod. 40:35): NOW MOSES COULD NOT ENTER THE TENT OF MEETING, <BECAUSE … THE GLORY OF THE LORD FILLED THE TABERNACLE>. The princes said: Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us. Where is it shown? {Where it is stated} [From what they read on the matter] (in Numb. 7:1): SO IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED.

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Our rabbis taught (Avot 1:2),"On three things the world stands: On the Torah, on the service and on acts of lovingkindness." You find twenty-six generations from when the world was created until the Torah was given, and the Holy One, blessed be He, supported them out of kindness (since they were not worthy). And corresponding to them, David said, "As Your kindness is great," twenty-six times in the great Hallel (Psalms 136). Rabbi Acha said in the name of Rav Huna, "Moshe also hinted about them to Israel at the [Red] Sea, as he said am zu (this nation, in that zu has a numerical equivalent of thirteen) twice. As it is stated (Exodus 15:13), 'You have led this people that You have redeemed,' and it is written (Exodus 15:16), 'until this nation that You acquired has passed' - these are the twenty-six generations that [arose] from when the world was created until the Torah was given. 'You led them with Your strength (Exodus 15:13) - that is the Torah, which is called strength, as it is stated (Psalms 29:11), 'May the Lord give strength to His people.'" A parable: To what was the world similar at this time? To a basket with two legs, which [hence] could not stand. Once the tabernacle was erected, the world stood and was given a base, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." "Hamishkan" is not written here, but rather "et hamishkan, [the extra word coming] to include the creation of the world, about which it is written (Genesis 1:1), "et the heavens and the earth."

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). This is [the meaning of] that which was stated by the verse (Song of Songs 4:16), "Awake, O north wind" - these are the burnt-offerings that are slaughtered in the north [end of the altar], as our rabbis taught (Mishnah Zevachim 5:4), "The burnt-offerings are sacrifices of higher sanctity, their slaughter is in the north." "Come, O south wind" - these are the peace-offerings that are slaughtered in the south. "Blow upon my garden, that its perfume may spread" - this is the incense. "Let my beloved come to his garden" - Rabbi Abahu said, "The Torah teaches proper conduct (derekh erets), that a groom should not enter the room until the bride gives him permission." "And enjoy its luscious fruits" - these are the sacrifices. Another interpretation: "I have come to my garden, my sister bride" - [there is a relevant] parable about a king who said to his people to build him a palace and they built it. The people of the province were standing at the entrance of the palace and yelling and saying, "When will the king enter the palace?" What did the king do? He entered secretly. He [then] sent a proclamation in front of him, saying, "Do not yell, as I have already come to my palace. So [too,] did Israel say, "Let my beloved come to his garden." What did the Holy One, blessed be He, do? He sent and said to them,"Why are you afraid? I have already "Come to my garden" (Song of Songs 5:1) Rabbi Shimon ben Asini said, "It is not written, 'I have come to a garden,' here, but rather, 'I have come to my garden' - to that garden that I left, as stated (Genesis 3:8), 'They heard the sound of the Lord God moving about in the garden, etc.'" "I have plucked my myrrh and spice" - this is the incense. "Eaten my honey and honeycomb" - these are sacrifices of higher sanctity and sacrifices of lower sanctity. "Drunk my wine and my milk" - these are the libations. Another interpretation: "I have plucked my myrrh and spice, eaten my honey and honeycomb, drunk my wine and my milk" - these are the three things that the chieftains did improperly and the Holy One, blessed be He, accepted [nonetheless], and these are them: An individual is not to offer incense, and each one of them brought incense, as stated, "a ladle of ten gold [shekel-weights] full of incense. And that an individual is not to bring a sin-offering unless [the sin] is known to him, and each chieftain brought [for] that which was known to him, as stated, "one goat for a sin-offering." And a sacrifice of an individual does not override [the prohibitions of] Shabbat. And the sacrifice of the chieftain of the tribe of Ephraim overrode the Shabbat, as it is stated (Numbers 7:48), "On the seventh day, the chieftain of the Children of Ephraim. "Eat, friends; drink and get drunk, beloved ones" - this is Israel who are called friends, as stated (Psalms 122:8), "For the sake of my brothers and friends, I will speak peacefully of you." Another interpretation: "Let my beloved come to his garden (gano)" - do not read [it] as gano, but rather as geenuno (bridal chamber). When? "And it was on the day that Moses had finished (kallot)." Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi, "[It is] on the day that the bride enters the wedding canopy with the groom. Hence it is written, "It was on the day [that Moshe] finished (kallat, which means bride)," lacking (the letter, vav).

"And it was on the day that Moses had finished" (Numbers 7:1). This is [the meaning of] that which was stated by the verse (Ecclesiastes 2:21), "there is a person whose fortune was made with wisdom and knowledge" - this is Betsalel, about whom it is written (Exodus 31:3). "And I will fill him with wisdom, understanding and knowledge." "And he must hand it on to be the portion of somebody who did not toil for it" - this is Moshe, who did not toil for it and it is [nonetheless] called by his name, "And it was on the day that Moses had finished." It is not written, "And it was on the day that Betsalel had finished," here, but rather, "And it was on the day that Moses had finished." [Hence,] "and he must hand it on to be the portion of somebody who did not toil for it."

"And it was on the day that Moses had finished" (Numbers 7:1). Rabbi Yehoshua ben Levi said, "The Holy One, blessed be He, made conditions with Israel before they left Egypt, that He would not take them out, except on condition that they make a tabernacle and that He would have His Divine Presence dwell upon them, as it is written (Exodus 29:46), 'And they shall know that I am the Lord, your God, who took you out of the Land of Egypt, to have Me dwell among you.'" And once the tabernacle was erected, the Divine Presence descended and dwelt among them. At that time all of those conditions were fulfilled. Hence it is written (Numbers 7:1), "the tabernacle," to [indicate] that the Holy One, blessed be He, did what He stipulated.

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"

(Gen. 35:9:) NOW GOD APPEARED UNTO JACOB AGAIN. What is written next (in vs. 11)? AND GOD SAID TO HIM: I AM GOD ALMIGHTY; BE FRUITFUL AND MULTIPLY. You are an omen for your children. When I came to you, I came laden with blessings. So, when I come to your children, I will come laden with blessings, as stated (in Exod. 20:21 [24]): IN EVERY PLACE WHERE I CAUSE MY NAME TO BE MENTIONED, I WILL COME UNTO YOU AND BLESS YOU. Ergo (in Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN, < WHEN HE CAME FROM PADDANARAM, AND BLESSED HIM >. And not to Jacob only < did he do so >, but also to our father Abraham. What is written (about Abraham in Gen. 18:1)? THEN THE LORD APPEARED UNTO HIM … < AS HE SAT >….⁸⁷Above, 4:4; Gen. R. 48:7; PRK 5:8. The Holy One was standing, as it were, while he was sitting. He wanted to stand. The Holy One said to him: Sit down! By your life, you are an omen for your children. Just as you sit while I stand; {according to what is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION} so also shall your children sit in synagogues and academies while I stand, as it were, according to what is stated (in Ps. 82:1): GOD STANDS IN THE DIVINE CONGREGATION. Here also (at Paddan-Aram in Gen. 35:9) the Holy One said to Jacob: You are an omen to your children. Just as in your case, when I came to you, I came laden with blessings; < so > also in the case of your children, when I reveal myself to them, I will be laden with blessings. As soon as the Tabernacle had been built, what is written (in Numb. 7:1, 4): SO IT CAME TO PASS THAT ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE, < HAD ANOINTED IT AND SANCTIFIED IT…THE LORD SPOKE UNTO MOSES >. Now, when work on it was finished, the Holy One said: I have made an agreement with them. When I reveal myself to them, I will be laden with blessings. What did the Holy One do? He blessed them and later revealed himself to them. What is written about the priestly blessing (in Numb. 6:24-26)? THE LORD BLESS YOU AND KEEP YOU; THE LORD MAKE HIS FACE SHINE UPON YOU AND BE GRACIOUS TO YOU; THE LORD LIFT UP HIS FACE UNTO YOU AND GRANT YOU PEACE. Then, later (in Numb. 7:1, 4): SO IT CAME TO PASS THAT ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE … < THE LORD SPOKE UNTO MOSES >.

Observe how strenuously he worked at doing that. If you should be of the opinion that the tribe of Levi assisted him, the answer is no. Our sages of blessed memory said: Moses took it apart and assembled it by himself. Not a single Israelite aided him, as it is said: And it came to pass in the day that Moses had made an end of setting up the Tabernacle (Num. 7:1). “On the day that Israel made an end” is not written here, but rather Moses made an end. Because he did the work himself, it is called by his name. Similarly, because he devoted himself to working on the Torah alone, it is called by his name, as is said: Hew thee.

Another [understanding]: And it was in the days of Amrafel: Rabbi Tanchuma in the name of Rabbi Chiya and Rabbi Berakhiya in the name of Rabbi Elazar [all] said, "This midrash came up to our hands from the exile - 'Any place that it is stated, "and it was in the days of," it is nothing but a term of grief.'" "And it was in the days of Amrafel" (Genesis 14:1): What grief was there over there? They made a war. Rabbi Shmuel bar Nachmani said in the name of Rabbi Natan, "And there are five": (1) [It is comparable] to a dear friend of a king who entered a province, and on his account was the king [concerned] about that whole province. [Then] barbarians came and grappled with him. And when he wanted to leave, they all said to him, "Woe that the king will no longer be concerned about the province as he was": So [too,] was Avraham a dear friend of the Holy One, blessed be He - as it is written about him (Isaiah 41:8), "the seed of Avraham, My dear one"; and it is written (Genesis 12:3), "and through you shall all the families of the world be blessed." And when the barbarians came and grappled with him, they all said, "Woe that the Holy One, blessed be He, will not be concerned with the world as He was; since He was concerned with the world for his sake." This is [the meaning of] that which the verse stated (Genesis 14:7), "And they came to Ein Mishpat (which can be understand as the eye of justice)" - Rabbi Acha said, "They sought to grapple with no less than the eyeball of the world." They said, "They sought to blind the eye that [suppressed] the trait of [strict] judgment in the world." [The verse continues -] "It (hee) is Kadesh," [but] it is written, "he (hu) is Kadesh"; meaning to say, he sanctified (hu kidesh) the name of the Holy One, blessed be He and went down to the fiery furnace. When they saw that the things were like this, they cried out. (2) "And it was in the days of Achaz the son of Yoshiah, King of Yehudah" (Isaiah 7:1). What grief was there over there? "It is what is stated by the verse (Isaiah 9:11), "Aram is in front and the Philistines are behind, etc." [It is comparable] to a king that gave his son over to a mentor, and the mentor hated him. He said, "If I kill him, I will become liable for death. Rather, I will take away his nourishment from him and he will die on his own": So did the evil Achaz say, "If there are no goats, there will be no rams; if there is no flock, there will be no shepherd, [and] where will the world be?" So did he say, "If there are no masters, there will be no students; if there are no students, there will be no sages; if there is no Torah, there will be no synagogues and study halls." What did he do? He passed all the synagogues and study halls and sealed them. And this [is the meaning of] that which the verse states (Isaiah 8:16), "Bind up the message; seal the instruction with My disciples.".... And when they saw that the things were like this, they all started to cried out, "Woe that the world is being destroyed" - when [study of] the Torah was negated, that was in the days of Achaz. (3) "And it was in the days of Yehoyakim the son of Yoshiyahu" (Jeremiah 1:3). What grief was there over there? "I looked at the earth, and behold it was empty and void; at the heavens and their light was not" (Jeremiah 4:23), [It is comparable] to edicts of the kings that were were brought to the province. What did the people of the province do? They tore them up and burned them. This is what the verse stated (Jeremiah 36:23), "And it was when Yehudi would read three columns or four" - meaning to say, he read four verses - and in the fifth verse, he read, "And her tormentors became the head" (Lamentations 1:5) - and it is is written (Jeremiah 36:23), "he would tear it with a scribe's blade and throw it into the fire until the end of all of the scroll." And when they saw this, everyone began to cry out, "Woe for the decree that is hanging over us." (4) "And it was in the days when the judges ruled" (Ruth 1:1) - there was famine there. [And to what is the matter comparable?] To a province that was liable a tax to the king. [So] he sent collectors to collect it. The people of the province rose and smote the collectors and hung them. The judgment that they were liable - as they appointed other judges for themselves - they did to the collectors. So did they do at that time.... (5) "And it was in the days of Achashverosh" (Esther 1:1). What grief was there over there? [It is comparable] to a king that had a vineyard, and he had three enemies. What did they do? One cut the small berries, the second ripped the clusters and the third uprooted the vines: So did Pharaoh began with the small berries, as it is stated (Exodus 1:22), "Any son that is born, throw him into the river." Nevukhadnetsar [ripped the clusters,] as it is stated (Jeremiah 29:2), "the craftsmen and the smiths".... Haman [then] came [to] uproot the vines, as it is stated (Esther 3:13), "to annihilate, to kill and to destroy." Everyone began to cry out, "Woe." Rabbi Shimon ben Abba said in the name of Rabbi Yochanan, "Any place that it is stated, 'and it was (vayehi),' it is used for grief and it is used for joy. And when for grief, there is no grief like it, and when for joy, there is no joy like it." Rabbi Shmuel bar Nachman came and divided it, "Any place that it is stated 'it will be,' it is used for joy; [but] 'and it was' [is for] grief." The Sages responded, "Behold 'And God said, "Vayehi (here used as a command form, and not past tense) light"' [is] joy!" He said to them, "It too is not of joy, as the world did not merit to use that light. As so did Rabbi Yehudah bar Simon say, '[Regarding] the light that the Holy One, blessed be He, created on the first day, Adam [could] look and observe from [one] end of the world to the [other] end. [But] since the Holy One, blessed be He, saw the deeds of the generation of Enosh and the generation of the flood, He arose and hid it from them. That is [the meaning of] what the verse states (Job 38:15), "From the wicked is their light withheld." And to where is it hidden? [It is] in the Garden of Eden, for the righteous ones, as it is stated (Psalms 97:11), "Light is sown for the righteous, and joy for the straight-hearted."'" They responded to him further, "It states, 'And it was evening and it was morning, one day.'" He said to them, "On that day too, it is not of joy, as all the acts of the first day are destined to wither, as it is stated (Isaiah 51:6), 'when the heavens melt away like smoke and the earth wither like a garment.'" They responded to him, "Behold, the [acts of] the second day, the third day, the fourth day, the fifth day, the sixth day." He said to them, "They too are not of joy, as all the acts of the six days of creation require further action - for example, wheat needs to be ground; mustard needs to be mellowed; lupine need to be mellowed." They responded to him, "[And what about,] 'And it was that the Lord was with Yosef and he was a successful man' (Genesis 39:7)?" He said to them, "It too is not of joy, as that 'bear' chanced upon him from this, as it is stated in the verse, 'after' - 'And it was after these things, and the wife of his master raised, etc.' (Genesis 39:7)...." They responded to him, "[And what about,] 'And it was that the Lord was with Yehoshua, and his reputation was in all the land' (Joshua 6:27)?" He said to them, "It too is not of joy, as he had to rend his garments." They responded to him, "And is it not written (I Samuel 18:14), 'And it was that David was successful in all of his ways and the Lord was with him'?" He said to them, "It too is not of joy, as enmity descended into the heart of Shaul from this, as it is stated (I Samuel 18:9), 'And it was that Shaul eyed David.'" They responded to him, "And is it not written (II Samuel 7:1), 'And it was when the king sat in his house and the Lord allowed him rest from all of his enemies'?" He said to them, "It too is not of joy, as on that same day, Natan the prophet came to David and said to him, 'However you will not build the House' (I Kings 8:19)." They said to him, "Behold, we have said what is ours; [now] say what is yours - that 'and it will be' is joy." He said to them, "'And it will be on that day that the mountains will drip with nectar' (Joel 4:18), that will be in the days of the messiah, and there will be great joy for Israel. And so [too,] 'And it will be on that day that a man shall save alive a heifer of the herd and two sheep' (Isaiah 7:21). And so [too,] 'And it will be on that day that living waters will come out from Jerusalem' (Zechariah 14:8). And so [too,] 'And he will be like a tree planted over streams of water' (Psalms 1:3). And so [too,] 'And the remnant of Yaakov will be among many nations' (Micah 5:6)." They said to him, "But behold, it is written (Jeremiah 38:28), 'vahaya (here used in the past tense, and not like the other examples) when Jerusalem was captured'!" He said to them, "It too is not of grief, as on that day was the verdict of Israel for their sins taken; as so is it written (Lamentations 4:22), 'Your sin has been completed, Daughter of Zion, He will not again exile you.'"

(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).