וְאִֽם־נִכְלְמ֞וּ מִכֹּ֣ל אֲשֶׁר־עָשׂ֗וּ צוּרַ֣ת הַבַּ֡יִת וּתְכוּנָת֡וֹ וּמוֹצָאָ֡יו וּמוֹבָאָ֣יו וְֽכָל־צֽוּרֹתָ֡ו וְאֵ֣ת כָּל־חֻקֹּתָיו֩ וְכָל־צורתי [צ֨וּרֹתָ֤יו] וְכָל־תורתו [תּוֹרֹתָיו֙] הוֹדַ֣ע אוֹתָ֔ם וּכְתֹ֖ב לְעֵֽינֵיהֶ֑ם וְיִשְׁמְר֞וּ אֶת־כָּל־צוּרָת֛וֹ וְאֶת־כָּל־חֻקֹּתָ֖יו וְעָשׂ֥וּ אוֹתָֽם׃
S’ils rougissent de tout ce qu’ils ont fait, expose-leur et dessine devant eux le plan du temple, ses dispositions, ses issues, ses accès, toutes ses parties, ses dimensions, sa forme et son ordonnance; qu’ils en retiennent tout le plan et l’architecture, afin de les exécuter.
Vayikra Rabbah
Another matter, “a man [adam]” is an expression of affection, an expression of brotherhood, and an expression of friendship. The Holy One blessed be He said to Ezekiel: “Son of man [ben adam],” son of upright people, son of the righteous, son of those who perform acts of kindness, a son who demeans himself for the glory of the Omnipresent and for the glory of Israel all his days.19This is derived because adam is similar to adama, the earth, which is lowly and tread upon by people (see Etz Yosef). Alternatively, it is derived from the fact that Ezekiel is called Ezekiel ben Buzi (Ezekiel 1:3), and Buzi is an allusion to one who is even willing to demean [mevazeh] himself (Midrash HaMevoar).
Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example.20God is rebuking Israel through Ezekiel by showing him that His glory has not diminished and His supernal abode is still magnificent.
In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot,21This is a reference to Ezekiel’s vision of the divine chariot, in Ezekiel chapter 1. He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you?22Is it befitting My honor that after I elevated you over the nations of the world, you sinned against Me? And do you think that My honor is dependent upon you and that because you have been exiled My honor has been diminished? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth.23Although these nations were idolators, they all believed that God was the prime cause of all of creation (Etz Yosef). Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14).
Another matter, “son of man [ben adam],” to what is the matter comparable? To a flesh and blood king whose wife and his children rebelled against him. He arose and expelled them from his house and sent them out. Afterward, he sent and brought one son that was with [his wife]. He said to him: ‘Son so and so, come and I will show you my house and the place of my residence that I have without your mother. Have my honor and my residence diminished even though your mother remains outside?’ So too, He appeared to Ezekiel son of Buzi, the priest, as it is stated: “It was in the thirtieth year, in the fourth month, on the fifth of the month” (Ezekiel 1:1), “the word of the Lord [was to Ezekiel son of Buzi, the priest]” (Ezekiel 1:3). This is the first example.20God is rebuking Israel through Ezekiel by showing him that His glory has not diminished and His supernal abode is still magnificent.
In the second it says: “I saw, and behold, a storm wind was coming from the north” (Ezekiel 1:4). After He showed him the entire chariot,21This is a reference to Ezekiel’s vision of the divine chariot, in Ezekiel chapter 1. He said to him: ‘Son of man, is this My glory, that I elevated you over the nations of the world? Has My glory and My abode been diminished due to you?22Is it befitting My honor that after I elevated you over the nations of the world, you sinned against Me? And do you think that My honor is dependent upon you and that because you have been exiled My honor has been diminished? As it is stated: “If they are humiliated by everything that they have done, inform them of the form of the House and its design, its exits and its entrances” (Ezekiel 43:11). Perhaps you will say there is no one to worship Me; know that there are before Me four hundred and ninety-six thousand ministering angels who stand and sanctify My great name every day, always, from when the sun rises until it sets, saying: “Holy, holy, holy” (Isaiah 6:3), and from when the sun sets until it rises, saying: “Blessed is the glory of the Lord from His place” (Ezekiel 3:12). And it goes without saying regarding the seventy nations on the earth.23Although these nations were idolators, they all believed that God was the prime cause of all of creation (Etz Yosef). Why are you performing these dreadful acts and inappropriate acts that [cause Me to] anger you with the suffering that befalls you? But what can I do? I am doing so due to My great name that is called upon you, as it is stated: “But I acted for the sake of My name, that it not be profaned…”’ (Ezekiel 20:14).
Pirkei DeRabbi Eliezer
Before the world was created, the Holy One, blessed be He, with His Name alone existed, and the thought arose in Him to create the world. He began to trace (the foundations of) the world before Himself, but it would not stand. They told a parable, To what is the matter like? To a king who wishes to build a palace for himself. If he had not traced in the earth its foundations, its exits and its entrances, he does not begin to build. Likewise the Holy One, blessed be He, was tracing (the plans of) the world before Himself, but it did not remain standing until He created repentance.
Vayikra Rabbah
Regarding the matter itself,9The midrash sometimes uses this expression when introducing an exposition that appears elsewhere. The following appears also in Tanḥuma (Warsaw), Lekh Lekha, 10 (Etz Yosef). Rabbi Shimon ben Yoḥai said: The burnt offering [ha’ola] comes only for rumination of the heart.10Burnt offerings atone for sinful thoughts. Rabbi Levi said: It is a categorical verse: “What arises [ha’ola] in your thoughts will not be that which you say: [We will be like the nations…to serve wood and stone]” (Ezekiel 20:32).
From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences.
“He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart.
Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’
Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy. Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.
From whom do you derive this? From the sons of Job. Initially, “his sons would go and make a feast [in the house of each one on his day, and they would send and invite their three sisters to eat and to drink with them. It was when the cycle of their days of feasting was completed that Job would send and sanctify them and he would rise early in the morning and offer burnt offerings according to the number of them all, for Job would say: Perhaps my sons have sinned and have blasphemed God in their hearts]” (Job 1:4–5). Rabbi Meir says: As it is the way of the sons of kings to call their brothers and sisters to join them in a feast.11These feasts were held as an expression of family unity and affinity. Rabbi Tanḥum ben Rabbi Ḥiyya said: They went to attend to them, as they had betrothed women for them.12The feasts were celebrations to mark the event of a son of Job betrothing a wife, and the other sons would attend in order to celebrate the occasion. That is what is written: “It was when the cycle of the days of their feasting was completed that Job would send and sanctify them [vaykadeshem]” (Job 1:5). According to the opinion of Rabbi Tanḥum ben Rabbi Ḥiyya, who said that they betrothed [kideshu] women for them, they attended to them and went.13The children of Job would participate in the celebration and then go on their way. These feasts were not regular occurrences. According to the opinion of Rabbi Meir, who said as it is the way of the sons of kings to call their brothers and sisters to join them in a feast, it is as it says: “To the people say: Prepare yourselves [hitkadeshu] [tomorrow and you will eat meat]” (Numbers 11:18).14The feasts were not in celebration of a special and unusual occasion but rather were more regular occurrences.
“He would rise early in the morning and offer [burnt offerings corresponding to the number of them all]” (Job 1:5). Rabbi Yudan bar Ḥilfai raised a dilemma: [Corresponding to] the number of days, the number of sons and daughters, or the number of offerings in the Torah?15This question remains unresolved. When it says: “For Job would say: Perhaps my sons have sinned and blasphemed,” that indicates that the burnt offering comes only for [sinful] rumination of the heart.
Rabbi Aḥa in the name of Rabbi Ḥanina bar Pappa: In order that Israel would not say: ‘In the past we would sacrifice offerings and engage in their study; now that there are no offerings, must we engage in their study?’ the Holy One blessed be He said: ‘Since you engage in their study, I consider it for you as though you are sacrificing them.’ Rabbi Huna said two: All of the exiles will be ingathered only by virtue of Mishna. What is the source? “Even as they pay tribute [yitnu]16Yitnu is expounded to mean matnitin or Mishna. Thus, the verse implies that the exiles will be gathered back to the Land of Israel because of the study of Mishna. to the nations, now I will gather them” (Hosea 8:10). Rabbi Huna said another: “For from the rising of the sun to its setting, My name is great among the nations and in every place offerings are presented to My name, [and pure meal offerings]” (Malachi 1:11). Are there pure meal offerings, handfuls, and burning in Babylon?17The process of the meal offering included a priest taking a handful of the offering and burning it on the altar. Rather, what is this? This is Mishna. The Holy One blessed be He said: ‘Since you are engaging in the study of Mishna, it is as though you are sacrificing an offering.’
Shmuel said: “And if they are ashamed of all that they have done, [make known to them the form of the House]” (Ezekiel 43:11). Was there a form of the House at that point?18The house referred to is the Temple, which was in ruins at the time of that prophecy. Rather, the Holy One blessed be He said: Since you are engaged in it, it is as though you are building it.’ Rabbi Asi said: Why does one begin [teaching] children from the book of Leviticus and one does not begin with Genesis? It is because the children are pure and the offerings are pure, let the pure come and engage in the pure.