Commentaire de citation sur Les Psaumes 45:14

The reason the Torah describes Dinah as ”Dinah the daughter of Leah went out,” when we all know she was Leah’s daughter is because she was trying to attract attention to herself; she had bedecked herself (Bereshit Rabbah 80,1). She proved to be a true daughter of her mother who had also attracted attention to herself by leaving her tent as we have been told in 30,16. Scripture is critical of women who leave the security and modest environment of their homes unnecessarily. Solomon wrote in Proverbs 7,11-12 “She is loud and rebellious, her feet would not stay home. Now outside, now in the streets, she lurks at every corner.” David had written about a woman who stays at home. that “the true measure of a princess is found in the fact that she remains indoors.” (Psalms 45,14) When the angels asked Avraham where Sarah was, he answered: “here she is in the tent (Genesis 18,9).”

Another Midrashic comment in Tanchuma 3 remarks on the words באהל מועד, that previously G’d had spoken to Moses at the burning bush, as we know from Exodus 3,4. Later He spoke to him in Midian (Exodus 4,19). Subsequently, He had spoken to him in Egypt (compare Exodus 12,1). Still later He spoke to him at Sinai (Leviticus 25,1). As soon as the Tabernacle had been erected G’d changed the venue, preferring the privacy of the Tabernacle to any of the other locations from which He had addressed Moses previously. This concept is reflected in the words of Micah 6,8 that the Lord desires that we relate to Him “by walking modestly with your G’d.” As of now, G’d began to converse with Moses in the Tent of Meeting. When David said in Psalms 45,14 that “the honour and glory of a king’s daughter is observed only within the home,” he merely used a metaphor to describe that matters between the Lord and man are to be conducted in private. The fancy garments worn by the princess are not meant for show. In that verse the בת מלך is a reference to Moses as we know from Isaiah 19,4: “I will place the Egyptians at the mercy of a harsh master.” This was a reference to the Ten Plagues they were to endure. Isaiah continues: “and a ruthless king shall rule them.” This refers to Moses who represented the Kingdom of Torah known as עוז, the same word used by Isaiah in that verse. We know that Torah is called עוז, from ה' עוז לעמו יתן “the Lord gives עוז to His people” (Psalms 29,11). It is also written in Proverbs 8,15: “Kings reign through Me.” He who realizes that all mortal authority is dependent on G’d’s approval will be modest. Our sages (Tanchuma Bamidbar 3) say that any woman who practices modesty is entitled to marry a High Priest even if she is not of priestly or Levitic descent; she is fit to bear children who in turn will become High Priests. They base this on the end of the verse in Psalms 45,14 where the psalmist says: “her dress is embroidered with golden mountings.” The words “golden mountings” are also used in the garments of the High Priest (compare Exodus 28,11). It is the mark of the modest woman not to display her fancy garments outside her home. When Moses entered the Tent of Meeting to speak to G’d he would hear the heavenly voice (Numbers 7,89).
Rabbi Joshua son of Levi said: “if the Gentiles would realise how much benefit they derive from the existence of the Temple (ours) they would place armed guards around it in order to protect it. In fact it is of greater benefit to them than it is to the Jewish people. Even Solomon included the importance to the Gentiles of his Temple when he prayed to G’d to respond favourably to the prayers offered by them in the Jewish Temple (Kings I 8, 41-42). He asked for outright acceptance of the prayers of the Gentiles whereas he asked only for qualified acceptance of prayers offered by Jews, i.e. deserving Jews only. As a result of this it is clear that seeing a Jew is aware of G’d and His power, he will search his heart for sins he may have committed when he finds that G’d did not respond to his prayer. A Gentile, who does not know G’d, would react angrily if he finds his prayer rejected. He would point to the fact that after having taken all the trouble to cross the seas in order to pray at such a world-famous shrine, he had wasted his time and money. As a result he would cause G’d’s image to become tarnished among other human beings. Not only is the Temple (of the Jews) more beneficial to them than to the Jews, but even the Jewish people’s existence is of great importance to them. Were it not for the Jewish people they would not be the beneficiaries of rain and dew at the appropriate times of the year. Even the sun dispenses its light and warmth only for the sake of the Jewish people as we know from Jeremiah 33,25: “Were it not for My covenant day and night, I would not have set the statutes of heaven and earth”. The message is that destruction of the Jewish people would make the continued existence of mankind pointless. In the future the Gentiles will see that the Lord G’d speaks to the Jewish people and as a result of this they will come and flock to establish close ties with Israel. This is what Zecharyah 8,23 spoke about when he said (the Gentiles speaking) “let us go with you for we have heard that G’d is with you.”

AND THOU SHALT MAKE HOLY GARMENTS FOR AARON THY BROTHER FOR SPLENDOR AND BEAUTY — this means that he be distinguished and glorified with garments of distinction and beauty, just as Scripture says, as a bridegroom putteth on a priestly diadem.²⁷Isaiah 61:10. For these garments [of the High Priest] correspond in their forms to garments of royalty, which monarchs wore at the time when the Torah was given. Thus we find with reference to the tunic, and he made him a tunic of ‘pasim’²⁸Genesis 37:3. — meaning, a cloth woven of variegated colors, this being the tunic of chequer work [mentioned here], just as [Ibn Ezra] explained, which clothed him as a son of ancient kings.²⁹Isaiah 19:11. The same applies to the robe and the tunic, as it is written, Now she [Tamar] had a garment of many colors upon her; for with such robes were the king’s daughters that were virgins apparelled,³⁰II Samuel 13:18. which means that a garment of many colors was seen clearly upon her, for such was the custom that the virgin daughters of the king wore robes with which they wrapped themselves; thus the coat of many colors was upon her as an upper garment. It is for this reason that it says there, and she rent her garment of many colors that was on her.³¹Ibid., Verse 19. The mitre [mentioned here] is to this day known among kings and distinguished lords. Therefore Scripture says with reference to the fall of the kingdom [of Judah], The mitre shall be removed, and the crown taken off.³²Ezekiel 21:31. Similarly it is written, and a royal diadem.³³Isaiah 62:3. Scripture also calls them the ornamented high caps,³⁴Further, 39:28. and it is further written, They shall have linen ornamented [caps] upon their heads,³⁵Ezekiel 44:18. which are for the beauty and glory of those that are adorned with them. The ephod and the breastplate are also royal garments, just as it is written, and thou shalt have a chain of gold about thy neck.³⁶Daniel 5:16. The plate [around the forehead, which the High Priest wore], is like a king’s crown. Thus it is written, ‘yatzitz nizro’ (his crown will shine).³⁷Psalms 132:18. — Ramban thus associates the word tzitz (plate) with the expression yatzitz nizro (his crown will shine), thus suggesting that the tzitz of the High Priest is a sort of royal crown. Furthermore, [the High Priest’s garments] are made of gold, blue-purple, and red-purple³⁸Further, Verse 5. [which are all symbolic of royalty]. Thus it is written, All glorious is the king’s daughter within the palace; her raiment is of chequer work inwrought with gold,³⁹Psalms 45:14. and it is further written, thou shalt be clothed with purple, and have a chain of gold about thy neck.³⁶Daniel 5:16. As for the blue-purple, even to this day no man will lift up his hand⁴⁰Genesis 41:44. to wear it except a king of nations,⁴¹See Isaiah 14:9. and it is written, And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a ‘tachrich’ (robe) of fine linen and purple⁴²Esther 8:15. — the tachrich being a robe in which the wearer wraps himself.
By way of the Truth, [the mystic teachings of the Cabala,] majesty is to kavod (glory) and to tiphereth (splendor),⁴³Cabalistic terms for certain Emanations. the verse thus stating that they should make holy garments for Aaron to minister in them to the Glory of G-d Who dwells in their midst, and to the Splendor of their strength, as it is written, For Thou art the Glory of their strength,⁴⁴Psalms 89:18. and it is further stated, Our holy and our beautiful house, where our fathers praised Thee,⁴⁵Isaiah 64:10. meaning [“the house of] our Holy One” which is the Glory, and “of our Splendor” which is the Splendor of Israel. And it is further stated, Strength and beauty are in His Sanctuary,⁴⁶Psalms 96:6. and similarly, To beautify the place of My Sanctuary, and I will make the place of My feet glorious⁴⁷Isaiah 60:13. — meaning, that the place of the Sanctuary will be glorified by the Splendor, and the place of His feet, which is the place of the Sanctuary, will be honored by the presence of the Glory of G-d. And in Israel will He glorify Himself⁴⁸Ibid., 44:23. also means that in Israel He will show and designate His Splendor. Likewise He says further with respect to the garments of all of Aaron’s sons, that they are for splendor and for beauty.⁴⁹Further, Verse 40. Of the sacrifices He also says, they will come up with ‘ratzon’ (‘will’ — acceptance) on Mine altar, and I will glorify My glorious house.⁵⁰Isaiah 60:7. Thus the altar is His Will and the house of His Glory is the Splendor.
The [priestly] garments had to be made with the intention to be used for that purpose. It is possible that in making them, intent of heart [for what they symbolize] was also needed on the part of their makers. It is for this reason that He said, And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom⁵¹Verse 3. — who will understand what they will do. And the Rabbis have already said [of Alexander the Great, that when asked by his generals why he descended from his chariot to bow before the High Priest Simon the Just, he answered]:⁵²Yoma 69a. The story told there is that when Alexander the Great conquered the Land of Israel the Samaritans petitioned him to destroy the Temple in Jerusalem. Thereupon a procession of notables went out from Jerusalem headed by Simon the Just, the High Priest, who was attired in the high priestly garments. They walked a whole night with torches in their hand until dawn. In the morning as soon as Alexander saw Simon the Just, he descended from his chariot and bowed down to him. When the Samaritans said to him, “Such a great king as thou art dost thou bow thyself to that Jew?” He replied, “His image etc.” “His image glistened before me whenever I had a victory.”