וַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת מֹשֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כָּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם׃
Pada hari Musa selesai mendirikan Kemah Suci, ia mengurapi dan menguduskannya beserta seluruh perlengkapannya, juga mezbah beserta seluruh perkakasnya; ia mengurapi semuanya itu dan menguduskannya.
Pesikta DeRav Kahana
"And it was on the day that Moses completed (kalot) [establishing the Tabernacle] (Num. 7:1)."*Thus begins the Torah reading for the first day of Chanukah
"I have come to my garden, my sister, my bride (kalah)" (Songs 5:1). Rabbi Azariah in the name of Rabbi Simon said, [this can be compared] to a king that became angry at the matrona and banished her and removed her from within his palace. Then afterwards, he sought to bring her back, and she said, "He should give me something new, and after that he can have me return." So too in the past, the Holy One Blessed be He received sacrifices from above, as it is said, "And God smelled the pleasing fragrance" (Gen. 8:21.) And now, he receives [them] from below: "I have come to my garden, my sister, my bride."
Said Rabbi Chaninah, this teaches you the proper course of conduct (derech eretz), that the groom should not enter the wedding canopy until the bride gives him permission, [for it first says] "My beloved shall come to his garden" (Songs 4:16), and after that [it says], "I have come to my garden."
Rabbi Tanchum, the son-in-law of Rabbi Elazar ben Avina, in the name of Rabbi Shimon ben Yosnai [says]: It is not written here, "I have come to the garden (l'gan); rather, "I have come to my garden (l'gani)" -- [meaning] to My royal stateroom (l'ganuni), in the place that was preeminent from the beginning. The preeminent dwelling place (Shekhinah) is in the lower regions (i.e., on Earth). That is what is written, "And they heard the sound of the Lord God [moving about in the Garden], etc." (Gen. 3:8).
Said Rabbi Abba bar Kahana, "walking" (m'halech) is not written here; rather, "moving about" (mit'halech), [as in] leaping and ascending (i.e., following Adam's sin).
"And the man and his wife hid themselves" (ibid). Said Rabbi Aivo, at that very moment, Adam's high stature diminished and he became [only] one hundred cubits [tall].
Said Rabbi Yitzchak, it is written, "The righteous will inherit the Earth (or 'the Land'), etc." (Ps. 37:29). And the wicked, where will they be? Will they hover in the air? Rather, what does it [mean], "And they will dwell (v'yish'kenu) forever in it" (ibid.)? [It means that the righteous] will cause the Shekhinah to dwell (yash'kinu) on the Earth. The preeminent dwelling place (Shekhinah) had originally been in the lower regions, but as soon as Adam the First Man (harishon) sinned, it leapt up to the first (harishon) firmament. [When] the generation of Enosh arose and sinned, it leapt from the first to the second. [When] the generation of the Flood [arose] and sinned, it leapt from the second to the third. [When] the generation of the dispersion (i.e., following the Tower of Babel) [arose] and sinned, it leaped from the third to the fourth. [When] the Egyptians in the days of Abraham our Father [arose] and sinned, it leaped from the fourth to the fifth. [When] the Sodomites [arose] and sinned, from the fifth to the sixth. The Egyptians in the days of Moses, from the sixth to the seventh. And corresponding to them arose seven righteous people, and they lowered it back down to the Earth. Abraham our Father arose and merited to lower it from the seventh to the sixth. Isaac arose and merited to lower it from the sixth to the fifth. Jacob arose and merited to lower it from the fifth to the fourth. Levi arose and merited to lower it from the fourth to the third. Kehat arose and merited to lower it from the third to the second. Amram arose and merited to lower it from the second to the first. Moses arose and merited to lower it to the Earth, and therefore it says, "And it was on the day that Moses completed, etc."
"I have come to my garden, my sister, my bride (kalah)" (Songs 5:1). Rabbi Azariah in the name of Rabbi Simon said, [this can be compared] to a king that became angry at the matrona and banished her and removed her from within his palace. Then afterwards, he sought to bring her back, and she said, "He should give me something new, and after that he can have me return." So too in the past, the Holy One Blessed be He received sacrifices from above, as it is said, "And God smelled the pleasing fragrance" (Gen. 8:21.) And now, he receives [them] from below: "I have come to my garden, my sister, my bride."
Said Rabbi Chaninah, this teaches you the proper course of conduct (derech eretz), that the groom should not enter the wedding canopy until the bride gives him permission, [for it first says] "My beloved shall come to his garden" (Songs 4:16), and after that [it says], "I have come to my garden."
Rabbi Tanchum, the son-in-law of Rabbi Elazar ben Avina, in the name of Rabbi Shimon ben Yosnai [says]: It is not written here, "I have come to the garden (l'gan); rather, "I have come to my garden (l'gani)" -- [meaning] to My royal stateroom (l'ganuni), in the place that was preeminent from the beginning. The preeminent dwelling place (Shekhinah) is in the lower regions (i.e., on Earth). That is what is written, "And they heard the sound of the Lord God [moving about in the Garden], etc." (Gen. 3:8).
Said Rabbi Abba bar Kahana, "walking" (m'halech) is not written here; rather, "moving about" (mit'halech), [as in] leaping and ascending (i.e., following Adam's sin).
"And the man and his wife hid themselves" (ibid). Said Rabbi Aivo, at that very moment, Adam's high stature diminished and he became [only] one hundred cubits [tall].
Said Rabbi Yitzchak, it is written, "The righteous will inherit the Earth (or 'the Land'), etc." (Ps. 37:29). And the wicked, where will they be? Will they hover in the air? Rather, what does it [mean], "And they will dwell (v'yish'kenu) forever in it" (ibid.)? [It means that the righteous] will cause the Shekhinah to dwell (yash'kinu) on the Earth. The preeminent dwelling place (Shekhinah) had originally been in the lower regions, but as soon as Adam the First Man (harishon) sinned, it leapt up to the first (harishon) firmament. [When] the generation of Enosh arose and sinned, it leapt from the first to the second. [When] the generation of the Flood [arose] and sinned, it leapt from the second to the third. [When] the generation of the dispersion (i.e., following the Tower of Babel) [arose] and sinned, it leaped from the third to the fourth. [When] the Egyptians in the days of Abraham our Father [arose] and sinned, it leaped from the fourth to the fifth. [When] the Sodomites [arose] and sinned, from the fifth to the sixth. The Egyptians in the days of Moses, from the sixth to the seventh. And corresponding to them arose seven righteous people, and they lowered it back down to the Earth. Abraham our Father arose and merited to lower it from the seventh to the sixth. Isaac arose and merited to lower it from the sixth to the fifth. Jacob arose and merited to lower it from the fifth to the fourth. Levi arose and merited to lower it from the fourth to the third. Kehat arose and merited to lower it from the third to the second. Amram arose and merited to lower it from the second to the first. Moses arose and merited to lower it to the Earth, and therefore it says, "And it was on the day that Moses completed, etc."
Shir HaShirim Rabbah
“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.”
“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.”
Pesikta DeRav Kahana
"King Solomon made for him a palanquin" (Songs 3:9). "Palanquin" -- that is the Tent of Meeting. "King Solomon (Shlomo) made for him" -- the King to whom the peace (shalom) belongs (i.e., God Himself). Said Rabbi Yehuda bar Ilai: There was a king who had a young daughter. Before she had grown up and developed signs of puberty, he would see her in the marketplace [and] speak with her, in alleyways [and] speak with her. As soon as she grew up and developed signs of puberty, he said, "It is not honorable to my daughter that I speak with her in public; rather, make for her a partition and I will speak with her from within the partition." Thus in the beginning [it says], "When Israel was a youth, then I loved him" (Hos. 11:1). In Egypt they saw Me -- "and I will pass through the land of Egypt [on that night]" (Ex. 12:12). At the Sea they saw Me -- "and Israel saw the great hand [that God had wrought against Egypt]" (Ex. 14:31). At Sinai they saw Me -- "face to face the word of God was with you" (Deut. 5:4). And as soon as they received the Torah and became a full-fledged (sheleimah) nation to Me, I said, "It is not honorable to My children that I should speak with them in public; rather, make for Me a Tabernacle and I will speak from within the Tabernacle." Therefore it says, "When Moses would come to the Tent of Meeting [to speak with Him, he would hear a voice speaking to him from above the cover that was atop the Ark of Testimony]" (Num. 7:89).
"Of wood from Lebanon" (Songs 3:9) -- [those are] "[the boards of] acacia wood, standing upright" (Ex. 26:15); "Its posts he made of silver" -- "the hooks of the columns" (Ex. 27:10); "Its back-support of gold" (Songs 3:10) -- "the boards you shall overlay with gold" (Ex. 26:29). "Its seat of purple gold" (Songs 3:10) -- "and you shall make a curtain of blue and purple" (Ex. 26:31). "Inside it was joined together with love" -- Rabbi Yudan says, that is the merit of Torah and the righteous. Rabbi Azariah in the name of Rabbi Yehuda b'Rabbi Simon says, that is the Shekhinah. Said Rabbi Acha bar Kahana, it is written, "I will meet with you at appointed times there" (Ex. 25:22), to teach that even that which is behind the Ark-cover is not unoccupied by the Shekhinah.
A certain Gentile inquired of Rabban Gamaliel. He said to him, "For what reason did the Holy One Blessed be He conceal Himself from Moses in a bush?" He said to him, "If He would have concealed Himself on a certain carob tree or on a certain fig tree, what would you have said? Rather, [it was to show] that thee is no place on Earth that is unoccupied by the Shekhinah.
Rabbi Yehoshua of Sakhnin in the name of Rabbi Levi: To what can the Tent of Meeting be compared? To a cave that is situated on the seashore, and the sea rose up and overflowed, and the cave became filled up by the sea, but the sea was not lacking. Thus is the Tent of Meeting -- it is filled up by the radiance of the Shekhinah. Therefore it is said, "And it was on the day that Moses completed (or 'fulfilled'), etc."
"Of wood from Lebanon" (Songs 3:9) -- [those are] "[the boards of] acacia wood, standing upright" (Ex. 26:15); "Its posts he made of silver" -- "the hooks of the columns" (Ex. 27:10); "Its back-support of gold" (Songs 3:10) -- "the boards you shall overlay with gold" (Ex. 26:29). "Its seat of purple gold" (Songs 3:10) -- "and you shall make a curtain of blue and purple" (Ex. 26:31). "Inside it was joined together with love" -- Rabbi Yudan says, that is the merit of Torah and the righteous. Rabbi Azariah in the name of Rabbi Yehuda b'Rabbi Simon says, that is the Shekhinah. Said Rabbi Acha bar Kahana, it is written, "I will meet with you at appointed times there" (Ex. 25:22), to teach that even that which is behind the Ark-cover is not unoccupied by the Shekhinah.
A certain Gentile inquired of Rabban Gamaliel. He said to him, "For what reason did the Holy One Blessed be He conceal Himself from Moses in a bush?" He said to him, "If He would have concealed Himself on a certain carob tree or on a certain fig tree, what would you have said? Rather, [it was to show] that thee is no place on Earth that is unoccupied by the Shekhinah.
Rabbi Yehoshua of Sakhnin in the name of Rabbi Levi: To what can the Tent of Meeting be compared? To a cave that is situated on the seashore, and the sea rose up and overflowed, and the cave became filled up by the sea, but the sea was not lacking. Thus is the Tent of Meeting -- it is filled up by the radiance of the Shekhinah. Therefore it is said, "And it was on the day that Moses completed (or 'fulfilled'), etc."