וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃
Mereka harus membuat bagi-Ku tempat kudus, dan Aku akan berdiam di tengah-tengah mereka.
Ein Yaakov (Glick Edition)
Eruvin (Fol. 2a) We find that the Temple is sometimes called Mishkan and that the Tabernacle is called Mikdash. It is quite right that the Temple is sometimes called Mishkan, for it is written (Lev. 26, 11.) And I will set my Mishkan (Tabernacle) among you. But whence do we infer that the Tabernacle is called Mikdash? Shall we assume it from this passage (Num. 10, 21.) And then set forward the Kehathites, the bearers of the Mikdash (Temple); and the others set up the Mishkan (Tabernacle) until they come. This referred only to the ark [and not to the Temple]. But this we learn from (Ex. 25, 8.) And they shall make me a Mikdash and I will dwell in the midst of them, [referring to the Tabernacle].
Shemot Rabbah
“These are the names of the children of Israel,” they are all mentioned here in the sense of the redemption of Israel.
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Reuben, as it is stated: “I have seen the affliction of his people” (Exodus 3:7).10When Leah named her son Reuben, she said: “because the Lord has seen my affliction” (Genesis 29:32). The midrash is stating that his name also refers to the redemption of the children of Israel, as demonstrated by this verse (Midrash HaMevoar). This is true in a similar vain for all of the names listed below.
Simeon, in the sense of: “God heard their groan” (Exodus 2:24).11Leah named Simeon saying: “because the Lord has heard that I am hated” (Genesis 29:33).
Levi, in the sense that the Holy One blessed be He joined [them] in their troubles “from inside the bush” (Exodus 3:2),12Leah named Levi saying: “now this time my husband will be joined to me” (Genesis 29:34). The fact that God spoke to Moses from inside a thorn bush indicated that He was with them in their pain. to fulfill what is stated: “I am with him in times of trouble” (Psalms 91:15).
Judah, because they thanked the Holy One blessed be He.13When Leah named Judah, she said “this time I will thank the Lord” (Genesis 29:35).
Issachar, because the Holy One blessed be He paid their wages [sakhar] for their labor; the loot of Egypt and the loot at the sea, to fulfill what is written: “Afterward they will emerge with great wealth” (Genesis 15:14).
Zebulun, because the Holy One blessed be He rested His Divine Presence in their midst, as it is stated: “They shall make Me a sanctuary and I will dwell among them” (Exodus 25:8). Zebulun is nothing other than the Temple, as it is stated: “I have built You an abode [beit zevul], a place for Your dwelling forever” (I Kings 8:13).
Benjamin, in the sense of: “Your right hand, Lord, is glorious in power” (Exodus 15:6).
Dan, in the sense of: “And also that nation that they shall serve, I will judge [dan]” (Genesis 15:14).
Naftali after the Torah and mitzvot that the Holy One blessed be He had given them, regarding which it is written: “And sweeter than honey and the juices [nofet] of ripe fruit” (Psalms 19:11).
Gad, after the manna that the Holy One blessed be He fed them, which was “like the coriander [gad] seed” (Exodus 16:31).
Asher, because everyone who heard of their redemption and prominence would praise them, as it is written: “All the nations will praise you [ve’ishru], as you will be a desired land, said the Lord of hosts” (Malachi 3:12).
Joseph, because the Holy One blessed be He is destined to additionally [lehosif] redeem Israel from the evil empire,14Rome just as He redeemed them from Egypt, as it is written: “It shall be on that day that the Lord will once again [yosif] set His hand a second time [to acquire the remnant of His people…as there was for Israel on the day of its ascent from the land of Egypt]” (Isaiah 11:11, 16), and the entire matter [written there].
Pesikta DeRav Kahana
"When you take a census (Ex. 30:12)."*The Torah reading for Shabbat Shekalim, the first of the Arba Parshiot recited during the maftir on the four Shabbats preceding Passover. As will be explicated midrashically, ki tisa ("when you take") is susceptible to various other meanings.
"Many say of my soul, 'There is no salvation for him through God, Selah.'" (Ps. 3:3). Rabbi Shimon and the Rabbanim: Rabbi Shmuel bar Ami interpreted the verse [as referring] to Doeg and Achitophel.*Doeg the Edomite served under King Saul and carried out the executions of priests who had helped David during his flight from Saul (see 1 Sam. 22:18-19). Achitophel was a counselor to King David who betrayed the king by leading Absalom's rebellion against David, before committing suicide (see 2 Sam. 17:21-23)."Many say of my soul" -- that is Doeg and Achitophel. And why would they be called "many" (rabim)? For they were masters (rabim) of the Torah. "They say of my soul": They said to David, "A person who steals a sheep, kills the shepherd (see 2 Sam. 12:4), and cuts down Israel with a sword, can there be salvation for him? 'There is no salvation for him through God, Selah.'" David said, "But You, Hashem" (Ps. 3:4): You agreed with them, and You wrote in Your Torah, stating, "The adulterer and the adulteress will surely be put to death" (Lev. 20:10). "...Are a shield about me" (Ps. 3:4): For You have shielded me through the merit of my forefathers. "...My glory" (ibid.): For You returned me to the kingship. "...Who holds my head up high" (ibid.): For I was obligated to You and You have granted me a "suspended head" (i.e., suspended my sentence) through the agency of Nathan the Prophet, who said to me, "Even Hashem will pass over your sin; you shall not die" (2 Sam. 12:13).
And the Rabbanim interpret the verse [as referring] to the nations of the world. And why are they called "many"? As it is written, " "Woe to the multitude of many (rabim) peoples" (Is. 17:12). "They say to my soul": They say to Israel, "A nation that heard from the mouth of its God on Mount Sinai, "There shall not be unto you any other Gods before Me" (Ex. 20:2), yet at the end of forty days, [Israel] said to the [Golden] Calf, 'These are your gods, O Israel!' (Ex. 32:4) -- can there be salvation for it? 'There is no salvation for him through God, Selah.'" Israel said, "But You, Hashem, agreed with them, and You and wrote in Your Torah, saying, 'He who sacrifices to [other] gods shall be utterly destroyed' (Ex. 22:19).'" "...A shield about me": For You have shielded us through the merit of our forefathers. "...My glory": For you have caused Your Shekhinah to dwell in our midst, as it is written, "And make for Me a sanctuary, and I will dwell in their midst" (Ex. 25:8). "...Who holds my head up high": For we were obligated to You and You have granted us a suspended head (rosh) through the agency of Moses, and You said, "When you take a census (ki tisa et rosh; or midrashically, 'When you take away [the guilt from] the head') of the Children of Israel" (Ex. 30:12).
"Many say of my soul, 'There is no salvation for him through God, Selah.'" (Ps. 3:3). Rabbi Shimon and the Rabbanim: Rabbi Shmuel bar Ami interpreted the verse [as referring] to Doeg and Achitophel.*Doeg the Edomite served under King Saul and carried out the executions of priests who had helped David during his flight from Saul (see 1 Sam. 22:18-19). Achitophel was a counselor to King David who betrayed the king by leading Absalom's rebellion against David, before committing suicide (see 2 Sam. 17:21-23)."Many say of my soul" -- that is Doeg and Achitophel. And why would they be called "many" (rabim)? For they were masters (rabim) of the Torah. "They say of my soul": They said to David, "A person who steals a sheep, kills the shepherd (see 2 Sam. 12:4), and cuts down Israel with a sword, can there be salvation for him? 'There is no salvation for him through God, Selah.'" David said, "But You, Hashem" (Ps. 3:4): You agreed with them, and You wrote in Your Torah, stating, "The adulterer and the adulteress will surely be put to death" (Lev. 20:10). "...Are a shield about me" (Ps. 3:4): For You have shielded me through the merit of my forefathers. "...My glory" (ibid.): For You returned me to the kingship. "...Who holds my head up high" (ibid.): For I was obligated to You and You have granted me a "suspended head" (i.e., suspended my sentence) through the agency of Nathan the Prophet, who said to me, "Even Hashem will pass over your sin; you shall not die" (2 Sam. 12:13).
And the Rabbanim interpret the verse [as referring] to the nations of the world. And why are they called "many"? As it is written, " "Woe to the multitude of many (rabim) peoples" (Is. 17:12). "They say to my soul": They say to Israel, "A nation that heard from the mouth of its God on Mount Sinai, "There shall not be unto you any other Gods before Me" (Ex. 20:2), yet at the end of forty days, [Israel] said to the [Golden] Calf, 'These are your gods, O Israel!' (Ex. 32:4) -- can there be salvation for it? 'There is no salvation for him through God, Selah.'" Israel said, "But You, Hashem, agreed with them, and You and wrote in Your Torah, saying, 'He who sacrifices to [other] gods shall be utterly destroyed' (Ex. 22:19).'" "...A shield about me": For You have shielded us through the merit of our forefathers. "...My glory": For you have caused Your Shekhinah to dwell in our midst, as it is written, "And make for Me a sanctuary, and I will dwell in their midst" (Ex. 25:8). "...Who holds my head up high": For we were obligated to You and You have granted us a suspended head (rosh) through the agency of Moses, and You said, "When you take a census (ki tisa et rosh; or midrashically, 'When you take away [the guilt from] the head') of the Children of Israel" (Ex. 30:12).