וְעָשִׂ֥יתָ אֶת־הַמִּזְבֵּ֖חַ עֲצֵ֣י שִׁטִּ֑ים חָמֵשׁ֩ אַמּ֨וֹת אֹ֜רֶךְ וְחָמֵ֧שׁ אַמּ֣וֹת רֹ֗חַב רָב֤וּעַ יִהְיֶה֙ הַמִּזְבֵּ֔חַ וְשָׁלֹ֥שׁ אַמּ֖וֹת קֹמָתֽוֹ׃
И сделай жертвенник из дерева акации: пять локтей в длину и пять локтей в ширину; алтарь должен быть четырехугольным; и высота его должна быть три локтя.
Sifra
2) "if he profanes and he sins unwittingly in the sanctified things of the L–rd": I might think that (even) if he derived benefit (from the object), but did not damage it, or if he damaged it but did not derive benefit from it, or it were attached to the ground, or it involved a messenger that did not perform his embassy — (I might think that even then he were liable); it is, therefore, written (here) "and he sins," and it is written "sin" in respect to terumah (Bamidbar 22:9).
Otzar Midrashim
The book "Chacham HaRazim" is mentioned in "Yalkut Shimoni" on the portion "Chayei Sarah". It says: Sometimes a man seeks a wife and she refuses because an angel persuades her to refuse. But here, "He will send His angel before you, and you will take a wife", meaning the angel will persuade them to say "take and go" and Rebecca will say "I will go", even if against their will. In the portion "Bo", it says: "For I have hardened his heart and the heart of his servants", meaning an angel was given to him and controlled him according to his thoughts. There it says, "I will strike every firstborn in the land of Egypt, etc. I and not an angel", because of the sorcerers and magicians who wanted to destroy the destroyer from their houses. Therefore, it was necessary to say "I and not an angel" as they cannot override my decrees. There it says: "And he called for Moses and Aaron at night", Pharaoh screamed "Get up! Leave!" and his voice was heard throughout Egypt because an angel entered his throat and screamed. In the portion "Yitro", it says: "Who makes His angels winds; His ministers a flaming fire" with gematria (numerology) equating to Moses. This is because the angels said, "What is man that you are mindful of him?" When Moses ascended to the heavens, God brought down the Throne of Glory, and Moses held onto the Throne of Glory, as it is written, "And on Earth, he showed you his great fire". In the portion "Terumah", it says When God said to Israel, "Make Me a sanctuary, and I will dwell among them," all the chief angels gathered and said, "Master of the Universe, why do You wish to dwell below in a place of impurity? It is better for You to dwell with us, for we are pure and in a pure place. Do not dwell among them." God replied, "I have a man below who is equivalent to all of you. You sing before me with 248 wings, as it is written, 'Praise, O heavens, for He has done it; shout, O depths of the earth.' 'Praise, O heavens' refers to the angels, and 'shout, O depths of the earth' refers to Israel who sing below." Moreover, they sing before you, as it's written, "When the morning stars sang together, and all the sons of God shouted for joy." And furthermore, he is more esteemed to me than you, for your strength is only "Ranu" (248), while his name is "Aharon" (which is complete). "Ronu" is for Jacob's joy, as written, "And he saw and rejoiced in his heart." Jacob's visage is engraved on the Throne, and Jacob said, "I am the God of Bethel" which has the gematria (numerology) of "Kise" (Throne). Thus, Jacob receives the letter "He" when the prayer ascends above. In the portion "Beshalach", it's written: "Who is like You among the gods, O Lord?" This means, "Who is like You, even Michael, the great prince?"
Bamidbar Rabbah
“By their patrilineal house, by their families,” by patrilineal house, he determined families for him, but not by their matrilineal house. Were the sons of Gershon to marry from among the daughters of Kehat or the daughters of Merari, their sons would be attributed to the families of Gershon. However, were the rest of the families to marry from the daughters of Gershon, their sons would be attributed to the rest of the families.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.