Мидраш к Даниэль 2:22

Rabbi Yehudah Bar Simon opened with (Daniel 2:22): "He reveals the deep and secret. He knows what is in the darkness, and the light dwells with Him." "He reveals the deep"--this is Hell, as it says (Proverbs 9:18): "He does not know there are spirits there," and it says (Isaiah 30:33): "deep and large". "And secret"--this is Paradise, as it says (Isaiah 4:6): "for a cover and refuge from storm and rain," and it says (Psalms 31:21): "You hide them in the cover of Your presence." Alternatively, "he reveals the deep and secret"--these are the acts of the wicked, as it says (Isaiah 29:15): "Woe to the ones who seek deep from God to make their counsel secret." "And secret"--these are the acts of the wicked, as the verse states. "He knows what is in the dark"--these are the acts of the wicked, as it says in Isaiah: "Their acts are in the dark." "The light dwells with Him"--these are the acts of the righteous, as it is written (Proverbs 4:18): "The path of the righteous is like the light at dawn," and it says (Psalms 97:11): "Light is sown for the righteous." Rabbi Abba Srungia said: "The light dwells with Him"--this is the Messiah, as it says (Isaiah 60:1): "Arise, shine, for your light has come." Rabbi Yehudah Bar Simon said: From the beginning of the creation of the world, "he revealed the dark and secret". "In the beginning God created the heavens," but it is not explained. Where is it explained? Here (Isaiah 40:22): "He stretches out the heavens like a curtain." "And the land," but it is not explained. Where is it explained? Here (Job 37:6): "For He says to the snow: 'Fall on the earth.'" and (Job 38:38) "When the dust runs into a mass, and the clods cleave together." "And God said: 'Let there be light,'" and it is not explained. Where is it explained? (Psalms 104:2) "You cover Yourself with light like a garment."

There was an incident involving Doeg ben Yosef who died and left a young son to his mother. She would measure him in handbreadths and donate his weight in gold to the Temple¹⁸²Literally, to Heaven. each and every year. When the siege encircled Jerusalem, his mother slaughterd him with her own hands and ate him: Jeremiah was lamenting before the Omnipresent and saying: “Shall women eat their fruit, the infants of their nurturing?” (Lamentations 2:20). The Divine Spirit responded to him: “Shall the priest and the prophet be slain in the Temple of the Lord?” (Lamentations 2:20). This is Zekharya ben Yehoyada.¹⁸³See Eikha Rabba, Prologue, 23.
Another matter, “for these I weep,” Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: For the departure of intelligence and for the departure of the Divine Presence. Is it possible that Zedekiah saw others plucking out his eyes and he did not have the intelligence to smash his head against the wall until his soul departed, but he rather caused his sons to be slaughtered before his eyes?¹⁸⁴Nebuchadnezzar had Zedekiah’s sons slaughtered before his eyes, and then had Zedekiah’s eyes blinded (II Kings 25:7). According to the Sages, they first inserted iron rods into his eyes but had not yet blinded him; they finished blinding him only after he saw his sons slaughtered (Tanḥuma, Vaetḥanan 1). The midrash here asks why Zedekiah did not kill himself to spare himself this torture. Rather, regarding that moment it is stated: “The heart of the king and the heart of the princes will fail…” (Jeremiah 4:9). Rabbi Neḥemya said: For the departure of priesthood and kingship. That is what is written: “These are the two anointed men who attend the Lord of all the land” (Zechariah 4:14); these are Aaron and David. Aaron is demanding his priesthood and David is demanding his kingdom.
Rabbi Yehoshua ben Levi said: For dereliction in the study of Torah.¹⁸⁵This opinions interprets the verse “for these I weep” to mean due to these sins, namely the dereliction in the study of Torah. That is what is written: “These are the statutes and the ordinances” (Deuteronomy 12:1).¹⁸⁶This verse is stated regarding the Torah. The word “these” in Lamentations is thus connected to the words of Torah, referred to as “these” in Deuteronomy. Rabbi Shmuel bar Naḥmani said: For idol worship. That is what is written: “These are your gods, Israel” (Exodus 32:4). Zavdi ben Levi said: For the abrogation of the offerings. That is what is written: “These you shall perform to the Lord on your appointed days” (Numbers 29:39). The Rabbis said: For the abrogation of the [non-priestly] watches.¹⁸⁷The reference is to the groups of Israelites, corresponding to the twenty-four priestly watches, who would spend the week in prayer and Torah study so that the Temple service would be pleasing to God; see Taanit 26a. What benefit does the world have from the watches? On Monday they would fast on behalf of the seafarers. On Tuesday they would fast on behalf of the wayfarers. On Wednesday they would fast on behalf of the children, so that diphtheria would not afflict their mouths and cause them to die. On Thursday they would fast on behalf of the pregnant women, that they would not miscarry, and on behalf of the nursing women, that their children should not die. But is it not so that one may not fast on behalf of two matters simultaneously, as it is written: “We fasted and we requested from our God about this”? (Ezra 8:23). And a verse in Daniel says: “For them to request mercy from before the God of heaven regarding this secret” (Daniel 2:18), and not regarding two.¹⁸⁸Both verses mention requesting from God regarding “this,” in singular. Rather, it is like that which Rabbi Ḥiyya bar Abba said: For drought and exile one fasts for both of them simultaneously.¹⁸⁹They are related, because due to famine people wander from their homes in search of food. Similarly, miscarriage and the death of infants are closely enough related that one can pray regarding both simultaneously. However, one does not fast on the day before Shabbat or on the day following Shabbat, in deference to Shabbat.
“My eye, my eye sheds water.” Rabbi Levi said: This is analogous to a doctor who had pain in one eye. He said: ‘Let my eye weep for my eye.’ So too, Israel is called the eye of the Holy One blessed be He. That is what is written: “For the eye of man and all the tribes of Israel is toward the Lord” (Zechariah 9:1). As it were, the Holy One blessed be He said: ‘Let My eye weep for My eye.’
“For a comforter, restorer of my soul, has grown distant from me.” What is the name of the messianic king? Rabbi Abba bar Kahana said: The Lord is his name, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6). As Rabbi Yehoshua ben Levi said: It is good for a province when its name is like that of its king, and the name of its king is like that of its God. It is good for a province when its name is like that of its king, as it is written: “The name of the city from that day shall be: The Lord is there” (Ezekiel 48:35). The name of its king like the name of its God, as it is stated: “This is his name that they will call him: The Lord is our righteousness” (Jeremiah 23:6).
Rabbi Yehoshua ben Levi said: His name is Tzemaḥ, as it is stated: “Behold a man, Tzemaḥ is his name, and he will sprout [yitzmaḥ]” (Zechariah 6:12). Rabbi Yudan said: Menaḥem is his name, as it is stated: “For a comforter [menaḥem]…has grown distant from me.” Rabbi Ḥanina said: And they do not disagree; the numerical value of this equals the numerical value of that, Menaḥem equals Tzemaḥ.¹⁹⁰Menaḥem: mem – 40, nun – 50, ḥet – 8, mem – 40 = 138. Tzemaḥ: tzadi – 90, mem – 40, ḥet – 8 = 138. The following supports that [statement] of Rabbi Yudan in the name of Rabbi Aivu: There was an incident involving a certain person who was plowing. One of his oxen lowed. A certain Arab passed near him and said to him: ‘What are you?’ He said to him: ‘I am a Jew.’ He said to him: ‘Unharness your ox, untie your plow.’ He said to him: ‘Why?’ He said to him: ‘The Temple of the Jews is destroyed.’¹⁹¹Therefore, you should mourn rather than work your field. He said to him: ‘How do you know?’ He said to him: ‘I know it from the lowing of your ox.’ While he was still conversing with him, it lowed again. He said to him: ‘Harness your ox, tie your plow, as the redeemer of the Jews was born.’ He said to him: ‘What is his name?’ He said to him: ‘His name is Menaḥem.’ ‘What is his father’s name?’ He said to him: ‘Hezekiah.’ He said to him: ‘Where do they live?’ He said to him: ‘In Birat Arva, that is in Bethlehem of Judah.’ That man sold his oxen, sold his plow, and became a seller of felt garments for children. He would enter a city and leave a city, enter a province and leave a province, until he arrived there.
All of the women of the village came to purchase from him, but the mother of a certain child did not purchase from him. He said to her: ‘Why are you not purchasing children’s garments of felt?’ She said to him: ‘Because my child has a harsh fate.’ He said to her: ‘Why?’ She said to him: ‘Because upon his arrival, the Temple was destroyed.’¹⁹²The Temple was destroyed on the day he was born. He said to her: ‘We rely on the Master of the universe that upon his arrival it was destroyed and upon his arrival it will be rebuilt.’ He said to her: ‘Take one of these felt garments for your child, I will come some time later to your house and collect your payment.’ She took it and she went. Some time later that man said: ‘I will go and see how that child is doing.’ He came to her, he said to her: ‘How is the child doing?’ She said to him: ‘Did I not say to you that he has a harsh fate? Even upon his arrival there was a foreboding omen. Since that time, winds and storms carried him away.’ He said to her: ‘Did I not tell you that upon his arrival it was destroyed and upon his arrival it will be rebuilt?’¹⁹³He was carried away by the wind because he is destined to serve a purpose in a supernatural manner, and bring about the building of the Temple.
Rabbi Avun said: Why must I learn this from Arabs, is it not an explicit verse? As it is written: “The Lebanon will fall by a mighty one” (Isaiah 10:34), and it is written immediately thereafter: “A branch will emerge from the trunk of Yishai and a shoot will sprout from his roots” (Isaiah 11:1).
The school of Rabbi Sheila said: Shilo is the name of Messiah, as it is stated: “Until Shilo will come” (Genesis 49:10); Sheila is written.¹⁹⁴The word Shilo in the verse is spelled with a heh at the end rather than a vav, such that it can also be read Sheila. This was stated by Rabbi Sheila’s students, who felt that if their generation was worthy, their mentor would be the messiah (Etz Yosef). The school of Rabbi Ḥanina said: Ḥanina is his name, as it is stated: “As I will not grant you clemency [ḥanina]” (Jeremiah 16:13). The school of Rabbi Yanai said: Yinon is his name, as it is written: “May his name be praised [yinon] as long as the sun shines” (Psalms 72:17). Rabbi Beivai of Sanegurya said: His name is Nehira, as it is stated: “Light [nehora] rests with Him” (Daniel 2:22), nehira is written. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Shmuel ben Rabbi Yitzḥak: If the messianic king is from the living, his name is David, and if he is from the dead, his name is David. Rabbi Tanḥuma said: I will say his source: “He increases deliverance to His king, shows kindness to His anointed, [to David and to his descendants, eternally]” (Psalms 18:51). “And to David” is not written here, but rather “to David and his descendants.”¹⁹⁵The verse says: To His anointed [meshiḥo], to David, identifying David as the messiah.
“My children have become desolate, because the enemy has prevailed.” Rabbi Aivu said: Like that shell of the gourd; the more [the shell] grows, the smaller [the fruit] is.¹⁹⁶The greater the percentage of the total fruit is shell, the smaller the edible fruit is (Arukh). The point is that the greater the success of the enemy, the greater the desolation of Israel. Rabbi Yehuda ben Rabbi Simon said: Like this pig; the more that its offspring grow, the smaller it gets.¹⁹⁷Its energy is sapped by nursing its young (Matnot Kehuna).

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Is. 42:21), “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah.” The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp.³Below Numb. 3:5; Numb. R. 15:2. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁴See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”⁵Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”⁶Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

Another interpretation (of Numb. 8:2): [WHEN YOU SET UP THE LAMPS.] This text is related (to Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS TO MAGNIFY AND GLORIFY TORAH. The Holy One, as it were, said to Moses: Say to Israel: It was not because I need your light that I am telling you to light a lamp.⁶Below Numb. 3:7; Tanh. Numb. 3:2; Numb. R. 15:2. Rather <I am doing so> in order to have you acquire merit (by fulfilling a commandment), and so it says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. It is written about him, as it were, (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM; and similarly it says (in Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE {LIGHT} [DAY], AND DARKNESS BECOMES LIKE THE LIGHT]. <Scripture says these things> to inform you that I do not need you. You yourself know <this truth>. Come and see. When a person builds a house and makes windows within [his house], he wants the light to enter. <So> he makes windows narrow on the outside and broad on the inside. Why? So that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.⁷See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4): AND FOR THE HOUSE HE MADE WINDOWS BROAD AND NARROW.⁸Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. <This text> is to inform you that all light is his and that he has no need for some of your <light>. So why did I command you <to set up the lamps>? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2): WHEN YOU SET UP THE LAMPS.⁹Beha‘aloteka et-hanerot. These words can also mean: IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS <SERVANT'S> RIGHTEOUSNESS. And not only that, but if you are careful to light lamps for my sake, I will shine a great light for you in the world to come, as stated (in Is. 60:1, 3): ARISE SHINE FOR YOUR LIGHT IS COME [….] AND NATIONS SHALL WALK BY YOUR LIGHT, EVEN KINGS BY THE BRIGHTNESS OF YOUR RISING.

We are taught in a Baraitha that R. Jose says: "Woe to the human beings who see and know not what they see; who stand and know not upon what they stand." Upon what does the earth stand? Upon the pillars, as it is said (Job 9, 6) Who shaketh the earth loose out of her place; The pillars stand upon the waters, as it is said (Ps. 136, 6) Who stretched out the earth above the waters; the waters upon the mountains, as it is said (Ib. 104, 6) Above the mountains stood the waters; the mountains upon the wind, as it is said (Amos 4. 13) He that wind, the wind upon the storm, as it is said (Ps. 148, 8) Stormy wind, fulfilled his word; the storm is suspended upon the supbort of the Holy One, praised be He! as it is said (Deut. 33, 27) And underneath are the everlasting arms. The sages however say: "The world stands upon twelve pillars, as it said (Ib. 32, 8) He set the bounds of the tribe according to the number of the sons of Israel." According to others, it stands upon seven pillars, as it is said (Prov. 9, 1) She had hewn out her seven pillars. R. Elazor b. Shamna says: "Upon one pillar, whose name is Zaddik (Righteous), as it is said (Ib. 10, 25) But the righteous (Zaddik) is an everlasting foundation." R. Juda said: "There are two firmaments, as it is said (Deut. 10, 14) Behold, to the Lord thy God belong the heavens and the heavens of the heavens." Resh Lakish said: "They are seven, viz.: Vilon (Curtain), Rakia (Expanse), Shchakim (Clouds), Zbul (Entertainment place), Maon (Dwelling), Machon (Residence), Araboth. Vilon serves no purpose whatever save that the luminaries enter through it in the morning and leave through it in the evening, by which means it renews daily the work of creation, as it is said (Is. 40, 22) … that stretched out the heavens as a curtain, and spreadeth them out as a tent to dwell in. Rakia is that in which the sun and moon, the stars and constellations are set, as it is said (Gen. 1, 17) And God set them in the expansion of the heavens. Shehakim is that in which the millstones stand and grind manna for the righteous, as it is said (Ps. 78, 23) Then He ordained the skies from above, and the doors of heaven He opened and He let rain upon them manna to eat, and the corn of heaven gave He unto them. Zbul is that in which the heavenly Jerusalem and the Temple, and the altar are built there, where Michael the great [Arch-Angel] prince stands and offers sacrifices daily, as it is said (I Kings 8, 13) I have surely built Thee a house of habitation, a place for Thee to dwell in for ever, and whence do we know that the same is called Shamayim? It is said (Is. 63, 15) Look down from heaven (Misha-mayim) and behold, from the habitation (Zbul) of Thy Holiness, Maon is that in which are companies of ministering angels, who utter songs during the night and are silent during the day for the sake of the glory of Israel, as it is said (Ps. 42, 9) In the day time, the Lord will command His kindness, and in the night His songs shall be with me. (Resh Lakish said: "Whoever studies the Torah during the night time, the Holy One, praised be He! will stretch over him the thread of grace for the future world, which is compared unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." According to others Resh Lakish said: "Whoever studies the Torah in this world which is likened unto night, the Holy One, praised be He! will stretch over him the thread of grace in the world to come which is likened unto day, as it is said: By the day the Lord gives His merciful command, and by night His song is with me." R. Levi said: "Whoever interrupts his study of the Torah, and occupies himself with idle talk will, as a punishment, be fed with hot coals, as it is said (Job 30, 4) Who crops off mallows by the bushes, and have brumbush roots as their bread." And whence do we know that Maon refers to Heaven.? It is said (Deut. 26, 15) Look down from Thy habitation (Maon) of Thy holiness from the heavens. Machon is that in which are the treasures of snow and hail, and the upper chamber (store) of harmful dews and the upper chamber (store) of the raiins, and the chamber of the whirlwind and of the storm, and the retreat of noisome vabor; and their doors are made of fire, as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure. Are then these treasures in Heaven? Behold, they are on the earth, for it is written (Ps. 148, 7) Praise the Lord from the earth, ye sea-monsters and all deeps; fire and hail; snow and vapor; the storm wind, that fulfill His word, hence everything exists on the earth? Said R. Juda in the name of Rab: "Originally they were situated in Heaven, but David prayed for them and caused them to be brought down, on the earth." He entreated Him: "Sovereign of the Universe! (Ib. 5, 5) For thou art not a God, that hath pleasure in wickedness; evil cannot abide with Thee, i.e., Thou art a righteous God! O God! and therefore evil cannot abide with Thee. And whence do we know that the Maon refers to heaven, it is said (I Kings 8, 43) Mayest Thou listen in Heaven, the place of Thy dwelling (Maon). Araboth is that place in which dwell righteousness. Justice and grace; the treasures of life, the treasures of blessing, and the souls of the righteous, as well as the spirits and souls which are about to be created, also the dew with which the Holy One, praised be He! will revive the dead. That there dwell righteousness and justice, we find in the following passage (Ps. 89, 15) Righteousness and justice are the prop of Thy throne. That there is grace, we infer from the following passage (Is. 59, 17) And He put on righteousness as a coat of mail. That the treasures of peace exist there, we infer from the following passage (Judges 6, 24) And He called it (the altar) Adonay-Shalom (the eternal of peace). That the treasures of life exist there we infer from the following passage (Ps. 36, 10) For with Thee is the source of life. That the treasures of blessing exist there, we infer from the following passage (I Sam. 25, 20) Yet will the soul of my lord, be bound in the bound of life with the Lord thy God. That the spirits and souls which are about to be created abide there, we infer from the following passage (Is. 57, 16) When the spirit from before Me is overwhelmed, and the souls which I have made. That there exists the dew with which the Holy One, praised be He! will survive the dead, we infer from the following passage (Ps. 68, 10) Rain of beneficience didst thou pour down, O God! There also are celestials and seraphim, and holy being and ministering angels and the Divine throne of glory, and the King, the living God, the high and exalted, sitting over them among the clouds, as it is said (Ib. ib. 5) Exalt Him who rideth upon the heavens; the everlasting is His name. And whence do we know that Araboth refers to heaven? A. Abahu said: "We infer from the similar words, Richiba, Richiba; it is written here, 'Exalt him who rideth (Rdchab) upon the heavens, and it is also written (Deut. 33, 26) Who rideth (Rochab) to help thee upon the heavens." And darkness and cloud and thick darkness surround Him, as it is said (Ps. 18, 12) He made darkness his hiding place, etc. Now is there darkness in the presence of the Lord? Is it not written (Dan. 2, 22) He is that revealeth what is deep and secret: He knoweth what is in the darkness, and the light dwelleth with Him? This presents no difficulty. (Fol. 13) The one refers to that which is within, the other to that which is without. R. Acha b. Jacob said: "There still is another firmament above the heads of the Holy being, for it is said (Ez. 1, 22) And the likeness of a vault was ever the head of the living creatures, shining like the glitter of the living crystal. So far hast thou permission to speak. Thenceforth thou hast not permission to speak. For thus it is written in the book of Ben Sira: "Search not into that which is concealed from thee; that which is hidden from thee do not try to penetrate; consider only that which thou hast permission. Thou must have nothing to do with mysteries."

THE CREATION ON THE SECOND DAY
ON the second day the Holy One, blessed be He, created the firmament, the angels, fire for flesh and blood, and the fire of Gehinnom. Were not heaven and earth created on the first day, as it is said, "In the beginning God created the heaven and the earth" (Gen. 1:1)? Which firmament was created on the second day? Rabbi Eliezer said: || It was the firmament which is above the heads of the four Chajjôth (living creatures), (as it is said), "And over the head of the Chajjôth there was the likeness of a firmament, like the colour of the terrible crystal" (Ezek. 1:22). What is the meaning of (the expression), "like the colour of the terrible crystal"? It means like precious stones and pearls; it illuminates all the heavens like a lamp which is illuminating the whole house and like the sun which is shining with maximum intensity at noonday, as it is said, "The light dwelleth with him" (Dan. 2:22); and like this in the future will the righteous shed light, as it is said, "And they that be wise shall shine as the brightness of the firmament" (Dan. 12:3). Were it not for that firmament the world would be engulfed by the waters above it and below it; but (the firmament) divides the waters (above) from the waters (below), as it is said, "And God said, Let there be a firmament in the midst of the waters, (and let it divide the waters from the waters)" (Gen. 1:6), it illuminates between the waters above and the waters below.

(Numb. 8:2:) “When you set up the lamps.” This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?¹¹Numb. R. 15:5; Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘He reveals the deep and secret things, He knows what is in the darkness, and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘let the seven lamps give their light in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road (... as in Tanchuma, Tetzaveh 4). The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “Speak unto Aaron […], ‘When you set up [the lamps].’” Israel said to the Holy One, blessed be He, (in Ps. 18:29), “’For You light up my lamp.’ And [now] You say that we are to give You light?” The Holy One, blessed be He, said to them, “It was in order to exalt (lehaalot) you that I told you to give light to Me, just as I had given light to you on the way.” It is therefore stated (in Numb. 8:2), “When you set up (beha'alotekha) [the lamps].”

Another interpretation (of Numb. 13:2) “Send men.” What is written above the matter (in Numb. 12:1)? “And Miriam spoke to Aaron about Moses.” And afterwards, (in Numb. 12:2), “Send men.” This text is related (to Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see […].” What is the reason for saying, “Send men,” after the episode of Miriam (in Numb. 12:1ff.)?¹¹Numb. R. 16:6. It is simply that it was anticipated by the Holy One, blessed be He, that they would come and utter evil speech against the land.¹²Sot. 34a. The Holy One, blessed be He, had said that they should not [be able to] say, “We did not know what the penalty for evil speech was.” For that reason the Holy One, blessed be He, put this [story] next to the one [in which Miriam was afflicted with leprosy, because she had spoken slander against her brother. [This was] so that everyone would know the punishment for evil speech. [It was a warning] so that if they came to speak slander, they would consider what happened to Miriam; but even so, they did not desire to learn. It is therefore stated (in Is. 44:18), “They neither know nor understand.” Therefore the Holy One, blessed be He, wrote [about] the sending out of the spies after the episode of Miriam. Ergo (in Is. 44:18), “They neither know nor understand; for their eyes are stuck shut so that they cannot see….” Another interpretation (of Numb. 13:2), “Send men for yourself”: Even though the Holy One, blessed be He, had said to Moses, “Send men for yourself,” it was not [the wish] of the Holy One, blessed be He, for them to go.¹³See Numb. R. 16:7. Why? Because the Holy One, blessed be He, had already told them [about] the superiority of the Land of Israel. It is so stated (in Deut. 8:7), “For the Lord your God is bringing you unto a good land.” Moreover, while they had been in Egypt, he had said to them (in Exod. 3:8), “I have come down to deliver them out of the hand of the Egyptians [and to bring them up out of that land unto a good and spacious land].” And Scripture states (in Exod. 13:21), “And the Lord went in front of them by day.” So what is the point of [saying] (in Numb. 13:2), “Send men?” It is simply that they wanted these words. When they reached [Israel's] borders, Moses had said to them (in Deut. 1:21), “See, the Lord your God has set the land before you, go and possess….” At that time Israel approached Moses, as stated (in vs. 22), “Then you all drew near unto me [and said, ‘Let us send men ahead of us to explore the land for us’].” This is what Ezra¹⁴See Sanh. 93b, which also alludes to the book of Nehemiah under the name of Ezra. said (in Neh. 9:17), “So they refused to listen and were unmindful of Your] wonders.” Now it says (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them […].” And [yet] they said (in Deut. 1:22), “Let us send men ahead of us to explore the land for us.” [It is simply] that they did not believe. And similarly David said (in Ps. 78:10), “and they refused to follow His Torah.” R. Joshua says, “To what were they comparable? To a king who secured for his son a beautiful wife, the daughter of good and wealthy parents. The king said to him, ‘I have secured you a beautiful wife, the daughter of good and wealthy parents. There is no one like her in the whole world.’ The son said to him, ‘Let me go to see her,’ for he did not trust his father. Immediately the situation became ever more difficult for his father and it was bad for him. His father said, ‘What shall I do? If I say to him, “I am not showing her to you,” then he will say, “She is ugly.”’ For that reason he did not want to show her. Finally he said to him, ‘Look at her, so that you may know that I have not deceived you. But because you did not trust me, I swear that you shall not see her in your house. Instead I am giving her to your son.’ Now similarly did the Holy One, blessed be He, say to Israel, ‘The land is good,’ but they did not believe [Him]. They said (in Deut. 1:22), ‘Let us send men ahead of us.’ The Holy One, blessed be He, said, ‘If I prevent them, they will say, “The land is no good. For that reason He has not shown it to us.” Rather, they will only see it, for I swear that not one of them shall enter within it, but rather [only] their children.’ Thus it is stated (in Numb. 14:23, 31), ‘Surely they shall not see the land […]. But it is your children, who you said would be carried off, who will go….’’’ When they said to Moses (in Deut. 1:22), “Let us send men ahead of us,” Moses began to wonder. He said, “It is impossible for me to do something before I consult with the Holy One, blessed be He.” He went and consulted. He said to him, “Your children want thus and so.” The Holy One, blessed be He, said to him, “This is not the first time for them. While they were in Egypt, they jeered at Me, as stated (in Hos. 7:16), ‘this was their derision in the land of Egypt.’ They are accustomed to such [behavior]. I do not need this; as see, it is written (in Dan. 2:22), ‘He knows what is in the darkness, [and the light dwells with Him]’; I know what they are saying. But if you want, you yourself, ‘Send men for yourself.’” Where is it shown? Where it is written (in Numb. 13:16), “These are the names of the men whom Moses sent to spy out the land.”

(Numb. 8:2:) WHEN YOU SET UP THE LAMPS. This text is related (to Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP; <THE LORD MY GOD LIGHTS UP MY DARKNESS>…. Israel said to the Holy One: Sovereign of the World, are you saying that we should give light before you?¹⁴Tanh. Numb. 3:4; Numb. R. 15:5; Exod. R. 36:2. You are the light of the world and the light [dwells] with you, as it is written (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS, HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITHIN HIM. Now you are saying (in Numb. 8:2 cont.): LET <THE SEVEN LAMPS GIVE THEIR LIGHT IN FRONT OF THE MENORAH. Ergo (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. The Holy One said to them: It is not because I have need of your light. Rather it is so that you may give light to me just as I have given light to you in order to exalt you in the presence of all the nations. Then they say: See how Israel is giving light to the one who gives light to everyone! To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted person said to the blind person: Come and I will support you. So he supported him as he walked. When they entered the city and came into the house, the sighted person said to the blind person: Go out and light this lamp for me in order to give me light. The blind person said to him: When I was on the road you supported me until I entered the house, and you accompanied me. But now you are saying to me: Go out and light this lamp for me in order to give me light! The sighted person said to him: <It was> so that you would not be under obligation to me for accompanying you on the road. I therefore said to you: Light <this lamp> for me. Now the sighted person is the Holy One, as stated (in Zech. 4:10 cf. II Chron. 16:9): <THESE SEVEN> ARE THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And the blind person is Israel, as stated (in Is. 59:10): WE GROPE LIKE BLIND PEOPLE ALONG A WALL. Moreover the Holy One was leading them and giving them light, as stated (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY <IN A PILLAR OF CLOUD TO GUIDE THEM ON THE WAY AND BY NIGHT IN A PILLAR OF FIRE TO GIVE THEM LIGHT>…. When the tabernacle was set up, the Holy One called to Moses and said to him: Tell them to give me light. It is so stated (in Numb. 8:2): SPEAK UNTO the children of Israel <…>: WHEN YOU SET UP <THE LAMPS>…, Israel said to the Holy One (in Ps. 18:29 [28]): FOR YOU LIGHT UP MY LAMP. Now you say that we are to give you light. The Holy one said to them: It was in order to exalt you that I told you to give light to me, just as I had given light to you. It is therefore stated (in Numb. 8:2): WHEN YOU SET UP <THE LAMPS>.

Another interpretation (of Numb. 8:2), “When you set up [the lamps]”: This text is related (to Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” Yet You are saying to us (in Numb. 8:2), “When you set up the lamps!”¹Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him, “You should know that I am dining with you; so make ready for me.” His friend went [and] prepared a commoner's²Gk.: idiotes. couch [and] a commoner's³Gk.: idiotes. table. When the king arrived, attendants came with him. They set around menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was [of the type used by] commoners. The king said to him, “What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me?” His friend said to him, “My lord king, when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, as it consisted of commoner's utensils.” The king said to him, “By your life, I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours.” So it was with the Holy One, blessed be He. He is all light, as stated (in Dan. 2:22), “and the light dwells within Him.” When he says to Israel, “Prepare a menorah and lamps for Me,” what is written there (in Exod. 25:8, 31)? “And let them make Me a sanctuary and I shall dwell within them; And you shall make a menorah of pure gold.” When they had done so, immediately the Divine Presence arrived. What is written there (in Exod. 40:35)? “Now Moses could not enter the tent of meeting… [because the glory of the Lord filled the tabernacle].” Immediately He called to Moses, as stated (in Lev. 1:1), “Then [the Lord] called unto Moses.” And it is written (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him.” But what did He say unto him (in Numb. 8:2)? “When you set up the lamps.” Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me”. Great is the light of the Holy One, blessed be He!⁴Numb. R. 15:9. The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what⁵MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “[Let the seven lamps] give their light in front of the menorah.” (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.”⁶Numb. R. 15:9. R. Jacob bar Jose said, “Joy was withheld from the wicked and given to the righteous, to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’” R. Levi said, “A pure menorah descended from the heavens.⁷Numb. R. 15:9. Because the Holy One, blessed be He, said to Moses (in Exod. 25:31), ‘And you shall make a menorah of pure gold.’ He said to Him, ‘How shall we make [it]?’ He said to him (ibid. cont.), ‘Of hammered work shall the menorah be made.’ Nevertheless Moses had difficulty; for when he descended, he had forgotten its construction.⁸See Above, Lev. 3:33; Tanh., Lev. 3:8; Mekhilta deRabbi Ishmael, Piska 2; PRK 15; PR 15:21; 20:4; Exod. R. 15:28. He went up and said, ‘Master of the world, I have forgotten [it].’ He said to him (in Exod. 25:40), ‘Observe and make [it].’ Thus He took a pattern of fire and showed him its construction,⁹See Men. 29a Bar.; Sifre Numb. 8:4 (61); Numb. R. 15:4, 10. but it was still difficult for Moses. The Holy One, blessed be He, said to him, ‘Go to Bezalel and he will make it.’ [So] Moses went down to talk to Bezalel, [and] he made it immediately. Moses began to wonder and say, ‘In my case, how many times did the Holy One, blessed be He, show it to me; yet I had difficulty in making it. Now without seeing it, you have made it from your own knowledge. Bezalel (btsl'l), were you perhaps standing in (b) the shadow (tsl) of God ('l) when the Holy One, blessed be He, showed it to me and said (in Exod. 25:31), “And you shall make”?’ Therefore when the Temple was destroyed, the menorah was stored away.” Now this was one of the five things that were stored away: the ark, the menorah, the fire, the holy spirit, and the cherubim.¹⁰Therefore, these five things were lacking from the Second Temple. See Syr. Baruch 6:4–10; TYoma2:15; TSot. 13:1; yTa‘an. 2:1 (65a); yHor. 3:3(2) (47c); Yoma 21b; Hor. 12a; ARN, A, 41. When the Holy One, blessed be He, returns in his mercy to build His house and His Temple, He will restore them to their place and cause Jerusalem to rejoice. Thus it is stated (in Is. 35:1-2), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus. It shall blossom abundantly and be glad.”¹¹These five expressions of gladness in these verses correspond to the five things that will be restored in the new temple.

“Place me as a seal upon your heart, as a seal upon your arm, for love is as intense as death, jealousy is as cruel as the grave; its sparks are the sparks of fire, a great conflagration” (Song of Songs 8:6).
“Place me as a seal” – Rabbi Meir said: Israel said before the Holy One blessed be He: ‘Master of the universe, do what You thought in Your heart to do to us,’ as Rabbi Yoḥanan said in the name of Rabbi Eliezer, son of Rabbi Yosei HaGelili: When Israel stood before Mount Sinai and said: “We will perform and we will heed” (Exodus 24:7), at that moment the Holy One blessed be He called the Angel of Death and said to him: ‘Even though I appointed you chief executioner for the whole world, you are to have no involvement with this nation.’ That is what is written: “It was when you heard the voice from the midst of the darkness” (Deuteronomy 5:20). Is there darkness On High? But is it not written: “The light rests with Him” (Daniel 2:22)? What then is “from the midst of the darkness”? This is the Angel of Death, who is called darkness. And it is stated: “The tablets were the work of God and the script was the script of God, engraved [ḥarut] upon the tablets” (Exodus 32:16) – do not read it as engraved [ḥarut], but rather as freedom [ḥerut]. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: Freedom from the Angel of Death. Rabbi Neḥemya said: Freedom from the [gentile] kingdoms. And the Rabbis say: Freedom from suffering.

Another interpretation (of Exod. 27:20): CLEAR OIL OF <BEATEN> OLIVES. You find that whoever is put in the darkness sees whatever is in the light, and whoever is put in the light does not see whatever is in the darkness.¹⁷Tanh., Exod. 8:8. However, the Holy One sees whatever is in the darkness and whatever is in the light. Daniel said (in Dan. 2:22): HE REVEALS THE DEEP AND SECRET THINGS; HE KNOWS WHAT IS IN THE DARKNESS, AND THE LIGHT DWELLS WITH HIM. R. Judah bar Il'ay said: The sun is put in the midst of his bosom, as stated (in Ps. 19:5 [4]): HE PLACED IN THEM (i.e., in the heavens) A TENT FOR THE SUN.¹⁸Cf. M. Pss. 19:11; PRK 29:1 (supplement 2:1). At the summer solstice (June 21) it goes forth from the midst of his bosom to ripen the fruit, but the world cannot withstand it. Why? Because it is <too> strong on account of its light. The Holy One said. Since you cannot look at <this light that is>¹⁹The bracketed words follow the parallel text of Tanh., Exod. 8:8. a <mere> creation of mine, do I have need for a light of yours?²⁰See below, Numb. 2:34. Then why did I tell you <to set up the menorah>? For the world to come.

Pure olive oil beaten for the light (Exod. 27:20). You find that a person standing in the dark can observe what is transpiring in a lighted place. However, anyone standing in a lighted place is unable to observe what is happening in the dark. The Holy One, blessed be He, however, can see in the dark or in the light, as it is said: He knoweth what is in the darkness, etc. (Dan. 2:22).

[(Numb. 13:2:) YOU YOURSELF SEND MEN.] When they said to Moses (in Deut. 1:22): LET US SEND MEN <AHEAD OF US>, Moses began to wonder. He said: It is impossible for me to do something before I consult with the Holy One. He went and consulted. He said to him: Your children want thus and so. The Holy One said to him: This is not the first time for them. While they were in Egypt, they jeered at me, as stated (in Hos. 7:16): THIS WAS THEIR DERISION IN THE LAND OF EGYPT. They are accustomed to such <behavior>, needless to say.¹⁸Cf. Numb. R. 16:8: “I have no need to test them.” Thus it is stated (in Dan. 2:22): HE KNOWS WHAT IS IN THE DARKNESS, <AND THE LIGHT DWELLS WITH HIM>. The Holy One said to Moses: I know what they are [saying]; but if you want, [YOU YOURSELF] SEND [MEN on your] own. Where is it shown? Where it is written (in Numb. 13:16): THESE ARE THE NAMES OF THE MEN WHOM MOSES SENT TO SPY OUT THE LAND.

(Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. This text is related (to Ps. 139:12): EVEN DARKNESS IS NOT DARK TO YOU; [FOR NIGHT SHINES AS THE DAY, AND DARKNESS BECOMES LIKE THE LIGHT]. But you are saying to us (in Numb. 8:2): WHEN YOU SET UP THE LAMPS!²⁰Tanh. Numb. 3:6; Numb. R. 15:8. To what is the matter comparable? To a king who had a friend. The king said to him: You should know that I am dining with you; so make ready for me. His friend went <and> prepared a commoner's²¹Gk.: idiotes. coach, a commoner's lamp (menorah), <and> a commoner's²²Gk.: idiotes. table. When the king arrived, attendants came with him. They set around²³The Buber text reads SWBQYN, but the translation follows parallel texts and manuscripts and reads SBB as the verb root here. menorahs of gold before him on either side. When his friend saw all the splendor, he felt ashamed and concealed everything that he had prepared, because everything was <of the type used by> commoners. The king said to him: What is this? Did I not tell you that I was dining with you? Why did you prepare nothing for me? His friend said to him: My Lord King when I saw all this splendor that came with you, I felt ashamed and concealed everything that I had prepared for you, because it consisted of commoner's utensils. The king said to him: By your life I am rejecting all my utensils which I have brought with me, and out of love for you I only wish to use yours. So it was with the Holy One. He is all light, as stated (in Dan. 2:22): AND THE LIGHT DWELLS WITHIN HIM. When he says to Israel: Prepare a menorah and lamps for me, what is written there (in Exod. 25:8, 31)? AND LET THEM MAKE ME A SANCTUARY <…>, AND MAKE A MENORAH OF PURE GOLD. When they had done so, the Divine presence arrived. What is written there (in Exod. 40:35)? NOW MOSES COULD NOT ENTER THE TENT OF MEETING …, <BECAUSE THE GLORY OF THE LORD FILLED THE TABERNACLE>. Immediately he called to Moses, {<as stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES.} (Numb. 7:89:) WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM. But what did he say unto him? (Numb. 8:2:) WHEN YOU SET UP <THE LAMPS>. By your life out of regard for you I am rejecting everything <of mine> and using yours. (Numb. 8:2:) WHEN YOU SET UP THE LAMPS.

Another interpretation (of Numb. 8:2): WHEN YOU SET UP THE LAMPS. Israel said (in Ps. 43:3): SEND OUT YOUR LIGHT AND YOUR TRUTH; THEY WILL LEAD ME. Great is the light of the Holy One!²⁴Tanh. Numb. 3:6 cont.; Numb. R. 15:9. The sun and the moon give Light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11): <SUN AND MOON REMAIN ON HIGH.> THEY GO FOR THE LIGHT OF YOUR ARROWS, FOR THE BRIGHTNESS OF YOUR SHINING SPEAR. Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22): HE KNOWS WHAT²⁵MH read as M’H which means “a hundred.” IS IN THE DARKNESS, <AND THE LIGHT DWELLS WITH HIM>. Therefore <the Holy One says:> I made Sun and Moon so that they would give you light, as stated (in Gen. 1:17): GOD SET THEM IN THE FIRMAMENT OF THE HEAVENS TO GIVE LIGHT UPON THE EARTH.

(Exodus 12:13) "And the blood shall be for you as a sign": for you as a sign, and not for Me as a sign; for you as a sign, and not for others as a sign. "on the houses": What is the intent of this? Is it not already written (Ibid. 7) "on the lintel of the houses where they shall eat it"? This tells me only of the houses in which they eat it. Whence do I derive (the same for) the houses in which they sleep? From (here) "the houses where you are" — in any event. "and I shall see the blood": R. Yishmael was wont to say: Isn't everything revealed to Him, viz. (Daniel 2:22) "He knows what is in the darkness, and light dwells with Him," and (Psalms 139:12) "Darkness, too, is not dark for You." What, then, is the intent of "And I shall see the blood"? In reward for the mitzvah that you do, I shall reveal Myself with compassion to you, as it is written (Ibid.) "ufasachti upon you," "pesichah" connoting life, as in (Isaiah 31:5) "As birds that fly, so will the L rd of hosts shield Jerusalem, shielding and saving, paseach and rescuing." Variantly: "And I shall see the blood": I shall see the "blood" of the binding of Isaac, as it is written (Genesis 22:14) "And Abraham called the name of the place 'The L rd will see.'" And elsewhere it is written (I Chronicles 21:15) "But as he was about to destroy, the L rd saw and He repented Himself of the evil." What did He see? The blood of the binding of Isaac.

2 (Is. 42:21) “The Lord was delighted because of His [servant's] righteousness to magnify and glorify Torah”: The Holy One, blessed be He, said to Moses, It was not because I need your light that I am telling you to light a lamp. Rather [I am doing so] in order to have you acquire merit (by fulfilling a commandment).” It is likewise written, (in Dan. 2:22), “and the light dwells within Him”; and [similarly] it says (in Ps. 139:12), “Even darkness is not dark to You; for night shines as the day, and darkness becomes like the light.” [Scripture says these things] to inform you that He does not need the lamps of flesh and blood. You yourself know [this truth]. When a person builds a house and makes windows within [his house], he makes windows narrow on the outside and broad on the inside, so that the light will enter from the outside and shine on the inside. But when Solomon built the Temple, he did not make the windows like that.¹See above Exod. 8:5; PRK 21:5; Lev. R. 31:7. Rather they were narrow on the inside and broad on the outside so that the light would go out from the Temple and shine outside. It is so stated (in I Kings 6:4), “And for the house he made windows broad and narrow.”²Literally: CLEAR and CLOSED. While the Hebrew is obscure the translation here follows the Targum in order to fit the midrashic context. [This text] is to inform you that He is all light and that He has no need for its light. So why did He command you [to set up the lamps]? In order to have you acquire merit (by fulfilling a commandment). It is therefore stated (in Numb. 8:2), “When you set up the lamps.”³Beha‘aloteka et-hanerot. These words can also mean, IN ELEVATING YOU WITH THE LAMPS. Ergo (in Is. 42:21), “The Lord was delighted because of His [servant's] righteousness.” The Holy One, blessed be He, said to Israel, “Be careful to light lamps for My sake, and I will shine a great light for you in the future to come.” It is so stated (in Is. 60:3), “And nations shall walk by your light, even kings by the brightness of your rising.”

5 (Numb. 8:2) “When you set up the lamps”: This text is related (to Ps. 18:29), “For You light up my lamp.” Israel said to the Holy One, blessed be He, “Master of the world, are You saying that we should give light before You?⁶Exod. R. 36:2. [But] You are the light of the world and the light [dwells] with You, as it is written (in Dan. 2:22), ‘[He reveals the deep and secret things, He knows what is in the darkness,] and the light dwells within Him.’ And [now] You are saying (in Numb. 8:2 cont.), ‘[let the seven lamps give their light] in front of the menorah.’” Ergo (in Ps. 18:29, “For You light up my lamp.” The Holy One, blessed be He, said to them, “It is not because I need [your light]. Rather it is so that you may give light to Me just as I have given light to you in order to exalt you in the presence of all the nations; so that they will say, ‘See how Israel is giving light to the One who gives light to everyone!’” To what is the matter comparable? To a sighted person and a blind person who were walking on a road. The sighted one said to the blind one, “When we enter into the house, go ahead and light this lamp and make light for me.” The blind one said to him, “In your goodness – when I was on the road, you supported me; until we entered the house you guided me; and now you say to me, ‘Light this lamp and make light for me?’” The sighted one said to him, “So that you do not owe me a favor for my guiding you on the road – hence I said to you, ‘Make light for me.’” Thus this sighted one is the Holy One, blessed be He, as stated (Zachariah 4:10), “the eyes of the Lord, ranging over the whole earth.” And the blind one is Israel, as stated (Isaiah 59:10), “We grope, like blind men along a wall.” The Holy One, blessed be He, was leading them and giving them light, as stated (in Exod. 13:21), “And the Lord went before them by day [in a pillar of cloud to guide them on the way and by night in a pillar of fire to give them light].” When the tabernacle was set up, the Holy One, blessed be He, called to Moses and said to him, “Tell them to give Me light.” It is so stated (in Numb. 8:2), “When you set up [the lamps]” - in order to exalt (lehaalot) you.

Another interpretation, "at your setting up" (Numbers 8:2). This is what the verse says (Psalms 139:12) "Darkness is not dark for You; night is as light as day; darkness and light are the same". And to us He says "at your setting up" -- to what is the matter similar? To a king who had a loved one. The king said, "know that I will eat with you, so go and prepare for me". The loved one went and prepared an ordinary couch, an ordinary lamp [menora], an ordinary table. When the king came, he brought his assistants around him and a golden lamp before him. When the loved one saw all the glory of the king, he became ashamed and hid all he had prepared for the king, since they all were ordinary. The king said to him, "Did I not tell you I would eat with you? Why have you prepared nothing for me?" The loved one said to him, "I saw all the glory that you came with, and I was ashamed and hid all I had prepared for you, for they were all ordinary things." The king said to him, "By your life [I swear] that I will ruin all my things that I brought with me, and for the sake of your love I will not use anything except your possessions!" And so, the Holy Blessed One is entirely light, as it is said (Daniel 2:22) "And light dwells with Him", and God says to Israel "Prepare for me a menorah and lights". Why is written there (Exodus 25:8) "And they will make me a Mikdash and I will dwell in their midst", (Exodus 25:31) "And make Me a menorah of pure gold"? So when you make it, the Shechina comes. Why is it written there (Exodus 40:35) "And Moshe was not able to enter the Tent of Meeting", immediately [God] called to Moshe (Numbers 7:89) "When Moshe went into the Tent of Meeting to speak with Him, he would her the Voice speaking". What would it speak to him? "At your setting up of the lights".

9 Israel said (in Ps. 43:3), “Send out Your light and Your truth; they will lead me.” Great is the light of the Holy One, blessed be He! The sun and the moon give light to the world, but from where do they derive their light? They snatch some sparks of celestial light. It is so stated (in Hab. 3:11), “[Sun and moon remain on high;] they go for the light of Your arrows, for the brightness of Your shining spear.” Great is the celestial light, of which only one part in a hundred has been given to mortals. It is so stated (in Dan. 2:22), “He knows what¹⁰MH read as M’H which means “a hundred.” is in the darkness, and the light [dwells with Him].” Therefore [the Holy One, blessed be He, says,] “I made sun and moon so that they would give you light, as stated (in Gen. 1:17), “God set them in the firmament of the heavens to give light upon the earth.” (Numb. 8:2:) “Let the seven lamps give their light in front of the menorah”: (David) [Solomon] said (in Prov. 16:15), “In the light of the king's face there is life.” R. Jacob bar Jose said, “Joy was withheld from the wicked and given to Israel, because the Holy One, blessed be He, was obliged to dwell among flesh and blood in the light. Thus he said to them (in Numb. 8:2), ‘[Let the seven lamps] give their light in front of the menorah.’”

8 When they said to Moses (in Deut. 1:22), “Let us send men ahead of us,” Moses began to wonder. He said, “It is impossible for me to do something before I consult with the Holy One, blessed be He.” He went and consulted. He said to him, “Your children want thus and so.” The Holy One, blessed be He, said to him, “This is not the first time for them. While they were in Egypt, they jeered at Me, as stated (in Hos. 7:16), ‘this was their derision in the land of Egypt.’ They are accustomed to such [behavior]. I do not need to test them; as see, it is written (in Dan. 2:22), ‘He knows what is in the darkness, and the light dwells with Him’; I know what they are [saying]. But if you want, you yourself, ‘Send men for yourself.’” Where is it shown? Where it is written (in Numb. 13:16), “These are the names of the men whom Moses sent to spy out the land.”

And the Lord came down to see the city (Gen. 11:5). Was it necessary for Him to descend to see it? Is not everything patent and revealed to Him, as it is said: He knoweth what is in the darkness, and the light dwelleth with Him (Dan. 2:22)? He descended in order to teach men never to render a decision against another man or to testify concerning any matter unless he has witnessed it.

... In the hour that Shlomo built the Holy Temple, the whole world was filled with the fragrance of spices. In the end he saw that it would be destroyed and he wept, saying ‘this fragrance was all for naught!’ The Holy One said to him ‘do not be distressed, I will build it as an eternal construction “…between my breasts he shall lie.” (Shir HaShirim 1:13)’ Thus it says “His jaws are like a bed of spice…” (Shir HaShirim 5:13)

"and you shall not go out, a man from the door of his house: We are hereby taught that once permission has been given to "the destroyer" to destroy, he does not distinguish between the righteous and the wicked. As it is written (Isaiah 26:20) "Go, My people, enter your chambers and close your door behind you. Hide but a little moment, until the wrath passes," and (Ezekiel 21:8) "Behold, I am (coming) upon you, and I will draw My sword from its sheath, and I will cut of from you (both) righteous and wicked." And it is written (Exodus 33:22) "And it shall be, when My glory passes by … and I shall cover you with My palm until I have passed." Variantly: (Exodus 12:22) "And you, do not go out, a man from the door of his house until morning" — to teach you that when you take to the road, enter (the house) in "ki tov" (i.e., in the morning) and leave in "ki tov" (from Genesis 1:4 "And G d saw the light ki tov" ("that it was good"). And thus do you find with the forefathers, that they deported themselves with circumspection (in this regard), viz.: (Genesis 22:3) "And Abraham arose early in the morning," (Ibid. 28:18) "And Jacob arose early in the morning," (Exodus 34:4) "And Moses arose early in the morning," (I Samuel 15:12) "And Samuel arose early in the morning to meet Saul." Now does this not follow a fortiori, viz.: If the fathers and the prophets, who were on the way to do the will of Him who spoke and brought the world into being, conducted themselves with such circumspection, how much more so (should) others (do so)! And thus is it written (of this natural order) ((Psalms 104:20-21) "You bring on darkness and it becomes night. In it stir all the beasts of the forest. The lions roar for prey, etc." (28) "You give it (food) to them and they gather it in, etc." — (22) "When the sun rises, they return" (to their lairs) — after which (23) "Man goes out to his work, to his labor, until the evening." (Exodus 12:23) "And the L rd will pass through to smite Egypt": as a king, who passes from place to place. "and he will see the blood": (see above on 12:13). "and the L rd will skip over the blood": Now does this not follow a fortiori, viz.: If of the blood (on the door) of the Pesach of Egypt, the less "formidable," which obtains only for a circumscribed time, and which did not obtain (both) in the daytime and at night, (but only at night), and which does not obtain for future generations, it is written (Ibid.) "and He will not permit the destroyer, etc.", then (the mitzvah of) mezuzah, the more formidable, containing (in Scripture) ten citations (of the name of the L rd), and which obtains (both) in the daytime and at night, and which obtains for all generations, how much more so should He not permit the destroyer, etc."! But why is this not the case? Our sins have prevented it. As it is written (Isaiah 59:2) "But your transgressions have separated between you and your G d, and your sins have hidden His face from you against hearing."

Rabbi Yehuda opened in the name of Rabbi Shimon ben Pazi, "'Listen my son and take my words' (Proverbs 4:10). Many takings have I commanded you in order to give you merit. I said to you (Numbers 19:2), 'and you will take to you a pure red cow.' [Was it] maybe for My sake? But rather it was for your sake, to purify you, as it is written (Numbers 19:19), 'And the pure one will sprinkle on the impure one.' I said to you (Exodus 25:2), 'and they shall take an offering for Me' in order that I will dwell among you: 'And make for Me a sanctuary' (Ibid., verse 8). As if it were possible, the Holy One, blessed be He, said, 'take Me and I will dwell among you' - it does not say, 'and they shall take an offering,' but rather, 'and they shall take (for) Me:' they are taking Me. I said to you (Leviticus 24:2), 'and they shall take to you pure olive oil.' And do I need your light - behold, it is written (Daniel 2:22), 'and light dwells with Him?' But rather to give you merit and to atone for your souls which is compared to a candle, as it is stated (Proverbs 20:27), 'The candle of God is the soul of a man, it searches all of the chambers of the innards.' And now that I have said to you, 'And you shall take for yourselves on the first day,' it is to give you merit, so that I will bring down the rain for you. Hence Moshe warned Israel, 'And you shall take for yourselves on the first day.'"

Rabbi Avina said two [things]; Rabbi Berakhiah said two [things]; and the Rabbis said two [things]. Rabbi Avina said, "This sphere of the sun is only one of My servants; but at the time that it goes out to the world, there is not one creature that is able to nourish his eyes from it. This is [the understanding of] that which is written (Daniel 7:10), 'A river of fire streamed forth before Him; [thousands upon thousands served Him; myriads upon myriads attended Him].' So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication, that he may magnify and glorify [His] Teaching' (Isaiah 42:21) - I only [created] [commanded] (the lighting of the menorah) to give you merit." Rabbi Avina said [this] other [teaching], "This lighting is [just] one of the derivatives of the fire above, and its light brightens from the beginning of the world until the end of the world. So do I need your light?" Rabbi Acha said, "'The Lord desires His [servant’s] vindication'" - as before. Rabbi Berakhiah said, "This pupil of the eye - a man does not see through the white in it but rather only through the black. The Holy One, blessed be He says, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, "The Lord desires His [servant’s] vindication, that he may." Rabbi Berakhiah said [this] other [teaching], "'And the earth was chaos and void' (Genesis 1:2). What is written after it? 'And God said, "Let there be light" (Genesis 1:3), and there was light.' The Holy One, blessed be He, said, 'Have I not created light for you from the darkness; so do I need your light?'" Rabbi Acha said, etc. The Rabbis said two [things]: "The Holy One, blessed be He, said to the fetus, 'All those nine months that you were in the innards of your mother, I made light for you; so do I need your light?'" And the Rabbis said [this] other [teaching], "'He reveals deep and hidden things, knows what is in the darkness, and light dwells with Him' (Daniel 2:22). The Holy One, blessed be He, said, 'Light dwells with Me, so do I need your light?'"

And he was there with the Lord forty days and forty nights (Exod. 34:28). How did Moses know when it was day? When the Holy One, blessed be He, taught him the Written Law he knew it was the day time, and when He taught him the Oral Law, the Mishnah and the Talmud, he was aware that it was night time. This was so because day and night are alike in the presence of the Holy One, blessed be He, as is said: And the light dwelleth with Him (Dan. 2:22). And as it is also written elsewhere: Even the darkness is not too dark for Thee, but the night shineth as the day; the darkness even as the light (Ps. 139:12). In what other way did he distinguish between night and day? When he beheld the constellations kneeling and bowing (descending), he realized that it was day, and when he saw the sun bowing, he knew that it was night, as it is written: The host of heave worship Thee (Neh. 9:6).