Мидраш к Бамидбар 7:89

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

R. Tanhum ben Hanila'i says: (Ps. 103:20): MIGHTY IN STRENGTH. This is Moses because no one is as MIGHTY IN STRENGTH as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22 [25]): IF WE CONTINUE HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE. But Moses was not harmed, <an exception made > in order to teach you that the great ones are more righteous than the ministering angels, since the ministering angels are not able to hear his voice. Rather they stand with excitement and dismay, while the righteous are able to hear his voice. It is so stated (in Joel 2:11): THE LORD SHOUTS ALOUD BEFORE HIS ARMY, FOR HIS HOST IS VERY GREAT, {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD. HIS HOST denotes angels, since it is stated (re angels in Gen. 32:3 [2]): THIS IS GOD'S HOST. And so it says (in Dan. 7:10): THOUSANDS UPON THOUSANDS MINISTERED TO HIM. And who among them are the strongest? The righteous, of whom it is stated (in Joel 2:11): {IF MIGHT <COMES TO> THE ONES WHO FULFILL} [FOR MIGHTY IS THE ONE WHO FULFILLS] HIS WORD, i.e., a righteous person who does his bidding. And who is this? This is Moses, to whom the [Holy One] said: Make a tabernacle. So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the Tent of Meeting, as stated (in Exod. 40:35, 38): NOW MOSES COULD NOT ENTER THE TENT OF MEETING…. FOR THE CLOUD OF THE LORD RESTED UPON THE TABERNACLE…. The Holy One said: It is not right for Moses, since he fretted over the Tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter. It is therefore written (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES. Look at the mighty strength of the righteous, in that they are able to hear his voice! So also it is written concerning Samuel (in I Sam. 3:10): THEN THE LORD CAME, AND STOOD THERE, AND HE CALLED AS AT OTHER TIMES: SAMUEL, SAMUEL. [SO SAMUEL SAID: SPEAK, FOR YOUR SERVANT IS LISTENING.] Therefore David has said (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD. Now if you say that, when he spoke with Moses, he spoke in a low voice, <and> for that reason he was able to hear, he only spoke in the voice <used in> the giving of Torah. <That was> when they heard his voice and were dying at the first utterance. It is so stated (in Deut. 5:22 [25]): IF WE CONTINUE <HEARING THE VOICE OF THE LORD OUR GOD ANY LONGER, WE SHALL DIE>. And so it says (in Cant. 5:6): MY SOUL DEPARTED WHEN HE SPOKE. And where is it shown that he spoke with the voice <used in> the giving of Torah? Where it says so (in Ps. 29:4–5): THE VOICE OF THE LORD HAS POWER; THE VOICE OF THE LORD HAS MAJESTY; [THE VOICE OF THE LORD BREAKS CEDARS]. It also says so (in Numb. 7:89): WHEN MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM, the voice which he heard in the giving of Torah. {(Ps. 29:5:) THE VOICE OF THE LORD BREAKS CEDARS.} He also spoke thus for each and every utterance and for each and every saying. Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, pereq 2). The text (of Numb. 7:89) reads: HE WOULD HEAR [THE VOICE]. He heard the voice alone. But since he spoke in a loud voice, why did they not hear? Because the Holy One decreed over the utterance, that it would go forth and come to Moses. So the Holy One made a path for it by which the utterance went forth until it reached Moses, and it was not heard here and there. It is so stated (in Job 28:25): TO FIX A WEIGHT FOR THE WIND. Thus, when each saying went forth from the mouth of the Holy One, [every one had a < fixed > weight]. And so it says (in Job 28:26): AND A WAY FOR THE THUNDER OF VOICES,⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1): THEN <THE LORD> CALLED UNTO MOSES AND SPOKE UNTO HIM. It was heard by him and not by another. It is therefore stated (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD.

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

2) The limitations: (Bamidbar 7:89): "And when Moses came to the ohel moed (for the L–rd) to speak to 1 him, that he heard the voice speaking to 2 him … and He spoke to him." (Shemoth 25:22): "And I will be appointed for you there, and I will speak to you … all that I will charge you with to the children of Israel." (Shemoth 29:42): "… where I shall appoint a time for you (plural) to speak to you (singular) there." (Shemoth 30:6):

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert, in the tent of meeting.” Before the tent of meeting was set up, He spoke with him in the bush, as stated (in Exod. 3:4), “and God called him from the bush.¹³Numb. R. 1:3. After that He spoke with him in Midian, as stated (in Exod. 4:19), “Then the Lord said unto Moses in Midian.” After that He spoke with him in Egypt, as stated (in Exod. 12:1), “Then the Lord spoke unto Moses and unto Aaron in the land of Egypt.” After that He spoke with him at Sinai, as stated (in Lev. 25:1), “Then the Lord spoke unto Moses on Mount Sinai.” When the tent of meeting was set up, He said, “Humility is beautiful,” as stated (in Micah 6:8), “and to walk humbly with your God.” [So] He began to speak with him in the tent of meeting. Likewise David also says (in Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” “The king's daughter” – that is Moses, as stated (Exod. 2:10), “and she brought him to the daughter of Pharaoh, and he was a son to her.” And it is written (in Is. 19:4), “And I will deliver the Egyptians into the hand of a harsh lord.” – these¹⁴Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians; (ibid., cont.) “and a strong king shall rule over them” – this is Moses, who was king of Torah, which is called strength, where it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” Ergo (in Ps. 45:14), “All glorious is the king's daughter within.” (Ibid., cont.) “Her clothing is of gold brocade.” This is Aaron, since it is stated (in Exod. 28:13), “And you shall make a gold brocade.” Hence, our masters have said, “Every bride who conceals herself (because of modesty), even though she be an [ordinary] Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14), ‘All glorious is the king's daughter within; her clothing is of gold brocade.’” The Holy One, blessed be He, said, “My honor is like this” – that He speak from within, as stated (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him.” R. Joshua ben Levi said, “If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments¹⁵Lat. castra. in order to protect it,¹⁶Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in I Kings 8:41-42), ‘And likewise, unto the foreigner, who is not of Your people Israel […] may You hearken [unto him] from heaven […] and do according to all that the foreigner cries out unto You.’ But when he comes to Israel, what is written? (In II Chron. 6:30) ‘and You shall give to each one according to all his ways, since You know his heart.’ Solomon said, ‘Master of the universe, if he is worthy, give to him; if he is not worthy, do not give to him.’” Moreover, you should not [only] say that the Temple [was auspicious for them]. In fact, if it had not been for Israel, no rain would ever have come down¹⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that rain falls and that the Holy One, blessed be He, has [the sun] shine in this world. And in the future, the peoples of the world shall see, how the Holy One, blessed be He, clings to Israel, and they shall cling to them [as well], as stated (in Zech. 8:23), “Let us go with you for we have heard that God is with you.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

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.

8) I might think that they did not hear the dibbur (i.e., the enunciated words), but that they did hear the voice (of the L–rd); it is, therefore written (Numbers 7:89): "And he heard the voice speaking (to him") — The voice (itself, aside from the words) was to him alone. Let this exclude Israel but not the elders! Let it exclude the elders but not the sons of Aaron. Let it exclude the sons of Aaron, but not Aaron himself! It is, therefore, written: "the voice speaking to him" — alone!

“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9).
“Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter. Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1). In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2). When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’ That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).

(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.

10) "And the L–rd spoke to him from the tent of meeting" — We are hereby taught that the voice was "cut off" and did not travel beyond the tent of meeting. I might think that this was because the voice was low; it is, therefore, written (Numbers 7:89): "And he heard the voice" — the distinctive voice described in Scripture, viz. (Psalms 29:47): "The voice of the L–rd, in power; the voice of the L–rd, in glory. The voice of the L–rd breaks the cedars of Lebanon … The voice of the L–rd hews out flames of fire, etc." Why, then, (if the voice is so vast) is it written "from the (circumscribed) tent of meeting"? We are hereby taught that the voice was "cut off," and did not travel beyond (the confines of) the tent of meeting.

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

12) "from the tent of meeting": I might think (that the voice came) from the whole house; it is, therefore, written: "from above the kapporeth." If "from above the kapporeth," I might think from above the entire kapporeth; it is, therefore, written: "from between the two cherubs." These are the words of R. Akiva. R. Shimon b. Azzai said: I come not to dispute the words of the master, but to add to them. That great glory, of which it is written, "Do I not fill heaven and earth?" — see how His love of Israel wrought upon this glory! The L–rd, as it were, contracted Himself to speak from above the kapporeth between the two cherubs! R. Dossa says: It is written (Shemoth 33:20): "For a man shall not see Me and live." (Even the holy creatures who bear the Throne of Glory do not behold His glory.) — In their life they do not see (Him), but they see (Him) in their death. And thus is it written (Psalms 22:30): "Before Him (i.e., before His manifest glory) shall bow down all who descend to the dust, when his (i.e., a man's) soul no longer animates (the body" [but departs from it.]). R. Shimon said: I come not to dispute the words of the master, but to add to them: "For a man shall not see Me, and the living" — Even the angels, whose lives are eternal, do not behold the glory.

And in Moshe's coming to the tent of meeting to speak with Him: It is learned (Deuteronomy 34:10), “And no other prophet arose in Israel like Moshe” - in Israel, none did arise, but among the nations of the world, one did arise; so that there not be a claim open to the nations to say, “If we had a prophet like Moshe, we would have worshiped the Holy One, blessed be He. And which prophet did they have [that was] like Moshe? This was Bilaam the son of Beor. However there is a difference between the prophecy of Moshe and the prophecy of Bilaam: Three characteristics were in the hand of Moshe that were not in the hand of Bilaam. Moshe would speak with Him, standing; as it is stated (Deuteronomy 5:28), “And you stand with Me and I will speak to you, etc.” And with Bilaam, He would only speak with him prostrate, as it is stated (Numbers 24:4), “fallen and of open eyes.” Moshe would speak to Him 'mouth to mouth,' as it is stated (Numbers 13:8), “'Mouth to mouth' I speak to him.” And with Bilaam [it is written,] “Speaks the one who hears the speeches of God” – as He did not speak to him 'mouth to mouth.' Moshe would speak to him face to face, as it is stated (Exodus 33:11), “And the Lord spoke to Moshe face to face.” And with Bilaam, He only spoke in parables, as you say (Numbers 24:15), “And he started his parable, etc.” Three characteristics were in the hand of Bilaam that were not in the hand of Moshe: Moshe did not know who was speaking with him. Bilaam knew who was speaking with him, as it is stated, “Speaks the one who hears the speeches of God, who gazes upon the vision of the Almighty.” Moshe did not know when the Holy One, blessed be He, would speak to him, and Bilaam did know when the Holy One, blessed be He, would speak to Him; as it is stated, “and who knows the mind of the Most Elevated.” They [accordingly] told a parable about the king's butcher who knows what the king brings to his table and knows how much is spent for [what goes] on the king's table. So it was that Bilaam knew what the Holy One, blessed be He, would say to him in the future. Bilaam would speak with Him any time he wanted, as it is stated, “fallen and of open eyes” - he would prostrate himself on his face and immediately, his eye would be revealed about what he was asking; and Moshe did not speak to Him anytime he wanted. Rabbi Shimon says, “Moshe too would speak to Him anytime he wanted, as it is stated, 'And in Moshe's coming to the tent of meeting to speak with Him' - immediately, 'and Moshe heard the Voice speaking to him.'”

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".

One verse states (Bamidbar 7:89): "And when Moses came to the tent of meeting to speak with him, etc." and another, (Shemoth 40:35): "And Moses could not come to the tent of meeting!" This is resolved by (Shemoth 40:35): "for the cloud rested upon it." Say: Whenever the cloud was there, Moses did not enter. When the cloud departed, he entered and spoke with Him. R. Yossi Haglili says: It is written (I Kings 8:11): "And the Cohanim were not able to stand to minister because of the cloud, for the glory of the L–rd filled the house of the L–rd" — whence it is seen that the angels were given license to destroy (all who would approach). And, similarly, (Shemoth 33:22): "And I shall cover you with My 'palm' until I have passed" — whence it is seen that the angels were given license to destroy. And, similarly, (Psalms 95:11): "So I swore in My wrath that they would not enter My rest" — When My wrath abates, they will enter My rest."

(Bamidbar 7:89) "And when Moses came to the tent of meeting": (Why is this mentioned? We already know that the L-rd spoke to him from the tent of meeting.) From (Vayikra 1:1) "and the L-rd spoke to him from the tent of meeting," I understand directly from the tent of meeting. It is, therefore, written (Shemot 25:22) "And I will be appointed for you (to speak to you) there, and I will speak to you from above the kaporeth (the ark cover)." It is impossible to say from the tent of meeting, for it is already written "from above the kaporeth," and it is impossible to say "from above the kaporeth," for it is already written "from the tent of meeting." How, then, are these two verses to be reconciled? This is a rule in the Torah: Two verses which contradict each other are to "remain in their place" until a third verse comes and reconciles them, (the third verse, in this instance, being) "And when Moses came to the tent of meeting." Scripture hereby tells us that Moses would enter and stand in the tent of meeting, and the Voice would descend from the heaven of heavens to between the two cherubs (on the ark cover) and he would hear the Voice speaking to him from within. R. Yehudah b. Betheira says: Thirteen utterances were addressed to (both) Moses and Aaron, and, corresponding to these, thirteen "exclusions" (i.e., Aaron being excluded), to teach that they were not addressed to Aaron, but only to Moses to tell to Aaron. They are; (Shemot 25:22) "And I will be appointed for you there, and I will speak with you, all that I shall command you," (Shemot 30:6) "where I will be appointed for you," (Ibid.) "to speak to you there," (Shemot 31:18) "to speak with him," (Vayikra 7:38) "on the day that he commanded," (Bamidbar 7:89) "And when Moses came to the tent of meeting to speak with Him," (Ibid.) "speaking with him," (Vayikra 1:1) "And the L-rd spoke to him," and one in Egypt (Shemot 6:28) "And it was on the day that the L-rd spoke to Moses in the land of Egypt," and one in Sinai (Bamidbar 3:1) "on the day the L-rd spoke to Moses on Mount Sinai," and one in the tent of meeting (Bamidbar 7:89) "And He spoke to him." — Thirteen exclusions, Aaron being excluded in all instances.