וַיְמַן֩ לָהֶ֨ם הַמֶּ֜לֶךְ דְּבַר־י֣וֹם בְּיוֹמ֗וֹ מִפַּת־בַּ֤ג הַמֶּ֙לֶךְ֙ וּמִיֵּ֣ין מִשְׁתָּ֔יו וּֽלְגַדְּלָ֖ם שָׁנִ֣ים שָׁל֑וֹשׁ וּמִ֨קְצָתָ֔ם יַֽעַמְד֖וּ לִפְנֵ֥י הַמֶּֽלֶךְ׃
און דער מלך האָט זײ באַשטימט אַ טאָגטעגלעכע אױסקומעניש פֿון דעם מלכס שפּײַז, און פֿון דעם װײַן װאָס ער טרינקט, און געהײסן זײ דערציען דרײַ יאָר, און צום סָוף פֿון זײ, זאָלן זײ זיך שטעלן פֿאַרן מלך.
Ein Yaakov (Glick Edition)
(Fol. 24) One passage says (Num. 8, 24) From twenty and five years old and upward, and again another passage says (Ib. 4, 3) From thirty years old; how can both passages be reconciled? The age of twenty-five years refers to the time of studying and the thirty years of age refers to actual work. From this it may be inferred that a scholar who does not see a sign of improvement for a period of five years, will hence never see an improvement. R. Jose says: "If he does not see for a period of three years, as it is said (Dan. 1, 5) And that they should be nourished three years; and that he should teach them the learning and the tongue of the Chaldeans." The former Tanna, however, contends that three years were sufficient for the Chaldaic language, which is easy to learn. The latter Tanna holds that only concerning the rules of the Temple work, which were so numerous a period of five years was necessary.
Bamidbar Rabbah
“By their patrilineal house, by their families,” by patrilineal house, he determined families for him, but not by their matrilineal house. Were the sons of Gershon to marry from among the daughters of Kehat or the daughters of Merari, their sons would be attributed to the families of Gershon. However, were the rest of the families to marry from the daughters of Gershon, their sons would be attributed to the rest of the families.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.
“From thirty years old and above until fifty years old you shall count them: Everyone enlisted to perform a duty, to perform service in the Tent of Meeting” (Numbers 4:23).
“From thirty years old and above.” It is taught: A High Priest enters the courtyard for service only if he is anointed for seven [days] and donned multiple vestments for seven [days]. Even if he was not anointed for seven and did not don multiple garments for seven, his service is valid.
A common priest enters the courtyard for service only if he brought one-tenth of an ephah of his own and offers it with his own hand. Even though he did not bring one-tenth of an ephah of his own and offer it with his own hand, his service is valid.
The son of a Levite enters the courtyard only if he studied for five years, as it is stated: “This is regarding the Levites: From twenty-five years old and above [he shall enlist to perform duty in the work of the Tent of Meeting]” (Numbers 8:24), and elsewhere it is stated: “From thirty years old and above.” (Numbers 4:3) If it is stated “from twenty-five years old,” why is “from thirty years old” stated? If it is stated “from thirty years old,” why is “from twenty-five years old” stated? Rather, all those years between twenty-five years old until thirty years old, he would study. From then on, they draw him near to service. From here they said: Anyone who does not see a modicum of success in his studies within five years, will never see [success]. Rabbi Yosei says: Three years, as it is stated: “To raise them for three years” (Daniel 1:5).
One seats an elder in the Chamber of Hewn Stone only if he became a judge in his city. Once he became a judge in his city, they promote and seat him on the Temple Mount. From there, they promote and seat him on the chail.rampart.6The rampart is a section of the Temple Mount which is before the Women's Courtyard. See the Tosefta, Chagiga 2:4, which refers to a beit din on the Temple Mount, in the rampart, and in the Chamber of Hewn Stone. From there, they promote and seat him in the Chamber of Hewn Stone.
“Everyone enlisted to perform a duty,” they were gatekeepers. “To perform service in the Tent of Meeting,” they were singers.
“This is the service of the Gershonite families, to perform service and for bearing” (Numbers 4:24).
“This is the service of the Gershonite families,” and no other; it teaches that it was prohibited for the sons of Gershon to enter into the service of the sons of Merari, in the beams of the Tabernacle, its bars, its pillars, and its sockets. “To perform service and for bearing” – when they would construct the Tabernacle, they would spread the woven strips of fabric in the Tabernacle, the Tent of Meeting. Everything that was in their charge, they would construct. When they dismantled the Tabernacle, they would load it onto the wagons.
“They shall bear the woven strips of fabric of the Tabernacle, and the Tent of Meeting, its covering, and the taḥash covering that is upon it from above, and the screen for the entrance of the Tent of Meeting” (Numbers 4:25).
“And the taḥash covering that is upon it from above,” in its plain sense. Rabbi Shimon ben Lakish said: Rabbi Meir would say: The taḥash that existed in the days of Moses was a creature unto itself, and the Sages in that generation did not know whether it was a type of beast [chaya] or a type of animal [behema].7Among kosher animals, there are two distinct groups: cattle, referred to as behemot, and animals that are not normally domesticated, referred to as chayot. There are certain halakhik distinctions between them. The Sages did not know which category the tahash belonged to. It had a single horn on its forehead, and it was made available to Moses for that occasion. The Tabernacle was crafted of it, and it was hidden. From the fact that it says: It had one horn on its forehead, we learn from this that it was pure.8Shabbat 28b. “And the screen for the entrance of the Tent of Meeting,” just as it says: “You shall craft a screen for the entrance [of the Tent]” (Exodus 26:36).
“And the hangings of the courtyard, and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar, all around, and their cords, and all the instruments of their service, and everything that shall be crafted for them, and they shall serve” (Numbers 4:26).
“And the hangings of the courtyard,” these are the hangings that they positioned around the courtyard, just as it says: “You shall make the courtyard…likewise, on the north side…the width of the courtyard…fifteen cubits of hangings…and on the second side…” (Exodus 27:9, 11–12, 14–15).
“And the screen for the entrance of the gate,” just as it says: “For the gate of the courtyard [a screen]…” (Exodus 27:16).
“That is by the Tabernacle, and by the altar, all around.” It is taught: The altar of the burnt offering, its length is five cubits, its width is five cubits, and its height is three cubits, as it is stated: “You shall craft the altar […five cubits length and five cubits width, the altar shall be square, and three cubits its height]” (Exodus 27:1). “[And he crafted] the altar of the burnt offering…[its length was five cubits and its width five cubits square and its height was three cubits]” (Exodus 38:1), this is the statement of Rabbi Meir.9Rabbi Meir's position is that the verses giving the measurements of the altar should be understood literally. Rabbi Yosei said to him: From the fact that it is stated: “Five cubits length and five cubits width,” do I not know that it is square? Why does the verse state: “Shall be square”? Rather, it is stated in order to derive a verbal analogy from it. Here “square” is stated and elsewhere10Regarding the golden altar (Exodus 30:3). “square” is stated. Just as “square” stated elsewhere, its height is twice its width, here, too, its height is twice its width. Rabbi Meir said to him: ‘If as you say, the result is that the altar is five cubits higher than the courtyard hangings.’11The altar is ten cubits high while the courtyard hangings are five cubits high (see Exodus 27:18). Rabbi Yosei said to him: ‘But is it not already stated: “And the hangings of the courtyard, [and the screen for the entrance of the gate of the courtyard that is by the Tabernacle, and by the altar]”? (Numbers 4:26). Just as the Tabernacle is ten cubits, so the altar is ten cubits.’12The phrase: “That is by the Tabernacle, and by the altar” is extraneous. It juxtaposes the Tabernacle and the altar to teach us that just like the height of the Tabernacle was ten cubits, the height of the altar was also ten cubits.
“And their cords,” these cords, what would they do with them? They would fold the strips of fabric and the hangings, they would tie them with the cords, and they would place them in the wagons.
“And all the instruments of their service,” these are the golden hooks and the bronze hooks with which they would attach the strips of fabric.
“And everything that shall be crafted for them, and they shall serve.” Everything that was done for all the vessels, the sons of Gershon would tend to them.
“According to the directive of Aaron and his sons shall be all the service of the sons of the Gershonites, for all their burden, and for all their service; you shall assign them all their burden as a commission” (Numbers 4:27).
“According to the directive of Aaron and his sons shall be,” this is what they said, that the Holy One blessed be He accorded honor to the firstborn. Just as the service of the sons of Kehat was according to the directive of Aaron and his sons, just as it says: “Aaron and his sons shall come, and assign them, each man…” (Numbers 4:19), so, too, the service of the sons of Gershon was according to the directive of Aaron and his sons. But with regards to the sons of Merari, it is not written: “According to the directive of Aaron and his sons.”
“You shall assign them all their burden as a commission.” The verse includes Moses with them, so they13Moses, Aaron and his children. would command them [the Gershonites] to keep watch over everything that they [the Gershonites] bore.
“This is the service of the families of the sons of the Gershonites in the Tent of Meeting, and their commission is under the direction of Itamar son of Aaron the priest” (Numbers 4:28).
“This is the service of the families of the sons of the Gershonites…” Initially, Aaron and his sons and Moses with them assigned the sons of Gershon regarding their service, their burden, and their commission. From here on, their service and their commission is under the direction of Itamar son of Aaron the priest.
Bamidbar Rabbah
“It was on the day that [Moses] concluded” – that is what is written: “[King Solomon] made himself a palanquin [from the timber of Lebanon]” (Song of Songs 3:9) – this is the world, which is made like a type of palanquin. “King Solomon [Shelomo]” – this is the Holy One blessed be He, who instituted peace [shalom] between fire and water, combined one with the other, and crafted the firmament, as it is stated: “God called the firmament heaven [shamayim]” (Genesis 1:8), as it is fire [esh] and water [mayim]. “From the timber of Lebanon” – as it was constructed from the place of the Temple. Rabbi Yosei bar Ḥalafta said: Why is it called the foundation stone?13This is the stone that is located in the inner sanctum in the Temple. It is because the world was founded upon it. That is what is written: “From Zion, the epitome of beauty, God appeared” (Psalms 50:2).
“He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2).
“Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red.
“Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It14The reference is to the sun that is mentioned in the previous verse. is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5).
“Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all.15The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3).16This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2).
Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7).
“From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14).17The word “mine” refers to wisdom. From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28).
“He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3).
“Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7).18The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.
“Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11).19In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them.
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5).
Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind.20It expounds the word apiryon as producing fruit [peri].
“From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze?21As stated in I Kings 7:15–21. It was, rather, of refined bronze whose value equaled that of silver.
“Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors.
There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him.
Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount.
Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar.22The egg-bulk is significantly larger. This kingdom23Their Roman successors. has none of that.
Chased gold [sagur] – that would cause all the owners of gold to close [soger].24The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold.
There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge.25The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters.
Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined.
Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2).
“Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17).
“From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc.26This is a reference to the interpretation given later in this section.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89).
“King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3).
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence.
A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses.
Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously.27See Bemidbar Rabba 11:3. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”
“He crafted its pillars of silver, [its cushioning of gold, its seat of purple wool; its interior is inlaid with love, from the daughters of Jerusalem]” (Song of Songs 3:10) – this is the firmament, just as it says: “The pillars of the heavens will sag” (Job 26:11). Why does it call them silver [kesef]? It is because it puts the act of Creation to shame [mekhasef]. Likewise it says: “The heavens relate [the glory of God]” (Psalms 19:2).
“Its cushioning of gold” (Song of Songs 3:10) – this is the earth, which produces the fruit of the land and the fruit of the trees, which are similar to gold. Just as gold, there are different types and different shades, so too the fruits of the land; some of them are green and some of them are red.
“Its seat [merkavo] of purple wool [argaman]” (Song of Songs 3:10) – this is the sun, which is placed above, rides on a chariot [bemerkava], and illuminates the world, just as it says: “It14The reference is to the sun that is mentioned in the previous verse. is like a bridegroom leaving his bridal chamber…” (Psalms 19:6). By the power of the sun rain falls, and by the power of the sun the land produces fruit. That is why it calls it argaman, as the Holy One blessed be He created it in order to weave man for the creatures. Man is nothing other than fruit and food, just as it says: “The king allotted [vayman] for them [a daily portion from the king’s food]” (Daniel 1:5).
“Its interior is inlaid with love” (Song of Songs 3:10) – as after all the act of Creation, He created Adam and Eve to rule over them all.15The phrase is being interpreted as meaning that the world was inlaid with what God loved, namely, Adam and Eve. Likewise it says: “She has sent out her young women; she will call” (Proverbs 9:3).16This is expounded as referring to Adam and Eve (see Vayikra Rabba 11:1). That is, “from the daughters of Jerusalem” (Song of Songs 3:10) – that all the creations would fear them and be assigned to them, just as it says: “Fear of you and dread of you will be [upon every beast of the earth, and upon every bird of the heavens, and upon all that crawls on the ground, and upon all fish of the sea; into your hand they are given]” (Genesis 9:2).
Another matter: “Palanquin (Song of Songs 3:10) – this is the world. Why is it called “palanquin [apiryon]”? It is because it was created only for procreation [lifriya]. Likewise it says: “He did not create it for emptiness; He formed it to be inhabited” (Isaiah 45:18). “King Solomon [Shelomo] made for himself” (Song of Songs 3:10) – the Holy One blessed be He created it only so there would be peace [shalom] between the creations, as it is stated: “Who forms the light and creates darkness, makes peace…” (Isaiah 45:7).
“From the timber [me’atzei] of Lebanon [halevanon]” (Song of Songs 3:10) – as by the counsel [shebaatzat] of the Torah, whose matters are clear [melubenet], God created the world. Likewise it says: “Counsel [etza] and resourcefulness are mine” (Proverbs 8:14).17The word “mine” refers to wisdom. From where is it derived that the matters of Torah are clear? It is as indeed it is written: “Then He saw and quantified it, prepared it, and also investigated it. He said to man: [Behold, the fear of the Lord, it is wisdom, and turning away from evil is understanding]” (Job 28:27–28).
“He crafted its pillars of silver” (Song of Songs 3:10) – this is a genealogy. Likewise it says: “The righteous one is the foundation of the world” (Proverbs 10:25). “Silver” is nothing other than refining the genealogy, just as it says: “He will sit like one refining and purifying silver, and he will purify the sons of Levi and refine them [like gold and like silver]” (Malachi 3:3).
“Its cushioning of gold” (Song of Songs 3:10) – this is the Torah, in whose regard it is written: “They are more desirable than gold, than much fine gold” (Psalms 19:11), and the Holy One blessed be He gave it to study it only to one who preserves his genealogy. Likewise, it says: “To the wicked one God said: What have you to do with My book of statutes, and you invoke My covenant” (Psalms 50:16)? Why is it so? “When you see a thief, you run with him; you join in with adulterers” (Psalms 50:18). And it says: “Render to the Lord, you families of the peoples; render to the Lord honor and might” (Psalms 96:7).18The fact that it says “families of peoples” and not just “peoples,” underscores the importance of genealogy.
“Its seat [merkavo] of purple wool” (Song of Songs 3:10) – this is the Holy One blessed be He, in whose regard it is written: “Who rides [rokhev] the heavens to assist you” (Deuteronomy 33:26). And He weaves the world so that all of them will emerge according to their species and they will not intermingle one species with another, just as it says: “Let the earth sprout vegetation” (Genesis 1:11).19In the following verse it says: “Vegetation yielding seed in its kind” (Genesis 1:12). He rests His Divine Presence only upon those of pure lineage in Israel. Likewise it says: “To be a God for you and for your offspring after you” (Genesis 17:7). When your offspring are identifiable as being after you, the Holy One blessed be He is God to them, but when his offspring are not identifiable as being after him, as they are intermingled with the offspring of their counterparts, He is not God to them.
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yudan says: This is the merit of the Torah, as it is stated in its regard: “A loving doe” (Proverbs 5:19), and the merit of the righteous, as it is stated: “And I loved Jacob” (Malachi 1:2). Rabbi Azarya said in the name of Rabbi Yehuda bar Simon: This is the Divine Presence, just as it says: “You shall love the Lord your God” (Deuteronomy 6:5).
Another matter: “Palanquin [apiryon]” (Song of Songs 3:10) – this is the eternal Temple. Why is it called apiryon? It is because all the golden forms would produce after its kind.20It expounds the word apiryon as producing fruit [peri].
“From the timber of Lebanon” (Song of Songs 3:10) – just as it says: “And we will cut timber from Lebanon…[and you will take it up to Jerusalem]” (II Chronicles 2:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “He erected the pillars before the Sanctuary, one to the right [and one to the left]” (II Chronicles 3:17). Was it of silver? Was it not of bronze?21As stated in I Kings 7:15–21. It was, rather, of refined bronze whose value equaled that of silver.
“Its cushioning of gold” (Song of Songs 3:10) – it is taught: The entire Temple was overlaid with gold, except for behind the doors (Midot 4:1). Rabbi Aivu said: The mishna is referring to the second Temple; however, in the first Temple it was even behind the doors.
There are seven types of gold: Fine gold, pure gold, beaten gold, chased gold, glittering gold, refined gold, parvayim gold. Fine gold, in its plain sense, just as you say: “The gold of that land was fine” (Genesis 2:12). Rabbi Yitzḥak said: It is fine when he is in the house, and it is fine when it is accompanying him.
Pure gold, they place it in the crucible and it lacks nothing. Rabbi Yehuda said in the name of Rabbi Ami: Solomon placed one thousand gold talents into the furnace one thousand times until there remained only one talent. Was it not taught: Rabbi Yosei ben Rabbi Yehuda said: It happened that the candelabrum in the Temple was one Gordian dinar greater than the candelabrum of the wilderness, and he placed it in the furnace eighty times until it diminished? Rather, initially the dross diminished by a large amount; from this point forward it diminished by only a minimal amount.
Beaten gold is spun like a thread and drawn like wax. Hadrian had the weight of an egg [of beaten gold]. Diocletian had the weight of a Gordian dinar.22The egg-bulk is significantly larger. This kingdom23Their Roman successors. has none of that.
Chased gold [sagur] – that would cause all the owners of gold to close [soger].24The gold was of such high quality that all other gold dealers would close their shops until the chased gold was sold, since everyone would buy the high quality gold. But is it not written: “And seven thousand talents of refined silver, to overlay the walls of the houses” (I Chronicles 29:4)? Was it silver? Was it not gold, as it is written: “The great Temple he overlaid with juniper wood, which he overlaid with fine gold” (II Chronicles 3:5)? Why do they call it silver [kesef]? It is because it would put to shame [makhsif] all the owners of gold. And all the vessels were crafted from it, the basins, the pots, the shovels, the forks, the spoons, and the firepans, [were of] chased gold.
There it is written: “And the potot for the doors of the Temple” (I Kings 7:50). What are potot? Rabbi Yitzḥak of Migdal said: It is the cup under the hinge.25The hinge extended into a hole in the ground. A "cup" was placed in the hole, and the hinge extended into the cup. Rabbi Simai said: These are the teeth of the keys, to teach you that the Temple was not lacking even insignificant matters.
Glittering [mufaz] gold – Rabbi Patriki, brother of Rabbi Derosai, says in the name of Rabbi Aivu Abba: It is like this sulfur enflamed in fire. Rabbi Avin said: It is after the name of its country, Me’ufaz. Refined gold – the school of Reish Lakish says: They would cut it like olives, feed it to ostriches, and it emerges refined.
Parvayim gold – Rabbi Shimon ben Lakish said: It is red and similar to the blood of a bull [par]; and some say that it produces fruits [perot]. Rabbi Ḥanina bar Yitzḥak said: When Menashe placed an idol in the Sanctuary, all those fruits dried. That is what is written: “The flower of Lebanon withers” (Nahum 1:4). However, in the future, everything will be restored, as it is written: “It will blossom and will rejoice…” (Isaiah 35:2).
“Its seat of purple wool” (Song of Songs 3:10) – “he crafted the curtain of sky-blue, purple, and crimson wool, and fine linen” (II Chronicles 3:14). Because the purple wool is the most important of them all, as it is a royal garment, just as it says: “He will don purple wool” (Daniel 5:7), that is why he mentioned it. Similarly, “eaters of the flesh of swine, detestable creatures, and mice” (Isaiah 66:17) – what prohibition is there that is greater regarding swine than the rest of the non-kosher animals, and mice from the other creeping animals? Rather, it mentioned swine, and the same is true regarding all non-kosher animals and beasts, and it mentioned mice, and the same is true of all creeping animals in the world.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Ark. Rabbi Yehuda bar Rav Ilai said: This is analogous to a king who had a fine, praiseworthy, and appealing daughter. The king said to his servants: Craft a chair for her with a cover. It is preferable that they see the beauty of my daughter from behind the cover. So, the Torah is fine, praiseworthy, and appealing. The Holy One blessed be He said: Craft an Ark for it, so its beauty will be seen from within the Ark. “King Solomon [Shelomo] made himself” (Song of Songs 3:10) – the king that peace [shalom] is His. He rendered the entire Torah that way, as it is stated: “All its ways are peace” (Proverbs 3:17).
“From the timber of Lebanon” (Song of Songs 3:10) – “you shall craft an Ark of acacia wood” (Exodus 25:10). “He crafted its pillars of silver” (Song of Songs 3:10) – these are the two pillars that stood before it like a type of portico. “Its cushioning of gold” (Song of Songs 3:10) – “you shall plate it with pure gold” (Exodus 25:11). “Its seat of purple wool” (Song of Songs 3:10) – Rabbi Tanḥuma said: This is the Ark cover, which is similar to purple, and it is written in its regard: “You shall place the Ark cover upon the Ark from above” (Exodus 25:21). “Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Yehuda ben Rabbi Simon said: This is the merit of the Torah, this is the merit of the righteous who engage in its study. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22), etc.26This is a reference to the interpretation given later in this section.
Another matter: “Palanquin” (Song of Songs 3:10) – this is the Tabernacle. Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: To what is this matter comparable? It is to a king of flesh and blood who had a daughter and he loved her excessively. As long as his daughter was a minor, he would speak to her in public. When he would see her in the courtyard, he would speak with her. When she grew older and displayed signs of puberty, the king said: It is not in keeping with my daughter’s honor that I will speak to her in public. Instead, craft a partition for her so that when I wish to speak with my daughter, I will speak with her behind the partition. So, when the Holy One blessed be He saw Israel in Egypt, they were lads, as it is stated: “When Israel was a lad, I loved him, and from Egypt I called My son” (Hosea 11:1). He saw them at the sea, and He would speak to them, as it is stated: “The Lord said to Moses: Why are you crying out to Me? [Speak to the children of Israel]” (Exodus 14:15). He saw them at Sinai and would speak with them, as it is stated: “Face-to-face the Lord spoke with you” (Deuteronomy 5:4). Once they received the Torah and became a complete nation for Him, they said: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). The Holy One blessed be He said: It is not in keeping with my children’s honor that I will speak to them in public. Rather, craft for Me a Tabernacle, and when I need to speak with them, I will speak with them from the Tabernacle. That is what is written: “When Moses would come into the Tent of Meeting to speak with Him, [he heard the Voice speaking to him from above the Ark cover that was upon the Ark of the Testimony, from between the two cherubs, and He spoke to him]” (Numbers 7:89).
“King Solomon [Shelomo] made himself” (Song of Songs 3:10) – this is the Holy One blessed be He, that peace [shalom] is His, as He makes peace with Israel after the contention that He had with them due to the act of the calf. “From the timber of Lebanon” (Song of Songs 3:10) – “you shall make the boards for the Tabernacle [of acacia wood]” (Exodus 26:15). “He crafted its pillars of silver” (Song of Songs 3:10) – “the hooks of the pillars and their bands shall be of silver” (Exodus 27:11). “Its cushioning of gold” (Song of Songs 3:10) – “you shall overlay the boards with gold” (Exodus 26:29). “Its seat is of purple wool” (Song of Songs 3:10) – “you shall craft a curtain of sky-blue, purple, [and crimson wool]” (Exodus 26:31), and it is written: “You shall screen the Ark with the curtain…” (Exodus 40:3).
“Its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: This is the Divine Presence. Rabbi Yudan said: This is the merit of the Torah, and this is the merit of the righteous.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “Moses was unable to enter [the Tent of Meeting, because the cloud rested upon it and the glory of the Lord filled the Tabernacle]” (Exodus 40:35). To what is this matter comparable? It is to a cave that is located on the seashore. The sea raged and the cave became filled with water, but the sea lacked nothing. So, the Tent of Meeting was filled with the radiance of the Divine Presence, but the world lacked nothing. That is, “its interior is inlaid with love, from the daughters of Jerusalem” (Song of Songs 3:10) – this is the Divine Presence. Rabbi Abba bar Kahana said: It is written: “I will meet with you there…” (Exodus 25:22) – it is to teach you that even what is behind the Ark cover is not unoccupied by the Divine Presence.
A certain idolater asked Rabban Gamliel: Why did the Holy One blessed be He appear to Moses from the midst of the bush? He said to him: Had he appeared on a certain carob tree or on a certain fig tree would you have asked me this? To dismiss you with nothing is not possible. It is to teach you that there is no place on earth that is unoccupied by the Divine Presence, as even from the bush He would speak would speak to Moses.
Another matter: “Palanquin…” (Song of Songs 3:10) – what is written just before it? “Behold the bed of Solomon: [There are sixty valiant men around it, from the valiant of Israel, all armed with a sword, trained in war; each man, a sword on his thigh, from fear in the nights]” (Song of Songs 3:7–8). This is the Priestly Benediction, as we stated previously.27See Bemidbar Rabba 11:3. It is to teach you that Solomon came only to explain the Torah and based his statements on the order of the Torah. Just as just before the portion of the Tabernacle, the portion of the Priestly Benediction is written, so too, Solomon did the same: First he mentioned the Priestly Benediction, and then he spoke of the Tabernacle: “[King Solomon] made himself a palanquin” (Song of Songs 3:10). Why did he do so? Rabbi Yehoshua of Sikhnin said: To what is the matter comparable? It is to a king who betrothed his daughter. He made an elaborate betrothal celebration, and the evil eye affected them. When the king came to marry off his daughter, what did he do? He gave her an amulet. He said to her: Let this amulet be upon you so the evil eye will not affect you. The Holy One blessed be He did so as well. When He came to give the Torah to Israel, He made an elaborate public celebration, as it is written: “All the people were seeing the thunder” (Exodus 20:15). That was only betrothal [kidushim], as it is written: “Go to the people and sanctify them [vekidashtam] today and tomorrow” (Exodus 19:10), but the evil eye affected them and the tablets were shattered, just as it says: “He shattered them at the foot of the mountain” (Exodus 32:19). When they came to craft the Tabernacle, He did not do so. The Holy One blessed be He gave them the blessing first, so that the evil eye would not affect them. That is why it is first written: “May the Lord bless you and protect you” (Numbers 6:24) from the evil eye, and then: “It was on the day that [Moses] concluded…”