קִרְב֧וּ אֵלַ֣י שִׁמְעוּ־זֹ֗את לֹ֤א מֵרֹאשׁ֙ בַּסֵּ֣תֶר דִּבַּ֔רְתִּי מֵעֵ֥ת הֱיוֹתָ֖הּ שָׁ֣ם אָ֑נִי וְעַתָּ֗ה אֲדֹנָ֧י יְהוִ֛ה שְׁלָחַ֖נִי וְרוּחֽוֹ׃ (פ)
גענענט צו מיר, הערט דאָס צו: פֿון אָנהײב אָן האָב איך ניט אין פֿאַרבאָרגעניש גערעדט, פֿון זינט עס געשעט בין איך דערבײַ; און אַצונד האָט גאָט דער האַר מיך געשיקט מיט זײַן גײַסט.
Siftei Chakhamim
Thus you have four kinds [of material] together in each and every thread. . . Explanation: all were entwined [into one thick thread], for it is written, “Twined.” The ו of ותכלת has the meaning of ב . Thus the verse conveys: “Fine linen entwined with greenish blue, dark red, and crimson.” It is like the ו in ה' שלחני ורוחו (Yeshaya 48:16), which means: “Hashem sent me with His spirit.” Similarly, ה' וכלי זעמו (ibid. 13:5), which means: “Hashem with His weapons of wrath.”
Rashi
in the hand of Malachi It was already delivered into his hand for many days. From here, our Sages expounded in a baraitha of Mechilta that all the prophets stood on Mount Sinai and there the prophecies were delivered to them, and so [Isaiah (48:16)] says: “From the time it was, there was I, and now, the Lord God has sent me, [and His spirit].”
Haamek Sheilah
WHY GOD GAVE ISRAEL THE TWENTY-FOUR BOOKS
WHEN [GOD GAVE the Torah to the Jewish people:] “He came with some of the sacred myriads; and in His right hand was eish-das, a fire of law, for them [Israel].”1As I wrote in the beginning of Part 1, Chapter 1, this verse from Deut. 33:2 is quoted at the beginning of each of the three sections because, as explained in the Sifrei, it encompasses the nature of the Torah and its impact upon humankind, especially for those who toil in its study. [At that time] God desired to give the Jewish people the twenty-four sacred books.2The Twenty-four Books refer to the Pentateuch, Prophets and Hagiographa. Samuel I and II, Kings I and II, the trei-asar (the twelve minor prophets), Ezra and Nehemiah, and Chronicles I and II are considered to be one book each. Tractate Berachos 5a states: R. Levi ben Hama, stated in the name of R. Shimon ben Lakish, “What is the meaning of the verse, ‘…and I shall give you [Moses] the stone luhos,3The two stone tablets on which the Ten Commandments were inscribed. Torah4Torah means “teaching.” and the mitzvah5Commandment. that I have written to teach them?’6Ex. 24:12. [The word luhos refers to the Ten Commandments]. Torah refers to Scripture. Mitzvah – this is the Mishnah, and ‘that which I have written’ refers to the Prophets and Hagiographa.’” In Shemos Rabbah, parashah 28, it is written: R. Yitzhak said, “That which the Prophets were to prophesy in the future to subsequent generations was received from Mount Sinai. For Moses said to Israel, ‘[Not with you alone do I seal this covenant…] but with whoever is here, standing with us today before the Lord our God, and with whoever is not here with us today,’7Deut. 29:14, 15.…[A similar idea is found in the verse], ‘The burden of the word of God to Israel by Malachi,’ [literally, “in the hand of Malachi”].8Mal. 1:1. It does not say ‘in the days of Malachi,’ but ‘in the hand of Malachi,’ for his prophecy was already in his hand since Sinai, but until then he was not granted the right to prophesy. Similarly Isaiah said, ‘From the time that it was, there am I.’9Isa. 48:16. Isaiah said, I was present at the Revelation on Sinai where I received this prophecy. [However], only ‘now has the Lord God10Rashi, on Deut. 3:24, translates Adonai Elohim as “merciful in judgment.” See Nahmanides for another translation. authorized me to prophesy11Literally, “sent me.” and imbued me with his Divine Spirit,’ for until now no permission was given to him to prophesy.”12Since Malachi and Isaiah were born long after the Revelation, they could not have uttered any prophecy earlier because they were not yet alive. The Midrash intimates that God only brought them into the world when permission to prophesy had already been given.
WHEN [GOD GAVE the Torah to the Jewish people:] “He came with some of the sacred myriads; and in His right hand was eish-das, a fire of law, for them [Israel].”1As I wrote in the beginning of Part 1, Chapter 1, this verse from Deut. 33:2 is quoted at the beginning of each of the three sections because, as explained in the Sifrei, it encompasses the nature of the Torah and its impact upon humankind, especially for those who toil in its study. [At that time] God desired to give the Jewish people the twenty-four sacred books.2The Twenty-four Books refer to the Pentateuch, Prophets and Hagiographa. Samuel I and II, Kings I and II, the trei-asar (the twelve minor prophets), Ezra and Nehemiah, and Chronicles I and II are considered to be one book each. Tractate Berachos 5a states: R. Levi ben Hama, stated in the name of R. Shimon ben Lakish, “What is the meaning of the verse, ‘…and I shall give you [Moses] the stone luhos,3The two stone tablets on which the Ten Commandments were inscribed. Torah4Torah means “teaching.” and the mitzvah5Commandment. that I have written to teach them?’6Ex. 24:12. [The word luhos refers to the Ten Commandments]. Torah refers to Scripture. Mitzvah – this is the Mishnah, and ‘that which I have written’ refers to the Prophets and Hagiographa.’” In Shemos Rabbah, parashah 28, it is written: R. Yitzhak said, “That which the Prophets were to prophesy in the future to subsequent generations was received from Mount Sinai. For Moses said to Israel, ‘[Not with you alone do I seal this covenant…] but with whoever is here, standing with us today before the Lord our God, and with whoever is not here with us today,’7Deut. 29:14, 15.…[A similar idea is found in the verse], ‘The burden of the word of God to Israel by Malachi,’ [literally, “in the hand of Malachi”].8Mal. 1:1. It does not say ‘in the days of Malachi,’ but ‘in the hand of Malachi,’ for his prophecy was already in his hand since Sinai, but until then he was not granted the right to prophesy. Similarly Isaiah said, ‘From the time that it was, there am I.’9Isa. 48:16. Isaiah said, I was present at the Revelation on Sinai where I received this prophecy. [However], only ‘now has the Lord God10Rashi, on Deut. 3:24, translates Adonai Elohim as “merciful in judgment.” See Nahmanides for another translation. authorized me to prophesy11Literally, “sent me.” and imbued me with his Divine Spirit,’ for until now no permission was given to him to prophesy.”12Since Malachi and Isaiah were born long after the Revelation, they could not have uttered any prophecy earlier because they were not yet alive. The Midrash intimates that God only brought them into the world when permission to prophesy had already been given.