Masters of the Word 1E

Rabbi Shmuel bar Ami said: From the beginning of the creation of the world, the Holy One blessed be He desired to enter into a partnership with the creations below. Either way, it [the wording of the verse] is difficult. If it [the counting of the days] was for the purpose of a tally, it should have said: ‘One, two, three,’ or else ‘first, second, third’; is it proper to say: ‘One, second, third?’ This is bewildering. When did the Holy One blessed be He repay them? It was later, at the establishment of the Tabernacle, as it is stated: “The one who presented his offering on the first day” (Numbers 7:12) – [alluding to] the first [day] of the creation of the world. The Holy One blessed be He said: ‘It is as though I created the world on that day.’
It was taught: That day was conferred with ten crowns. It was the first day of the act of Creation; the first day for [years of] kings; the first day for the princes; the first day for the priesthood; the first day for the Divine Presence [on earth], as it is stated: “They shall craft a sanctuary for Me [and I will dwell in their midst]” (Exodus 25:8); the first day for blessing; the first day for sacrificial service; the first day for the prohibition of improvised altars; the first day for slaughtering [sacrifices] in the north; and the first day for descent of fire [from heaven], as it is stated: “Fire emerged from before the Lord…” (Leviticus 9:24).

Rabbi Berekhya began: “Return, return, the Shulamite; return, return, and we will gaze upon you” (Song of Songs 7:1) – “return” is written four times, corresponding to the four kingdoms into which Israel entered whole and emerged whole. “The Shulamite” – it is a nation that the peace [shalom] of the One who lives forever moves with it, from tent to tent.
“The Shulamite” – the nation that the priests instill peace into it every day, as it is stated: “They shall place My name” (Numbers 6:27), and it is written: “And grant you peace” (Numbers 6:26).
“The Shulamite” – the nation that the One who is peace of the worlds resides in its midst, as it is stated: “They shall craft for Me a Sanctuary, and I will dwell in their midst” (Exodus 25:8).
“The Shulamite” – the nation that I am destined to instill peace into it, as it is stated: “I will grant peace in the Land” (Leviticus 26:6).
“The Shulamite” – the nation toward which I will direct peace; that is what is written: “So said the Lord: Behold, I will direct peace to her like a river” (Isaiah 66:12).
Rabbi Shmuel bar Tanḥum and Rabbi Ḥana in the name of Rabbi Idi: A nation that made peace between Me and My world, as were it not for it, I would destroy My world. Rav Huna in the name of Rav Aḥa began: “The earth and all its inhabitants melted away” (Psalms 75:4) – just as it says: “All the inhabitants of Canaan have melted away” (Exodus 15:15). “I set firm” (Psalms 75:4) – I, once they accepted upon themselves, “I am the Lord your God” (Exodus 20:2), “I set firm its pillars, Selah” (Psalms 75:4) – and the world was filled with joy [venitbasem].
Rabbi Elazar ben Maron says: The nation that preserves [meshalema] the stability of the world, both in this world, and in the World to Come. Rabbi Levi said: A nation that all the good that comes into the world comes only due to its merit. Rains fall only due to its merit, dews fall only due to its merit, as it is stated: “And may God give you from the dew of the heavens” – to you, due to your merit, and the matter is dependent upon you.

“The one who presented” – that is what is written: “Arise, north, and come, south…” (Song of Songs 4:16). Rabbi Yosei said: When did the inauguration begin? It was on the twenty-third of Adar. On the first of Nisan, the days of inauguration concluded. All seven days of inauguration, Moses would erect the Tabernacle, and each and every morning he would sacrifice his offerings in it, and dismantle it. On the eighth, he erected it and did not dismantle it, as it is stated: “It was in the first month during the second year, on the first of the month, the Tabernacle was erected” (Exodus 40:17). That eighth day was Sunday, and it was the first of Nisan. On that day, Aaron and his sons stood and washed their hands and their feet from the basin, performed their service in the prescribed order. On that day, Israel sacrificed the daily offerings, vow offerings and gift offerings, sin offerings and guilt offerings, first born and tithes. Regarding that day it says: “Arise, north, and come, south …” – “Arise, north,” this is the burnt offering that is slaughtered in the north. “And come, south,” this is the peace offering that is slaughtered in the south. “Blow upon my garden” (Song of Songs 4:16), this is the Tent of Meeting. “Its perfume will spread” (Song of Songs 4:16), this is the incense of the spices. “Let my beloved come to his garden” (Song of Songs 4:16), this is the Divine Presence. “And eat his delicious fruits,” these are the offerings.
“I have come to my garden, my sister, my bride” (Song of Songs 5:1), this is the eighth day. “I gathered my myrrh with my perfume” (Song of Songs 5:1), this is the frankincense of the incense and the frankincense of the meal offering. “I ate my honeycomb with my honey” (Song of Songs 5:1), these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk” (Song of Songs 5:1), these are the libations and the parts of the offerings of lesser sanctity that are burned on the altar. “Eat, friends” (Song of Songs 5:1), this is Moses and Aaron. “Drink and become intoxicated, beloved ones” (Song of Songs 5:1), this is the congregation of Israel.
Rabbi Elazar and Rabbi Yosei bar Ḥanina, Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei ben Rabbi Ḥanina said: The descendants of Noah sacrificed [only] burnt offerings. Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: But is it not written: “Abel, he too brought from the firstborn of his flock and the choicest of them [meḥelvehen]” (Genesis 4:4), an item whose fat [ḥelev] is offered [on the altar]. What does Rabbi Yosei ben Rabbi Ḥanina do with this? He will interpret it as the choicest of them.
Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “He sent the young men of the children of Israel and they offered up burnt offerings and they slaughtered peace offerings, [shelamim] of bulls to the Lord” (Exodus 24:5). What does Rabbi Yosei ben Rabbi Ḥanina do with this? They were complete [shelemim] with their hides, without flaying and quartering.
Rabbi Elazar raised an objection to Rabbi Yosei ben Rabbi Ḥanina: “Yitro, father-in-law of Moses, took a burnt offering and feast offerings to God” (Exodus 18:12). What does Rabbi Yosei ben Rabbi Ḥanina do with this? He interprets it in accordance with the opinion of the one who said: Yitro came after the giving of the Torah. Rav said: Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina disagree; one said: Yitro came before the giving of the Torah, and the other said: Yitro came after the giving of the Torah. Rabbi Ḥama said that Rabbi Ḥanina said: The one who said that Yitro came before the giving of the Torah is in accordance with the one who said that they sacrificed peace offerings. The one who said that Yitro came after the giving of the Torah is in accordance with the one who said that they sacrificed burnt offerings.
This supports Rabbi Yosei ben Rabbi Ḥanina: “Arise, north,” this is the burnt offering that is slaughtered in the north. What is “arise”? It is an item that was dormant and awakened. “And come, south,” this is the peace offering that is slaughtered in the south. What is “and come”? It is something [a type of sacrifice] that was initiated.
Rabbi Abba son of Rav Papi and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei ben Rabbi Ḥanina: “This is the law of the burnt offering, it is the burnt offering” (Leviticus 6:2), that the descendants of Noah sacrificed. When it comes to the peace offering: “This is the law of the peace offering [that one will offer to the Lord]” (Leviticus 7:11). “That they sacrificed” is not written here, but rather “that they will sacrifice” – from now and in the future.
How does Rabbi Elazar establish the verse of Rabbi Yosei ben Rabbi Ḥanina: “Arise, north, and come, south”? He interpreted it regarding the exiles. “Arise, north” – when the exiles that are located in the north arise, they will come and encamp in the south. When Gog, who is located in the north, will arise, he will come and fall in the south; “I will lead you astray and I will entice you, and I will take you up from the ends of the north” (Ezekiel 39:2). When the messianic king, who is located in the north, will arise, he will come and build the Temple that is located in the south, just as it says: “I roused one from the north, and he came” (Isaiah 41:25).
Another matter, “Arise, north…” – it teaches that the winds are destined to introduce jealousy among themselves. The south wind says: ‘I will bring the exile of Teman, the exile of Hajar, and the entire south.’ The north wind says: ‘I am bringing the exile of the north.’ The Holy One blessed be He institutes peace between them and they enter the same entrance, to realize what is stated: “I will say to the north: Give, and to the south: Do not withhold; bring My sons from afar [and My daughters from the ends of the earth]” (Isaiah 43:6). Rabbi Ḥoneya said in the name of Rabbi Binyamin ben Levi: Because, in this world, when the north wind blows the south wind does not blow, but in the future, the Holy One blessed be He says: ‘I will bring a hybrid wind to the world, and it will be comprised of the two winds.’ That is what is written: “I will say to the north: Give…”
Another matter, “Arise, north…” – in the future, the Holy One blessed be He is destined to prepare a feast for the righteous in the Garden of Eden, and they will need neither balsam nor choice spices, but rather the north wind and the south wind will sweep through and sprinkle all the spices of the Garden of Eden and spread their fragrance. That is what is written: “Blow upon my garden” (Song of Songs 4:16); this is the sweeping through the garden.. “Its perfume will spread” (Song of Songs 4:16); this is the sprinkling. “Let my beloved come to his garden” (Song of Songs 4:16); Israel says before the Holy One blessed be He: ‘Is there a host that prepares a feast for the guests and does not recline with them? Is there a bridegroom who prepares a feast for the invitees and does not sit with them? If it is Your will: “Let my beloved come to his garden and eat his delicious fruits”’ (Song of Songs 4:16). The Holy One blessed be He said to them: ‘I will do as you request.’ At that moment, the Holy One blessed be He came to the Garden of Eden. That is what is written: “I have come to my garden, my sister [aḥoti], my bride [kala]…” (Song of Songs 5:1); Aḥoti, because they were burned [shenitaḥu] on My behalf in exile; kala, because they were consumed [shenitkalu] in exile, just as it says: “For we were killed all day on Your behalf…” (Psalms 44:23); therefore, He is destined to call them aḥoti, so they will be joined [aḥuyim] with Him; kala, just as it says: “The perfect [kelilat] beauty” (Lamentations 2:15), and it says: “Like a bride [vekhakala] bedecks herself with her ornaments” (Isaiah 61:10), and it says: “You will tie them like a bride [kakala]” (Isaiah 49:18).
“I gathered my myrrh [mori] with my perfume [besami]” (Song of Songs 5:1), as they were embittered [shenitmareru] in exile, but they would freshen [mevasmim] themselves with sanctification of the name of Heaven. That is why the Holy One blessed be He is destined to delight them in the Garden of Eden and burn all the spices before them. “I ate my honeycomb [yari] with my honey” (Song of Songs 5:1); because they poured out [he’eru] their souls to death in exile, just as it says: “Because he poured out his soul to death” (Isaiah 53:12), and they engaged in the study of Torah that is sweeter than honey. That is why the Holy One blessed be He is destined to give them wine that has been preserved in its grapes since the six days of Creation, and to bathe them in streams of milk. Alternatively, it is based on: “It will be on that day, that the mountains will drip nectar [asis] and the hills will flow with milk” (Joel 4:18).
“Eat, friends” (Song of Songs 5:1), these are Israel, who performed the will of the Holy One blessed be He in exile and did not wish to assimilate into the nations, but rather they observed the covenant of the Holy One blessed be He. Alternatively, “eat, friends,” these are the performers of mitzvot; “drink and become intoxicated, beloved ones” (Song of Songs 5:1), these are the Torah Sages.
Rabbi Yosei bar Ḥama expounds this entire verse, “arise, north,” regarding the Tabernacle. “Arise, north, and come, south,” these are burnt offerings and peace offerings, as the burnt offerings are slaughtered in the north and the peace offerings in the south. “Blow upon my garden [gani].” What is gani? It is my canopy [genuni]. Just like this canopy is adorned with assorted colors, so the Tabernacle was adorned with assorted colors: “Sky blue, purple and scarlet wool and linen, spun together” (Exodus 26:31, 36). “Its perfume will spread,” this is the incense. “Let my beloved come to his garden,” Rabbi Honeya said the Torah taught you proper conduct. The bridegroom shall not enter the wedding canopy until the bride gives him permission. That is, “let my beloved come to his garden,” and only then: “I have come to my garden.”
Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon: This is analogous to a king who grew angry at his queen and expelled her and removed her from his palace. Sometime later, he sought to have her return. She said: ‘Let him provide me with a novel item, and then he can have me return.’ So, in the past, man was in the Garden of Eden in the camp of the Divine Presence. The Holy One blessed be He grew angry at him and expelled him from his domain. When Israel departed from Egypt, the Holy One blessed be He sought to restore Israel to his domain, and said to them that they should build a Tabernacle for Him and He would dwell in their midst, just as it says: “They shall craft a sanctuary for Me, [and I will dwell in their midst]” (Exodus 25:8). Israel said: ‘Let the Holy One blessed be He provide us with one novel item in order to have us return to Him.’ What is the novel element? In the past, the Holy One blessed be He would accept offerings from on High: “The Lord smelled the pleasing aroma” (Genesis 8:21), but now He will be accepting them from below. That is what is written: “Let my beloved come to his garden,” this is the Divine Presence. “And eat his delicious fruits,” these are the offerings.
“I have come to my garden, my sister, my bride.” To what is the matter comparable? It is to a king who said to the residents of the province that they should build a palace, and they built it. The residents of the province were standing at the entrance to the palace, and shouting and saying: ‘Let the king enter the palace.’ What did he do? He entered through a wicket and sent the herald to them: ‘Do not shout, as I have already entered the palace.’ So, when the Tabernacle was erected, Israel would say: “Let my beloved come to his garden,” as the labor of the Tabernacle was completed on the twenty-fifth of Kislev, and the Tabernacle stood dismantled until the New Moon of Nisan. Israel were saying: ‘We crafted the Tabernacle. When will the Divine Presence come and rest in our handiwork?’ When the New Moon of Nisan arrived, and the Holy One blessed be He commanded to erect the Tabernacle, He sent to them by means of Moses: ‘What do you fear? Already “I have come to my garden, my sister, my bride.”’
Rabbi Yishmael ben Rabbi Yosei said: “I have come to the garden” is not written here, but rather, “I have come to my garden [legani]” – to my canopy [lignuni], to the place that was primary from the outset. Was not the primary locale for the Divine Presence in the lower worlds? That is what is written: “They heard the voice of the Lord God walking about in the garden with the day breeze” (Genesis 3:8).
Rabbi Ḥama bar Kahana said: “Walking [mehalekh],” is not written here, but rather, “mithalekh in the garden” – hopping and ascending. What is, “The man and his wife hid”? (Genesis 3:8). Rabbi Aivu said: At that moment, the stature of Adam the first man diminished and stood at one hundred cubits. When Adam sinned, the Divine Presence ascended to the first firmament. Cain sinned, It ascended to the second firmament. The generation of Enosh sinned, It ascended to the third firmament. The generation of the Flood sinned, It ascended to the fourth firmament. The generation of the Dispersion sinned, It ascended to the fifth firmament. The Sodomites sinned, It ascended to the sixth firmament. The Egyptians sinned, It ascended to the seventh firmament. Corresponding to them, seven righteous men stood and caused the Divine Presence to descend from the upper worlds to the lower worlds; these are they: Abraham caused It to descend from the seventh to the sixth; Isaac caused It to descend from the sixth to the fifth; Jacob caused It to descend from the fifth to the fourth; Levi caused It to descend from the fourth to the third; Kehat caused It to descend from the third to the second; Amram caused It to descend from the second to the first; Moses caused It to descend from the upper worlds to the lower worlds.
Rabbi Yitzḥak said: It is written: “The righteous will inherit the earth and dwell on it forever” (Psalms 37:29). On what will the wicked dwell, the air? Rather, the wicked expelled the Divine Presence from the earth, but the righteous caused the Divine Presence to dwell on earth. When did the Divine Presence rest on the earth? It was on the day that the Tabernacle was erected, as it is stated: “The cloud covered the Tent of Meeting and the glory of the Lord filled the Tabernacle” (Exodus 40:34).
“I gathered my myrrh with my perfume,” this is the frankincense and the incense. “I ate my honeycomb with my honey,” these are the limbs of the burnt offering and the parts of the offerings of the most sacred order that are burned on the altar. “I drank my wine with my milk,” these are the meal offerings and the libations. “Eat, friends,” this is Moses and Aaron. “Drink and become intoxicated [veshikhru], beloved ones,” this is Nadav and Avihu, who were overcome [shenishtakeru] by their trouble.
Another matter, “eat, friends,” these are the princes. Rabbi Shimon ben Yosanya said: Why does it call the princes “friends”? It is because when one of them would present his offering and the offering was accepted, he would make a feast for his loved ones, his friends, and his relatives. “Drink and become intoxicated, beloved ones,” these are the princes. Why does it call them beloved ones? It is because they were beloved to one another. Why does it say to them: “Eat, friends, drink and become intoxicated, beloved ones”? This is analogous to a king who made a feast and invited guests. After they ate and drank, he said to them: ‘Give this portion to the host.’ Here, too, “I have come to my garden,” and you, too, “eat, friends, drink and become intoxicated, beloved ones.”
Rabbi Berekhya said: This is analogous to a king who made a feast and invited guests, and a creeping animal landed in the serving dish. The king extended his hand and all of them extended their hands. Had the king withdrawn his hand, all of them would have withdrawn their hands.
Rabbi Yanai said: This is analogous to a king who made a feast and invited guests, and he wanted his guests to enjoy themselves. He would circulate among them and say: ‘May it be pleasant for you, may it be sweet for you.’
Another matter, “I gathered my myrrh…” Rabbi Shimon ben Yosanya said: Three matters are written here: “I gathered my myrrh with my perfume,” “I ate my honeycomb with my honey,” “I drank my wine with my milk,” corresponding to three matters that the princes performed inappropriately, but the Holy One blessed be He accepted them. These are: Everywhere, an individual does not donate the incense, but the princes brought it, “one ladle of ten gold shekels, full of incense” (Numbers 7:14). Everywhere, the individual brings a sin offering only after he becomes aware of his sin, but here they brought a goat unrelated to a sin. Everywhere, an individual’s offering does not override Shabbat, but here the individual’s offering overrode Shabbat. We learned from this how beloved the offering of the princes was before the Holy One blessed be He.

[(Exod. 38:21:) THESE ARE THE RECORDS OF THE TABERNACLE]. This text is related (to II Kings 12:16 [15]): AND THEY DID NOT ASK AN ACCOUNTING FROM THE ONES INTO WHOSE HANDS THEY GAVE THE MONEY TO GIVE TO THOSE DOING THE WORK, BECAUSE THEY WERE ACTING IN GOOD FAITH. This is the generation of King Joash, which did act in good faith. Our masters have taught: Whoever entered the Temple treasury to make a withdrawal did not enter in a hemmed tunic or with a money girdle, for if he became wealthy, they would say he became rich from what belonged to the Temple treasury. Thus a person must satisfy the people just as he satisfies Heaven, as stated (in Numb. 32:22): SO YOU SHALL BE BLAMELESS BEFORE THE LORD AND BEFORE ISRAEL…. Now Moses was sole treasurer over the business of the Tabernacle. When the Holy One said to Moses (in Exod. 25:8): MAKE ME A SANCTUARY, Moses said to all the children of Israel (in Exod. 35:4–5): THIS IS THE THING WHICH THE LORD HAS COMMANDED <…:> TAKE FROM AMONG YOU AN OFFERING…. R. Johanan said: In two mornings they brought < building materials > for the whole Tabernacle, so that they had more than enough. (Exod. 36:6–7:) THEN MOSES COMMANDED, AND THEY HAD IT PROCLAIMED THROUGHOUT THE CAMP…: FOR THEY HAD SUFFICIENT SUPPLIES…. Moses said to the Holy One: Sovereign of the World, We have done all the work for the Tabernacle, and we have more than enough. What shall we do with the surplus? He said to them: Go and make a tabernacle for the commandments. He went and made a tabernacle for the commandments. When he came to give the accounting, he said to them (i.e., to the Israelites) thus and so was spent for the <actual> Tabernacle, and with the rest I made a tabernacle for the testimony. It is so stated (in Exod. 38:21): THESE ARE THE RECORDS OF THE TABERNACLE, THE TABERNACLE OF THE TESTIMONY. What is the meaning of TABERNACLE (MShKN), TABERNACLE (MShKN), <with the word repeated> two times? R. {Simeon} [Samuel] said: It was mortgaged (NTMShKN) two times for them. R. Ishmael said: This < usage > is a sign for all who come into the world that there is only forgiveness for Israel alone. THE TABERNACLE OF THE TESTIMONY is testimony for all who come into the world that the Holy One has been reconciled with Israel. A parable: To what is the matter comparable? To a king who took a wife and loved her excessively. He became angry with her and left her. Her woman neighbors said to her: He will not return to you. After some days the king was reconciled to her and entered his palace [with her], where he ate and drank. Now her neighbors would not believe that he had been reconciled to her; but when there was an aroma in the heavens over her, they immediately knew that the king had been reconciled to her. Similarly the Holy One loved Israel, brought them to Mount Sinai, gave them the Torah, and called them kings (in Exod. 19:6). At the end of forty days they made the calf and said (in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. In that hour the peoples of the world said: The Holy One will never again be reconciled to them. When Moses arose and prayed for them, the Holy One said to him (in Numb. 14:20): I HAVE PARDONED THEM AS YOU ASKED. And not only that but I have had my Divine Presence dwell over them and among them, so that everyone may know that I have forgiven them. It is so stated (in Exod. 25:8): AND LET THEM MAKE ME A SANCTUARY [THAT I MAY DWELL AMONG YOU].

On the seventh day after the Ten Commandments Moshe went up on the mountain, as it says "The Presence of the LORD abode on Mount Sinai, and the cloud hid it for six days..." (Shemot 24:16) This was in order for Moshe to purify himself. "On the seventh day He called to Moses from the midst of the cloud." (ibid.) "Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights." (Shemot 24:18) On the 17th of Tammuz he came down and shattered the tablets, "The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to the LORD; perhaps I may win forgiveness for your sin.” Moshe went back up on the 18th of Tammuz and pleaded for mercy on behalf of Israel, as it is written "When I lay prostrate before the LORD those forty days and forty nights, because the LORD was determined to destroy you," (Devarim 9:25) At that moment, the Holy One once again viewed Israel with favor and said to Moshe to carve new tablets and to come up the mountain once again, as it says "Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood." (Devarim 10:1) He came down on the 28th of Av and carved the second tablets, as it says "So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai..." (Shemot 34:4) He went back up on the 29th of Av and the Torah was repeated to him a second time, as it says "I had stayed on the mountain, as I did the first time, forty days and forty nights; and the LORD heeded me once again: the LORD agreed not to destroy you." (Devarim 10:10) 'As I did the first time,' just as the first was a time of favor, so too the second were a time of favor- we can derive from this that those in the middle were a time of anger. He came down on the 10th of Tishre, which was Yom Kippur, and announced to them that they had found favor before God (Hamakom), as it says "Pardon our iniquity and our sin, and take us for Your own!” (Shemot 34:9) Therefore it was established as a fixed day and a remembrance for the generations, as it says "This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year..." (Vayikra 16:34)

“Speak to the children of Israel, and they shall take Me a gift; from every man whose heart pledges, you shall collect My gift” (Exodus 25:2).
“They shall take Me a gift” – that is what is written: “For a good lesson [lekaḥ] I have given you: My Torah, do not forsake it” (Proverbs 4:2). Do not forsake the acquisition [mikaḥ] that I gave to you. You have a person who acquires an acquisition, there is gold in it but there is no silver in it, there is silver in it but there is no gold in it. But the acquisition that I gave you, there is silver in it, as it is stated: “The sayings of the Lord are pure sayings, like silver purified” (Psalms 12:7), and there is gold in it, as it is stated: “They are more desirable than gold, than quantities of fine gold” (Psalms 19:11).
There is a person who acquires fields but not orchards, orchards but not fields; but this acquisition, there are fields in it and there are orchards in it, as it is stated: “Your irrigated fields are an orchard of pomegranates” (Song of Songs 4:13).
You have a person who acquires an acquisition, but people do not know what it is. However, from the fee of the intermediary it is known what he acquired. So too, the Torah, people know what it is only from the reward that Moses received, as it is stated: “Moses did not know that the skin of his face was radiant as He spoke with him” (Exodus 34:29).
You have an acquisition that the one who sold it is sold with it. The Holy One blessed be He said to Israel: I sold you the Torah; as it were, I was sold with it, as it is stated: “And they shall take Me a gift.” This is analogous to a king who had an only daughter. One of the kings came and took her [as a wife], and sought to go to his land and take his wife [with him]. He said to him: ‘My daughter whom I gave to you is an only child. To part from her, I am unable; to say to you do not take her, I am unable, because she is your wife. Rather, do this favor for me; wherever you go, prepare a small bedroom for me, so I can live with you, as I cannot forsake my daughter.’ So too, the Holy One blessed be He said to Israel: ‘I gave you the Torah. To leave it, I am unable. To say to you do not take it, I am unable. Rather, every place you go, build a house for Me so I may reside in it,’ as it is stated: “They shall craft a Sanctuary for Me, [and I will dwell among them]” (Exodus 25:8).

Another matter: “They shall take Me a gift” – Rabbi Berekhya began: “Yours, Lord, is the greatness, and the might…for everything that is in the heavens and on the earth” (I Chronicles 29:11). You find that everything the Holy One blessed be He created above, He created below. Above, an abode and thick cloud, as it is stated: “See from the abode of Your holiness” (Isaiah 63:15). Thick cloud, [as it is stated]: “Moses approached the thick cloud [where God was]” (Exodus 20:18), and it is written: “Can He judge through the thick cloud?” (Job 22:13). Below, “then Solomon said: The Lord said that He would dwell in the thick cloud” (I Kings 8:12), and it is written: “I have built a house as an abode for You” (I Kings 8:13).
Above, “seraphim were standing above Him” (Isaiah 6:2); below, “standing acacia wood” (Exodus 26:15). Above, cherubs, as it is stated: “who abides upon the cherubs” (Isaiah 37:16); below, “the cherubs shall be” (Exodus 25:20). Above, “the wheels were borne parallel to them” (Ezekiel 1:20); below, “The workmanship of the wheels was like the workmanship of the chariot’s wheel” (I Kings 7:33), and likewise, “and behold, there was one wheel on the ground” (Ezekiel 1:15). Above, “the Lord is in His Holy Sanctuary” (Psalms 11:4); below, “the Sanctuary of the Lord” (I Samuel 1:9). Above, “The kings of hosts flee again and again” (Psalms 68:13); below, “the hosts of the Lord departed” (Exodus 12:41). Above, “let there be a firmament in the midst of the water, [and let it divide between water and water]” (Genesis 1:6); below, “the curtain shall divide for you [between the Sanctuary and the Holy of Holies]” (Exodus 26:33). Above, “the throne of the Lord” (I Chronicles 29:23); below, “Throne of glory, exalted from the first, is the place of our Temple” (Jeremiah 17:12). Above, “Is there a number to His companies” (Job 25:3); below, “two men, captains of his companies” (II Samuel 4:2). Above, “And count the stars” (Genesis 15:5); below, “and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10).
Above, “Behold the man garbed in linen” (Ezekiel 9:11); below, “He shall don a sacred linen tunic” (Leviticus 16:4). Above, “The angel [malakh] of the Lord encamps” (Psalms 34:8); below, “as he is a messenger [malakh] of the Lord of hosts” (Malachi 2:7). Above, “he took it from upon the altar with tongs” (Isaiah 6:6); below, “You shall make for Me an altar of earth” (Exodus 20:21). Above, “and stretches them like a tent for dwelling” (Isaiah 40:22); below, “how goodly are your tents, Jacob” (Numbers 24:5). Above, “He spreads out the heavens like a sheet” (Psalms 104:2); below, “ten sheets” (Exodus 26:1). Above, “light rests with Him” (Daniel 2:22); below, “pure olive oil pressed for illumination” (Exodus 27:20). Moreover, everything that is below is more beloved that what is above. Know that He forsook what was above and descended to what was below, as it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them” (Exodus 25:8). That is, “for everything that is in the heavens and on the earth” (I Chronicles 29:11), and it says: “Mine is the silver, and Mine the gold, the utterance of the Lord of hosts” (Haggai 2:8).

Another matter, “they shall craft an Ark.” What is written above? “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8). The Holy One blessed be He said to Israel: ‘You are My flock and I am a shepherd,’ as it is stated: “You are My flock, the flock of My pasture; you are man” (Ezekiel 34:31). And ‘I am a shepherd,’ as it is stated: “Shepherd of Israel, listen” (Psalms 80:2). ‘Construct a pen for the Shepherd, so He will come and herd you.’ That is why it is stated: “They shall craft a Sanctuary for Me, and I will dwell among them.”
‘You are a vineyard,’ as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7). ‘I am the Guardian,’ as it is stated: “Behold, the Guardian of Israel neither slumbers nor sleeps” (Psalms 121:4). ‘Construct a hut for the Guardian so He may guard you.’
‘You are children and I am your Father,’ as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And ‘I am your Father,’ as it is stated: “For I have been a Father to Israel” (Jeremiah 31:9). ‘It is an honor for the children when they are with their father, and an honor for the Father when He is with His children.’ Likewise it says: “The crown of elders is grandchildren, [and the glory of children is their fathers]” (Proverbs 17:6). ‘Construct a house for the Father, so He may come and dwell among His children.’ That is why it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them].”’

What is “the Testimony”? Rabbi Shmuel ben Rabbi Yishmael said: It is testimony for all who enter the world that there is forgiveness for Israel. Alternatively, it is testimony for the entire world that [Moses] was appointed by the Holy One blessed be He.
Rabbi Yitzḥak said: To what is this matter comparable? To a king who took a wife and loved her exceedingly. He became angry at her and left her, and her neighbors would say to her: ‘He will never come back to you.’ Sometime later, he sent to her and said: ‘Sweep my palace and make the beds, as on such and such day I will come to you.’ When that day arrived, the king came to her and reconciled with her. He entered the palace [and came] to her, and ate and drank with her. Her neighbors did not believe it. When they smelled the fragrance of perfume, they knew that the king had reconciled with her. So too, the Holy One blessed be He loved Israel and brought them before Mount Sinai. He gave them the Torah and called them a kingdom of priests, as it is stated: “You will be for Me a kingdom of priests” (Exodus 19:6). Forty days later, they sinned. At that moment, the idolaters said: He will never again be reconciled with them, as it is stated: “They said among the nations: They will not reside here anymore” (Lamentations 4:15). When Moses went to ask for mercy for them, the Holy One blessed be He immediately forgave them, as it is stated: “The Lord said: “I have forgiven in accordance with your statement” (Numbers 14:20). Moses said: ‘Master of the universe, I am satisfied that You have pardoned Israel, but proclaim before the eyes of all the nations that there is no residual resentment in Your heart against them.’ The Holy One blessed be He said to him: ‘As you live, I will rest My Divine Presence in their midst,’ as it is stated: “They shall craft a Sanctuary for Me [and I will dwell among them]” (Exodus 25:8), ‘and they will recognize that I have pardoned them.’ That is, “the Tabernacle of Testimony,” as it is testimony for Israel that the Holy One blessed be He has pardoned them.