Esnoga Bet Emunah

Esnoga Bet Emunah

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Three and 1/2 year Lectionary Readings	Second Year of the Reading Cycle
Heshvan 27, 5767 – November 17/18, 2006	Fifth Year of the Sh’mita Cycle

Candle Lighting and Havdalah Times

San Antonio, Texas, U.S. Brisbane, Australia:

Friday, Nov. 17, 2006 – Candles at: 5:20 PM Friday, Nov. 17, 2006 – Candles at: 5:59 PM

Saturday, Nov. 18, 2006 – Havdalah 6:15 PM Saturday, Nov. 18, 2006 – Havdalah 6:56 PM

Atlanta, Georgia, U.S. Singapore, Singapore

Friday Nov. 17, 2006 – Light Candles at 5:16 PM Friday, Nov. 17, 2006 – Candles at: 6:33 PM

Saturday, Nov. 18, 2006 – Havdalah 6:12 PM Saturday, Nov. 18, 2006 – Havdalah 7:24 PM

For other places see: http://chabad.org/calendar/candlelighting.asp

Shabbat Mevar’chim HaChodesh – Sabbath of the Proclamation of the New Moon of Kislev

New Moon of Kislev – Evening of Nov. 20^th – Evening of Nov. 22^nd

Shabbat	Torah Reading:	Weekday Torah Reading:
אֵלֶּה פְקוּדֵי
“Eleh P’qudei”	Reader 1 – Sh’mot 38:21-23	Reader 1 – Sh’mot 39:33-35
“These are the accounts”	Reader 2 – Sh’mot 38:24 – 39:1	Reader 2 – Sh’mot 39:36-39
“Estas son las cuentas”	Reader 3 – Sh’mot 39:2-7	Reader 3 – Sh’mot 39:40-43
Sh’mot (Exodus) 38:21 – 39:32	Reader 4 – Sh’mot 39:8-14
Ashlamatah: Jer. 30:18-25 + 31:7-8	Reader 5 – Sh’mot 39:15-21
	Reader 6 – Sh’mot 39:22-26	Reader 1 – Sh’mot 40:1-3
Psalm 71	Reader 7 – Sh’mot 39:27-32	Reader 2 – Sh’mot 39:4-6
	Maftir – B’midbar 28:9-15	Reader 3 – Sh’mot 39:7-9
N.C.: Matityahu 12:15-	Jer. 30:18-25 + 31:7-8

Roll of Honor:

This Torah commentary comes to you courtesy of His Honor Paqid Adon Hillel ben David and most beloved family, and that of Her Excellency Giberet Sarai bat Sarah and beloved family, as well as that of His Excellency Adon Barth Lindemann and beloved family and that of His Excellency Adon John Batchelor and beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved wife Giberet Karmela bat Sarah. For their regular and sacrificial giving, providing the best oil for the lamps, we pray that G-d’s richest blessings be upon their lives and those of their loved ones, together with all Yisrael, amen ve amen! Also a great thank you to all who send comments to the list about the contents and commentary of the weekly Seder.

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Rashi & Targum Pseudo Jonathan for: Sh’mot (Exodus) 38:21 – 39:32

RASHI	TARGUM PSEUDO JONATHAN
21 These are the accounts of the mishkan, the mishkan of Testimony, that were drawn up by Moshe's order; for the work of the Levites under the direction of Itamar, son of Aharon the kohen (Priest).	21 These are the sums, weights, and numbers of the Tabernacle of the Testimony, which were counted by the word of the mouth of Mosheh. But the service of the Levites was by the hand of Ithamar bar Aharon the priest.
22 Betzalel, son of Uri, son of Chur, of the tribe of Yehudah, made all that Adonai commanded Moshe.	22 And Bezalel bar Uri bar Hur, of the tribe of Jehudah, made all that the Lord had commanded Mosheh;
23 With him was Oholiav, son of Achisamach, of the tribe of Dan, sculptor and craftsman, and embroiderer in greenish-blue wool, dark red wool, crimson wool, and fine linen.	23 and with him, Ahaliab bar Achisamak, of the tribe of Dan, a worker in wood, and an artificer, and an embroiderer in hyacinth, and in purple, and in crimson, and in fine linen.
24 All the gold that was used for the work in all the work of the Sanctuary. The gold donated as a wave offering amounted to twenty-nine kikar and seven hundred and thirty shekel, (measured) by the Sanctuary standard.	24 All the gold that was used in making the whole work of the sanctuary, and it was the amount of the gold of the oblation, (was) twenty and nine talents, and seven hundred and thirty shekels, in the shekel of the sanctuary. This was the gold of the oblation, which every man of the sons of Israel, whose heart was willing, had offered as a separation.
25 The silver (collected) by the community census (amounted to) one hundred kikar, and one thousand seven hundred and seventy-five shekel, (measured) by the Sanctuary standard,	25 And the silver of them who were numbered of the sons of Israel, who gave at the time when Mosheh numbered them, every one for the redemption of his soul, a hundred talents, and a thousand and seven hundred and seventy and five shekels, of the shekel of the sanctuary.
26 one beka per person, (the equivalent of) a half-shekel, (measured) by the Sanctuary standard, from each one included in the census, from the age of twenty years and up, for six hundred and three thousand five hundred and fifty (men).	26 A drachma for (each) head, a half shekel of the shekel of the sanctuary, for every one who passed to the numberments, from twenty years and upwards, for six hundred and thirty thousand and five hundred and fifty (men).
27 One hundred kikar of this silver was (used) to cast the sockets for the mishkan and the sockets for the parochet (partition). One hundred sockets (were cast) from one hundred kikar, one kikar for each socket.	27 And there were a hundred talents of silver for casting the bases of the sanctuary, and the bases of the veil, a hundred bases, answering to the talents, a talent for a base.
28 Of the (remaining) one thousand seven hundred and seventy-five (shekel) he made hooks for the pillars, overlaid their caps and made bands for them.	28 And with the thousand and seven hundred and seventy and five shekels, he made hooks for the pillars, and the overlaying of their capitals and their rods.
29 The copper (donated as) a wave offering (amounted to) seventy kikar, and two thousand four hundred shekel,	29 And the brass of the oblation was seventy talents, and two thousand and four hundred shekels.
30 from which he made sockets for the entrance of the Tent of Meeting, the copper altar with its copper grate, all the altar's vessels,	30 And he made with it the bases of the gate of the tabernacle of ordinance, and the brasen altar, and the brasen grate for it, and all the vessels of the altar.
31 the sockets around the enclosure, the sockets for the entrance of the enclosure, all the stakes for the mishkan, and all the stakes around the enclosure.	31 And the bases of the court round about, and the bases of the gate of the court, and all the pins of the tabernacle, and all the pins of the court round about.

1 From the greenish-blue wool, dark red wool, and crimson wool, they made garments of distinction for service in the Sanctuary, and they made sacred garments for Aharon, just as Adonai commanded Moshe.	1 And of the hyacinth, and purple, and crimson, they made the vestments of ministration, to minister in the sanctuary. And they made the holy vestments of Aharon the priest, as the Lord had commanded Mosheh.
2 He made the ephod out of gold, greenish-blue wool, dark red wool, crimson wool, and twisted, fine linen.	2 And he made the ephoda of gold, hyacinth, and purple, and fine linen twined.
3 They beat the plates of gold and cut (them) into threads to work them into the greenish-blue wool, into the dark red wool, into the crimson wool, and into the fine linen, the work of a craftsman.	3 And they beat out the plates of gold, and cut them into threads to in-work with the hyacinth, and the purple, and the crimson, and the fine linen, the work of the artificer.
4 They made shoulder straps attached to it, attached at its two corners.	4 Shoulder-pieces made they for it conjoined; upon its two sides were they conjoined.
5 The ephod's belt which was on it, was woven with it in the same manner (as the ephod) (with) gold, greenish-blue wool, dark red wool, crimson wool, and twined, fine linen. just as Adonai commanded.	5 And its ordered band that was upon it was of the same; it was according to its work, of gold, hyacinth, and purple, and crimson, and fine linen twined, even as the Lord had commanded Mosheh.
6 They placed the shoham stones in gold settings, They (the stones) were engraved like the engraving of a signet (ring), with the names of the B’ne Yisrael.	6 And they wrought the jewels of onyx, enchased, set, inwrought, graved with graven writing, setting forth the names of the sons of Israel.
7 He set them on the shoulder straps of the ephod, as remembrance stones for the B’ne Yisrael, just as Adonai commanded Moshe.	7 And he set them on the shoulders of the ephoda, as stones of memorial for the sons of Israel, as the Lord commanded Mosheh.
8 He made the breastplate the work of a craftsman, in the same manner the ephod was made, (out of) gold, greenish-blue wool, dark red wool, crimson wool and twined, fine linen.	8 And he made the Breastplate, the work of the artificer, according to the work of the ephoda, of gold, hyacinth, and purple, and crimson, and fine linen twined.
9 They made the breastplate a doubled square, a span in its length and a span in its width.	9 Foursquare was it; doubled they made the breastplate, a span its length, and a span its breadth. [JERUSALEM. A palm its length, and a palm its breadth, doubled.]
10 They filled them (the breastplate settings) with four rows of stones: An odem (ruby), pitda (topaz), and bareket (emerald), (was placed on) the first row.	10 And they filled it with four rows of precious gems, (margalyan,) corresponding with the four corners of the world. The first row, carnelian, topaz, and carbuncle, row one: and upon them were engraven and expressed the names of three tribes, Reuben, Shimeon, and Levi.
11 The second row: nofech (carbuncle), sapphire, and yahalom (diamond).	11 And the name of the second row, smarag, and sapphire, and chalcedony: and upon them was inscribed and set forth the name of three tribes, Jehudah, Dan, and Naphtali.
12 The third row: leshem (opal), shevo (agate), and achlomo (amethyst).	12 And the name of the third row, ligure, agate, and amethyst: and upon them inscribed and set forth the name of three tribes, Gad, Asher, and Issakar.
13 The fourth row: tarshish (chrysolite), shoham (onyx), and yoshfei (jasper). (They were) placed in gold settings in their fullness.	13 And the name of the fourth row, chrysolite, and onyx, and jasper: and upon them inscribed and set forth the name of three tribes, Zebulon, Joseph, and Benjamin: enchased and set in gold in their infillings.
14 These stones had the names of the B’ne Yisrael, twelve of them by their names, each one's name engraved as on a signet (ring), representing the twelve tribes.	14 And the gems were according to the names of the sons of Israel, twelve, according to their names; the writing engraved, inscribed, and set forth as the engraving of a ring; each man's gem according to his name in the twelve tribes.
15 They made twisted end-chains for the breastplate, braided work of pure gold.	15 And they made upon the breastplate wreathen chains, entwined work, of pure gold.
16 They made two gold settings, and two gold rings. They set the two gold rings at the two (upper) corners of the breastplate.	16 And they made two sockets of gold, and two golden rings, and set the two rings on the two sides of the breastplate.
17 They put (attached) the two gold-braided chains on the two rings, at the corners of the breastplate.	17 And they put the two entwinements of gold within the two rings upon the two sides of the breastplate,
18 The two ends of the two braided chains they put (attached) to the two settings, and placed them on the shoulder straps of the ephod toward the front.	18 and the two chains that were arranged on the two sides they fastened upon the two sockets, and set them on the shoulders of the ephoda, toward its front.
19 They made two gold rings and set them on the two (lower) corners of the breastplate, on its edge that was on the inner side of the ephod.	19 And they made two golden rings and set them upon the two sides of the breastplate, upon its edge, that was on the border of the ephod inward.
20 They made two gold rings and placed them on the two shoulder straps of the ephod, on the bottom, toward the front, against where they were joined, above the ephod's belt.	20 And they made two golden rings, and arranged them upon the two shoulders of the ephod below, toward its front, over against the place of conjoinment above the band of the ephod,
21 They bound the (lower) rings of the breastplate to the (lower) rings of the ephod with a cord of greenish-blue wool, so that it (the breastplate) remained against the ephod's belt, so that the breastplate did not move from the ephod, just as Adonai commanded Moshe.	21 and fitted the breastplate by its rings to the rings of the ephod by a ribbon of hyacinth, that it might adhere to the band of the ephod, and that the breastplate be not loosened from being upon the ephod, as the Lord commanded Mosheh.
22 He made the robe of the ephod of woven work, completely out of greenish-blue wool.	22 And he made the mantle‑robe, a work of the weaver, of twined thread of hyacinth.
23 The opening of the robe was turned inward like the opening around a coat of armor, with a border all around the opening so that it did not tear.	23 And the aperture of the upper robe (was) double in the midst, like the opening of a piece of armour, with a border round about its edge, that it might not be torn.
24 They made on the robe's (lower) hem, pomegranates of greenish-blue wool, dark red wool, crimson wool, (that were) twined together.	24 And they made upon the bottom of the upper robe pomegranates of hyacinth, and purple, and crimson, and (fine linen) entwined.
25 They made pure gold bells, and put the bells between the pomegranates, on the (lower) hem of the robe all around, between the pomegranates.	25 And they made golden bells, and set the bells among the pomegranates upon the border of the mantle-robe, round about among the pomegranates;
26 A bell and a pomegranate, a bell and a pomegranate, on the (lower) hem of the robe all around, for performing (Divine) service, just as Adonai commanded Moshe.	26 a bell and a pomegranate, a bell and a pomegranate, all of them seventy upon the bottom of the upper robe round about to minister in; as the Lord commanded Mosheh.
27 They made fine linen undershirts, of woven work, for Aharon and his sons.	27
28 (They made) a fine linen turban, and the slendor of the fine linen turban-hats, and the linen pants, (all out of) fine, twined linen,	28
29 (They made) the sash-belt of fine, twined linen, and greenish-blue wool, dark red wool, and crimson wool, the work of an embroiderer, just as Adonai commanded Moshe.	29
30 They made a diadem --- a holy crown, of pure gold. They wrote upon it a writing in the manner of a signet (ring), "Holy unto Adonai."	30 And they made the plate of the crown of holiness of pure gold, and wrote upon it, inscribed, engraven, and set forth, HOLINESS TO THE LORD.
31 They put (fastened) on it a greenish-blue wool cord, to fasten it to the turban from above, just as Adonai commanded Moshe.	31 And they set upon it a twined ribbon of hyacinth, to put it upon the tiara above the forehead; as the Lord commanded Mosheh.
32 Thus was completed all the work of the mishkan of the Tent of Meeting. B’ne Yisrael did everything just as Adonai commanded Moshe, so they did.	32 And all the work of the tabernacle, the tabernacle of ordinance, was completed: and the sons of Israel did as the Lord commanded Mosheh, so did they.

Midrash Tanhuma Yelammedenu for: Sh’mot (Exodus) 38:21 – 39:32

1. These are the accounts of the tabernacle (Exod. 38:21). It is written elsewhere in allusion to this verse: You throne of glory, on high from the beginning, you place of our Sanctuary (Jer. 17:12). This verse indicates that the Throne of Glory is located directly opposite our Sanctuary. That is why it says:

The place, O Lord, which You have made for Yourself to dwell in, the Sanctuary, O Lord, which Your hands have established (Exod. 15:2). And you find that Jerusalem on high is situated directly opposite the earthly Jerusalem. It was because the earthly Jerusalem was exceedingly precious to Him that He fashioned another one on high, as it is said: Behold, I have graven you upon the palms of My hands; your walls are continually before Me (Isa. 49:16). Why was it destroyed? Because Your children make haste; your destroyers and they that make you waste will go forth from you (ibid., v. 17). That is why it was destroyed.

Similarly David said: Jerusalem, you are built as a city that is compact together (Ps. 122:3); that is to say, like the city that the Lord built, a city that was destroyed called Jerusalem. It was built on high, directly opposite the one on earth, and concerning which He vowed that His Shekhinah would not enter the city above until the earthly Jerusalem was erected. How beloved was Israel in the sight of the Holy One, blessed be He. Whence do we know this? It is written: The Holy One in the midst of you, and I will not come in fury (Hos. 11:9) [Be’ir (“in fury”) may be read as ba’ir (“into the city”)], and it says elsewhere: Now, therefore, what do I here, says the Lord, seeing that My people is taken away for nought? (Isa. 52:5). Our sages declared: Now, therefore, what do I here, says the Lord implies: Why should I desire to be here in Jerusalem now that My people have been taken away from it? For nought would I be coming into it, therefore I will not come into it. May it be his will that it be rebuilt speedily in our day.

2. These are the accounts ol the tabernacle (Exod. 38:21). Scripture states elsewhere: Lord, I love the habitation of Your house, and the place where Your glory dwells (Ps. 26:8). This refers to the Temple, which is directly opposite the place where Your glory resides. R. Simeon the son of Yohai said: This verse indicates that the earthly Temple is directly opposite the heavenly Temple, since it is said: The place, O Lord, which You have made for Yourself to dwell in, the Sanctuary, O Lord, which Your hands have established (Exod. 15:17).

R. Jacob the son of Issi asked: Why does it say; I love the habitation of Your house, and the place where Your glory dwells? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And you will make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil will divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: You will also make a layer of brass . . . and you will put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And you will make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim will spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God. On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Num. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Your house, and the place where Your glory dwells (Ps. 26:8).

Why is the word mishkan (“Tabernacle”) repeated (in Exod. 38:21)? R. Samuel said: The Holy One, blessed be He, would in the future seize it (the Temple) twice as a pledge (mashkon); at the time of its first destruction and again at its second destruction. Therefore He repeated the word mishkan.

Another comment on the Tabernacle of testimony. It bears testimony to all people that the Holy One, blessed be He, would be reconciled with Israel despite the episode of the calf. How did that happen? When they made the calf, Moses arose and pleaded, as their advocate, until the Holy One, blessed be He, forgave them. Then Moses cried out: But Master of the Universe, who will make known to the nations that You have forgiven them? He replied: Go tell them. Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8). Hence it is written: The Tabernacle of the testimony, for the Tabernacle testifies to the fact that the Shekhinah is with Israel.

Another comment on The Tabernacle of the testimony. It informed Israel that if they should deny Him and neglect His commandments and statutes, it would be seized twice as a pledge. As we have explained previously, He equated the Tabernacle you erected to the creation of heaven and earth. And just as the Tabernacle bears witness, so He said: I will bear witness against you today (Deut. 4:26). He did so again when the prophet appeared in heaven, after Israel renounced the Holy One, blessed be He. He exclaimed:

Hear O heavens, give ears O earth, for the Lord has spoken: “Children I have reared, and brought up and they have rebelled against Me” (Isa. 1:2). That is to say, when My testimonies were before you, you were a witness that they would not reject Me, yet Hear, I have reared and brought up and they have rebelled (ibid.).

How did they examine the witnesses? It is written: Then you will inquire, and make search, and ask diligently, and behold if it be true (Deut. 13:15). At the time they examined the witnesses concerning a sin an individual had committed, the Sanhedrin and all the Israelites would go out into the public square. They brought there the individual who had been charged with the offense which required stoning or one of the four death penalties that were imposed by the Beth Din. Two or three of the most distinguished leaders of the community would come forth and would question the witness. After they returned from the cross-examination, a member of the Sanhedrin would say to them: “What is your decision?” They would announce whether he was to live or to die. If he were to be sentenced to stoning, they would bring a pleasant-tasting but potent wine, and give it to him to drink so that he would not suffer pain from the stoning. Then the witnesses would come, bind his hands and feet, and place him where the stoning was to occur. The witnesses would then take a large stone, (large) enough to kill him, and would place it upon his heart. How did they place it on his heart? They did so simultaneously in order that no one of them might lower his portion of the stone before his companion (and therefore be solely responsible for his death). They would place it on his heart together to conform to the verse: Your hand will be first upon him to put him to death (Deut. 13:10). After that all the Israelites were free to pelt him with stones. They did this to everyone condemned to death by the Beth Din.

Similarly, when the representative of the community held the Kiddush or Havdalah cup in his hand he would say: “Have you agreed, what is your decision?” [An expression meaning: “Have you agreed to allow me to recite this prayer?”- Sabri Maranan] And the congregation would respond: L’Chayim! “To life”; that is to say, May this cup be for the living. R. Levi discussed the words Tabernacle of testimony. It is written elsewhere: For the mouth of them that speak lies will be stopped (Ps. 63:12), that is to say, the mouths of the peoples of the world, who say to Israel that the Shekhinah will never return to Israel, should be stopped, as it is said: Many there are that say of My soul: “There is no salvation for him in God.” Selah (Ps. 3:3). Before they built the golden calf, the Holy One, blessed be He, dwelt among them, but when He became angry at them they would say: “He will never return to them.” What did He do? He said: Let them make Me Sanctuary that I may dwell among them (Exod. 25:8). Then all the inhabitants of the world will know that I have pardoned Israel. Therefore it is written; The Tabernacle of the testimony. It has already been [indicating that what was to follow had already been written] (Eccles. 1:10).

3. For example, Bezalel, who built the ark, was extolled before the Holy One, blessed be He, and the angels. He was praised in the upper regions and in the terrestrial regions, as it is said: See, I have called by name Bezalel (Exod. 3 1:2) and See, the Lord has called by name Bezalel (ibid. 35:30). The word see in the former verse speaks of the upper regions, and the word see in the latter verse refers to the terrestrial regions. Thus Scripture says: So will you find grace and favor in the sight of God and man (Prov. 3:4).

A faithful man will abound with blessings (ibid. 28:20). This refers to Moses, who was appointed treasurer of the Tabernacle. Our sages tell us that no less than two men must be appointed as overseer of a community, but regarding Moses, who was most trustworthy, it is said: My servant Moses is not so; he is trusted in all My house (Num. 12:7).

Another explanation of It has been already (Eccles. 1:10). It is written: The Lord by wisdom founded the earth (Prov. 3:19) and also: I have filled him with the spirit of wisdom (Exod. 31:3). This teaches us that the Tabernacle was equal both to all the world and to a human embryo, which is a world in miniature.

How is that so? When the Holy One, blessed be He, created His world, He did so just as a child is born to a woman. A child starts to grow at the navel and then develops in all directions, and the Holy One, blessed be He, began the creation of His world at the foundation stone, and built the world upon it. Why was it called a foundation stone? Because the Holy One, blessed be He, began the creation of His world upon it. Then He created the celestial Temple, as it is said: The place, O Lord, which You have made to dwell in (Exod. 15:14). Do not read the word as makom (“foundation”), but as mekuvan (“exactly opposite”). Your dwelling place above is directly opposite Your dwelling place below. The formation of the embryo is like the formation of the world, for just as the embryo is formed in the womb of its mother, so too the world was formed at the foundation stone.

R. Johanan asked: Why is it written: Who does great things past finding; yea, marvelous things without number (Job 9:10)? You should know that every soul, from Adam to the end of the world, was formed during the six days of creation, and that all of them were present in the Garden of Eden and at the time of the giving of the Torah, as it is said: With him that stands here with us this day, and also with him that is not here with us this day (Deut. 29:14). What is the meaning of Great things past finding out? It refers to the great deeds the Holy One, blessed be He, did in the formation of the embryo. At the time that a man is about to have intercourse with his wife, the Holy One, blessed be He, informs the angel in charge of conception, whose name is Lailah [Lailah’s role is described in Niddah 16b and Sanhedrin 6a]. The Holy One, blessed be He, says to her: Know that on this night a person will be formed from the semen of a certain individual known to you. Guard this drop of semen, take it into the palm of your hand, and sow it on the threshing floor, in three hundred and sixty-five parts. And she would do so. She took it into her hand and brought it at once to Him who had said It has been already (Eccles. 1:10) and said to Him: “I have done all that You have commanded. Here is the drop, what have You decreed concerning it?” The Holy One, blessed be He, forthwith decreed concerning the semen what its end would be, whether male or female, weak or strong, poor or rich, short or tall, ugly or handsome, heavy or thin, humble or haughty. He decreed concerning everything that would happen to it except whether it would be righteous/generous or wicked/lawless [Ketubbot 30a]. That choice alone he left to the individual, as it is said: See, I have set before you this day life and good, and death and evil (Deut. 30:15).

The Holy One, blessed be He, would summon the angel in charge of souls and say to him: Bring Me a certain soul which is in the Garden of Eden, whose name is so-and-so, and whose form is such-and-such. All the souls that would exist in the future were fashioned with the first man, and they will exist to the end of the world. All of them were created on the sixth day of creation. They were designated to be the descendants of Adam, as it is said: Whatsoever comes into being, the name thereof was given long ago (Eccles. 6:10).

Then the angel departed to bring the soul to the Holy One, blessed be He. When the soul was brought in, it prostrated itself before the King of Kings, the Holy One, blessed be He. At that time the Holy One, blessed be He, says to the soul: Enter the semen that is in this one’s hand. The soul opens its mouth and cries out: “Master of the Universe, I have always been satisfied with the place in which I dwelt from the day you created me, why do You desire that I enter this putrid drop? Now I am holy and pure, but then I will be cut off from the place of Your glory.” Thereupon the Holy One, blessed be He, replied: The place which you are to enter is better for you than where you have dwelt. From the moment I created you it was only for this drop of semen. Then the Holy One, blessed be He, forced him to enter there though against his will. After that the angel turned around and placed the soul in the womb of his mother, and two angels were assigned to guard it lest it go out and fall. He placed a lighted candle at his head, as it is said: Oh, that I were as in the months of old, as in the days when God watched over me; when His light shined over my head (Job 29:2).

He looked about and peered from one end of the world to the other. The angel took him and led him into the Garden of Eden and showed him the righteous ones sitting there in honor, with crowns on their heads. The angel said to him: “O soul, do you know who these are?” And the soul replied: “No, my master.” Whereupon the angel told him: “These that you see were formed at first, like you, in the womb of their mothers, and then went out into the world. They observed the Torah and the commandments, and therefore were deserving and were selected for this beautiful place that you see. Know that when you leave this world, if you are worthy and keep the law of the Holy One, blessed be He, you will merit sitting among these. But if not, be assured, you will be assigned to another place.”

That evening he led him to the nether world and showed him the wicked ones whom the demons were smiting with brands of fire and who were crying: “Woe is me, woe is me,” and none had mercy for them. The angel then said to the soul: “Do you know who these are?” And he replied: “No, my master.” Whereupon the angel told him: “These are the ones who will be consumed. They were formed like you and went out into the world, but they did not keep the Torah and the statutes of the Holy One, blessed be He, and that is why they have come to this disgraceful end that you are witnessing. Be assured that you will ultimately leave this world, but if you are righteous/generous and not wicked/lawless, you will be worthy to enjoy life in the world-to-come.” How do we know that this is so? From the fact that it is said: For I was a son unto my father, tender and an only one in the sight of my mother And he taught me, and said unto me: “Let your heart hold fast upon My words, keep My commandments and live” (Prov. 4:3-4).

For I was a son unto my father indicates that before I left my mother’s womb I was the son of the Holy One, blessed be He, who rebuked me as a father rebukes his son. Tender and an only one in the sight of my mother alludes to the time I was tender and alone and no one was with me in my mother’s womb. Then the angel instructed me and told me: “Take my words to heart, keep my commandments and it shall be as described above.” The Holy One, blessed be He, then warned him concerning everything that would transpire, and the angel led him about from morning until evening. He showed him where he would die and where he would be buried. Then he led him about and walked with him through the world, showing him the righteous/generous and the wicked/lawless and everything else. In the evening he brought him back to his mother’s womb. The Holy One, blessed be He, fashioned bolts and doors (Job 38:10) before him, as it is said: Or who shut up the sea with the doors? (ibid., v. 8), and I have put My words in your mouth, and have covered you in the shadow of My hand (Isa. 51:6). Then He said to him: Thus far will you come, but no farther (Job 38:11).

The child remains in the womb of his mother for nine months. The first three months the child dwells in the lowest part of the mother’s womb; the next three months he dwells in the middle part; and the last three months he dwells in the upper part. When the time arrives for him to enter the light of the world, he rolls downward and descends in a single moment from the upper to the middle and from the middle to the lower part of the womb. He eats and drinks what his mother eats and drinks from the very beginning, so that he will not depart from her hungry. Hence Scripture says: Who does great things and unsearchable, marvelous things without number (Job 5:9).

When at last the time arrives for his entrance into the world, the angel comes to him and says: “At a certain hour your time will come to enter the light of the world.” He pleads with him, saying: “Why do you wish me to go out into the light of the world?” The angel replies: “You know, my son, that you were formed against your will; against your will you will be born; against your will you will die; and against your will you are destined to give an accounting before the King of Kings, the Holy One, blessed be He”. Nevertheless, he remained unwilling to leave, and so the angel struck him with the candle that was burning at his head. Thereupon he went out into the light of the world, though against his will. Upon going out the infant forgot everything he had witnessed and everything he knew. Why does the child cry out on leaving his mother’s womb? Because the place wherein he had been at rest and at ease was irretrievable and because of the condition of the world into which he must enter.

Then the seven stages in the life of man begin for him. In the first stage he is like a king, for everyone inquires about his health and is eager to look at him. They hug him and kiss him, since he is only one year old. In the second stage he is like a swine that grovels in dunghills, for a child waddles in the dirt when he is two years old. In the third stage he is like a kid who skips about in the pasture. He is a delight in the eyes of his mother and a joy to his father. He skips about here and there, while laughing, and everyone takes delight in him. In the fourth stage he acts like a horse about to run in a race. When is that? At the time of maturity, when he is eighteen years old Just as the horse prances about and preens himself, so the youth preens himself before his companions In the fifth stage he is like an ass upon which a saddle has been placed. Men place a saddle upon him by giving him a wife who bears him sons and daughters. He roams hither and yonder to obtain food and sustenance for his children. They pile additional burdens upon him, and he is overwhelmed with problems because of his sons and daughters. When is that? When he is forty years old. In the sixth stage he is like a dog, who intrudes here and there, and takes from one and gives to another and is not embarrassed. In the seventh stage he resembles a monkey, who is different from all other creatures. He asks about everything, he eats and drinks like a youngster and laughs like a child. He returns to his childish ways in discernment but not in other things. Even his children and the men of his household mock him, curse him, and hate him. When he offers an opinion they say: “Ignore him, for he is an old fool.” He behaves like an ape in all situations and in whatever he says. Even the children laugh at him and mock him, and the wild birds can awaken him from his sleep.

Finally, as his end draws near, the angel comes to him and asks: “Do you not recognize me?” And he answers: “Yes, but why do you come to me on this day of all days?” The angel replies: “To take you from this world; the time of your departure has come.” He begins to cry out immediately, and his voice can be heard from one end of the earth to the other, but no one recognizes or heeds his voice except a crowing cock. He says to the angel: “Have you not already taken me out of two worlds and brought me into this one?” And the angel responds: “Did I not tell you that you were formed against your will, that you were born against your will, that you would live against your will, and that ultimately you will have to render an accounting before the Holy One, blessed be He, against your will?”

These are the four camps that the Holy One, blessed be He, revealed to Elijah of blessed memory, as it is said: Go forth, and stand upon the mountain before the Lord and behold, etc. (I Kings 19:11). Elijah said to Him: “What are they?” These are the four camps that you will see. He told Him: “Master of the Universe, I do not know what they are.” The Holy One, blessed be He, replied: These are the four experiences a man undergoes. They are: The strong and mighty winds of this world, for man’s days are as a wind that passes by. After the wind comes the earthquake, which corresponds to the day of death, for death is like an earthquake, causing the body of man to quake. After the earthquake comes fire, and after death comes the judgment of the netherworld, which is composed of fire. Following the fire there is a still, small voice, and after the judgment of the netherworld there is this great day of judgment, as is said. For great is the day of the Lord (Joel 2:11). And none will remain in His world except the Holy One, blessed be He, as it is said: And the Lord alone will be exalted on that day (Isa. 2:11).

This is explained in the tradition by David, king of Israel, as is said: My frame was not hidden from You, when I was made in secret and curiously wrought in the lowest parts of the earth (Ps. 139:15). This refers to the lowest portion of the mother’s womb.

Another comment on Curiously wrought in the lowest parts of the earth. Blessed be He, who fashioned man with wisdom just as He created the earth with wisdom, as is said: The Lord with wisdom founded the earth (Prov. 3:19). Concerning Bezalel it is stated: He has filled him with the spirit of God, in wisdom and understanding, and in knowledge (Exod. 35:3 1). The very attributes with which the Holy One, blessed be He, created His world and fashioned man were possessed by Bezalel. And he constructed the Tabernacle. Furthermore it is stated: The Lord by wisdom founded the earth; by understanding He established the heavens; by His knowledge the depths were broken up (Prov. 3:19-20). And about Bezalel it is written: And he has filled him with the spirit of God, in wisdom and in understanding, and in knowledge (Exod. 35:3 1). The three attributes mentioned in the verse are referred to in the other: Therefore who does great things and unsearchable, marvelous things without number (Job 5:9).

When the Holy One, blessed be he, contemplated fashioning man, he said to the Torah: Let us make man (Gen. 1:26). It replied: Master of the Universe, the man You wish to make is of few days, and full of trouble (Job 14:1), and he will sin. If You are not forbearing with him, it would be better that he should not come into the world. He retorted: Is it for nothing that I am described as Slow to anger and plenteous in loving- kindness (Num. 17:18)? Whereupon He began to collect the dust for the body of the first man from the four corners of the earth, so that no one part of the earth might say: “The dust of the body of man is mine.” If he took the dust from the east and the man wished to travel to the west, the earth of the west might say: “The dust of your body did not come from me, I will not welcome you.” Therefore He took the dust from the four corners of the world, so that wherever man traveled the earth would welcome him, as it is written: For dust you are (Gen. 3:19).

There were twelve hours in that day. During the first hour He collected the dust for the body of man; in the second hour He kneaded the dust of the east and the west together, as it is said: You have hemmed me in behind and before (Ps. 139:4). Behind refers to the west, and before to the east, as is said: Before the east side (Exod. 38:13). The creatures of the earth saw him and feared him. They believed that he was their creator. They came and bowed down before him, and he said to them: “Why do you come to bow before me?”“All of us have come because we have seen all the creatures that the Holy One, blessed be he, has created.” And his heart was filled with wonder. He began to praise and extol his Creator, saying: Oh, how abundant is Your goodness, which You have laid up for those that fear You (Ps. 31:20), and also How manifold are Your works, O Lord (Ps. 104:24). He arose and had the appearance and the likeness of God; he was tall in stature and was clothed with majesty and glory, and he ruled over them for His creator. And they said: The Lord reigns; he is clothed in majesty (Ps. 93:1).

4. A new vessel filled with old wine. Another explanation of The Tabernacle of the testimony (Exod. 38:2 1). R. Simeon the son of Yohai said: There is no testimony other than the Torah, as it is said: These are the testimonies, and the statutes, and the ordinances (Deut. 4:45). This may be compared to a king who has a daughter for whom he builds a palace. He sets it in the midst of seven other palaces and then decrees: “Anyone who approaches my daughter will be considered as though he were approaching me.” The Tabernacle was called by two names: The Tabernacle of the testimony, which is the Torah, and elsewhere: A Tabernacle of the Lord (Lev. 17:4). The Holy One, blessed be He, said: Anyone who despises My daughter is considered as though he were despising Me. That is, if a man enters the synagogue and disparages My Torah, it is as though he arose and were disparaging My honor. You know this to be so from the fact that R. Simeon the son of Yohai said: When Hadrian entered the Temple he reviled and blasphemed against God. David said: Master of the world, it should be counted against them as though they had hewn cedars and built ladders in order to ascend into the firmament to wage war against You, as it is said: It seemed as when men wield upwards axes in a thicket of trees (Ps. 74:5). Since they are unable to accomplish this, they turned on You and attacked us, as it said: O God, the heathen are come into Your inheritance; they have defiled Your holy temple (Ps. 79:1). All of this transpired because the Temple was seized on account of our sins.

These are the accounts of the Tabernacle (Exod. 38:21). R. Hiyya said: To what may the heathens be compared? They may be compared to a man who hates the king and decides to rebel against him, but is unable to do so. What does he do? He goes to the king’s statue and tries to topple it. However, he becomes fearful that the king might kill him. What does he do then? He takes an iron digging tool and wedges it beneath the statue. He says to himself: “If I weaken the base of the statue, it will topple.” Similarly, when the heathens sought to do battle with the Holy One, blessed be He, they were not able to do so, and so they attacked Israel. David said: The kings of the earth stand up (Ps. 2:2); that is to say, One who is unable to smite the ass smites the saddle. That was the case with the idolatrous nations. When they were unable to ascend to attack God, they turned against Israel. When did that occur? When they had nothing to serve as a pledge (Temple). However, now the Tabernacle is their pledge, as it is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony.

5. These are the accounts of the Tabernacle (Exod. 38:21). Scripture states elsewhere: A faithful man will abound with blessings; but he that makes haste to be rich will not be unpunished (Prov. 28:20). A faithful man will abound with blessings refers to Moses, who was appointed treasurer of the Tabernacle, and all things were blessed because of his faithfulness. While He that makes haste to be rich will not be unpunished alludes to Korah the Levite, who desired priesthood though, as a Levite, he was not eligible for priesthood.

Another explanation of A faithful man will abound with blessings. This refers to Moses, who was appointed sole custodian over the affairs of the Tabernacle. Our sages inform us that no less than two men should be appointed to control the affairs of a community, yet Moses was appointed as the sole custodian because he was extremely trustworthy, as is written: He is trusted in all My house (Num. 12:7). Nevertheless he summoned others to audit the accounts with him, as is said: By the hand of Ithamar the son of Aaron the priest (Exod. 38:21).

Scripture states elsewhere: Moreover they reckoned not with the men, into whose hand they delivered the money to give to them that did the work; for they dealt faithfully (II Kings 12:16). This verse refers to the generation of Joash. Our sages teach us: One should not enter the Sanctuary with an offering while wearing a bordered cloak, a money belt, or felt shoes, for the people may say of him: “If he becomes wealthy, he acquired his wealth from the Temple treasury.” Just as a man must be morally pure in the sight of heaven, so must he be above suspicion among his fellowmen, as it is said: Then you will be clean before the Lord, and before Israel (Num. 3:22). Yet Moses alone was in charge of the Tabernacle treasury. At the time that the Holy One, blessed be He, told Moses: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), it is written: And Moses assembled all the congregation and said: “Take from among you an offering unto the Lord” (Exod. 35:1, 5).

R. Johanan stated: On two mornings they brought everything required, as it is written: And they brought unto him freewill offerings every morning (Exod. 36:3) [The word boker (“morning”) is repeated in the text, indicating that it took two mornings], and they were sufficient. Thereupon Moses issued the order that was announced through the camp, that said: For the stuff they had was sufficient (ibid., vv. 6-7).

Moses said: Master of the Universe, we have completed the work, what shall we do with the balance of the offering? He replied: Build a Tabernacle for the testimony with it. He went and did so. When he came to give the accounting, he told them: Such-and-such was used for the Sanctuary, and with the balance I made the Tabernacle for the testimony. R. Samuel said: Why was the word mishkan (“Tabernacle”) repeated twice? Because it was seized twice on account of their sinfulness. That is why the men of the Great Synagogue said: We have dealt (habal habalnu) [The repetition of the word habal indicates twice] very corruptly against You (Neh. 1:7).12 Hence the Temple was seized twice as a pledge.

6. These are the accounts of the tabernacle, even the tabernacle of the testimony (Exod. 38:2 1). The Tabernacle bears testimony to the entire world that He forgave them for the episode of the golden calf. This may be likened to a king who marries a woman he loves dearly. After some time he becomes angry with her and leaves her. Her neighbors ridicule her, saying: “Repent or your husband will not return to you.” After some time he returned to her palace and ate and drank with her. Still her neighbors were not convinced that the king had become reconciled with her. However, after they experienced the fragrance of spices ascending from the house, all of them realized that he had become reconciled with her. Similarly the Holy One, blessed be He, loved Israel and gave them the Torah and called then a holy nation: A kingdom of priests and a holy nation (Exod. 19:6). But when they sinned after forty days, the nations exclaimed: “He will not return to them.” Moses arose then and pleaded for mercy in their behalf. And He replied: I have pardoned according to your word (Num. 14:20). Moses asked: Who will make it known to the nations? And He replied to him: Let them make Me a Sanctuary. When the nations smelled the fragrance of the smoke as it ascended from the midst of the Sanctuary, they knew that the Holy One, blessed be He, had become reconciled with them.

These are the accounts of the Tabernacle. It is written elsewhere: Now these are the names of the sons of Israel (Gen. 46:8). Observe how very precious the Tabernacle was to the Holy One, blessed be He, that He left the upper sphere to dwell in the Tabernacle. R. Simeon held that He dwelt in the lower sphere (at first), as is said: And they heard the voice of the Lord God walking in the garden (ibid. 3:8), but that after Adam sinned He ascended from earth to heaven. When Cain arose and killed his brother, He ascended from the first firmament to the second; when the generation of Enoch angered Him, He ascended from the second to the third; when the generation of the flood perverted His teaching, He ascended from the third to the fourth; when the generation of the separation (i.e., the Tower of Babel) became arrogant, He went from the fourth to the fifth sphere; when the Sodomites behaved immorally, He went from the fifth to the sixth; and when Amraphel and his companions appeared, He ascended from the sixth to the seventh. However, after Abraham came and performed good deeds, the Shekhinah descended from the seventh to the sixth firmament; after Isaac He went from the sixth to the fifth; after Jacob from the fifth to the fourth; after Levi, his son, from the fourth to the third; after Kohath the son of Levi, from the third to the second; after Amram from the second to the first; and on the day that Moses erected the Tabernacle: The glory of the Lord filled the Tabernacle (Exod. 40:34). Scripture states: For the upright will dwell in the land (Prov. 2:21). This should be read: “They caused the Shekhinah to dwell in the land.”

7. These are the accounts of the tabernacle (Exod. 38:21). Scripture states elsewhere: You have also delivered Me from the contentions of My people (II Sam. 22:44), and it is written elsewhere: You have delivered me from the contentions of the people (Ps. 18:44). The contentions of the people refers to the nations of the world, and the contentions of My people alludes to Israel. David said: Master of the Universe, the Israelites are a contentious lot; do You wish them to murmur against me amongst themselves? A proof of this is that after the Tabernacle was erected, though everything was done according to numbers and weights, as it is written: The whole by number and by weight; and all the weight was written at that time (Ezra 8:34), they became contentious, as is said: And the people spoke against God, and against Moses (Num. 21:15). Hence, it says: You may deliver me from the contentions of My people (II Sam. 22:44). This verse alludes to Moses. At the time he erected the Tabernacle, Moses said: I know that the Israelites are a troublesome lot. They speak against their brothers and their mothers, as it is said: You sit and speak against your brother; you slander your own mother’s sons (Ps. 50:20). What is meant by You sit and speak against your brother? R. Johanan said: You must not believe that one is permitted to speak against a brother born of one’s father, but not against a brother born of one’s mother, for if you should speak against your brother born of your father, you will eventually speak against your brother born of your mother, as it is said: You sit and speak against your own brother; you slander your own mother’s sons.

R. Joshua the son of Levi said: David has stated that if you should speak against Esau, who is your brother (by your father), you will ultimately speak against the son of your mother. This refers to Moses, the foremost of our prophets, against whom they spoke, as it is said: And the people spoke against God, and against Moses (Num. 21:15).

Moses declared: I am aware that Israel is contentious; therefore, I will give them an accounting of the construction of the Tabernacle. He began to make the accounting with them: These are the accounts of the Tabernacle. He accounted for everything, the gold, the silver, and the brass: And the silver of them that were numbered of the congregation was a hundred talents, and a thousand seven hundred ... and the hundred talents of silver were for casting the sockets of the Sanctuary … and the brass of the offering was seventy talents (Exod. 38:25-29). While he was doing the accounting and going over everything that had been made for inside the Sanctuary, he forgot, because they were not visible, the one thousand seven hundred and seventy-five shekels with which he had fashioned the hooks for the columns. He became distressed and said to himself: “Now the Israelites will grasp the opportunity to say that I have taken them.” He began to review every aspect of the work. The Holy One, blessed be He, thereupon opened his eyes and caused him to lift them upward, and he saw the hooks of the columns. He told them loudly that the one thousand seven hundred and seventy-five shekels of gold had been used for the hooks for the columns. Then the Israelites were satisfied.

What prompted him to sit down and give an accounting: These are the accounts of the Tabernacle? Why did he trouble to render an accounting, since the Holy One, blessed be He, trusted him, as it is said: He is trusted in all My house (Num. 12:7)? He gave them an accounting because he heard the scoffers of that generation whispering behind his back, as is said: And it came to pass, when Moses entered into the tent ... and they looked after Moses (Exod. 33:8). What were they saying? R. Isaac explained: When one person would praise him, his companion would retort: “Fool, do you imagine that a man in charge of the work of building a Sanctuary, with weights of silver and gold that are not examined, nor weighed or accounted for, will not become wealthy!” When he heard that he said: “Be assured, when the work of the Tabernacle is completed, I will give them an accounting.” When it was completed he said to them: These are the accounts of the Tabernacle.

8. The tabernacle ol the testimony (Exod. 38:21). This refers the Torah in which they labored. The Holy One, blessed be He, said: Because of the Torah and the sacrifices, I will rescue you from Gehinnom. You may know this from the fact that the Holy One, blessed be He, revealed to Abraham the Torah, the sacrifices, Gehinnom, and the servitude experienced by the exiles. The Torah: A flaming torch (Gen. 15:17), for it is written: At this hand was a fiery law unto them (Deut. 33:2), and the people perceived the thunder and lightning (Exod. 20:15); the sacrifices: Take me a heifer of three years (Gen. 15:9); Gehinnom: A smoking furnace and a flaming torch (ibid., v. 17); the servitude at the hands of the nations: For behold, there was thick darkness (ibid.).

The Holy One, blessed be He, told Abraham: Whenever your descendants occupy themselves with two of these, they will be saved from the other two, but since sacrifices will be abolished in the future and the Temple will be destroyed, do you prefer that your sons should be enslaved in Gehinnom or in exile? Abraham began to ponder the matter, but did not know which to choose. R. Hanina the son of Pappa held that Abraham chose the rule of foreign kingdoms and said: It is better that my descendants shall be enslaved in exile than that any one of them should descend into Gehinnom. The Holy One, blessed be He, agreed with him, as is said: Except their rock had given them over and the Lord had delivered them up (Deut. 32:30). Except their rock had given them over refers to Abraham, as is written: Look unto the rock whence you were hewn (Isa. 51:1). And The Lord delivered them signifies that the Holy One, blessed be He, concurred with him.

This is what David said: You have caused man to ride over our heads; we went through fire and through water; but You did bring us out unto abundance (Ps. 66:12). You have caused men to ride over our heads refers to the kingdoms, and We went through fire and through water alludes to Gehinnom. But You did bring us out unto abundance indicates that the Holy One, blessed be He, said: In this world you will be oppressed by various kingdoms, but in the time-to-come I will remove the kingdoms, which are likened to water [Above the kingdoms were likened to “men to ride over our heads and Gehinnom to “fire and water;” here the kingdoms are likened to water and Gehinnom to fire], from you. Since they were likened to water, indicates: I will rescue you from Gehinnom, as it is said: When you pass through the waters, I will be with you, and through rivers, they will not overflow you; when you walk through the fire, you will not be burned, neither will the flame be kindled upon you (Isa. 43:2).

9. These are the accounts of the tabernacle ... and the bronze of the offering (Exod. 38:21, 29). The bronze of the offering (tenufah) refers to the bronze vessels given to a bride, for in Greek they call a bride nymphé [A play on words: tenufah (“offering”) and nymphé, a Greek bride]. You find that while the Israelites were making bricks in Egypt, Pharaoh decreed that they were not to sleep at home so that they would not have intercourse with their wives. R. Simeon the son of Halafta said: What did the Israelite women do? They would go to the Nile to draw water, and the Holy One, blessed be He, would fill their jugs with little fishes [Small fishes arouse sexual desire (Berakhot 40a)]. They would (sell some), cook and prepare (the fish), and buy some wine (with the proceeds of the sale), and then bring it to their husbands in the fields, as it is said: In all manner of service in the field (Exod. 1:14). While the men were eating and drinking, the women would take out their mirrors and glance into them with their husbands. They would say: “I am more attractive than you,” and the men would reply: “I am handsomer than you.” In that way they would arose their sexual desires and become fruitful and multiply. The Holy One, blessed be He, caused them to conceive on the spot.

Our sages said: They bore twins. Others say: Six were formed in a single womb. Others say: twelve were born from one womb. And still other contend six hundred thousand. Those who believed that twins were born explained it by the words: Were fruitful and increased abundantly (Exod. 1:7). Those who contended that six were born based it on the words: Were fruitful and increased abundantly, and multiplied, and waxed exceedingly mighty (ibid.), that is, six. Those who say that twelve were born argue that the words in this verse are in plural form, thus making twelve in all. Those who said six hundred thousand did so because it is written about fishes: Let the waters swarm abundantly (Gen. 1:20), and here it is written; Increased abundantly.

It is also written concerning them: And the land was filled with them (Exod. 1:7). That is to say, that even while they were suffering hardship, they increased and multiplied, by means of the mirrors in which they preened themselves before their husbands. They aroused their sexual desires despite the arduous labors they performed. They reared all the hosts that were to depart, as it is said: All the hosts of the Lord went out from the land of Egypt (ibid. 12:41), and also; The Lord did bring the children of Israel out of the land of Egypt by their hosts (ibid., v. 51).

When the Holy One, blessed be He, told Moses to build the Tabernacle, all the Israelites brought their contributions. Some brought silver, others brought gold or copper or onyx stones or unset stones. They brought everything eagerly. The women asked themselves: What contribution can we make to the Sanctuary? They arose, took their mirrors, and brought them to Moses. When Moses saw them he became angry with them. He said to the Israelites: Take your canes and beat them on their shoulders. What purpose do these mirrors serve? The Holy One, blessed be He, called out to Moses: Moses, do you mistreat them because of these? These very mirrors produced the hosts in Egypt. Take them and make a basin of brass and its base for the priests, that they may sanctify the priests from it, as it is said: And he made the layer of brass, and base thereof of brass, of the mirrors of the serving women that did service (ibid. 38:8), for they had produced all the hosts. Therefore it is written: And the brass of the offering was seventy talents (ibid., v. 29), that is, the offering of the wives amounted to seventy talents.

The Holy One, blessed be He, said: In this world you will offer gifts to the Temple that it might atone for you, but in the future I will atone for you and love you freely, as it is said: I will heal their backsliding, I will love them freely (Hos. 14:5). They replied: When we have neither Tabernacle nor Temple, let the prayers of our lips be our offerings. David exclaimed: Accept, I beseech You, the free-will offering of my mouth, O Lord (Ps. 119:108).

Ketubim Targum Psalm 71

1. In Your word, O Lord, I have put my trust; I will never be disappointed.

2. In Your generosity deliver me and save me; incline your ear to me and redeem me.

3. Be a strong mighty rock for me always to come to; you have given commandment to redeem me, for you are my strength and my stout fortress.

4. O God, save me from the hand of the wicked/lawless man, from the hand of the wrongdoer and the predator.

5. For You are my hope, O Lord; my God, my confidence from my youth.

6. I have relied on You from the womb; You bring me out of the bowels of my mother; my psalm is always of Your word.

7. I have became like a portent for many; and You are my confidence and my strength.

8. My mouth will be filled with Your praise, with Your splendor every day.

9. Do not cast me away at the time of old age; when my vigor ceases, do not forsake me.

10. For my enemies have spoken evil about me, and those who watch my soul have conspired together.

11. Saying, “God has forsaken him; pursue and catch him, for there is no one to deliver [him].”

12. O God, do not be far from me; O my God, hasten to my aid.

13. Let those who oppose my soul be disappointed [and] destroyed; let those who seek my ruin be covered with disgrace and dishonor.

14. And I will always wait, and I will add to all Your praise.

15. My mouth will tell of Your generosity, of Your redemption every day, for I do not know their number.

16. I will enter in the strength of the Lord God; I will remember Your righteousness/generosity alone.

17. O my God, You have taught me by miracles from my youth; and to this very time I will tell of Your marvels.

18. And moreover, O God, do not forsake me at the time of old age and gray hair, until I may tell of the strength of Your arm to every generation, of Your mighty strength to all who will come.

19. Your righteousness/generosity, O God, [reaches] to the highest heaven, for You have done great things; O God, who is like you?

20. You who have shown me great and evil troubles, make us live again; and bring us up again from the deepest depths.

21. You will increase my greatness, and You will turn and comfort me.

22. Also I will give thanks in Your presence with instruments of song, and the lyre; I will tell of Your truth, O my God, I will sing praise in Your presence with the harp, Holy One of Israel.

23. My lips will rejoice, for I will give praise in Your presence, and [also] my soul that You have redeemed.

24. Also my tongue every day will repeat Your generosity, for those who seek my ruin have been disappointed, they have been put to shame.

Ketubim Midrash Psalm 71

I. In You, O Lord, do I put my trust; let me not be put to shame in the world (Ps. 71:1). This Psalm comes close to the matter of the preceding Psalm, in which David said: “Master of the universe, if such is the promise, then, In You, O Lord, do I put my trust; let me not be put to shame in the world.” But were not the children of Israel put to shame in this world, even though Scripture has them saying, In You, O Lord, do I put my trust, let me not be put to shame in the world? David meant, however: Let it be enough that we are put to shame in this world; let us not be put to shame in the world-to-come. As Isaiah said: O Israel, that are saved by the Lord with an everlasting salvation; you will not be ashamed nor confounded in the world without end (Isa. 45:17).

II. Deliver me in Your righteousness/generosity and rescue me (Ps. 71:2). The congregation of Israel said to the Holy One, blessed be He: When You deliver us, You will deliver us not because of our righteousness/generosity, nor because of the good works which we have accumulated, but You will deliver us—whether today or tomorrow—on account of Your righteousness/generosity, as it is said And He saw that there was no man, and was astonished that there was no intercessor, Therefore ... He put on righteousness/generosity as a coat of mail (Isa. 59:16, 17). Hence, it is said Deliver me in Your righteousness/generosity, and rescue me. The verse concludes, Incline Your ear unto me, and save me: If You but incline Your ear unto me, then I know that You heed, as is said I love the Lord, because He heeds my voice and my supplication, because He has inclined His ear unto me (Ps. ii6:i). And at once He saves me, as is said When I was brought low, He saved me (ibid. 116:1). So, too, Hezekiah said: Incline Your ear, O Lord, and heed (Isa. 37:17). And because You incline Thine ear, You do heed and save. For You did say to Hezekiah: That which you have prayed to Me against Sennacherib king of Assyria, I have heeded (ibid. 19:20). Why? Because You did incline Your ear. Hence it is said Incline Your ear unto me, and save me.

III. Be You my strong habitation (Ps. 71:3) in my exile— my ... habitation whereunto I may continually resort (ibid.). In my exile, when I am in anguish, I go into a synagogue for prayer, and my prayer becomes a strong tower for me, as is said The name of the Lord is a strong tower, the righteous/generous runs into it, and is safe (Prov. 18:10), and further, And it will come to pass, that whosoever will call on the name of the Lord will be delivered (Joel 3:5).

Rescue me, O my God, out of the hand of the wicked, out of the hand of the unrighteous/stingy and cruel man (Ps. 71 :4): the unrighteous/stingy . .. man is Ishmael; and the cruel man is Edom whose decrees enacted against me are as bitter as vinegar.

For You are my hope, O Lord God; You are my trust from my youth (Ps. 71:5), my trust from the times of Abraham, of Isaac, and of Jacob.

By You have I been holden up from birth (Ps. 71:6a)—that is, from the time during the banishment in Egypt when Pharaoh charged all his people, saying: “Every son that is born you will cast into the river” (Ex. 1:22).

You are He that cut me loose (gozi) from my mother’s womb (Ps. 71:6b). Gozi is a form of the verb gazaz, “cut down,” which occurs in the verse “Even so will they be cut down (nagozzu)” (Nahum 1:12). You are He who cut me loose from my mother’s womb in safety, and You are also He who cut me loose from the power of Egypt.

I am as a wonder unto many (Ps. 71:7). The congregation of Israel said: How many wonders did You perform for me in Egypt, at the Red Sea, and in the wilderness! Because You are my strong refuge (ibid.), therefore will my mouth be filled with Your praise (Ps. 71:8).

IV. Cast me not off in the time of old age (Ps. 71:9). The congregation of Israel said: I have become old in my exile. When my strength fails (ibid.)—that is, when I lack good works— forsake me not (ibid.). And all the rest of the Psalm deals with the anguish of the present exile.

O God, You have trained me since my youth (Ps. 71:17a). Ever since the days of our fathers we have been trained to expect miracles. And hitherto have I declared Your wondrous works (Ps. 71:17b) time after time and in all seasons. Now also when I am old and grey-headed (Ps. 71:18), I will declare Your works until the end of exile.

Until I have declared Your strength unto the next generation; Your might to everyone that is to come (ibid.), to my sons and to my sons’ sons. The same thing is said in the account of the exodus from Egypt: That you may declare to the ears of your son and your son’s son what I have wrought upon Egypt, and My signs which I have done among them (Ex. 10:2).

You ... will quicken me again (Ps. 71:20)—that is, quicken me at the resurrection of the dead. The words And bring me up again from the depths of the earth (ibid.) allude to the bringing up of those men who were swallowed in the abyss: Even Korah and his entire company will be brought up again.

Some maintain that You ... will quicken me again means that You will bring me out of exile which is like death and the abyss. And thereupon I also will give thanks unto You, etc. (Ps. 71:22).

Ashlamatah: Jer. 30:18-25 + 31:7-8

18 So says Ha-Shem, Behold I will turn the captivity of Jacob's tents and will have mercy on his dwelling places. And the city will be built on her ruin heap; and the fortress will remain on its own ordinance.

19 And out of them will come thanksgiving and the voice of those who are merry. And I will multiply them, and they will not be few. I also will honor them, and they will not be small.

20 Also, his sons will be as before, and his assembly will be established before Me; and I will punish all who oppress them.

21 And his leader will be from him, and his ruler will come from among him. And I will cause him to draw near, and he will approach Me. For who is he who pledged his heart to come near to Me, says Ha-Shem?

22 And you will be My people, and I will be your God. {S}

23 Behold, the tempest of Ha-Shem: fury goes forth, a sweeping tempest; it will whirl on the head of the wicked/lawless.

24 The glow of Ha-Shem's anger will not turn back until He has executed, and until He has established the purposes of His heart. In latter days you will understand it.

25 At that time, says Ha-Shem, I will be the God of all the families of Israel, and they will be My people. {S}

1 So says Ha-Shem, Israel, the people, the survivors of the sword, have found grace in the wilderness, I will go to give rest to him.

2 Ha-Shem has appeared to me from far away, saying, Yes, I have loved you with an everlasting love! On account of this, with loving kindness I have drawn you.

3 Again I will build you, and you will be built again, O virgin of Israel. You will again put on your tambourines and go forth in the dance of those making merry.

4 You will yet plant vineyards on the mountains of Samaria, the planters will plant and will treat them as common.

5 For there will be a day when the watchmen (Hebrew: נֹצְרִים NOTS’RIM) on Ephraim's hills will call out, Arise and let us go up to Zion, to Ha-Shem our God. {P}

6 For so says Ha-Shem, Sing with gladness for Jacob, and shout among the head of the Gentiles. Cry out, give praise and say, O Ha-Shem, save Your people, the remnant of Israel.

7 Behold! I will bring them from the north country, and gather them from the recesses of the earth. Among them the blind, and the lame, the pregnant one, and the travailing one together, a great company will return here.

8 They will come with weeping, and I will lead them with prayers. I will cause them to walk by rivers of waters, in a right way; they will not stumble in it. For I am a father to Israel, and Ephraim is My first-born. {S}

Midrash of Matityahu (Matthew) 12:15-21

15. ¶ But being aware of this, Yeshuah went away from there. And many sick people accompanied him, and he cured all of them

16. And strictly sharply warned them not to make him publicly known.

17. This was in fulfillment of what was spoken by the prophet Isaiah (42:1-4),

18. 18. Behold, My Servant Whom I have chosen, My Beloved in and with whom My soul has found its delight. I will put My Spirit upon Him, and He will proclaim his justice to the Gentiles.

19. He will not strive, or cry out loudly; nor will anyone hear his voice in the streets;

20. A bruised reed he will not break, and a smoldering (dimly burning) wick he will not quench; he will bring forth justice according to the Truth (Law – cf. Psalm 119:142).

21. He will not fail nor be crushed, till he have set justice in the land [of Israel]; and the isles are awaiting for his Torah.

The Rabbi’s Private Prophetic Study

The Torah Seder for this Shabbat introduces us now to the important topic of accountability – “These are the accounts of the tabernacle” (Exodus 38:21). There is something magic about righteousness/generosity – the ability to humble oneself and give an account to our fellow man for the resources and time allotted to us. This is contrast to the unrighteous/stingy ones who in their megalomaniac pursuit of control over everything and everybody feel no need to account for the time and resources allocated to them.

The Mishnaic Tractate of Pirke Abot introduces from the very first day of training for the Rabbinate the continual practice of accountability. In I:6, our Sages teach: “Make a (Torah) teacher for yourself, acquire a companion/colleague for yourself (to study with), and judge all individuals charitably.” In this Mishanah the student for the Rabbinate is not only called to give a daily account of himself to his master, but also to his colleague, and individuals around him. In other words, righteous/generosity in order to be such is one that of necessity has to be accountable. And conversely without accountability there is no possibility of righteousness/generosity!

The righteous/generous person, is not a fool, but recognizes that everything in his hand is given to him on trust, and therefore whatever is in his control is not his but G-d’s. This is the first step of accountability – realizing that nothing is mine but G-d’s and my people. Once we have come to this realization then it follows that whatever is given in trust must be accounted for periodically before G-d, and our people.

This act of righteousness/generosity one the part of Mosheh Rabbenu and Betzalel, to give an accounting of the materials donated for the Tabernacle, is picked up by Matityahu, who alerts us to the fact that we have been allotted a special portion of G-d’s Spirit for a purpose. The purpose being stated as: “He will proclaim his justice to the Gentiles,” and “He will not fail nor be crushed, till he have set justice in the land [of Israel]; and the isles are awaiting for his Torah.” A task is before us as was before Betzalel, and we will be called upon to surely give an accounting for the resources and time entrusted to us to complete the allotted portion of this task.

The Psalmist provides us with a hint as to why the righteous/generous, by nature are ready to provide an accounting to whoever asks – “In Your Word, O Lord, I have put my trust; I will never be disappointed.” The righteous/generous are ruled by the creative spirit of G-d’s Word, they thirst for it and putting it into practice with all its possible implications is their greatest joy in life. In fact, when one looks at the first chapter of the Torah, here G-d reveals to man (His creature and inferior) an accounting of what He did on the seven periods of creation. Thus to be accountable is nothing more and less than to imitate G-d, who from the very beginning of His Word teaches us to be accountable by nature.

The arrogant of course, have other designs. They are self-made-individuals. They are of a supposedly superior race and breed – therefore, they need not to be accountable to anyone for the resources, gifts and time allocated to them. That is why they are self-made-man. But the servant of G-d can never be a self-made-man! This is absolutely impossible, for from the very beginning of his spiritual formation, it has been engrained upon him to be continually accountable as the Mishnah states: “Make a (Torah) teacher for yourself, acquire a companion/colleague for yourself (to study with), and judge all individuals charitably.”

And so, you will find that immediately after the words: “These are the accounts of the tabernacle” it is followed by: “for the work of the Levites under the direction of Itamar, son of Aharon the kohen (Priest). Betzalel, son of Uri, son of Chur, of the tribe of Yehudah, made all that Ha-Shem commanded Moshe. With him was Oholiav, son of Achisamach, of the tribe of Dan, sculptor and craftsman.” , Notice that we do not find any arrogant, control freak, fist thumping, manipulative leader, but on the contrary we are given three names that formed the “collegiate leadership” entrusted with the building of the tabernacle and its utensils. In other words, accountability from G-d’s perspective, of necessity requires collegiate leadership, and the self-made-man, together with his pyramidal view of leadership, so common in the religious world today, is totally an abomination to G-d.

Power, control, and ownership are the greatest evils that delude all those who trust in these. By them many find their downfall. We ultimately own NOTHING, and all we have, whether, money, possessions, gifts, power, etc. are ENTRUSTED to us on a pledge by G-d to be accountable for them to our Torah teacher, colleagues, and our people. Anyone who lacks this simple humility, can never please G-d nor his fellow-man!

Interestingly, the Midrash Tanchuma Yelammedenu, goes on to draw a similitude between the making of and bringing-up of a human being and the making of the Tabernacle. The accounting goes so far as to explain how valuable is a drop of semen, and how much a fetus. Something that our society sadly does not take into account.

Every human being, starting from a drop of semen and tiny egg, develops much along the lines of the construction of the Tabernacle. Few understand the great responsibility there is in bringing up this child and molding this Tabernacle. Many are they who believe that the Gentile pagans are by virtue of a piece of paper granted by a Teacher’s college, qualified to rear up this wonderful mini-Tabernacle. So this Tabernacle is built upon sand, rather than on the gold of the Torah.

Let me make it clear, the prophet Isaiah did not say: “The Gentiles will bring forth justice according to their Truth (Laws),” but rather, “he (Israel and the Messiah) will bring forth justice according to the Truth (Law/Torah – cf. Psalm 119:142).” An education that is no squarely based from kindergarten squarely on the Torah is totally useless, and what is more a long term poison that slowly kills the spirit, the soul and the mind! Parents should think twice how they are going to build the small human tabernacles entrusted to their care. Remember, in the end there is an accounting we have to give before all Israel, the Messiah, and G-d!

May G-d help us to get into the habit of giving a good accounting of ourselves to anyone who asks for it, for the sake of all our most noble people Yisrael, our beloved King Messiah, and G-d Almighty, most blessed be He, amen ve amen!

Shalom Shabbat!

Hakham Dr. Yosef ben Haggai