Sefaria: Midrash Tanchuma siman 5-14

 Sefaria: Midrash Tanchuma siman 5-14

Townsend 1989 translation of Midrash Tanhuma, S. Buber Recension, edited and supplemented by R. Francis Nataf

Nasso, Siman 5

אִישׁ אִישׁ כִּי תִּשְׂטֶה אִשְׁתּוֹ. שָׁנוּ רַבּוֹתֵינוּ, אֵין הַמְּנָאֲפִים נוֹאֲפִים עַד שֶׁתִּכָּנֵס בָּהֶם רוּחַ שְׁטוּת. שֶׁכֵּן כְּתִיב: כִּי תִּשְׂטֶה אִשְׁתּוֹ, הֲרֵי לָמַדְנוּ לָאִשָּׁה. לָאִישׁ מִנַּיִן. שֶׁנֶּאֱמַר: נוֹאֵף אִשָּׁה חֲסַר לֵב (משלי ו, לב). דָּבָר אַחֵר, אִישׁ אִישׁ כִּי תִּשְׂטֶה אִשְׁתּוֹ. זֶה שֶׁאָמַר הַכָּתוּב: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים (ירמיה כג, כד). הֲרֵי כְּבָר נֶאֱמַר, בְּכָל מָקוֹם עֵינֵי ה' מְשׁוֹטְטוֹת בְּכָל הָאָרֶץ צוֹפוֹת רָעִים וְטוֹבִים (משלי טו, ג). וְכֵן, עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים (זכריה ד, י). וּמַה תַּלְמוּד לוֹמַר: וַאֲנִי לֹא אֶרְאֶנּוּ. לֹא אֶרְאֶנּוּ וַאֲפַרְסֵם מַעֲשָׂיו לַבְּרִיּוֹת הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא (ירמיה כג, כד). אֲנִי מְמַלֵּא אֶת הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים, שֶׁנֶּאֱמַר: הַשָּׁמַיִם כִּסְּאִי וְהָאָרֶץ הֲדוֹם רַגְלַי (ישעיה סו, א). דָּבָר אַחֵר, אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים. מָשָׁל לְאַרְכִיטֶקְטוֹן שֶׁהָיָה קַאטְרִיקוּס עַל מְדִינָה, הִתְחִילוּ בְּנֵי הַמְּדִינָה מַטְמִינִין כַּסְפָּם וּזְהָבָם לְתוֹךְ אוֹתָם הַמַּטְמוֹנִים שֶׁהָיוּ בָּהּ. אָמַר לָהֶם הָאַרְכִיטֶקְטוֹן, אֲנִי בָּנִיתִי הַמְּדִינָה וַאֲנִי עָשִׂיתִי אֶת הַמַּטְמוֹנִים, שֶׁמָּא מִמֶּנִּי אַתֶּם מַטְמִינִים. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַמְּנָאֲפִים, מִמֶּנִּי אַתֶּם מַסְתִּירִים עַצְמְכֶם, אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים. אֲנִי בָּרָאתִי אֶתְכֶם וְעָשִׂיתִי אֶתְכֶם מְחִילִים מְחִילִים, שֶׁנֶּאֱמַר: וַתִּשְׁכַּח אֵל מְחוֹלְלֶךָּ (דברים לב, יח). מַהוּ אֵל מְחוֹלְלֶךָּ לָאֵל שֶׁעָשָׂה אוֹתְךָ מְחִילִים מְחִילִים, אֵין אַתֶּם יְכוֹלִין לְהַטְמִין עַצְמְכֶם. לָמָּה, אֲנִי ה' חוֹקֵר לֵב בֹּחֵן כְּלָיוֹת לָתֵת לָאִישׁ כִּדְרָכָיו כִּפְרִי מַעֲלָלָיו (ירמיה יז, י). וַאֲנִי הוּא שֶׁמְּקָרֵב אוֹתָם לַמִּשְׁפָּט, שֶׁנֶּאֱמַר: וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים וּבַנִּשְׁבָּעִים בִּשְׁמִי לַשָּׁקֶר וּבְעֹשְׁקֵי שְׂכַר שָׂכִיר אַלְמָנָה וְיָתוֹם וּמַטֵּי גֵּר וְלֹא יְרֵאוּנִי אָמַר ה' צְבָאוֹת (מלאכי ג, ה). לְכָךְ אַל תִּהְיוּ טוֹעִים אַחַר יֵצֶר הָרַע, וְשֶׁלֹּא תִּשְׂטֶה אִשְׁתּוֹ שֶׁל אֶחָד מִכֶּם, בְּמַה שֶּׁכָּתוּב בָּעִנְיָן אִישׁ אִישׁ כִּי תִּשְׂטֶה אִשְׁתּוֹ. דָּבָר אַחֵר, אִישׁ אִישׁ, לְלַמֶּדְךָ, שֶׁמּוֹעֶלֶת וְכוֹפֶרֶת בִּשְׁנַיִם, בְּאִישׁ מִלְחָמָה שֶׁלְּמַעֲלָן, וּבְאִישָׁהּ שֶׁלְּמַטָּן. אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּאִישֵׁךְ אַתְּ מְשַׁקֶּרֶת. שֶׁמָּא בִּי אֶת יְכוֹלָה לְשַׁקֵּר. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְאִישׁ שֶׁהוּא חָבוּשׁ בְּתוֹךְ שְׁנֵי בָּתִּים זֶה לִפְנִים מִזֶּה, וְהָיוּ שָׁם שְׁנֵי שׁוֹמְרִים אֶחָד בִּפְנִים וְאֶחָד בַּחוּץ. פָּתַח אֶת הַפְּנִימִי וְיָצָא, וְלֹא הִרְגִּישׁ בּוֹ הַשּׁוֹמֵר. בָּא לָצֵאת מִן הַחִיצוֹן, הִרְגִּישׁ בּוֹ הַשּׁוֹמֵר שֶׁבַּחִיצוֹן. תְּפָשׂוֹ וְאָמַר לֵיהּ: בְּאוֹתוֹ שֶׁבִּפְנִים שָׂחַקְתָּ, אֲבָל בִּי אֵין אַתָּה יָכֹל לִשְׂחֹק. וְכֵן הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָאִשָּׁה הַמְּנָאֶפֶת, בְּאִישֵׁךְ אֶת מְשַׂחֶקֶת, אֲבָל בִּי אֵין אֶת יְכוֹלָה לִשְׂחֹק. וַאֲנִי יוֹשֵׁב וּמְשַׂחֵק עַל בְּרִיּוֹתַי, שֶׁנֶּאֱמַר: יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחַק, ה' יִלְעַג לָמוֹ (תהלים ב, ד).

(Numb. 5:12:) “If anyone has his wife go astray (tisteh).” Our masters have taught, “The adulterers do not commit adultery, until a spirit of madness (shetut) enters them. Thus it is stated (ibid.), ‘If anyone has his wife go astray.’” [Here] we have learned about the woman. Where is it shown about the man? Where it is stated (in Prov. 6:32), “The one who commits adultery with a woman is has no sense (literally, is lacking heart).” Another interpretation (of Numb. 5:12), “If anyone has his wife go astray.” This text is related (to Jer. 23:24), “If someone hides in secret places, [shall I not see him?]” See, is it not already written (Psalms 16:3), “The eyes of the Lord are everywhere, observing the bad and the good.” And so too is it written (in Zech. 4:10; cf. II Chron. 16:9), “the eyes of the Lord; they roam around all the earth.” [So] what do we learn to say (in Jer. 23:24), “Shall I not see Him (ar'ennu)?” [Interpret these words as follows:] Shall I not show him (ar'ennu) to the people and publish his works? (Jer. 23:24, cont.), “’Do I not fill the heavens and the earth,’ says the Lord.” I fill the realms above and the realms below, as stated (Is. 66:1), “The heavens are My throne and the earth is My footstool.” Another interpretation of (Jer. 23:24), “[If someone hides in secret places], shall I not see him? It is comparable to an architect [who] went out as a katarikos (tax official) over a certain province. The inhabitants of the province began hiding their silver and gold within the very caves [that he had built]. The architect said to them, ‘I built the province, and I made the hidden treasuries. Will you hide [anything] from me?” Similarly, the Holy One, blessed be He, has said to adulterers, “Will you hide yourselves from me?” [It is as in (Jer. 23:24),] “If someone hides in secret places, I have created you and made your every cavity (mehilim mehilim).” [It is so stated (in Deut. 32:18),] “but you forgot the God who generated you (meholelekha).” Nothing will be useful to you, wherever you hide yourselves, because (according to Jer. 17:10:) “I the Lord search the heart, probe the kidneys, to render to each according to his ways, according to the fruit of his deeds.” I am the one who brings (rt.: qrb) you to judgment, as stated (in Mal. 3:5), “Then I will draw near (rt.: qrb) unto you in judgment; and I will be a swift witness against sorcerers, against adulterers […].” Therefore, you shall not go astray after the evil drive, so that none of you have his wife go astray, according to what is stated (in Numb. 5:12), “If anyone has his wife go astray.” Another interpretation (of Numb. 5:12), “If anyone (literally, if a man a man) [has his wife go astray].” [These words are] to teach you that she is going astray and being false with two, with the “Man of war” (as in Exod 15:3) above and with her man (husband) below. The Holy One, blessed be He, says to her, “You lie to your husband, can you perhaps lie to Me? A parable: To what is the matter comparable? To someone who was imprisoned within two houses, one inside the other. Now two guards were there, one on the inside and one on the outside. [The prisoner] opened [the door of] the inner [house] and left, and the guard did not notice him. When he came to leave the outer one, [the guard] did notice him. He seized him and said to him, “At that [guard] on the inside you laughed, but at me you cannot laugh.” Similarly the Holy One, blessed be He, has said to the adulterous woman, “At your husband you laugh, but at me you cannot laugh. Rather I sit and laugh at My creatures.” It is so stated (in Ps. 2:4), “The One sitting in the heavens shall laugh […].

Nasso, Siman 6

וְשָׁכַב אִישׁ אוֹתָהּ שִׁכְבַת זֶרַע. פְּרָט לְקָטָן וּלְמִי שֶׁאֵינוֹ אִישׁ. שִׁכְבַת זֶרַע, שֶׁשְּׁכִיבָתָהּ פּוֹסֶלֶת, וְאֵין שְׁכִיבָה אַחֶרֶת פּוֹסֶלֶת. מַעֲשֶׂה בִּשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לְזוֹ. וְהָיְתָה אַחַת נְשׂוּאָה בְּעִיר אַחַת, וְאַחַת נְשׂוּאָה בְּעִיר אַחֶרֶת. בִּקֵּשׁ בַּעֲלָהּ שֶׁל אַחַת מֵהֶן לְקַנְּאוֹת לָהּ וּלְהַשְׁקוֹתָהּ מַיִם הַמָּרִים בִּירוּשָׁלַיִם. הָלְכָה לְאוֹתָהּ הָעִיר שֶׁהָיְתָה אֲחוֹתָהּ נְשׂוּאָה שָׁם. אָמְרָה לָהּ אֲחוֹתָהּ, מָה רָאִית לָבֹא לְכָאן. אָמְרָה לָהּ, בַּעֲלִי מְבַקֵּשׁ לְהַשְׁקוֹת אוֹתִי מַיִם הַמָּרִים. אָמְרָה לָהּ אֲחוֹתָהּ, אֲנִי הוֹלֶכֶת תַּחְתַּיִךְ וְשׁוֹתָה. אָמְרָה לָהּ לְכִי. לָבְשָׁה בִּגְדֵי אֲחוֹתָהּ וְהָלְכָה תַּחְתֶּיהָ וְשָׁתְתָה מֵי הַמָּרִים וְנִמְצֵאת טְהוֹרָה, וְחָזְרָה לְבֵית אֲחוֹתָהּ. יָצָאת שְׂמֵחָה לִקְרָאתָהּ, חִבְּקָה אוֹתָהּ וְנָשְׁקָה לָהּ בְּפִיהָ. כֵּיוָן שֶׁנָּשְׁקוּ זוֹ לְזוֹ, הֵרִיחָה בַּמַּיִם הַמָּרִים, וּמִיָּד מֵתָה, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: אֵין אָדָם שַׁלִּיט בָּרוּחַ לִכְלֹא אֶת הָרוּחַ, וְאֵין שִׁלְטוֹן בְּיוֹם הַמָּוֶת, וְאֵין מִשְׁלַחַת בַּמִּלְחָמָה, וְלֹא יְמַלֵּט רֶשַׁע אֶת בְּעָלָיו (קהלת ח, ח).

(Numb. 5:13:) “In that a man has slept with her carnally.” [“A man” is to] exclude a minor, and one who is not a man. “[With her] carnally.” [This is the case] when her sleeping renders her unfit; and no other sleeping renders her unfit. [There is] a story about two sisters who resembled each other. Now one was married in one city and the other was married in another city. The husband of one of them wanted to accuse her of infidelity and have her drink the bitter water in Jerusalem. She went to that city where her married sister was. Her sister said to her, “What was your reason for coming here?” She said to her, “My husband wants to have me drink [the bitter water].” Her sister said to her, “I will go in your place and drink it.” She said to her, “Go.” She put on her sister's clothes, went in her place, drank the bitter water, and was found clean. When she returned to her sister's house, she joyfully went out to meet her, then embraced and kissed her on the mouth. As soon as the one kissed the other, she smelled the bitter water and immediately died, in order to fulfill what is stated (in Eccl. 8:8), “No human has control over the wind to contain the wind, nor is there control on the day of death […].”

Nasso, Siman 7

וְנֶעְלַם מֵעֵינֵי אִישָׁהּ, פְּרָט לְסוּמָא. דָּבָר אַחֵר, וְנֶעֱלַם מֵעֵינֵי אִישָׁהּ, שֶׁלֹּא יְהֵא בַּעֲלָהּ רוֹאֶה וּמֵעַמְעֵם. וְנִסְתְּרָה, עֲדַיִן לֹא שָׁמַעְנוּ שִׁעוּר לַסְּתִירָה. רַבִּי אֱלִיעֶזֶר אוֹמֵר, כְּדֵי חֲזִירַת הַדֶּקֶל. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, כְּדֵי מְזִיגַת הַכּוֹס. בֶּן עַזַּאי אוֹמֵר, כְּדֵי לִשְׁתּוֹתוֹ. רַבִּי עֲקִיבָא אוֹמֵר, כְּדֵי לִצְלוֹת בֵּיצָה. רַבִּי יְהוּדָה אוֹמֵר, כְּדֵי לֶאֱכֹל שָׁלֹשׁ בֵּיצִים זֶה אַחַר זֶה. רַבִּי חַנִּין אוֹמֵר, כְּדֵי שֶׁתִּתֵּן אֶצְבָּעָהּ לְתוֹךְ פִּיהָ. פְּלִימוֹ אוֹמֵר, כְּדֵי לִפְשֹׁט יָד עַל הַסַּל לִטֹּל כִּכָּר. וְאַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: כִּי בְעַד אִשָּׁה זוֹנָה עַד כִּכַּר לֶחֶם (משלי ו, כו). וְעֵד אֵין בָּהּ. אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו, יֵשׁ לָהּ לְאַחַר זְמַן. כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר, וַתְּהִי שָׁרַי עֲקָרָה אֵין לָהּ וָלָד (בראשית יא, לא). אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו, יֵשׁ לָהּ לְאַחַר זְמַן, שֶׁנֶּאֱמַר: וַה' פָּקַד אֶת שָׂרָה, וַתַּהַר וַתֵּלֵד כַּיּוֹצֵא בַּדָּבָר אַתָּה אוֹמֵר (אסתר ב, י). לֹא הִגִּידָה אֶסְתֵּר אֶת עַמָּהּ אַף עַל פִּי שֶׁלֹּא הִגִּידָה עַכְשָׁו, הִגִּידָה לְאַחַר זְמַן, שֶׁנֶּאֱמַר: וּמָרְדְּכַי בָּא לִפְנֵי הַמֶּלֶךְ כִּי הִגִּידָה אֶסְתֵּר מַה הוּא לָהּ (שם ח, א). וְאַף כָּאן, וְעֵד אֵין בָּהּ, אַף עַל פִּי שֶׁאֵין לָהּ עַכְשָׁו, יֵשׁ לָהּ לְאַחַר זְמַן, שֶׁנֶּאֱמַר: וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר בַּמְכַשְּׁפִים וּבַמְנָאֲפִים (מלאכי ג, ה). אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: בִּזְמַן שֶׁהָאִשָּׁה מִתְיַחֶדֶת עִם בַּעֲלָהּ, וְהוּא מְשַׁמֵּשׁ עִמָּהּ וְלִבָּהּ לְאִישׁ אַחֵר שֶׁרָאֲתָה בַּדֶּרֶךְ, אֵין לְךָ נִאוּף גָּדוֹל מִזֶּה, שֶׁנֶּאֱמַר: הָאִשָּׁה הַמְנָאֶפֶת, תַּחַת אִשָּׁה תִּקַּח אֶת זָרִים (יחזקאל טז, לב). וְכִי יֵשׁ אִשָּׁה מְנָאֶפֶת תַּחַת אִשָּׁה. אֶלָּא זוֹ הִיא שֶׁפָּגְעָה בְּאִישׁ אַחֵר וְנָתְנָה עֵינֶיהָ בּוֹ, וְהִיא מְשַׁמֶּשֶׁת עִם בַּעֲלָהּ וְלִבָּהּ עָלָיו. מַעֲשֶׂה בְּמֶלֶךְ הָעַרְבִים שֶׁשָּׁאַל אֶת רַבִּי עֲקִיבָא, אֲנִי כּוּשִׁי וְאִשְׁתִּי כּוּשִׁית וְיָלְדָה לִי בֵּן לָבָן, הוֹרְגָהּ אֲנִי, שֶׁזָּנְתָה תַּחְתַּי. אָמַר לוֹ: צוּרוֹת בֵּיתְךָ שְׁחֹרוֹת אוֹ לְבָנוֹת. אָמַר לוֹ: לְבָנוֹת. אָמַר לוֹ: כְּשֶׁהָיִיתָ עוֹסֵק עִמָּהּ, עֵינֶיהָ נָתְנָה בְּצוּרוֹת לְבָנוֹת וְיָלְדָה כַּיּוֹצֵא בָּהֶם. וְאִם תָּמֵהַּ אַתָּה בַּדָּבָר, לְמַד מִן צֹאנוֹ שֶׁל יַעֲקֹב, שֶׁמִּן הַמַּקְלוֹת הָיוּ מִתְיַחֲמוֹת, שֶׁנֶּאֱמַר: וְיִחֲמוּ הַצֹּאן אֶל הַמַּקְלוֹת (בראשית ל, לט). וְהוֹדָה מֶלֶךְ הָעַרְבִים וְשִׁבַּח לְרַבִּי עֲקִיבָא. הֱוֵי, כָּל אִשָּׁה שֶׁמִּתְיַחֶדֶת עִם בַּעֲלָהּ בִּקְדֻשָּׁה, הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד מִמֶּנָּה בָּנִים צַדִּיקִים. שֶׁכֵּן מָצִינוּ בְּחַנָּה שֶׁנִּתְיַחֲדָה עִם בַּעֲלָהּ בִּקְדֻשָּׁה, וְלֹא קִפַּח הַקָּדוֹשׁ בָּרוּךְ הוּא מַתַּן שְׂכָרָהּ, וְנָתַן לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בֵּן צַדִּיק כְּמֹשֶׁה, שֶׁנֶּאֱמַר: אִם יַעֲמֹד מֹשֶׁה וּשְׁמוּאֵל (ירמיה טו, א). וְכֵן הוּא אוֹמֵר, מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקוֹרְאֵי שְׁמוֹ (תהלים צט, ו). וְכֵן חַנָּה אוֹמֶרֶת, אֶל הַנַּעַר הַזֶּה הִתְפַּלַּלְתִּי (ש״‎א א, כז). לָמָּה, שֶׁנִּזְרַע בִּקְדֻשָּׁה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה תִּעַבְתִּי כָּל הַנָּכְרִים עַל שֶׁהֵם מִזֶּרַע טֻמְאָה, וּבָחַרְתִּי בָּכֶם לְפִי שֶׁאַתֶּם זֶרַע אֱמֶת, שֶׁנֶּאֱמַר: וְאָנֹכִי נְטַעְתִּיךָ שׂוֹרֵק כֻּלּוֹ זֶרַע אֱמֶת (ירמיה ב, כא). וּכְתִיב וּבְךָ בָּחַר ה' לִהְיוֹת לוֹ לְעַם סְגֻלָּה (דברים יד, ב). וְאַף לֶעָתִיד לָבֹא אֵינִי בּוֹחֵר אֶלָּא בָּכֶם, שֶׁאַתֶּם זֶרַע קְדֻשָּׁה בְּרוּכֵי ה', שֶׁנֶּאֱמַר: לֹא יִגְעוּ לָרִיק וְלֹא יֵלְדוּ לַבֶּהָלָה, כִּי זֶרַע בְּרוּכֵי ה' הֵמָּה (ישעיה סה, כג).

(Numb. 5:13, cont.:) “And it is hidden from her husband's eyes,” [is to] exclude one who is blind. Another interpretation (of Numb. 5:13, cont.), “and it is hidden from her husband's eyes.” [These words mean to exclude the case in which] her husband saw [her transgression] and overlooked [it]. (Ibid., cont.:) “So that she is secluded.” We have not yet heard of a specific length of time for her to be in seclusion (with her lover) [in order to cause defilement]. R. Eleazer says, “[The time needed] for a palm tree to sway back.” R. Joshua says, “For mixing the cup.” Ben 'Azzay says, “For drinking it.” R. Aqiva says, “For roasting an egg.” R. Judah says, “For eating three eggs one after the other.” R. Eleazar ben Pinhas says, “For a weaver to knot the thread.” R. Hanin says, “For her to put her finger in her mouth.” Pelimo says, “For his (sic) hand to reach over the basket and take a loaf of bread. And even though there is no evidence for [this understanding], there is a hint [that it is correct], where it is stated (in Prov. 6:26), ‘For on behalf of a woman playing the harlot [one will be reduced] to a loaf of bread.’” (Numb. 5:13, cont.:) “And there is no witness against her.” Although she has no [witness against her] now, she will have one at another time. In a similar usage you say (in Gen. 11:30), “Now Sarai was barren; she had no child.” Although [Sarai] had no [child] then, she would have one at another time, as stated (in Gen. 21:1), “Then the Lord visited Sarah […].” In a similar usage you say (in Esth. 2:10), “Esther had not disclosed her people [and her native land].” Although she had not disclosed them to him then, she did disclose them to him at another time, as stated (in Esth. 8:1), “then Mordecai came before the king, for Esther had disclosed what relationship he had to her.” And here also (in Numb. 5:13), “and there is no witness against her.” Although she has no [witness against her] now, she will have one at another time, as stated (in Mal. 3:5), “and I will be a swift witness [against sorcerers, against adulterers].” Our masters have said, “When a woman is alone with her husband and he is having sexual intercourse with her, if she sets her eyes on another at the time of [their] sexual intercourse, there is no greater adultery for her than this. Thus it is stated (in Ezek. 16:32), “The adulterous woman [receives strangers] instead of her husband (literally: under her husband).” Is there a woman who commits adultery [while] under her husband? It is simply that this is [the kind of woman] who encounters a certain man and sets her eyes on him. Then she has sexual intercourse with her husband while her heart is on him. [There is] a story about the king of the Arabs, who asked R. Aqiva, “I am black and my wife is black, but she has borne me a white son. Shall I kill her because she has played the harlot while under me?” He said to him, “Are the images within your house white or black?” He said to him, “White.” He said to him, “When you were busy with her, she set her eyes on the images and bore [a child] like them. Now if you are surprised over this matter, learn from the Jacob's flock. They were conceived from the sticks, as stated (in Gen. 30:39), ‘Since the flock conceived by the sticks, [the flock bore streaked, speckled, and spotted young].’” Then the king of the Arabs thanked R. Aqiva. Thus, when any woman is alone with her husband in holiness, in the end he produces righteous children from her. Thus we find it so in the case of Hannah, who was alone with her husband in holiness, and [so] the Holy One, blessed be He, did not deprive her of her reward. Rather he gave her a righteous son like Moses, as stated (in Jer. 15:1), “Even if Moses and Samuel stood before Me.” It also says (in Ps. 99:6), “Moses and Aaron were among His priests, and Samuel was among those who call upon His name.” So also did Hannah say (in I Sam. 1:27), “For this child did I pray, [and the Lord has granted me my petition].” Why? Because he was sown in holiness. The Holy One, blessed be He, said, “In this world I abhor all those peoples, because they are from unclean seed; but I have chosen you, because you are from true seed, as stated (in Jer. 2:21), ‘And I planted you as a choice vine, all of it from true seed.’ It is also written (in Deut. 7:6), ‘and the Lord your God has chosen you […].’ And also in the future to come I am choosing only you, because you are a holy seed, as stated (in Is. 65:23), ‘They shall not labor in vain, nor bear children in terror, because they are a seed blessed of the Lord, [and their offspring along with them].’”

Nasso, Siman 8

וַיְדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר, דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. יְלַמְּדֵנוּ רַבֵּנוּ, כֹּהֵן בַּעַל מוּם מַהוּ שֶׁיִּשָּׂא אֶת כַּפָּיו. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, כֹּהֵן שֶׁיֵּשׁ בְּיָדָיו מוּמִין, לֹא יִשָּׂא אֶת כַּפָּיו. וְרַבִּי הָיָה שׁוֹנֶה, כֹּהֵן שֶׁיֵּשׁ מוּמִין בְּכֻלּוֹ, לֹא יִשָּׂא אֶת כַּפָּיו. רַבִּי יְהוּדָה אוֹמֵר, אַף מִי שֶׁהָיוּ יָדָיו צְבוּעוֹת אסְטִיס אוֹ קוּצָה אוֹ פוּאָה, לֹא יִשָּׂא אֶת כַּפָּיו. לָמָּה, לְפִי שֶׁדֶּרֶךְ בְּנֵי אָדָם שֶׁמִּסְתַּכְּלִין בּוֹ. רַבִּי הוֹשַׁעְיָה הַגָּדוֹל שׁוֹנֶה, אִם רֹב אַנְשֵׁי הָעִיר מְלַאכְתָּן בְּכָךְ, מֻתָּר לוֹ לִישָׂא אֶת כַּפָּיו, כְּשֵׁם שֶׁיֵּשׁ בַּדָּרוֹם עוֹרוֹת צְבוּעוֹת אַרְגָּמָן וּמִבֵּין יְדֵיהֶן צְבוּעוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, מִתְּחִלָּה אֲנִי הָיִיתִי מְבָרֵךְ בְּרִיּוֹתַי. מִכָּאן וְאֵילָךְ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָכֶם וְתִהְיוּ מְבָרְכִין אֶת בְּנֵי יִשְׂרָאֵל. לְפִיכָךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁיַּזְהִיר לְאַהֲרֹן וּלְבָנָיו, שֶׁיְּהוּ מְבָרְכִין אֶת יִשְׂרָאֵל. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְּבָרְכוּ. כֹּה תְּבָרְכוּ. זֶה שֶׁאָמַר הַכָּתוּב: הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ מִן הַשָּׁמַיִם וּבָרֵךְ אֶת עַמְּךָ (דברים כו, טו). אָמְרָה כְּנֶסֶת יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, לַכֹּהֲנִים אַתָּה אוֹמֵר שֶׁיְּבָרְכוּ אוֹתָנוּ. אֵין אָנוּ צְרִיכִין אֶלָּא לְבִרְכָתְךָ וְלִהְיוֹתֵנוּ מִתְבָּרְכִין מִפִּיךָ, שֶׁנֶּאֱמַר: הַשְׁקִיפָה מִמְּעוֹן קָדְשְׁךָ. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַף עַל פִּי שֶׁאָמַרְתִּי לַכֹּהֲנִים שֶׁיְּהוּ מְבָרְכִין אֶתְכֶם, אֲנִי עוֹמֵד עִמָּהֶם וּמְבָרֵךְ אֶתְכֶם. לְפִיכָךְ הַכֹּהֲנִים פּוֹרְשִׂין אֶת כַּפֵּיהֶם, לוֹמַר, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד אַחֲרֵינוּ. וְכֵן הוּא אוֹמֵר, הִנֵּה זֶה עוֹמֵד אַחַר כָּתְלֵנוּ מַשְׁגִּיחַ מִן הַחַלּוֹנוֹת מֵצִיץ מִן הַחֲרַכִּים (שה״‎ש ב, ט), מַה בֵּין אֶצְבָּעוֹת שֶׁל כֹּהֲנִים. מֵצִיץ מִן הַחֲרַכִּים, בְּשָׁעָה שֶׁפּוֹשְׁטִין כַּפֵּיהֶם. לְכָךְ נֶאֱמַר: כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל.

(Numb. 6:22–23:) “Then the Lord spoke unto Moses, saying, “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless the Children of Israel.’” Let our master instruct us: In the case of priest with a blemish, is it right for him to raise his hands (in the priestly blessing)? Thus have our masters taught (in Meg. 4:7): A priest whose hands are blemished may not raise his hands. But Rabbi taught, “A priest who has blemishes anywhere at all may not raise his hands.” R. Judah says, “Also whoever has his hands stained with woad, madder, or rubia may not raise his hands. Why? Because it is customary for people to be looking at him.” R. Joshua the Great taught, “If the majority of the men in the town are in that business (i.e., of dying cloth), he is permitted to raise his hands; in the same way that in the South, there are [many] hides that are tanned purple and their hands [with which they bless] are dyed.” The Holy One, blessed be He, said, “From the beginning I have blessed My people; from now on the blessings are transmitted to you. You are to bless My children,” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless Israel. How is this shown? From what they have read [on the matter] (in Numb. 6:23), “Speak unto Aaron and unto his children, saying, ‘Thus shall you bless.’” (Numb. 6:23:) “Thus shall you bless.” This text is related (to Deut. 26:15), “Look down from Your holy dwelling, from the heavens, and bless Your people.” The congregation of Israel said to the Holy One, blessed be He, “Master of the world, You tell the priests to bless us. We only need You to bless us, as stated (Deut. 26:15), ‘Look down from Your holy dwelling, [from the heavens, and bless Your people].’” The Holy One, blessed be He, said to them, “Although I have told the priests to bless you, I am standing along with them and blessing you.” For that reason the priests spread their hands. [They do so] to say, “The Holy One, blessed be He, is standing behind us.” So also it says (in allusion to the Holy One, blessed be He, in Cant. 2:9) “there he stands behind our wall, gazing through the windows, peering through the lattice,” [i.e. “gazing through the windows,”] from between the fingers of the priests; “peering through the lattice,” when they extend their hands. It is therefore stated (in Numb. 6:23), “Thus shall you bless.”

Nasso, Siman 9

כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל. זֶה שֶׁאָמַר הַכָּתוּב: הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים סָבִיב לָהּ מִגִּבּוֹרֵי יִשְׂרָאֵל, כֻּלָּם אֲחוּזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ (שם ג, ז-ח). מָה רָאָה שְׁלֹמֹה לַעֲסֹק בְּמִטָּה שֶׁהוּא אוֹמֵר הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה. אֶלָּא אֵינוֹ עוֹסֵק אֶלָּא בְּמֶלֶךְ שֶׁהַשָּׁלוֹם שֶׁלּוֹ. הִנֵּה מִטָּתוֹ, זֶה בֵּית הַמִּקְדָּשׁ. וְלָמָּה נִמְשַׁל בֵּית הַמִּקְדָּשׁ לְמִטָּה. מָה הַמִּטָּה אֵינָהּ אֶלָּא לִפְרִיָּה וּרְבִיָּה, כָּךְ בֵּית הַמִּקְדָּשׁ, כָּל מַה שֶּׁהָיָה בְּתוֹכָהּ, הָיוּ פָּרִין וְרָבִין, שֶׁנֶּאֱמַר: וְיַאֲרִיכוּ הַבַּדִּים (מל״‎א ח, ח). וְכֵן הוּא אוֹמֵר, וְהַזָּהָב זְהַב פַּרְוַיִם (דה״‎ב ג, ו), שֶׁהוּא עוֹשֶׂה פֵּרוֹת. וְכֵן הוּא אוֹמֵר, וַיִּבֶן אֶת בֵּית יַעַר הַלְּבָנוֹן (מל״‎א ז, ב). לָמָּה נִמְשְׁלָה לְיַעַר. לוֹמַר לְךָ, מַה יַּעַר פָּרֶה וְרָבֶה, כָּךְ בֵּית הַמִּקְדָּשׁ, כָּל מַה שֶּׁהָיָה בּוֹ, פָּרָה וְרָבָה. לְכָךְ נֶאֱמַר: הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה. שִׁשִּׁים גִּבּוֹרִים (שה״‎ש ג, ז). מַהוּ שִׁשִּׁים, אֵלּוּ שִׁשִּׁים אוֹתִיּוֹת שֶׁבְּבִרְכַּת כֹּהֲנִים. כֻּלָּם אֲחוּזֵי חֶרֶב (שם פסוק ח), שֶׁכָּל אֶחָד וְאֶחָד שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא נִזְכַּר בּוֹ, יְבָרֶכְךָ ה', יָאֵר ה', יִשָּׂא ה'. אִישׁ חַרְבּוֹ עַל יְרֵכוֹ (שם). מָה רָאָה יָרֵךְ לִהְיוֹתָהּ נִזְכֶּרֶת כָּאן. אֶלָּא אֲפִלּוּ רוֹאֶה אָדָם בַּחֲלוֹמוֹ הַחֶרֶב שְׁלוּפָה וּנְתוּנָה בְּצַוָּארוֹ וְקוֹטֵעַ אֶת יְרֵכוֹ, מַשְׁכִּים וְהוֹלֵךְ לְבֵית הַכְּנֶסֶת מִפַּחַד שֶׁרָאָה בַּלֵּילוֹת בַּחֲלוֹמוֹ וְרוֹאֶה הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם, הַחֲלוֹם רַע מִתְבַּטֵּל מִמֶּנּוּ. לְכָךְ נֶאֱמַר: מִפַּחַד בַּלֵּילוֹת. לְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, הַזְהֵר לְאַהֲרֹן וּלְבָנָיו שֶׁיְּהוּ מְבָרְכִים אֶת בְּנֵי יִשְׂרָאֵל. כֹּה תְּבָרְכוּ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, לְשֶׁעָבַר הָיִיתִי זָקוּק לְבָרֵךְ אֶת בְּרִיּוֹתַי. בֵּרַכְתִּי לְאָדָם הָרִאשׁוֹן וּלְאִשְׁתּוֹ, שֶׁנֶּאֱמַר: וַיְבָרֵךְ אוֹתָם אֱלֹהִים (בראשית א, כח). בֵּרַכְתִּי לְנֹחַ וּלְבָנָיו, שֶׁנֶּאֱמַר: וַיְבָרֵךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו (שם ט, א). בֵּרַכְתִּי לְאַבְרָהָם, דִּכְתִיב: וַה' בֵּרַךְ אֶת אַבְרָהָם בַּכֹּל (שם כד, א). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאַבְרָהָם, מִכָּאן וָאֵילָךָ הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לְךָ, שֶׁנֶּאֱמַר: וֶהֱיֵה בְּרָכָה (שם יב, ב). וְאַבְרָהָם הוֹלִיד שְׁנַיִם, יִשְׁמָעֵאל וְיִצְחָק, וְלֹא בֵּרְכָן. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה. לְמֶלֶךְ שֶׁהָיָה לוֹ פַּרְדֵּס וּנְתָנוֹ לְאָרִיס, וְהָיָה בְּתוֹךְ אוֹתוֹ פַּרְדֵּס אִילָן אֶחָד שֶׁל סַם חַיִּים כוּ'. וְיִצְחָק בֵּרֵךְ אֶת יַעֲקֹב. וְיַעֲקֹב בֵּרֵךְ לִשְׁנֵים עָשָׂר שְׁבָטִים, שֶׁנֶּאֱמַר: כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֵּר לָהֶם וְגוֹ' (בראשית מט, כח). מִכָּאן וָאֵילָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי הַבְּרָכוֹת מְסוּרוֹת לָכֶם, הַכֹּהֲנִים יִהְיוּ מְבָרְכִין אֶת יִשְׂרָאֵל.

(Numb. 6:23:) “Thus shall you bless.” This text is related (to Cant. 3:7), “There is his bed, the one belonging to Solomon (rt.: shlm), with sixty warriors around it […].” What reason did Solomon (rt.: shlm), have to be concerned with a bed? When it said, “There is his bed,” it is simply that [the verse] was only concerned with the King to whom peace (rt.: shlm) belongs (God). (Ibid.:) “There is his bed.” This is the Temple. But why was the Temple compared to a bed? It is simply that just as a bed is only for being fruitful and multiplying, so it was with the Temple. Whatever was in it was being fruitful and multiplying, as stated (in I Kings 8:8 = II Chron. 5:9), “The poles grew long.” It also says (in II Chron. 3:6), “the gold was gold from Parvaim (as if from prh),” which produced fruit (rt.: prh). And so it says (in I Kings 7:2), “And he built the house of the Forest of Lebanon.” Why was it compared to a forest? Just as a forest is fruitful and multiplies, so it is in the case of the Temple. Whatever was in it was being fruitful and multiplying. It is therefore stated (in Cant. 3:7), “There is his bed.” (Ibid., cont.:) “With sixty warriors.” These are the sixty letters that are in the priestly blessing (in Numb. 6:24-26). (Cant. 3:8:) “All of them equipped with a sword,” because in each and every [verse of the priestly blessing] the name of the Holy One, blessed be He, is mentioned, “The Lord bless you […]; The Lord make [His face] shine […]; The Lord lift up [His face …].” (Cant. 3:8, cont.:) “Each with his sword on his thigh.” What is the reason for the thigh to be mentioned here? Simply that, even if one sees in his dream a sword being drawn, placed over his neck, and [then] cutting off his thigh, he rises early in the morning and goes to the synagogue, from the fear [of what] he saw at night in his dream; then [when] he sees the priests raising their hands, the bad dream is cancelled from him. It is therefore stated (Cant. 3:8, cont.), “because of fear at night.” Therefore the Holy One, blessed be He, told Moses to caution Aaron and his children to bless My children, as stated (in Numb. 6:23), “Thus shall you bless [the Children of Israel].” The Holy One, blessed be He, said, “In the past I needed to bless My creatures. I blessed the first Adam and his wife, as stated (in Gen. 1:28), ‘Then God blessed them.’ I blessed Noah and his children, as stated (in Gen. 9:1), ‘Then God blessed Noah and his children.’ I blessed Abraham, as stated (in Gen. 24:1), ‘and the Lord had blessed Abraham in everything.’” [Then] the Holy One, blessed be He, said to Abraham, “From now on behold, the blessings are being delivered to you.” Thus it is stated (in Gen. 12:2), “and you are to be a blessing.” Abraham begot two [children], Ishmael and Isaac, but he did not bless them. A parable: To what is the matter comparable? To a king who had an orchard [and] gave it to a tenant. Now in the midst of that orchard was one tree with an elixir of life…. Then Isaac blessed Jacob, and Jacob blessed the twelve tribes, as stated (in Gen. 49:28), “All these are the tribes of Israel, twelve in number, and this is what [their father] spoke to them [when he blessed them…].” From now on, said the Holy One, blessed be He, behold, the blessings are being delivered to you; and the priests will bless Israel.

Nasso, Siman 10

דָּבָר אַחֵר, כֹּה תְּבָרְכוּ יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. יְבָרֶכְךָ, בְּעֹשֶׁר. וְיִשְׁמְרֶךָ, שֶׁתְּהֵא עוֹשֶׂה מִצְוֹת. יָאֵר ה' פָּנָיו, וְיַעֲמִיד מִמְּךָ בָּנִים בְּנֵי תּוֹרָה, שֶׁנֶּאֱמַר: כִּי נֵר מִצְוָה וְתוֹרָה אוֹר (משלי ו, כג). דָּבָר אַחֵר, יָאֵר ה' פָּנָיו אֵלֶיךָ, יַעֲמִיד מִמְּךָ כֹּהֲנִים שֶׁמְּאִירִין אֶת הַמִּזְבֵּחַ, שֶׁנֶּאֱמַר: וְלֹא תָּאִירוּ מִזְבְּחִי חִנָּם (מלאכי א, י). וּכְתִיב: וְהָאֵשׁ עַל הַמִּזְבֵּחַ תּוּקַד בּוֹ לֹא תִּכְבֶּה (ויקרא ו, ה). וִיחֻנֶּךָּ. שָׁנָה רַבִּי חִיָּא הַגָּדוֹל, יַחְנֶה ה' אֶצְלְךָ. דָּבָר אַחֵר, וִיחֻנֶּךָּ, יַעֲמִיד מִמְּךָ נְבִיאִים, שֶׁנֶּאֱמַר: וְשָׁפַכְתִּי עַל בֵּית דָּוִד וְעַל יוֹשְׁבֵי יְרוּשָׁלַיִם רוּחַ חֵן וְתַחֲנוּנִים (זכריה יב, י). דָּבָר אַחֵר, וִיחֻנֶּךָּ, יִתֵּן חִנּוֹ עָלֶיךָ בְּכָל מָקוֹם שֶׁאַתָּה הוֹלֵךְ, כְּמוֹ שֶׁכָּתוּב, וַתִּשָּׂא חֵן וָחֶסֶד (אסתר ב, יז). יִשָּׂא ה' פָּנָיו אֵלֶיךָ. וְכָתוּב אֶחָד אוֹמֵר, אֲשֶׁר לֹא יִשָּׂא פָנִים (דברים י, יז). הָא כֵּיצַד. עָשָׂה תְּשׁוּבָה עַד שֶׁלֹּא נִתְחַתֵּם גְּזַר דִּין, יִשָּׂא ה' פָּנָיו. כֵּיוָן שֶׁנִּתְחַתֵּם גְּזַר דִּין, אֲשֶׁר לֹא יִשָּׂא פָנִים. דָּבָר אַחֵר, יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ, עִם הַבְּרָכָה שְׁמִירָה. מֶלֶךְ בָּשָׂר וְדָם יֵשׁ לוֹ אוֹהֵב בְּסוּרְיָא, וְהוּא יוֹשֵׁב בְּרוֹמִי. שָׁלַח הַמֶּלֶךְ אַחֲרָיו, עָלָה וּבָא אֶצְלוֹ, נָתַן לוֹ מֵאָה לִיטְרִין שֶׁל זָהָב. טְעָנוֹ, יָצָא לַדֶּרֶךְ, נָפְלוּ עָלָיו לִסְטִין וְנָטְלוּ כָּל מַה שֶּׁנָּתַן לוֹ הַמֶּלֶךְ וְכָל מַה שֶּׁהָיָה אֶצְלוֹ. שֶׁמָּא יָכֹל לְשָׁמְרוֹ הַמֶּלֶךְ מִן הַלִּסְטִין. לְפִיכָךְ כְּתִיב: יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. דָּבָר אַחֵר, יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. יְבָרֶכְךָ בְּמָמוֹן, שֶׁלֹּא תְּהֵא עָשׂוּי בַּמְּדִינָה פַּנְיַאס, וְשֶׁלֹּא תָּבוֹא זִימְיָא לַמְּדִינָה וְיֹאמְרוּ לְךָ תֵּן זָהָב, אֶלָּא יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ. דָּבָר אַחֵר, יְבָרֶכְךָ, בְּבָנִים. וְיִשְׁמְרֶךָ, בְּבָנוֹת, שֶׁהַנְּקֵבוֹת צְרִיכוֹת שְׁמִירָה. וְכֵן הוּא אוֹמֵר, ה' שׁוֹמְרְךָ ה' צִלְּךָ (תהלים קכא, ה). יָאֵר ה' פָּנָיו אֵלֶיךָ, יָאֵר לְךָ מְאוֹר פָּנָיו. וְאֵין יָאֵר אֶלָּא חַיִּים, שֶׁנֶּאֱמַר: בְּאוֹר פְּנֵי מֶלֶךְ חַיִּים (משלי טז, טו). וְכֵן הוּא אוֹמֵר, אֵל ה' וַיָּאֵר לָנוּ (תהלים קיח, כז). וְכֵן הוּא אוֹמֵר, אֱלֹהִים יְחָנֵּנוּ וִיבָרְכֵנוּ (שם סז, ב). יִשָּׂא ה' פָּנָיו. וְכִי הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹשֵׂא פָנִים. וַהֲלֹא כְּבָר נֶאֱמַר, אֲשֶׁר לֹא יִשָּׂא פָנִים (דברים י, יז). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּשֵׁם שֶׁהֵם נוֹשְׂאִים לִי פָנִים, אַף אֲנִי נוֹשֵׂא לָהֶם פָּנִים. כֵּיצַד, כָּתַבְתִּי בְּתוֹרָתִי וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ (דברים ח, י). וְאָדָם יוֹשֵׁב הוּא וּבָנָיו וּבְנֵי בֵּיתוֹ וְאֵין לִפְנֵיהֶם כְּדֵי שׂבַע, וְהֵן נוֹשְׂאִין לִי פָּנִים וּמְבָרְכִין, וְדִקְדְּקוּ עַל עַצְמָן שֶׁיְּבָרְכוּ עַל כְּזַיִת וְעַל כְּבֵיצָה. לְפִיכָךְ, יִשָּׂא ה' פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם. כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל אָמוֹר לָהֶם. אָמוֹר, מָלֵא כְּתִיב. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא לַכֹּהֲנִים, לֹא מִפְּנֵי שֶׁאָמַרְתִּי לָכֶם שֶׁתִּהְיוּ מְבָרְכִין אוֹתָם בְּאַנְגַּרְיָא וּבְבֶהָלוֹת. אֶלָּא תִּהְיוּ מְבָרְכִין אוֹתָם בְּכַוָּנַת הַלֵּב, כְּדֵי שֶׁתַּשְׁלִים הַבְּרָכָה בָּהֶם. לְכָךְ נֶאֱמַר: אָמוֹר מָלֵא. לוֹמַר, שֶׁצָּרִיךְ אָדָם לִתֵּן שָׁלוֹם לַחֲבֵרוֹ בְּפֶה מָלֵא.

Another interpretation (of Numb. 6:23-24), “Thus shall you bless the Children of Israel: The Lord bless you and keep you.” “Bless you,” with wealth; “and keep you,” so that may do good works (mitswot). (Vs. 25:) “The Lord make His face shine,” and raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23), “For the commandment (mitzvah) is a lamp, and Torah is [a light].” Another interpretation (of Numb. 6:25), “The Lord make His face shine (from he'ir) [upon you],” to raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10), “you will not kindle fire (from he'ir) on My altar in vain.” (Numb. 6:25, cont.:) “And be gracious to you.” R. Hiyya the Great taught, “May the Lord encamp with you.” Another interpretation (of Numb. 6:25), “and be gracious to you,” to raise up prophets from you. Thus it is stated (in Zech. 12:10), “And I will pour out upon the House of David and upon anyone dwelling in Jerusalem a spirit of grace and mercy.” Another interpretation (of Numb. 6:25), “and be gracious to you.” May He set His grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17), “and she won grace and favor.” (Numb. 6:26:) “The Lord lift up His face unto you.” But another text says (of the Holy One, blessed be He, in Deut. 10:17), “who does not lift up His face (i.e., show favor).” How can this be? [If] one has repented before judgment is sealed, (Numb. 6:26:) “The Lord lift up his face (i.e., show favor).” When judgment has been sealed, (Deut. 10:17:) “who does not lift up His face.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” Along with the blessing there is a keeping. A king of flesh and blood has a friend in Syria, but he dwells in Rome; when the king sent for him, he arose and came to him, and [the king] gave him a hundred pounds of gold; [but when] he loaded it up and set out on the road, bandits fell upon him. They took everything that he had given him and everything [else] that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24), “The Lord bless you and keep you.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” May He bless you with money, that there not be a tax collection in the province, and that a tax collector not come to the province and say to you, “Give your gold.” Rather (as in Numb. 6:24), “The Lord bless you and keep you.” Another explanation. “Bless you” refers to sons (who can produce wealth), [while] “keep you” refers to daughters, since the females need keeping. And so it says (in Ps. 121:5), “The Lord is your keeper; the Lord is your shade [on your right hand].” (Numb. 6:25:) “The Lord make His face shine upon you. May He make the light of His face shine for you.” Now “make shine” (y'r) can only mean life, since it is written (in Prov. 16:15), “In the light of the king's face there is life.” It also says (in Ps. 118:27), “The Lord is God and has given light (y'r) to us.” And similarly it says (in Ps. 67:2), “May God be gracious to us and bless us; [may He make His face shine for us].” (Numb. 6:26:) “The Lord lift up his face.” Does the Holy One, blessed be He, lift up His face for a creature? Moreover, is it not already written (in Deut. 10:17), “who does not lift up His face (i.e., show favor).” It is simply that, just as they lift up their faces (show favor) to Me, so do I lift up My face to them. How so? I have written in the Torah (in Deut. 8:10), “Then you shall eat, be full, and bless [the Lord your God].” So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they [still] lift their faces to Me as they give the blessing. Moreover, they exercise meticulous care [to recite a blessing] for [something as small] as an olive, for [something as small] as an egg. Therefore (in Numb. 6:26), “The Lord lift up his face unto you […].” (Numb. 6:23:) “Thus shall you bless the Children of Israel], ‘Say to them.’” “Say (amor)” is written] fully (i.e., with the o represented by the vowel letter, waw). Say to them, i.e., to the priests, “[It does] not [follow that], because I told you to bless Israel, that you will bless them [as though] in forced labor and in sudden haste. Rather you shall bless them (fully) with religious devotion (kawwanah) of the heart, so that the blessing will be fully effective with them. It is therefore stated, “Say” fully, to say that a person should wish his fellow well with a full [heart].

Nasso, Siman 11

וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. יְלַמְּדֵנוּ רַבֵּנוּ, כַּמָּה דְּבָרִים קָדְמוּ לְמַעֲשֵׂה בְרֵאשִׁית. כָּךְ שָׁנוּ רַבּוֹתֵינוּ, שִׁבְעָה דְּבָרִים נִבְרְאוּ עַד שֶׁלֹּא נִבְרָא הָעוֹלָם. אֵלּוּ הֵן, כִּסֵּא הַכָּבוֹד, וְהַתּוֹרָה, וּבֵית הַמִּקְדָּשׁ, וַאֲבוֹת הָעוֹלָם, וְיִשְׂרָאֵל, וּשְׁמוֹ שֶׁל מָשִׁיחַ, וְהַתְּשׁוּבָה. וְיֵשׁ אוֹמְרִים: אַף גַּן עֵדֶן וְגֵיהִנָּם. כִּסֵּא הַכָּבוֹד מִנַּיִן. שֶׁנֶּאֱמַר: נָכוֹן כִּסְּאֲךָ מֵאָז, מֵעוֹלָם אַתָּה (תהלים צג, ב), עַד שֶׁלֹּא נִבְרָא הָעוֹלָם. הַתּוֹרָה מִנַּיִן. שֶׁנֶּאֱמַר: ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז (משלי ח, כב). בֵּית הַמִּקְדָּשׁ מִנַּיִן. שֶׁנֶּאֱמַר: כִּסֵּא כָּבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ (ירמיה יז, יב). הָאָבוֹת מִנַּיִן. שֶׁנֶּאֱמַר: כַּעֲנָבִים בַּמִּדְבָּר מָצָאתִי יִשְׂרָאֵל, כְּבִכּוּרָה בִתְאֵנָה בְּרֵאשִׁיתָהּ רָאִיתִי אֲבוֹתֵיכֶם, הֵמָּה בָּאוּ בַּעַל פְּעוֹר וַיִּנָּזְרוּ לַבּשֶׁת וַיִּהְיוּ שִׁקּוּצִים כְּאָהֳבָם (הושע ט, י). יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר: זְכוֹר עֲדָתְךָ קָנִיתָ קֶדֶם, גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ, הַר צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ (תהלים עד, ב). שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן. שֶׁנֶּאֱמַר: יְהִי שְׁמוֹ לְעוֹלָם, לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ (שם עב, יז). וְהַתְּשׁוּבָה מִנַּיִן. שֶׁנֶּאֱמַר: בְּטֶרֶם הָרִים יֻלָּדוּ וַתְּחוֹלֵל אֶרֶץ וְתֵבֵל, וּמֵעוֹלָם עַד עוֹלָם אַתָּה אֵל, תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וַתֹּאמֶר שׁוּבוּ בְנֵי אָדָם (שם צ, ב-ג). וְיֵשׁ אוֹמְרִים: אַף גַּן עֵדֶן. מִנַּיִן, שֶׁנֶּאֱמַר: וַיִּטַּע ה' אֱלֹהִים גַּן בְּעֵדֶן מִקֶּדֶם, וַיָּשֵׂם שָׁם אֶת הָאָדָם אֲשֶׁר יָצַר (בראשית ב, ח). גֵּיהִנָּם מִנַּיִן, שֶׁנֶּאֱמַר: כִּי עָרוּךְ מֵאֶתְמוֹל תָּפְתֶּה (ישעיה ל, לג). בּוֹא וּרְאֵה, בְּשָׁעָה שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה שֶׁיֹּאמַר לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ לוֹ מִשְׁכָּן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, מֹשֶׁה, הֲרֵי מִקְדָּשִׁי בָּנוּי לְמַעְלָה, שֶׁנֶּאֱמַר: כִּסֵּא כָּבוֹד מָרוֹם מֵרִאשׁוֹן (ירמיה יז, יב). וְשֵׁם הֵיכָל כְּמוֹ שֶׁנֶּאֱמַר: וַה' בְּהֵיכַל קָדְשׁוֹ, הַס מִפָּנָיו כָּל הָאָרֶץ (חבקוק ב, כ). וְשָׁם כִּסֵּא כְּבוֹדוֹ בָּנוּי, שֶׁנֶּאֱמַר: ה' בַּשָּׁמַיִם הֵכִין כִּסְּאוֹ (תהלים קג, יט). וְכֵן יְשַׁעְיָה אוֹמֵר, יוֹשֵׁב עַל כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת הַהֵיכָל (ישעיה ו, א). וּבִשְׁבִיל חִבַּתְכֶם, אֲנִי מֵנִיחַ בֵּית הַמִּקְדָּשׁ הָעֶלְיוֹן, שֶׁהוּא מְתֻקָּן עַד שֶׁלֹּא נִבְרָא הָעוֹלָם, וְאֵרֵד וְאֶשְׁכֹּן בֵּינֵיכֶם, שֶׁנֶּאֱמַר: וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל (שמות כט, מה). וּכְתִיב: וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם (שם כה, ח). אָמַר רַבִּי יְהוּדָה בַּר סִמּוֹן בְּשֵׁם רַבִּי יוֹחָנָן, זֶה אֶחָד מִשְּׁלֹשָׁה דְּבָרִים שֶׁשָּׁמַע מֹשֶׁה מִפִּי הַגְּבוּרָה וְהִרְתִּיעַ לַאֲחוֹרָיו. בְּשָׁעָה שֶׁאָמַר לֵיהּ: וְנָתְנוּ אִישׁ כֹּפֶר (שם ל, יב). אָמַר מֹשֶׁה, מִי יוּכַל לִתֵּן כֹּפֶר נַפְשׁוֹ. עוֹר בְּעַד עוֹר וְכָל אֲשֶׁר לָאִישׁ וְגוֹ' (איוב ב, ד). וַעֲדַיִן אֵינוֹ מַגִּיעַ, שֶׁנֶּאֱמַר: אָח לֹא פָּדֹה יִפְדֶּה אִישׁ, לֹא יִתֵּן לֵאלֹהִים כָּפְרוֹ (תהלים מט, ח). וּכְתִיב: וְיֵקַר פִּדְיוֹן נַפְשָׁם וְחָדַל לְעוֹלָם (שם פסוק ט). אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי, אֶלָּא לְפִי כֹּחָן. זֶה יִתְּנוּ (שמות ל, יג). אָמַר רַבִּי מֵאִיר, נָטַל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִין מַטְבֵּעַ שֶׁל אֵשׁ מִתַּחַת כִּסֵּא הַכָּבוֹד וְהֶרְאָה לוֹ לְמֹשֶׁה וְאָמַר לֵיהּ: כָּזֶה יִתְּנוּ. וּבְשָׁעָה שֶׁאָמַר לֵיהּ: אֶת קָרְבָּנִי לַחְמִי (במדבר כח, ב), אָמַר מֹשֶׁה, מִי יוּכַל לְהַסְפִּיק לוֹ קָרְבָּנוֹת. אִם אָנוּ מַקְרִיבִים כָּל חַיְתוֹ יַעַר וְעוֹרְכִים כָּל עֲצֵי לְבָנוֹן, אֵינוֹ כְּדַי, שֶׁנֶּאֱמַר: וּלְבָנוֹן אֵין דֵּי בָּעֵר, וְחַיָּתוֹ אֵין דֵּי עוֹלָה (ישעיה מ, טז). אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי, אֶלָּא לְפִי כֹּחָן. וְאָמַרְתָּ לָהֶם זֶה הָאִשֶּׁה (במדבר כח, ג), וְלֹא שְׁנֵיהֶם בְּבַת אַחַת, אֶלָּא אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַּבֹּקֶר וְאֶת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבַּיִם. וּבְשָׁעָה שֶׁאָמַר לֵיהּ וְעָשׂוּ לִי מִקְדָּשׁ (שמות כה, ח), אָמַר מֹשֶׁה, הִנֵּה הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם לֹא יְכַלְכְּלוּךָ אַף כִּי הַבַּיִת הַזֶּה אֲשֶׁר בָּנִיתִי (מל״‎א ח, כז), וְאוֹמֵר: הֲלֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא נְאֻם ה' (ירמיה כג, כד), וְאוֹמֵר: הַשָּׁמַיִם כִּסְּאִי וְהָאָרֶץ הַדּוֹם רַגְלַי (ישעיה סו, א), וְאָנוּ יְכוֹלִין לַעֲשׂוֹת לוֹ מִקְדָּשׁ. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אֵינִי מְבַקֵּשׁ לְפִי כֹּחִי, אֶלָּא לְפִי כֹּחָן, שֶׁנֶּאֱמַר: וְאֶת הַמִּשְׁכָּן תַּעֲשֶׂה עֶשֶׂר יְרִיעוֹת (שמות כו, א). כֵּיוָן שֶׁשָּׁמְעוּ כָּךְ, עָמְדוּ וְנִתְנַדְּבוּ בְּרָצוֹן וְעָשׂוּ אֶת הַמִּשְׁכָּן. כֵּיוָן שֶׁעָשׂוּ אֶת הַמִּשְׁכָּן, מִיָּד נִתְמַלֵּא הַמִּשְׁכָּן מֵאוֹרוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וּמִכְּבוֹדוֹ, שֶׁנֶּאֱמַר: וְלֹא יָכֹל מֹשֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד וְגוֹ' (שם מ, לה). אָמְרוּ הַנְּשִׂיאִים, הֲרֵי הִגִּיעַ הַשָּׁעָה שֶׁנַּקְרִיב קָרְבָּנוֹת בְּשִׂמְחָה, שֶׁשֹּׁרָה שְׁכִינָה בֵּינוֹתֵינוּ. מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בָּעִנְיָן וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה.

(Numb. 7:1), “So it came to pass on the day that Moses had finished.” Let our master instruct us: How many things preceded the act of creation? Thus have our masters taught: Seven things preceded the world. These are the following: The throne of glory, the Torah, the Temple, the ancestors of the world, Israel, the name of messiah, and repentance. And some say also the Garden of Eden and gehinnom. In the case of the throne of God, where is it shown? Where it is stated (in Ps. 93:2), “Your throne is established from of old; You are from everlasting,” [meaning] from before the world was created. And in the case of the Torah, where is it shown? Where it is stated (in Prov. 8:22), “The Lord acquired me (i.e., wisdom) as the beginning of His way the first of His works of old.” In the case of the Temple, where is it shown? Where it is stated (in Jer. 17:12), “O glorious throne, on high from the beginning, the place of our sanctuary.” In the case of the ancestors (forefathers), where is it shown? Where it is stated (in Hos. 9:10), “I saw your ancestors like the first fruit on a fig tree in its first season.” In the case of Israel, where is it shown? “Where it is stated of them] (in Ps. 74:2), “Remember Your congregation which You acquired of old […].” In the case of the name of the messiah, where is it shown? Where it is stated (in Ps. 72:17), “Before the sun, his name is Yinon (a name of the messiah).” In the case of repentance, where is it shown? Where it is stated (in Ps. 90:2-3), “Before the mountains were brought forth […]. You return humanity to contrition and say, ‘Repent you mortals.’” In the case of the Garden of Eden [that] some say, where is it shown? Where it is stated (in Gen. 2:8), “And the Lord God planted a garden in Eden, from of old.” In the case of gehinnom, where is it shown? Where it is stated (in Is. 30:33), “For Topheth has been prepared from of old.” Come and see. When the Holy One, blessed be He, told Moses to tell Israel to make a Tabernacle for Him, the Holy One, blessed be He, said to Moses, “Moses, Behold, My sanctuary is [already] built above.” It is so stated (in Jer. 17:12), “O glorious throne, on high from the beginning.” And a chamber is there, as stated (in Hab. 2:20), “But the Lord is in His holy chamber […].” So also has Isaiah said (in Is. 6:1), “[I saw the Lord] seated upon a throne, high and lifted up […].” Out of love for you I left my Temple on high, which had been prepared before the world was created, to come down and dwell among you. It is so stated (in Exod. 25:8), “[And make me a sanctuary] that I may dwell among them.” R. Judah bar Simon said in the name of R. Johanan, “This is one of the three commands which Moses heard from the mouth of the Almighty and which took him aback: When He said to him (in Exod. 30:12), ‘each shall give a ransom for his life.’ Moses said, ‘Who can give a ransom for his life? It is written (in Job 2:4), “Skin for skin; all that one has [he will give for his life],” and still it is not enough. Thus it is stated (in Ps. 49:8), “Surely no one will redeem a brother nor give a ransom for him to God.”’ The Holy One, blessed be He, said to him, ‘I am not asking [a ransom] in accordance with My means but in accordance with their means.’ [Hence,] (Exod. 30:13) ‘This shall they give.’” R. Meir said, “The Holy One, blessed be He, took something like a kind of coin of fire from under the throne of glory and showed it to Moses and He said to Him, ‘This shall they give.’” Again, when He said (in Numb. 28:2), “My offering, My bread for My fire offering,” Moses said, “Who can supply enough offerings for You. If we sacrificed all the beasts of the forest and all the trees of Lebanon, they would not be enough, as stated (in Is. 40:16), ‘For Lebanon is not fuel enough, nor its beasts enough for sacrifice.’” He said to him, “I am not asking [offerings] in accordance with My means but in accordance with their means.” Thus it is stated (in Numb. 28:3), “Now you shall say to them, ‘This is the burnt offering [which you shall offer to the Lord: two yearling lambs without blemish…].’” And not both of them at once, but (according to vs. 4), “The one lamb you shall offer in the morning and the second lamb you shall offer at twilight.” And when He said to him (in Exod. 25:8), “And make me a sanctuary [that I may dwell among them],” Moses said [to the Holy One, blessed be He,] (in I Kings 8:27), “Even the heavens and the heavens above the heavens cannot contain you!” It also says (in Jer.. 23:24), “’Do I not fill the heavens and the earth,’ says the Lord.” And it says (in Is. 66:1), “The heavens are My throne and the earth is My footstool.” So can we make Him a sanctuary? The Holy One, blessed be He, said to him, “I am not asking [a sanctuary] [in accordance with My means] but in accordance with their means.” Thus it is stated (in Exod. 26:1), “Now as for the Tabernacle, you shall make it with ten curtains.”’ When Israel heard this, they arose and donated gladly. So they made the Tabernacle. Moreover, when they had made the Tabernacle, it was filled with His glory, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting, [because … the glory of the Lord filled the Tabernacle].” The princes said, “Now is the time for us to offer sacrifices with joy, because the Divine Presence is dwelling among us.” Where is it shown? From what they read on the matter (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

Nasso, Siman 12

וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. כְּלוֹמַר, וַי בְּיוֹם כַּלּוֹת מֹשֶׁה. מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ אִשָּׁה רַאֲגָנִית. אָמַר הַמֶּלֶךְ, עֲשִׂי לָךְ פוֹרְפִירָה. הִתְחִילָה לַעֲסֹק בָּהּ. כָּל זְמַן שֶׁהָיְתָה מִתְעַסֶּקֶת בָּהּ, אֵינָהּ מְרִיבָה. נִשְׁלְמָה הַמְּלָאכָה וְהֵבִיאָה לַמֶּלֶךְ וְרָאָה אוֹתָהּ הַמֶּלֶךְ וְיָשְׁרָה בְּעֵינָיו. מִיָּד הִתְחִיל הַמֶּלֶךְ לוֹמַר, וַי וַי. אָמְרָה לוֹ אִשְׁתּוֹ, מַה זֶּה אֲדוֹנִי, טָרַחְתִּי אֶת עַצְמִי לַעֲשׂוֹת רְצוֹנְךָ, וְאַתָּה אוֹמֵר וַי וַי. אָמַר לָהּ: הַמְּלָאכָה מְאֹד יָשְׁרָה בְּעֵינַי. אָמְנָם כָּל זְמַן שֶׁהָיִית עוֹסֶקֶת בַּמְּלָאכָה, לֹא הָיִיתָ כּוֹעֶסֶת וְלֹא מְקַנְטֶרֶת אוֹתִי. עַתָּה שֶׁאַתְּ פְּנוּיָה, מִתְיָרֵא אֲנִי שֶׁמָּא תַּכְעִיסִי אוֹתִי. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל זְמַן שֶׁהָיוּ בָּנַי עֲסוּקִים בַּמִּשְׁכָּן, לֹא הָיוּ מְלִינִים, עַתָּה יַתְחִילוּ. לְכָךְ נֶאֱמַר: וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה, וַי הָיָה בְּיוֹם כַּלּוֹת. דָּבָר אַחֵר, וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה, וַי הָיָה לְמַלְאֲכֵי הַשָּׁרֵת בְּיוֹם כַּלּוֹת מֹשֶׁה. אָמְרוּ, עַתָּה יָסִיר שְׁכִינָתוֹ מֵאֶצְלֵנוּ וּמַשְׁרֶה כְּבוֹדוֹ לְמַטָּה עִם בָּנָיו. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, אַל תָּשִׂימוּ לֵב עַל זֶה, שֶׁשְּׁכִינָתִי תָּמִיד עִמָּכֶם לְמַעְלָה, שֶׁנֶּאֱמַר: אֲשֶׁר תְּנָה הוֹדְךָ עַל הַשָּׁמַיִם (תהלים ח, ב). וְתַנְחוּמִין שֶׁל הֶבֶל נִחֲמָם, כִּבְיָכוֹל, אַדְּרַבָּא עָקַר שְׁכִינָתוֹ לְמַטָּה, שֶׁנֶּאֱמַר: הוֹדוֹ עַל אֶרֶץ (שם קמח, יג) תְּחִלָּה, וַהֲדַר עַל הַשָּׁמַיִם.

"And it was (vayehi) on the day that Moses had finished" (Numbers 7:1), meaning to say, woe (vay) on the day that Moshe finished. There is a [relevant] parable about a king who had a contentious wife. The king said [to her], "Make a royal garment for yourself." She started to occupy herself with it [and] the whole time that she was occupied with it, she did not fight. When she finished the work and brought it to the king and [he] saw it, it was fit in his eyes. [However,] the king immediately said, "Woe, woe!" His wife said to him, "What is this, my master? I have toiled to do your will, and you say, 'Woe, woe?'" He said [back] to her, "The work is very fit in my eyes. However, the whole time that you were occupied with the work, you did not get angry and you did not attack me. Now that you are free, I am afraid, lest you will anger me." So did the Holy One, blessed be He, say, "The whole time that My sons were occupied with the tabernacle, they did not complain. Now they will start [to do so]." Hence it is stated (Numbers 7:1), "And it was (vayehi) on the day that Moses had finished," woe (vay) on the day that Moshe finished. Another interpretation: "And it was (vayehi) on the day that Moses had finished"; woe (vay) was it to the ministering angels on the day that Moshe finished. They said, "Now He will remove His Divine Presence from among us and have His glory dwell below with His children." The Holy One, blessed be He, said to them, "Do not pay [attention] to this, as my Divine Presence will always be with you above, as stated (Psalms 8:2), 'who placed His majesty upon the heavens.'" But, as it were, He consoled them with empty consolations. It is the opposite, His main Presence is below, as stated (Psalms 148:13), "His majesty is upon the earth," and afterwards, upon "the heavens."

Nasso, Siman 13

וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ, וְשׁוֹמֵר אֲדוֹנָיו יְכֻבָּד (משלי כז, יח). אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכַר כָּל בְּרִיָּה, אֶלָּא בְּכָל מַה שֶּׁאָדָם יָגֵעַ וְנוֹתֵן נַפְשׁוֹ עַל הַדָּבָר, אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַפֵּחַ שְׂכָרוֹ. לְכָךְ נֶאֱמַר: נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ. תֵּדַע לְךָ, שֶׁהֲרֵי שְׁלֹמֹה בּוֹנֶה בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: וַיִּבֶן שְׁלֹמֹה אֶת בֵּית ה' (מל״‎א ו, יד). וּבִשְׁבִיל שֶׁנָּתַן דָּוִד נַפְשׁוֹ עַל בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר: זְכֹר ה' לְדָוִד אֶת כָּל עֱנוּתוֹ, אֲשֶׁר נִשְׁבַּע לַה' וְגוֹ', אִם אָבֹא בְּאֹהֶל בֵּיתִי וְגוֹ'. עַד אֶמְצָא מָקוֹם וְגוֹ' (תהלים קלב א, ה), לֹא קִפֵּחַ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת שְׂכָרוֹ, אֶלָּא הִכְתִּיבוֹ עַל שְׁמוֹ, שֶׁנֶּאֱמַר: מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד (שם ל, א). וְכִי דָּוִד חֲנָכוֹ, וַהֲרֵי שְׁלֹמֹה חֲנָכוֹ. אֶלָּא לְפִי שֶׁנָּתַן דָּוִד נַפְשׁוֹ עָלָיו, נִקְרָא עַל שְׁמוֹ. הֱוֵי, יָפֶה אָמַר שְׁלֹמֹה, נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ וְשׁוֹמֵר אֲדוֹנָיו יְכֻבַּד. וְכֵן אַתָּה מוֹצֵא בַּמִּשְׁכָּן, שֶׁאַף עַל פִּי שֶׁכָּל יִשְׂרָאֵל עָשׂוּ אוֹתוֹ, וְנָתְנוּ נַפְשָׁם וְעָשׂוּ אֶת הַמִּשְׁכָּן, כָּל יִשְׂרָאֵל נִתְנַדְּבוּ, כָּל הַנָּשִׁים טָווּ אֶת הָעִזִּים, וְכֵן כְּתִיב: וַיַּעֲשׂוּ כָּל חֲכַם לֵב בְּעוֹשֵׂי הַמְּלָאכָה (שמות לו, ח), וְכֵן וַיַּעַשׂ בְּצַלְאֵל וְאָהֳלִיאָב (שם פסוק א), וּבִשְׁבִיל שֶׁנָּתַן מֹשֶׁה נַפְשׁוֹ עָלָיו, נִקְרָא עַל שְׁמוֹ, שֶׁנֶּאֱמַר: וּרְאֵה וַעֲשֵׂה כְּתַבְנִיתָם (שם כה, מ). וְהָלַךְ מֹשֶׁה וְנָתַן נַפְשׁוֹ עַל כָּל דָּבָר וְדָבָר, שֶׁיַּעֲשֶׂה כְּשֵׁם שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּהָר, כְּדֵי שֶׁלֹּא יִטְעוּ בּוֹ. לְכָךְ כְּתִיב עַל כָּל דָּבָר וְדָבָר, כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה (שם לט, א). וְכֵן הוּא אוֹמֵר, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְהִנֵּה עָשׂוּ אוֹתָהּ וְגוֹ' (שם פסוק מג). וּמַה בְּרָכָה בֵּרְכָן. אָמַר לָהֶם: תִּשְׁרֶה הַשְּׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וּמֹשֶׁה נָתַן נַפְשׁוֹ עַל הַמִּשְׁכָּן, אֵינִי כּוֹתְבוֹ אֶלָּא עַל שְׁמוֹ, שֶׁנֶּאֱמַר: וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. הֱוֵי, נוֹצֵר תְּאֵנָה יֹאכַל פִּרְיָהּ.

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” This text is related (to Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” The Holy One, blessed be He, does not deprive any creature of a reward. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One, blessed be He, does not deprive him of his reward. It is therefore stated (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14), “So Solomon finished building the house.” But because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1-5), “Lord, remember David and all his hardships. How he swore to the Lord, [vowed to the Mighty One of Jacob]: Surely I will not come into the shelter of my house, […] until I find a place for the Lord,” the Holy One, blessed be He, did not deprive him of his reward. Rather He had it written in his name, as stated (in Ps. 30:1 [introduction]), “A psalm. A song of the dedication of the House of David.” And did David dedicate it? And behold Solomon dedicated it. It is simply that since David devoted his life to it, it is called by his name. Ergo Solomon said it well (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit […].” So also you find in the case of the Tabernacle, when everyone devoted their lives [to it] and made the Tabernacle. All Israel volunteered. The women spun the goat's hair; and similarly (in Exod. 36:8), “Then all the wise-hearted ones among the workers [made the Tabernacle]. And likewise (according to Exod. 36:1), “Then let Bezalel and Oholiab [and all the wise-hearted ones …] do [all that the Lord has commanded].” But because Moses devoted his life to [the Tabernacle], it was called by his name, as stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” And Moshe went and devoted his life to each and every thing, so that they should make it just as the Holy One, blessed be He, had shown him on the mountain, so that they would not err with it. It is therefore written about each and every thing (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42), “as the Lord commanded Moses.” And so it says (in vs. 43), “When Moses saw all the work, and behold, they had done it […; then Moses blessed them].” And with what blessing did he bless them? He said to them, “May the Divine Presence dwell in the work of your hands.” The Holy One, blessed be He, said, “Because Moses has devoted his life to the Tabernacle, I will only write about it in his name.” Thus it is stated (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

Nasso, Siman 14

וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה. זֶה שֶׁאָמַר הַכָּתוּב: מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב, מִשְׁכְּנוֹתֶיךָ יִשְׂרָאֵל (במדבר כד, ה). אִם אֹהָלֶיךָ, לָמָּה מִשְׁכְּנוֹתֶיךָ. וְאִם מִשְׁכְּנוֹתֶיךָ, לָמָּה אֹהָלֶיךָ. אֶלָּא, מַה טֹּבוּ אֹהָלֶיךָ, אֵלּוּ אֹהָלִים. וּמִשְׁכְּנוֹתֶיךָ, אַל תְּהֵא קוֹרֵא מִשְׁכְּנוֹתֶיךָ אֶלָּא מַשְׁכְּנוֹתֶיךָ. אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, אֱמֹר לָהֶם לְיִשְׂרָאֵל שֶׁיַּעֲשׂוּ מִשְׁכָּן. שֶׁאִם יֶחְטְאוּ, יְהֵא מִתְמַשְׁכֵּן עַל יְדֵיהֶם. תֵּדַע לְךָ שֶׁהוּא כֵּן, שֶׁכֵּיוָן שֶׁחָטְאוּ, מַה כְּתִיב שָׁם, שָׁמַע אֱלֹהִים וַיִּתְעַבַּר וַיִּמְאַס בְּיִשְׂרָאֵל, וַיִּטּשׁ מִשְׁכַּן שִׁילֹה, אֹהֶל שִׁכֵּן בָּאָדָם (תהלים עח, נט-ס), זֶה מִשְׁכָּן, שֶׁלֹּא נַעֲשָׂה אֶלָּא שֶׁאִם חָטְאוּ יְהֵא מִתְמַשְׁכֵּן עַל יְדֵיהֶם. וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וַיִּמְשַׁח אוֹתוֹ. כְּשֶׁמְּשָׁחוֹ, חָזַר וּמָשַׁח כָּל כְּלִי וּכְלִי. וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל. אָמְרוּ, הֲרֵי הַשָּׁעָה שֶׁנַּקְרִיב קָרְבָּנוֹת בְּשִׂמְחָה, שֶׁשָּׁרְתָה שְׁכִינָה בֵּינוֹתֵינוּ. כֵּיוָן שֶׁרָאוּ שֶׁנַּעֲשָׂה הַמִּשְׁכָּן וְלֹא הָיָה חָסֵר בּוֹ כְּלוּם, אָמְרוּ, מַה יֵּשׁ לָנוּ לְהָבִיא, הָלְכוּ וְהֵבִיאוּ עֲגָלוֹת שֶׁיְּהוּ נוֹשְׂאִין עֲלֵיהֶן אֶת הַמִּשְׁכָּן. וּמִי נָתַן אֶת הָעֵצָה הַזּוֹ. שִׁבְטוֹ שֶׁל יִשָּׂשׂכָר שֶׁהָיוּ חֲכָמִים וְגִבּוֹרִים בַּתּוֹרָה, שֶׁנֶּאֱמַר: וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים (דה״‎א יב, לג). לְפִיכָךְ זָכוּ לְהַקְרִיב בַּיּוֹם הַשֵּׁנִי, שֶׁנֶּאֱמַר: בַּיּוֹם הַשֵּׁנִי הִקְרִיב נְתַנְאֵל בֶּן צוּעָר נְשִׂיא יִשָּׂשׂכָר. לָמָּה נֶאֱמַר בְּכָל הַנְּשִׂיאִים קָרְבָּנוֹ, וְכָאן נֶאֱמַר הִקְרִיב אֶת קָרְבָּנוֹ. שֶׁעַל פִּי הַדִּבּוּר הִקְרִיב, שֶׁבִּקְּשׁוּ שְׁאָר הַשְּׁבָטִים לְהַקְרִיב תְּחִלָּה לְפִי שֶׁהָיוּ גְּדוֹלִים מִמֶּנּוּ, וְהִכְרִיעוּ אוֹתָן מִן הַשָּׁמַיִם, וְנִצְטַוָּה שֵׁבֶט יִשָּׂשׂכָר לְהַקְרִיב קָרְבַּן הַמִּזְבֵּחַ וּלְהַקְרִיב קָרְבָּנוֹ. תֵּדַע לְךָ שֶׁכֵּן כְּתִיב הִקְרִב חָסֵר, שֶׁהָיָה רָחוֹק וְנִתְקָרֵב לָבֹא. כָּל כָּךְ לָמָּה. עַל שֶׁהָיוּ יוֹדְעִים בַּתּוֹרָה, שֶׁנֶּאֱמַר: וּמִבְּנֵי יִשָּׂשׂכָר יוֹדְעֵי בִינָה לָעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל, רָאשֵׁיהֶם מָאתַיִם (דה״‎א יב, לב), אֵלּוּ רָאשֵׁי סַנְהֶדְרָאוֹת. וְכָל אֲחֵיהֶם עַל פִּיהֶם (שם), לְלַמֶּדְךָ, שֶׁכֻּלָּם מַסְכִּימִים הֲלָכָה עַל פִּיהֶם.

[(Numb. 7:1), “So it came to pass on the day that Moses had finished.” This text is related (to (Numb. 24:5), “How beautiful are your tents, O Jacob, your Tabernacles O Israel.” If your tents [is meant], why your Tabernacles? But if your Tabernacles [is meant], why your tents? It is simply this: “How beautiful are your tents,” these are the tents; and “your Tabernacles (mishkenotekha),” do not read this (i.e., mishkenotekha), but "your sureties" (mashkonotekha). The Holy One, blessed be He, said to Moses, “Tell Israel to make a Tabernacle, so that if they sin, it will be seized [instead of] them.” You yourself know that this is so. When they sinned, what is written (in Ps. 78:59-60)? “God heard and was enraged […]. So He abandoned the Tabernacle of Shiloh, the tent where He dwelt among mortals (which can be read as, surety for mortals).” This is the Tabernacle, which was only made so that if they sinned, it might be seized [instead] of them. (Numb. 7:1:) “So it came to pass on the day that Moses had finished setting up the Tabernacle, and he anointed it.” When he had anointed it, he returned and anointed each and every one of [its] vessels. Then the princes of Israel offered sacrifices. They said, “Now is the hour when we shall joyfully offer sacrifices, since the Divine Presence is dwelling among us.” Then when they saw that the Tabernacle had been made and that there was nothing at all [lacking] for them in it, they said, “What is there for us to bring? They went and brought wagons on which they would carry the Tabernacle. But who gave them this suggestion? The tribe of Issachar, since they were wise and mighty in the Torah, as stated (in I Chron 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do].” For that reason they had the right to offer sacrifice (hqyb) on the second day (only after Judah), as stated (in Numb. 7:18), “On the second day Nethanel ben Zuar, prince of Issachar, presented (hqryb, rt.: qrb) [his] offering.” In [the order of] all the princes, why is it stated, “his offering,” whereas here [with Issachar], it is stated (in vs. 19), “He presented (hqrb; rt.: qrb) his offering.” [It is so mentioned] because he offered (hqryb; rt.: qrb) it in accordance with the [divine] command. When the rest of the tribes, who were older than [Issachar], wanted to sacrifice (rt.: qrb) [first], they decided [the matter] from heaven. So the tribe of Issachar was commanded to approach (rt.: qrb) with a sacrifice (rt.: qrb) for the altar and offer (rt.: qrb) its sacrifice (rt.: qrb). You yourself know that it is so written (in vs. 19) where presented (hqrb) lacks [a y (i.e., a yod) and as such is really an imperative, meaning "come near."] When [that tribe] was far away, it was brought near, to come (i.e., to offer sacrifice). And why all this? Because they were knowledgeable in the Torah, as stated (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times, [to know what Israel should do]; their heads were two hundred.” These were heads of courts (sanhedraot). (I Chron. 12:33, cont.:) “And all their kinfolk were at their command ('al-pihem).” [This verse] is teaching you that they all affirmed the oral law (halakhah) [that was] on their lips ('al-pihem).

Ariel your Representee, 
Representee of Ephraim and adviser (not a rabbi but friendly adviser) for Bet Yisrael international on the Har HaBayit and to all the Israeli people.
I am born in Holland and became on a later age a Ba’al Teshuva: Originally, the term referred to a Jew who transgressed the halacha (Jewish law) knowingly or unknowingly and completed a process of introspection to "return" to the full observance of Elohim's mitzvot. Read my story.