Pisqa’ 35275H:364-368; JN2:429-434. 1. “Bless, HASHEM, his bounty” (Dt.33:11)— This refers to property. On this basis they taught: The majority of Priests are wealthy. In the name of Abba Hadarus,76Abba Hadarus (cf. Pisqa’ 308.3, “Abba Hadores”) is an obscure figure. For speculations about his name and activities, see F:347, l.3. they taught: Indeed, He says: “I was once a lad, but now I’ve grown old, yet I’ve never seen the Righteous abandoned, his offspring lacking bread” (Ps.37:25)— this is the offspring of Aaron.
Another word: “Strike the loins of his foes” (Dt.33:11)— this refers to Qorah, “How may his adversaries rise up?” (Dt.33:11)— this is king Uzziah of Judah [who was struck with leprosy for offering incense at the Altar (2Chron.26:16-21)].
2. “Benjamin He called an intimate of HASHEM!” (Dt.33:12)— beloved is Benjamin, for he is called the intimate (yedid) of the All-Present. For many love the king, but the most beloved of all is the one whom the king loves. Six are called intimates: The Blessed Holy One is called an intimate, for it is said: “I will sing now to My intimate one” (Is.5:1). Abraham is called an intimate, as it is said: “What is My intimate one doing in My Abode?” (Jer.11:15). Benjamin is called an intimate, as it is said: “Benjamin he called an intimate of HASHEM!” (Dt.33:12). Solomon is called an intimate, as it is said: “And he sent it in the hand of Nathan the Prophet, and he called his name, Intimate of Yah” (2Sam.12:25). Israel is called intimates, as it is said: “And I have placed the intimate one of my soul in the hand of her enemies,” (Jer.12:7) The Abode of Holiness is called an intimate, for it is said: “How intimate is Your dwelling place” (Ps.84:3). Let an intimate, the son of an intimate, come to build an intimate house, for an intimate! That is: Let Israel, who are called intimates, descendants of Abraham, who is called an intimate, come to build the Abode of Holiness, which is called an intimate, in the territory of Benjamin, who is called an intimate, for the Blessed Holy One, Who is called an Intimate!77//ARNB, 43.
“He shall rest securely next to Him” (Dt.33:12)— Actually, securely has the sense of safety. And so does He say: “And they shall dwell securely in the wasteland, and sleep in the forest.” (Ezek.34:25)
3. “He shelters him” (Dt.33:12)— with the construction of the first Abode. “The entire day” (Dt.33:12)— with the construction of the final Abode. “As he rests between His shoulders” (Dt.33:12)— it is already built, with its ornaments, for the coming future. Another word: “He shelters him” (Dt.33:12)— in this eon. “The entire day” (Dt.33:12)— until the days of Messiah. “As he rests between His shoulders” (Dt.33:12)— [the shelter is] already built, with its ornaments, for the coming future.78Unit 3 begins with a mirror-image doublet based upon the three-fold division of the clauses of Dt.33:12, each of which is linked to thematically similar midrashic references. And so do you find of Abraham,79The opening doublet of 352.3 yields to a triplet organized by the names of the three Patriarchs. The image of the Temple built, destroyed, and then restored is the model for the patriarchal visions of the eternal Temple that is “already built, with its ornaments, for the coming future. That he saw it built, he saw it a ruin, And, then again, he saw it rebuilt, as it is said: “And Abraham called the name of that place, HASHEM will see” (Gn.22:14)— you see that it was already built [and ready for divine viewing]. “As is said these days, on the mountain” (Gn.22:14)— You see that now it is a ruin. “HASHEM will appear”(Gn.22:14)— it as already built, with its ornaments, for the coming future. And so do you find of Isaac, that He saw it built, he saw it a ruin, And, then again, he saw it rebuilt, As it is said: “Indeed, the scent80A reference to the incense once offered in the Temple. But that scent has been replaced by a ploughed-over field. of my son” (Gn:27:27)— you see that it was already built. “Is like the scent of the field” (Gn.27:27)— You see that now it is a ruin. “With which HASHEM has blessed him” (Gn.27:27)— it is already built, with its ornaments, for the coming future. as it is said: “For there has HASHEM ordained the blessing of life for all eternity” (Ps.133:3) And so do you find of Jacob, that he saw it built, he saw it a ruin, and, yet again, he saw it rebuilt, as it is said: “How awesome is this place!” (Gn.28:17)— you see that it was already built. “This is nothing” (Gn.28:17)— you see that now it is a ruin. “But the Abode of God!” (Gn.28:17)— already built, with its ornaments, for the coming future.
4. “As he rests between (bein) His shoulders”81One “shoulder-blade” symbolizes the past protection offer to Benjamin (Israel) by the Temple in his midst and one represents its future glory. In the interim between past and future does Israel now “rest.” (Dt.23:12)— that is, whether (bein) it is a ruin or whether (bein) it is not a ruin, [it is a holy place]. And, similarly, He says: “HASHEM, God of Heaven, has given me all the kingdoms of the Earth, and has ordered me to build Him an Abode in Jerusalem” (2Chron.36:23).
Another word: “As he rests between His shoulders” (Dt.23:12)— Take your typical ox. Nothing upon it is higher than his shoulders. So, too, the Abode of Holiness is higher than the entire world. And, similarly, He says: “Then you shall arise and ascend to the place in which HASHEM your God shall choose” (Dt.17:8). And He says: “Then many peoples will go— let us ascend to the Mountain of HASHEM!” (Is.2:3) He does not say: “Let Gad come from the east, let Dan come from the west.” Rather, He says: “Many peoples” (Is.2:3)— [will ascend as one toward Jerusalem].
5. Rabbi says: Wherever the boundaries of the Land are mentioned, He says that the border descended, or the border was drawn— Yet, here He states: “Then the border ascended into The Valley of Ben-Hinnom along the southern flank of the Jebusites— namely, Jerusalem” (Josh.15:8)— this teaches that The Chosen Abode was built in the tribal allotment of Benjamin. R. Meir says: The Chosen Abode was built in the tribal allotment of Benjamin. But a [triangular] plot —shaped like the head of a bull— extended from his allotment into the allotment of Judah, as it is stated: “[Jerusalem] rests between [the] shoulders [of Benjamin and Judah]” (Dt.23:12)— How do I explain the verse: “The scepter82Heb: shevet; can mean either “scepter” or “tribe.” By linking the term to the governmental body, the Sanhedrin, the midrashic reading, in the present case at least, prefers to read “scepter” as a metaphor for “authority.” shall never depart from Judah” (Gn.49:10)? This [represents] the Carved-Stone Chamber [where the Sanhedrin met.] It was located in the tribal allotment of Judah, As it is said: “Now, He rejected the tent of Joseph, and did not choose the tribe of Ephraim, So He chose the tribe of Judah, Mount Zion, which He loved” (Ps78:67-68). But a larger structure83Presumably, the shrine at Shiloh, when it stood. See Ps.78:60. was built in the tribal allotment of Joseph in Shiloh.6. {R. Judah says: The Abode of Holiness was within the tribal allotment of Judah,}84The bracketed material is supplied by F:411, ls.8-9, but contradicts the common view that part of the Temple was built in the territory of Benjamin. For it is said: “And you, Bethlehem Ephrata —who are too young to be numbered among the thousands of Judah— from you shall come forth one who will be a ruler of Israel” (Mic.5:1).85The point of citing Mic. 5:1is to defend the claim that the Temple was entirely in the territory of Judah. Actually, Ephrata is a name for Bethlehem, as it is said: “Then Rachel died and was buried along the road to Ephrat, which is Bethlehem” (Gn.35:19)
R. Meir says: Rachel died in the tribal allotment of her son, Benjamin, as it is said: “Now when I came from Paddan to the land of Canaan —along the road, while still a distance from Ephrata— Rachel died on me” (Gn.48:7).86Cf. T. Sotah11:11. Actually, Ephrata is a name for Bethlehem, as it is said: “And you, Bethlehem Ephrata!” (Mic.5:1). Shall I infer that Rachel died in the tribal allotment of her son, Joseph? The Teaching states: “In fact, we have heard of her in Ephrat, where we found her in the fields of Jaar” (ya`ar; Ps.132:6)— [that is, in the allotment of] one who is compared to a beast of the forest (ya`ar). And who is this? Benjamin!87Cf. T. Sotah11:11. For it is said: “Benjamin is a wolf, tearing his prey” (Gn.49:27)— Benjamin earned the right to have the Presence take shelter in his allotment.
7. And so do you find that when Joshua allotted the Land of Israel to the tribes, he divided the fertile fields of Jericho into plots of 500 by 500 cubits. And he gave to the descendants of Yonadav b. Rekhab the best portion, from which they fed for 440 years, as it is said: “And so it was, that in the four hundred and eightieth year, he began to build the Abode of HASHEM”(1Ki.6:1). Subtract those 40 years that Israel was in the wasteland, and it turns out they fed from the fields of Jericho for 440 years, And once the Presence took shelter in the allotment of Benjamin, the Rekhabites cleared the area before them, as it is said: “And the descendants of the Kenite, the father-in-law of Moses, ascended from the city of dates88I.e., Jericho. with the descendants of Judah.” (Judg.1:16)8. And Moses spoke with Hobab b. Reuel, the Midianite, father-in-law of Moses: We are journeying to the place that HASHEM promised to give to us” (Nu.10:29)— Now, can you even imagine that Moses told Jethro: Come and we’ll give you a share in the Land? Well, isn’t it already stated: “Come along with us, and we’ll treat you right!” (Nu.10:29) What is the Teaching saying? “For HASHEM has promised well to Israel!’ (Nu.10:29)— this refers to the fertile fields of Jericho. For the grand-children of Jethro would feed from them before the Chosen Abode had been built for the tribes— [thus Moses offered Jethro a share in the produce, but not a share in the Land]. “But he said: I will not go!” (Nu.10:30)— he added: Tomorrow, when you apportion the Land of Israel to the tribes— which tribe among you would give me so much as a single vineyard within his allotment? Or, even a single mound to plant within his allotment? Rather, I will go back to my own land, and will eat the fruit of my own land, and drink the wine of my vineyards! And, so do you find regarding Israel that they abandoned a place of fruits, food, and drink, in order to scratch in the wilderness, and study Torah from Yaavetz (cf. 1Chron.2:55), who was Otniel b. Kenaz (cf. Josh.15:17)89Cf. ARNA, 35.
Indeed, He says [in one place]: “Now, David acquired the threshing floor and the oxen for fifty silver sheqels” (2Sam.24:24). But elsewhere, He says: “So, David gave to Arnon for the place 600 sheqels worth of gold” (1Chron.21:25). Now, it’s impossible to say, “gold sheqels,” for the verse has already said “silver sheqels”; And, it’s impossible to say, “silver sheqels”, for it has already said “gold sheqels!” On this basis, you can say: David acquired the plot for the price of silver, but he weighed it out in gold [to the advantage of Arnon]. Similarly, it’s impossible to say, “fifty” (2Sam.24:24), where elsewhere the verse has already said, “600” (1Chron.21:25), just as it’s impossible to say “600” in one verse, but “fifty” in the other!90Sifre Nu. 42. On this basis, you can say: As soon as David saw that the place was appropriate as the site of the Chosen Abode, he arose and collected fifty sheqels from each and every tribe. We find a total of 600 sheqels from all the tribes!91F:412, n.6 notes that 352.8 has uneven attestation in mss versions and editions.
9. For what reason did Benjamin deserve that the Presence should shelter in his tribal allotment? An analogy— A king visited his sons on occasion, and each and every one said: Let him take shelter with me! The youngest of them all said: Is it possible that my father will ignore my older brothers to take shelter with me? And then he arose, with his face sour, and his soul gloomy. The king said: Have you seen my youngest son arise with his face sour and his soul gloomy? Accordingly, let my food and drink come at your expense, but I’ll take my lodging with him. Thus said the Blessed Holy One: The Chosen Abode will be in the tribal allotment of Benjamin, but the offerings will come from all the tribes.
Another word: For what reason did Benjamin deserve that the Presence should shelter in his tribal allotment? For all the tribes were born beyond the Land, but Benjamin was born in the Land.
10. Another word: All the tribes shared in the sale of Joseph, but Benjamin had no share in the sale. Said the Blessed Holy One: If I tell them to build me the Chosen Abode, whenever they petition Me in prayer, I will not be filled with mercy for them, since they were not filled with mercy for their brother.
Another word: For what reason did Benjamin deserve that the Presence should shelter in his tribal allotment? An analogy— A certain king had many children. When they grew up, each and every one went and grabbed a place for himself. The youngest of them was his father’s favorite. He ate and drank with him. The king leaned upon him when he went out, and he leaned upon him when he returned. So, too, with Righteous Benjamin. He was the youngest of the tribal ancestors, and Jacob, his father, ate and drank with him. He leaned upon him when he went out, and he leaned upon him when he returned. Said the Blessed Holy One: The place where this Righteous One, [Jacob,] placed his hand [while leaning on his son,] there I will have my presence take shelter, For it is said: “As he rests between His shoulders” (Dt.23:12).
(דברים לג יא) בָּרֵךְ ה׳ חֵילוֹ, בִּנְכָסִים. מִכָּן אָמְרוּ: רֹב כֹּהֲנִים עֲשִׁירִים הֵם. מִשּׁוּם אַבָּה הַדָּרוּס אָמְרוּ: הֲרֵי הוּא אוֹמֵר (תהלים לז כה): ״נַעַר הָיִיתִי וְגַם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם״, זֶה זַרְעוֹ שֶׁל אַהֲרֹן.
Pisqa’ 35275H:364-368; JN2:429-434.
1. “Bless, HASHEM, his bounty” (Dt.33:11)—
This refers to property.
On this basis they taught:
The majority of Priests are wealthy.
In the name of Abba Hadarus,76Abba Hadarus (cf. Pisqa’ 308.3, “Abba Hadores”) is an obscure figure. For speculations about his name and activities, see F:347, l.3. they taught:
Indeed, He says:
“I was once a lad,
but now I’ve grown old,
yet I’ve never seen the Righteous abandoned,
his offspring lacking bread” (Ps.37:25)—
this is the offspring of Aaron.
וּפֹעַל יָדָיו תִּרְצֶה, שֶׁמְּרַצֶּה אֶת יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם.
“And accept the work of his hands” (Dt.33:11)—
he makes Israel acceptable to their
Father in Heaven.
מְחַץ מָתְנַיִם קָמָיו, שֶׁכָּל מִי שֶׁמְּעוֹרֵר כְּנֶגְדּוֹ עַל הַכְּהֻנָּה מִיָּד נוֹפֵל.
“Strike the loins of his foes” (Dt.33:11)—
for anyone who lays claim before him
to the Priesthood will immediately fall.
דָּבָר אַחֵר: מְחַץ מָתְנַיִם קָמָיו, זֶה קֹרַח, וּמְשַׂנְאָיו מִן יְקוּמוּן, זֶה עֻזִּיָּהוּ.
Another word:
“Strike the loins of his foes” (Dt.33:11)—
this refers to Qorah,
“How may his adversaries rise up?” (Dt.33:11)—
this is king Uzziah of Judah
[who was struck with leprosy for offering incense at the Altar (2Chron.26:16-21)].
(דברים לג יב) לְבִנְיָמִן אָמַר יְדִיד ה׳, חָבִיב בִּנְיָמִן שֶׁנִּקְרָא יָדִיד לַמָּקוֹם, שֶׁהַרְבֵּה אוֹהֲבִים לַמֶּלֶךְ, וְחָבִיב מִכֻּלָּם מִי שֶׁהַמֶּלֶךְ אוֹהֲבוֹ. שִׁשָּׁה הֵם נִקְרְאוּ יְדִידִים: הַקָּדוֹשׁ בָּרוּךְ הוּא נִקְרָא יָדִיד, שֶׁנֶּאֱמַר (ישעיה ה א): ״אָשִׁירָה נָּא לִידִידִי״. אַבְרָהָם נִקְרָא יָדִיד, שֶׁנֶּאֱמַר (ירמיה יא טו): ״מַה לִּידִידִי בְּבֵיתִי״. בִּנְיָמִן נִקְרָא יָדִיד, שֶׁנֶּאֱמַר לִבְנִיָמִן אָמַר יְדִיד ה׳. שְׁלֹמֹה נִקְרָא יָדִיד, שֶׁנֶּאֱמַר (ש״ב יב כה): ״וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת שְׁמוֹ יְדִידְיָהּ״. יִשְׂרָאֵל נִקְרְאוּ יְדִידִים, שֶׁנֶּאֱמַר (ירמיה יב ז): ״נָתַתִּי אֶת יְדִידוּת נַפְשִׁי״. בֵּית הַמִּקְדָּשׁ נִקְרָא יָדִיד, שֶׁנֶּאֱמַר (תהלים פד ב): ״מַה יְּדִידוֹת מִשְׁכְּנוֹתֶיךָ״. יָבוֹא יָדִיד בֶּן יָדִיד וְיִבְנֶה בֵּית יָדִיד לְיָדִיד: יָבוֹאוּ יִשְׂרָאֵל שֶׁנִּקְרְאוּ יְדִידִים בְּנֵי אַבְרָהָם שֶׁנִּקְרָא יָדִיד, וְיִבְנוּ בֵּית הַמִּקְדָּשׁ שֶׁנִּקְרָא יָדִיד בְּחֵלֶק בִּנְיָמִן שֶׁנִּקְרָא יָדִיד, לְהַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנִּקְרָא יָדִיד.
2. “Benjamin He called an intimate of HASHEM!” (Dt.33:12)—
beloved is Benjamin, for he is called
the intimate (yedid) of the All-Present.
For many love the king,
but the most beloved of all
is the one whom the king loves.
Six are called intimates:
The Blessed Holy One is called an intimate,
for it is said:
“I will sing now to My intimate one” (Is.5:1).
Abraham is called an intimate,
as it is said:
“What is My intimate one doing in My Abode?” (Jer.11:15).
Benjamin is called an intimate,
as it is said:
“Benjamin he called an intimate of HASHEM!” (Dt.33:12).
Solomon is called an intimate,
as it is said:
“And he sent it in the hand of Nathan the Prophet,
and he called his name, Intimate of Yah” (2Sam.12:25).
Israel is called intimates,
as it is said:
“And I have placed the intimate one of my soul in the hand of her enemies,” (Jer.12:7)
The Abode of Holiness is called an intimate,
for it is said:
“How intimate is Your dwelling place” (Ps.84:3).
Let an intimate, the son of an intimate,
come to build an intimate house,
for an intimate!
That is:
Let Israel, who are called intimates,
descendants of Abraham,
who is called an intimate,
come to build the Abode of Holiness,
which is called an intimate,
in the territory of Benjamin,
who is called an intimate,
for the Blessed Holy One,
Who is called an Intimate!77//ARNB, 43.
יִשְׁכּוֹן לָבֶטַח עָלָיו, אֵין בֶּטַח אֶלָּא רָחְצָן, וְכֵן הוּא אוֹמֵר (יחזקאל לד כה): ״וְיָשְׁבוּ בַמִּדְבָּר לָבֶטַח וְיָשְׁנוּ בַּיְּעָרִים״.
“He shall rest securely next to Him” (Dt.33:12)—
Actually, securely has the sense of safety.
And so does He say:
“And they shall dwell securely in the wasteland, and sleep in the forest.” (Ezek.34:25)
חוֹפֵף עָלָיו כָּל הַיּוֹם, זֶה בִּנְיָן רִאשׁוֹן. כָּל הַיּוֹם זֶה בִּנְיָן אַחֲרוֹן. וּבֵין כְּתֵפָיו שָׁכֵן, בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא. דָּבָר אַחֵר, חוֹפֵף עָלָיו בָּעוֹלָם הַזֶּה. כָּל הַיּוֹם לִימוֹת הַמָּשִׁיחַ. וּבֵין כְּתֵפָיו שָׁכֵן בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבֹא. וְכֵן אַתָּה מוֹצֵא בְּאַבְרָהָם שֶׁרָאָה אוֹתוֹ בָּנוּי וְרָאָה אוֹתוֹ חָרֵב וְחָזַר וְרָאָה אוֹתוֹ בָּנוּי, שֶׁנֶּאֱמַר (בראשית כב יד): ״וַיִּקְרָא אַבְרָהָם שֵׁם הַמָּקוֹם הַהוּא ה׳ יִרְאֶה״ – הֲרֵי בָּנוּי, ״אֲשֶׁר יֵאָמֵר הַיּוֹם בְּהַר״ – הֲרֵי חָרֵב, ״ה׳ יֵרָאֶה״ – בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא. וְכֵן אַתָּה מוֹצֵא בְּיִצְחָק שֶׁרָאָה אוֹתוֹ בָּנוּי וְרָאָה אוֹתוֹ חָרֵב וְחָזַר וְרָאָה אוֹתוֹ בָּנוּי, שֶׁנֶּאֱמַר (שם כז כז): ״רְאֵה רֵיחַ בְּנִי״ – הֲרֵי בָּנוּי, ״כְּרֵיחַ שָׂדֶה״ – הֲרֵי חָרֵב, ״אֲשֶׁר בֵּרְכוֹ ה׳״ – בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים קלג ג) ״כִּי שָׁם צִוָּה ה׳ אֶת הַבְּרָכָה חַיִּים״. וְכֵן אַתָּה מוֹצֵא בְּיַעֲקֹב שֶׁרָאָה אוֹתוֹ בָּנוּי וְרָאָה אוֹתוֹ חָרֵב וְרָאָה אוֹתוֹ בָּנוּי, שֶׁנֶּאֱמַר (בראשית כח יז): ״וַיִּירָא וַיֹּאמַר מַה נּוֹרָא הַמָּקוֹם הַזֶּה״ – הֲרֵי בָּנוּי, ״אֵין זֶה״ – הֲרֵי חָרֵב, ״כִּי אִם בֵּית אֱלֹהִים וְזֶה שַׁעַר הַשָּׁמָיִם״ – הֲרֵי בָּנוּי וּמְשֻׁכְלָל לֶעָתִיד לָבֹא.
3. “He shelters him” (Dt.33:12)—
with the construction of the first Abode.
“The entire day” (Dt.33:12)—
with the construction of the final Abode.
“As he rests between His shoulders” (Dt.33:12)—
it is already built,
with its ornaments,
for the coming future.
Another word:
“He shelters him” (Dt.33:12)—
in this eon.
“The entire day” (Dt.33:12)—
until the days of Messiah.
“As he rests between His shoulders” (Dt.33:12)—
[the shelter is] already built,
with its ornaments,
for the coming future.78Unit 3 begins with a mirror-image doublet based upon the three-fold division of the clauses of Dt.33:12, each of which is linked to thematically similar midrashic references.
And so do you find of Abraham,79The opening doublet of 352.3 yields to a triplet organized by the names of the three Patriarchs. The image of the Temple built, destroyed, and then restored is the model for the patriarchal visions of the eternal Temple that is “already built, with its ornaments, for the coming future.
That he saw it built, he saw it a ruin,
And, then again, he saw it rebuilt,
as it is said:
“And Abraham called the name of that place, HASHEM will see” (Gn.22:14)—
you see that it was already built
[and ready for divine viewing].
“As is said these days, on the mountain” (Gn.22:14)—
You see that now it is a ruin.
“HASHEM will appear”(Gn.22:14)—
it as already built,
with its ornaments,
for the coming future.
And so do you find of Isaac, that
He saw it built, he saw it a ruin,
And, then again, he saw it rebuilt,
As it is said:
“Indeed, the scent80A reference to the incense once offered in the Temple. But that scent has been replaced by a ploughed-over field. of my son” (Gn:27:27)—
you see that it was already built.
“Is like the scent of the field” (Gn.27:27)—
You see that now it is a ruin.
“With which HASHEM has blessed him” (Gn.27:27)—
it is already built,
with its ornaments,
for the coming future.
as it is said:
“For there has HASHEM ordained the blessing
of life for all eternity” (Ps.133:3)
And so do you find of Jacob, that
he saw it built, he saw it a ruin,
and, yet again, he saw it rebuilt,
as it is said:
“How awesome is this place!” (Gn.28:17)—
you see that it was already built.
“This is nothing” (Gn.28:17)—
you see that now it is a ruin.
“But the Abode of God!” (Gn.28:17)—
already built,
with its ornaments,
for the coming future.
וּבֵין כְּתֵפָיו שָׁכֵן, בֵּין חָרֵב בֵּין שֶׁאֵינוֹ חָרֵב. וְכֵן הוּא אוֹמֵר (סוף דהי״ב): ״כָּל מַמְלְכוֹת הָאָרֶץ נָתַן לִי ה׳ אֱלֹהֵי הַשָּׁמַיִם״.
4. “As he rests between (bein) His shoulders”81One “shoulder-blade” symbolizes the past protection offer to Benjamin (Israel) by the Temple in his midst and one represents its future glory. In the interim between past and future does Israel now “rest.” (Dt.23:12)—
that is, whether (bein) it is a ruin
or whether (bein) it is not a ruin,
[it is a holy place].
And, similarly, He says:
“HASHEM, God of Heaven, has given me
all the kingdoms of the Earth, and has ordered me
to build Him an Abode in Jerusalem” (2Chron.36:23).
דָּבָר אַחֵר וּבֵין כְּתֵפָיו שָׁכֵן, מַה שּׁוֹר זֶה אֵין בּוֹ גָּבוֹהַּ מִכְּתֵפָיו, כָּךְ בֵּית הַמִּקְדָּשׁ גָּבוֹהַּ מִכָּל הָעוֹלָם. וְכֵן הוּא אוֹמֵר (דברים יז ח): ״וְקַמְתָּ וְעָלִיתָ אֶל הַמָּקוֹם״, וְאוֹמֵר (ישעיה ב ג): ״וְהָלְכוּ עַמִּים רַבִּים לְכוּ וְנַעֲלֶה אֶל הַר ה׳״, אֵינוֹ אוֹמֵר גָּד מִן הַמִּזְרָח וְדָן מִן הַמַּעֲרָב, אֶלָּא ״עַמִּים רַבִּים״.
Another word:
“As he rests between His shoulders” (Dt.23:12)—
Take your typical ox.
Nothing upon it is higher than his shoulders.
So, too, the Abode of Holiness
is higher than the entire world.
And, similarly, He says:
“Then you shall arise and ascend
to the place in which HASHEM your God shall choose” (Dt.17:8).
And He says:
“Then many peoples will go—
let us ascend to the Mountain of HASHEM!” (Is.2:3)
He does not say:
“Let Gad come from the east,
let Dan come from the west.”
Rather, He says:
“Many peoples” (Is.2:3)—
[will ascend as one toward Jerusalem].
רַבִּי אוֹמֵר: בְּכָל הַתְּחוּמִים הוּא אוֹמֵר ״וְיָרַד הַגְּבוּל״ ״וְתָאַר הַגְּבוּל״, וְכָאן הוּא אוֹמֵר (יהושע טו ח): ״וְעָלָה הַגְּבוּל גֵּיא בֶן הִנּוֹם אֶל כֶּתֶף הַיְבוּסִי מִנֶּגֶב הִיא יְרוּשָׁלִַם״, מְלַמֵּד שֶׁבֵּית הַבְּחִירָה הָיָה בָנוּי בְּחֶלְקוֹ שֶׁל בִּנְיָמִין. רַבִּי מֵאִיר אוֹמֵר: בֵּית הַבְּחִירָה הָיָה בָנוּי בְּחֶלְקוֹ שֶׁל בִּנְיָמִן, וּכְרֹאשׁ תּוֹר יוֹצֵא מֵחֶלְקוֹ לְחֶלְקוֹ שֶׁל יְהוּדָה, שֶׁנֶּאֱמַר: ״וּבֵין כְּתֵפָיו שָׁכֵן״. וּמָה אֲנִי מְקַיֵּם (בראשית מט י): ״לֹא יָסוּר שֵׁבֶט מִיהוּדָה״? זוֹ לִשְׁכַּת הַגָּזִית שֶׁנְּתוּנָה בְּחֶלְקוֹ שֶׁל יְהוּדָה, שֶׁנֶּאֱמַר (תהלים עח סז-סח): ״וַיִּמְאַס בְּאֹהֶל יוֹסֵף וּבְשֵׁבֶט אֶפְרַיִם לֹא בָחָר וַיִּבְחַר אֶת שֵׁבֶט יְהוּדָה״, אֲבָל בַּיִת הַגָּדוֹל הָיָה בָנוּי בְּחֶלְקוֹ שֶׁל יוֹסֵף בְּשִׁלֹה. [רַבִּי יְהוּדָה אוֹמֵר: בֵּית הַמִּקְדָּשׁ בְּתוֹךְ חֶלְקוֹ שֶׁל יְהוּדָה הָיָה,] שֶׁנֶּאֱמַר (מיכה ה א): ״וְאַתָּה בֵּית לֶחֶם אֶפְרָתָה צָעִיר לִהְיוֹת בְּאַלְפֵי יְהוּדָה״, וְאֵין אֶפְרָתָה אֶלָּא בֵּית לֶחֶם, שֶׁנֶּאֱמַר (בראשית לה יט): ״וַתָּמָת רָחֵל וַתִּקָּבֵר בְּדֶרֶךְ אֶפְרָת הִיא בֵּית לָחֶם״.
5. Rabbi says:
Wherever the boundaries of the Land are mentioned,
He says that
the border descended, or the border was drawn—
Yet, here He states:
“Then the border ascended into
The Valley of Ben-Hinnom along the southern flank of the Jebusites—
namely, Jerusalem” (Josh.15:8)—
this teaches that
The Chosen Abode was built in the tribal allotment of Benjamin.
R. Meir says:
The Chosen Abode was built in the tribal allotment of Benjamin.
But a [triangular] plot
—shaped like the head of a bull—
extended from his allotment into the allotment of Judah,
as it is stated:
“[Jerusalem] rests between
[the] shoulders [of Benjamin and Judah]” (Dt.23:12)—
How do I explain the verse:
“The scepter82Heb: shevet; can mean either “scepter” or “tribe.” By linking the term to the governmental body, the Sanhedrin, the midrashic reading, in the present case at least, prefers to read “scepter” as a metaphor for “authority.” shall never depart from Judah” (Gn.49:10)?
This [represents] the Carved-Stone Chamber
[where the Sanhedrin met.]
It was located in the tribal allotment of Judah,
As it is said:
“Now, He rejected the tent of Joseph,
and did not choose the tribe of Ephraim,
So He chose the tribe of Judah,
Mount Zion, which He loved” (Ps78:67-68).
But a larger structure83Presumably, the shrine at Shiloh, when it stood. See Ps.78:60. was built in
the tribal allotment of Joseph in Shiloh.6. {R. Judah says:
The Abode of Holiness was within
the tribal allotment of Judah,}84The bracketed material is supplied by F:411, ls.8-9, but contradicts the common view that part of the Temple was built in the territory of Benjamin.
For it is said:
“And you, Bethlehem Ephrata
—who are too young to be numbered
among the thousands of Judah—
from you shall come forth one
who will be a ruler of Israel” (Mic.5:1).85The point of citing Mic. 5:1is to defend the claim that the Temple was entirely in the territory of Judah.
Actually, Ephrata is a name for Bethlehem,
as it is said:
“Then Rachel died and was buried along the road
to Ephrat, which is Bethlehem” (Gn.35:19)
רַבִּי מֵאִיר אוֹמֵר: בְּחֶלְקוֹ שֶׁל בִּנְיָמִן בְּנָהּ מֵתָה, שֶׁנֶּאֱמַר (בראשית מח ז): ״וַאֲנִי בְּבֹאִי מִפַּדָּן בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת אֶרֶץ לָבֹא אֶפְרָתָה מֵתָה עָלַי רָחֵל״, וְאֵין אֶפְרָתָה אֶלָּא בֵּית לֶחֶם, שֶׁנֶּאֱמַר (מיכה ה א): ״וְאַתָּה בֵּית לֶחֶם אֶפְרָתָה״. שׁוֹמֵעַ אֲנִי בְּחֶלְקוֹ שֶׁל יוֹסֵף בְּנָהּ? תַּלְמוּד לוֹמַר (תהלים קלב ו): ״הִנֵּה שְׁמַעֲנוּהָ בְאֶפְרָתָה מְצָאנוּהָ בִּשְׂדֵי יָעַר״, בְּמִי שֶׁנִּמְשַׁל בְּחַיְתוֹ יַעַר, וְאֵיזֶה זֶה? בִּנְיָמִן, שֶׁנֶּאֱמַר (בראשית מט כז): ״בִּנְיָמִין זְאֵב יִטְרָף״. זָכָה בִנְיָמִן שֶׁתִּשְׁרֶה שְׁכִינָה בְּחֶלְקוֹ.
R. Meir says:
Rachel died in the tribal allotment
of her son, Benjamin,
as it is said:
“Now when I came from Paddan to the land of Canaan
—along the road, while still a distance from Ephrata—
Rachel died on me” (Gn.48:7).86Cf. T. Sotah11:11.
Actually, Ephrata is a name for Bethlehem,
as it is said:
“And you, Bethlehem Ephrata!” (Mic.5:1).
Shall I infer that Rachel died in the tribal allotment
of her son, Joseph?
The Teaching states:
“In fact, we have heard of her in Ephrat,
where we found her in the fields of Jaar” (ya`ar; Ps.132:6)—
[that is, in the allotment of]
one who is compared to a beast of the forest (ya`ar).
And who is this? Benjamin!87Cf. T. Sotah11:11.
For it is said:
“Benjamin is a wolf, tearing his prey” (Gn.49:27)—
Benjamin earned the right to have the Presence
take shelter in his allotment.
וְכֵן אַתָּה מוֹצֵא כְּשֶׁחָלַק יְהוֹשֻׁעַ אֶרֶץ יִשְׂרָאֵל לַשְּׁבָטִים הִנִּיחַ דָּשְׁנָהּ שֶׁל יְרִיחוֹ חֲמֵשׁ מֵאוֹת אַמָּה עַל חֲמֵשׁ מֵאוֹת אַמָּה וּנְתָנוֹ לִבְנֵי יוֹנָדָב בֶּן רֵכָב חֵלֶק בָּרֹאשׁ, וְהָיוּ אוֹכְלִים אוֹתוֹ אַרְבַּע מֵאוֹת וְאַרְבָּעִים שָׁנָה, שֶׁנֶּאֱמַר (מ״א ו א): ״וַיְהִי בִשְׁמוֹנִים שָׁנָה וְאַרְבַּע מֵאוֹת שָׁנָה״, צֵא מֵהֶם אוֹתָן אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר, נִמְצְאוּ אוֹכְלִים אוֹתוֹ אַרְבַּע מֵאוֹת וְאַרְבָּעִים שָׁנָה. וּכְשֶׁשָּׁרְתָה שְׁכִינָה בְּחֶלְקוֹ שֶׁל בִּנְיָמִן, עָמְדוּ וּפִנּוּ אוֹתוֹ מִלִּפְנֵיהֶם, שֶׁנֶּאֱמַר (שופטים א טז) וּבְנֵי קֵינִי חֹתֵן מֹשֶׁה עָלוּ מֵעִיר הַתְּמָרִים אֶת בְּנֵי יְהוּדָה. (במדבר י כט) ״וַיֹּאמֶר מֹשֶׁה לְחֹבָב בֶּן רְעוּאֵל הַמִּדְיָנִי חֹתֵן מֹשֶׁה״, וְכִי עָלְתָה עַל לֵב שֶׁאָמַר מֹשֶׁה לְיִתְרוֹ, בֹּא וְנִתֵּן לְךָ חֵלֶק בָּאָרֶץ? וַהֲלֹא כְּבָר נֶאֱמַר (שם) ״לְכָה אִתָּנוּ וְהֵטַבְנוּ לָךְ״, מַה תַּלְמוּד לוֹמַר (שם) ״כִּי ה׳ דִּבֶּר טוֹב עַל יִשְׂרָאֵל״? זוֹ דָּשְׁנָהּ שֶׁל יְרִיחוֹ שֶׁהָיוּ אוֹכְלִים אוֹתָהּ בְּנֵי בְנֵיהֶם שֶׁל יִתְרוֹ קֹדֶם שֶׁנִּבְנָה בֵּית הַבְּחִירָה לַשְּׁבָטִים. (שם ל) ״וַיֹּאמֶר אֵלָיו לֹא אֵלֵךְ״, אָמַר לוֹ, לְמָחָר כְּשֶׁתֵּחָלֵק אֶרֶץ יִשְׂרָאֵל לִשְׁבָטִים אֵיזֶה שֵׁבֶט מִכֶּם שֶׁיִּתֵּן לִי כֶּרֶם אֶחָד בְּתוֹךְ שֶׁלּוֹ אוֹ תֶּלֶם אֶחָד בְּתוֹךְ שֶׁלּוֹ, אֶלָּא הֲרֵינִי הוֹלֵךְ לְאַרְצִי וְאוֹכֵל פֵּרוֹת מֵאַרְצִי וְאֶשְׁתֶּה יַיִן מִכַּרְמִי. וְכֵן אַתָּה מוֹצֵא בְּיִשְׂרָאֵל שֶׁהִנִּיחוּ מְקוֹם פֵּרוֹת וּמַאֲכָל וּמִשְׁתֶּה, וְהָלְכוּ לְעֵדֶר בַּמִּדְבָּר לִלְמֹד תּוֹרָה מִיַּעְבֵּץ, וְזֶהוּ עָתְנִיאֵל בֶּן קְנַז.
7. And so do you find that
when Joshua allotted
the Land of Israel to the tribes,
he divided the fertile fields of Jericho
into plots of 500 by 500 cubits.
And he gave to
the descendants of Yonadav b. Rekhab
the best portion,
from which they fed for 440 years,
as it is said:
“And so it was, that
in the four hundred and eightieth year,
he began to build the Abode of HASHEM”(1Ki.6:1).
Subtract those 40 years that
Israel was in the wasteland,
and it turns out they fed
from the fields of Jericho for 440 years,
And once the Presence took shelter
in the allotment of Benjamin,
the Rekhabites cleared the area before them,
as it is said:
“And the descendants of the Kenite,
the father-in-law of Moses,
ascended from the city of dates88I.e., Jericho.
with the descendants of Judah.” (Judg.1:16)8. And Moses spoke with Hobab b. Reuel,
the Midianite, father-in-law of Moses:
We are journeying to the place that
HASHEM promised to give to us” (Nu.10:29)—
Now, can you even imagine that
Moses told Jethro:
Come and we’ll give you a share in the Land?
Well, isn’t it already stated:
“Come along with us, and we’ll treat you right!” (Nu.10:29)
What is the Teaching saying?
“For HASHEM has promised well to Israel!’ (Nu.10:29)—
this refers to the fertile fields of Jericho.
For the grand-children of Jethro would feed
from them before the Chosen Abode
had been built for the tribes—
[thus Moses offered Jethro
a share in the produce, but not a share in the Land].
“But he said: I will not go!” (Nu.10:30)—
he added:
Tomorrow, when you apportion
the Land of Israel to the tribes—
which tribe among you would give me
so much as a single vineyard within his allotment?
Or, even a single mound to plant within his allotment?
Rather, I will go back to my own land,
and will eat the fruit of my own land,
and drink the wine of my vineyards!
And, so do you find regarding Israel that
they abandoned a place of fruits, food, and drink,
in order to scratch in the wilderness,
and study Torah from Yaavetz (cf. 1Chron.2:55),
who was Otniel b. Kenaz (cf. Josh.15:17)89Cf. ARNA, 35.
הֲרֵי הוּא אוֹמֵר (ש״ב כד כד): ״וַיִּקֶן דָּוִד אֶת הַגֹּרֶן וְאֶת הַבָּקָר בְּכֶסֶף שְׁקָלִים חֲמִשִּׁים״, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר (דהי״א כא כה): ״וַיִּתֵּן דָּוִיד לְאָרְנָן בַּמָּקוֹם שִׁקְלֵי זָהָב שֵׁשׁ מֵאוֹת״. אִי אֶפְשָׁר לוֹמַר שִׁקְלֵי זָהָב שֶׁכְּבָר נֶאֱמַר שִׁקְלֵי כֶסֶף, וְאִי אֶפְשָׁר לוֹמַר שִׁקְלֵי כֶסֶף שֶׁכְּבָר נֶאֱמַר שִׁקְלֵי זָהָב. אֱמֹר מֵעַתָּה: בְּכֶסֶף קָנָה וְזָהָב שָׁקַל. אִי אֶפְשָׁר לוֹמַר חֲמִשִּׁים שֶׁכְּבָר נֶאֱמַר שֵׁשׁ מֵאוֹת, וְאִי אֶפְשָׁר לוֹמַר שֵׁשׁ מֵאוֹת שֶׁכְּבָר נֶאֱמַר חֲמִשִּׁים. אֱמֹר מֵעַתָּה: כֵּיוָן שֶׁרָאָה דָּוִד מָקוֹם שֶׁרָאוּי לוֹ לִבְנוֹת בֵּית הַבְּחִירָה, עָמַד וְכִנֵּס חֲמִשִּׁים שְׁקָלִים מִכָּל שֵׁבֶט וָשֵׁבֶט, נִמְצְאוּ שֵׁשׁ מֵאוֹת שְׁקָלִים מִכָּל הַשְּׁבָטִים.
Indeed, He says [in one place]:
“Now, David acquired
the threshing floor and the oxen
for fifty silver sheqels” (2Sam.24:24).
But elsewhere, He says:
“So, David gave to Arnon for the place
600 sheqels worth of gold” (1Chron.21:25).
Now, it’s impossible to say, “gold sheqels,”
for the verse has already said “silver sheqels”;
And, it’s impossible to say, “silver sheqels”,
for it has already said “gold sheqels!”
On this basis, you can say:
David acquired the plot for the price of silver,
but he weighed it out in gold
[to the advantage of Arnon].
Similarly, it’s impossible to say, “fifty” (2Sam.24:24),
where elsewhere the verse has already said, “600” (1Chron.21:25),
just as it’s impossible to say “600” in one verse,
but “fifty” in the other! 90Sifre Nu. 42.
On this basis, you can say:
As soon as David saw that
the place was appropriate
as the site of the Chosen Abode,
he arose and collected fifty sheqels
from each and every tribe.
We find a total of 600 sheqels from all the tribes!91F:412, n.6 notes that 352.8 has uneven attestation in mss versions and editions.
וּמִפְּנֵי מָה זָכָה בִנְיָמִן שֶׁתִּשְׁרֶה שְׁכִינָה בְּחֶלְקוֹ? מָשָׁל לְמֶלֶךְ שֶׁבָּא אֵצֶל בָּנָיו לִפְרָקִים, וְכָל אֶחָד וְאֶחָד אוֹמֵר: אֶצְלִי הוּא שׁוֹרֶה. קָטָן שֶׁבְּכֻלָּם אָמַר: אִפְשָׁר שֶׁמַּנִּיחַ אַבָּה אַחַי הַגְּדוֹלִים וְשׁוֹרֶה אֶצְלִי? עָמַד לוֹ וּפָנָיו כְּבוּשׁוֹת וְנַפְשׁוֹ עֲגוּמָה. אָמַר: רְאִיתֶם בְּנִי הַקָּטָן שֶׁעָמַד וּפָנָיו כְּבוּשׁוֹת וְנַפְשׁוֹ עֲגוּמָה עָלָיו? עַכְשָׁו הַמַּאֲכָל וְהַמִּשְׁתֶּה יְהֵא מִשֶּׁלָּכֶם וְלִינָתִי אֶצְלוֹ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: בֵּית הַבְּחִירָה יְהֵא בְּחֵלֶק בִּנְיָמִן, וְקָרְבָּנוֹת מִכָּל הַשְּׁבָטִים.
9. For what reason
did Benjamin deserve that the Presence
should shelter in his tribal allotment?
An analogy—
A king visited his sons on occasion,
and each and every one said:
Let him take shelter with me!
The youngest of them all said:
Is it possible that my father
will ignore my older brothers
to take shelter with me?
And then he arose,
with his face sour, and his soul gloomy.
The king said:
Have you seen my youngest son arise
with his face sour and his soul gloomy?
Accordingly, let my food and drink
come at your expense,
but I’ll take my lodging with him.
Thus said the Blessed Holy One:
The Chosen Abode will be
in the tribal allotment of Benjamin,
but the offerings will come from all the tribes.
דָּבָר אַחֵר: מִפְּנֵי מָה זָכָה בִנְיָמִן שֶׁתִּשְׁרֶה שְׁכִינָה בְּחֶלְקוֹ? שֶׁכָּל הַשְּׁבָטִים נוֹלְדוּ בְּחוּצָה לָאָרֶץ וּבִנְיָמִן נוֹלַד בָּאָרֶץ.
Another word:
For what reason
did Benjamin deserve that the Presence
should shelter in his tribal allotment?
For all the tribes were born beyond the Land,
but Benjamin was born in the Land.
דָּבָר אַחֵר: כָּל הַשְּׁבָטִים הָיוּ בִּמְכִירָתוֹ שֶׁל יוֹסֵף, וּבִנְיָמִן לֹא הָיָה בִּמְכִירָתוֹ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אִם אֲנִי אוֹמֵר לָאֵלּוּ שֶׁיִּבְנוּ לִי בֵּית הַבְּחִירָה, כְּשֶׁהֵם מִתְפַּלְלִים לְפָנַי אֵינִי מִתְמַלֵּא רַחֲמִים עֲלֵיהֶם, שֶׁלֹּא הָיָה לָהֶם רַחֲמִים עַל אֲחִיהֶם.
10. Another word:
All the tribes shared in the sale of Joseph,
but Benjamin had no share in the sale.
Said the Blessed Holy One:
If I tell them to build me the Chosen Abode,
whenever they petition Me in prayer,
I will not be filled with mercy for them,
since they were not filled with mercy
for their brother.
דָּבָר אַחֵר: מִפְּנֵי מָה זָכָה בִנְיָמִן שֶׁתִּשְׁרֶה שְׁכִינָה בְּחֶלְקוֹ? מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ בָּנִים הַרְבֵּה, מִשֶּׁהִגְדִּילוּ הָלַךְ כָּל אֶחָד וְאֶחָד תָּפַשׂ אֶת מְקוֹמוֹ. קָטָן שֶׁבָּהֶם הָיָה אָבִיו אוֹהֲבוֹ, אוֹכֵל וְשׁוֹתֶה עִמּוֹ, נִשְׁעָן עָלָיו וְיוֹצֵא, נִשְׁעָן עָלָיו וְנִכְנָס. כָּךְ בִּנְיָמִן הַצַּדִּיק קָטָן שֶׁבַּשְּׁבָטִים הָיָה, וְהָיָה יַעֲקֹב אָבִיו אוֹכֵל וְשׁוֹתֶה עִמּוֹ, נִשְׁעָן עָלָיו וְיוֹצֵא, נִשְׁעָן עָלָיו וְנִכְנָס. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: מָקוֹם שֶׁסָּמַךְ צַדִּיק זֶה יָדָיו, אֲנִי מַשְׁרֶה שְׁכִינָתִי, שֶׁנֶּאֱמַר: וּבֵין כְּתֵפָיו שָׁכֵן.
Another word:
For what reason
did Benjamin deserve that the Presence
should shelter in his tribal allotment?
An analogy—
A certain king had many children.
When they grew up,
each and every one went
and grabbed a place for himself.
The youngest of them
was his father’s favorite.
He ate and drank with him.
The king leaned upon him when he went out,
and he leaned upon him when he returned.
So, too, with Righteous Benjamin.
He was the youngest of the tribal ancestors,
and Jacob, his father, ate and drank with him.
He leaned upon him when he went out,
and he leaned upon him when he returned.
Said the Blessed Holy One:
The place where this Righteous One, [Jacob,]
placed his hand [while leaning on his son,]
there I will have my presence take shelter,
For it is said:
“As he rests between His shoulders” (Dt.23:12).