“Command the children of Israel, and they shall take to you pure virgin olive oil for the lighting, to kindle a lamp continually” (Leviticus 24:2). “Command the children of Israel, and they shall take to you…olive oil…” – that is what is written: “Your righteousness, God, reaches on High” (Psalms 71:19). Rabbi Ami asked Rabbi Shmuel bar Naḥman; he said to him: ‘Because I heard about you that you are a master of aggada, what is [the meaning of the verse]: “Your righteousness [vetzidkatekha], God, reaches on High”?’ He said to him: ‘Just as the earthly beings need charity [tzedaka] from one another, so the supernal beings need charity from one another.’ That is what is written: “He said to the man clothed in linen” (Ezekiel 10:2) and the entire introduction at the beginning of the portion: “Speak to the priests” (Leviticus 21:1).1The midrash references a discussion cited earlier (Vayikra Rabba 26:8) which explains, based on the verse in Ezekiel, how the angels engage in acts of kindness and charity toward one another. “For You have performed great deeds” (Psalms 71:19) – these are the two great lights, as it is stated: “The two great lights” (Genesis 1:16). “God, who is comparable to You?” (Psalms 71:19) – who is comparable to You among the supernal beings, who is comparable to You among the earthly beings? Who is comparable to You, in that You subdue the attribute of justice? You illuminate for the supernal and for the earthly. You illuminate for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”
Rabbi Yitzḥak began: “Your saying is exceedingly pure, and Your servant loves it” (Psalms 119:140) – like the goldsmith who inserts the gold into the crucible two or three times until he purifies it, so this portion was stated, repeated, and repeated a third time.2The mitzva to light the lamps in the Tabernacle or Temple was taught in Exodus (27:20–21), Leviticus (24:1–4), and Numbers (8:1–4). This is in order to clarify all the details of the mitzva and help the people remember it (see Maharzu). The matters can be inferred a fortiori: If this small portion in the Torah is stated, repeated, and repeated a third time, the rest of the portions in the Torah, all the more so.3Other passages, which are far more extensive, must have also been repeated to the people. The mitzvot were taught at Sinai, repeated at the Tent of Meeting, and repeated a third time on the plains of Moav (Maharzu).
“Command the children of Israel” – that is what is written: “Call and I will answer You” (Job 14:15), just as it says: “Then you will call, and the Lord will answer” (Isaiah 58:9). “So that You will long [tikhsof]”4This is a variation of the end of Job 14:15. – so that Your soul will long for Your handiwork, just as it says: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30).5The midrash cites this verse in order to clarify the meaning of the word tikhsof in the verse in Job. Job said before the Holy One blessed be He: Master of the universe, the supernal and the earthly are under Your authority, and You long for Your handiwork? Rather, You tend to Your handiwork.6Job is saying that God commands the people of Israel to light lamps in the Temple not because He needs their light, but in order to grant them reward for fulfilling His command. That is, “command the children of Israel.”
Another matter: “Command the children of Israel” – bar Kappara began: “For You light my lamp” (Psalms 18:29). The Holy One blessed be He said to Adam: ‘Your lamp is in My hand, and My lamp is in your hand.’ Your lamp is in My hand, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). My lamp is in your hand, “to kindle a lamp continually.” The Holy One blessed be He said: ‘If you illuminate My lamp, I will illuminate your lamp.’ That is, “command the children of Israel.” Another matter: “Command the children of Israel” – that is what is written: “Your head [roshekh] is upon you like the Carmel, and the locks of your head are like purple wool” (Song of Songs 7:6) – the indigent [harashim] among you are as dear to Me as Elijah, who ascended the Carmel. That is what is written: “Elijah ascended to the peak [rosh] of the Carmel, and he knelt to the ground, and he put his face between his knees” (I Kings 18:42). Why did he put his face between his knees? He said before the Holy One blessed be He: Master of the universe, if we have no merit, look to the covenant of circumcision. “And the locks of [vedalat] your head are like purple wool” (Song of Songs 7:6). The Holy One blessed be He said: The destitute [hadalim] among you are as dear to Me as David, as it is stated: “The weak among them on that day will be like David” (Zechariah 12:8). Some say: Like Daniel, in whose regard it is written: “They clad Daniel in purple wool” (Daniel 5:29). “The king bound in tresses [barehatim]” (Song of Songs 7:6) – as the Holy One blessed be He bound Himself by oath that He would rest His Divine Presence within the panels [rahitin] of Jacob our patriarch.7Jacob planted the trees from which the boards of the Tabernacle were crafted (see Bereshit Rabba 54:6). By whose merit? Rabbi Abba bar Kahana said: By the merit of Abraham our patriarch, as it is written: “Abraham ran8The verb ran is rahat in Aramaic. to the cattle” (Genesis 18:7). Rabbi Levi said: By the merit of Jacob, in whose regard it is written: “He displayed the rods that he peeled in the receptacles [barehatim]” (Genesis 30:38). Rabbi Berekhya said: “The king bound in tresses” (Song of Songs 7:6) – this is Moses, in whose regard it is written: “He became king in Yeshurun” (Deuteronomy 33:5). “Bound in tresses” – as the Holy One blessed be He decreed against him that he would not enter the Land of Israel. For what reason? It is due to the receptacles [rehatim] of the waters of dispute. That is what is written: “These are the waters of dispute, where the children of Israel quarreled” (Numbers 20:13).9It was due to the incident described there that Moses could not enter the Land of Israel; see Numbers 20:1–13. Rabbi Yehuda presented a parable; to what is the matter analogous? To a king who decreed and said: Anyone who gathers and eats Sabbatical Year produce will be led around the arena.10To publicly shame him. There was a certain well-born woman who went, gathered, and ate Sabbatical Year produce. They began leading her around in the arena, and she was screaming and saying: ‘Please, I implore you, my lord, the king: Hang these unripe figs around my neck so the people will not say: It appears to us that they discovered in her a matter of sexual immorality or a matter of sorcery. Rather, by seeing the unripe figs on my neck, they will know that it is due to them that I am being led around.’ So, Moses said before the Holy One blessed be He: ‘Master of the universe, write in Your Torah the reason that I am not entering the Land, so Israel will not say: It seems to us that Moses falsified the Torah or said a matter that he was not commanded.’ The Holy One blessed be He said to him: ‘As you live, I will write that it was due only to the water.’ That is what is written: “Because you defied My directive in the wilderness of Tzin…[They are the waters of dispute in Kadesh]” (Numbers 27:14). Rabbi Shimon presented a parable; to what is the matter analogous? To a king who was going on the way and his son was with him on the carriage. When they reached a narrow place, the carriage overturned onto his son. His eye was blinded, his arm was severed, and his leg was broken. When the king would reach that place, he would mention it, saying: ‘Woe is me. Here my son was injured, here his eye was blinded, here, his arm was severed, here his leg was broken.’ So, the Holy One blessed be He mentions the waters of dispute three times in His Torah,11See Numbers 20:24, 27:14; Deuteronomy 32:51. Moses and Aaron died without entering the Land of Israel due to the events at the waters of dispute. That episode was set in motion by the passing of Miriam (see Numbers 20:1). as though to say, here I killed Moses, here I killed Aaron, here I killed Miriam. That is what is written: “Their judges slip down by the rock; they will hear My words, for they are pleasing” (Psalms 141:6).12This verse is cited here because Moses and Aaron, the judges of the nation, were unable to enter the land due to the incident in which Moses hit the rock (Numbers 20:11). Rav Naḥman said: “King” (Song of Songs 7:6) – this is Moses, as it is written: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel. It is the way of a king to issue edicts and [that] others fulfill them, so you shall issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Aḥa: “A wise man ascends against the city of the mighty [giborim]” (Proverbs 21:22) – gevarim13The word giborim is written without the letter vav, such that it can be read gevarim, males. is written, as they are all males [gevarim] and there is no female among them. “A wise man ascends” – this is Moses, as it is stated: “Moses ascended to God” (Exodus 19:3). “And removes the might of its stronghold” (Proverbs 21:22) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: “Might” – this is Torah. “Its stronghold [mivtaḥa]” – as the certitude [bitḥonan] of the angels was that the Torah was to be given to them, until the Holy One blessed be He said to them: “It is not found in the land of the living” (Job 28:13).14This is the land of the angels, who live forever. Rabbi Neḥemya says: “Might” – this is Torah; “its stronghold [mivtaḥa]” – its assurance [bitḥona] is in it, and that there is reward given for it is [stated] at its side.15One is assured by the Torah itself of great reward for those who observe and study it, as in the verse: “For it is your life and the length of your days” (Deuteronomy 30:20; Yefe To’ar). The Rabbis say: “Might” – this is Torah; “its stronghold [mivtaḥa]” – as anyone who toils in it may be certain [batuaḥ] that he will issue edicts and others will fulfill them. So, the Holy One blessed be He said to Moses: ‘You toiled extensively in the Torah, so you will issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”
Another matter: “Command the children of Israel” – Rabbi [Yehuda HaNasi] and the Rabbis: Rabbi [Yehuda HaNasi] says: One verse says: “Is there a number to His troops?” (Job 25:3), and another verse says: “Thousands upon thousands will serve Him” (Daniel 7:10), and another verse says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). Rather, this is the number in one troop, but there is no number to His troops. The Rabbis say: One verse says: “Is there a number to His troops?” and another verse says: “Thousands upon thousands will serve Him.” Rather, until the Temple was destroyed, the lauding of the Holy One blessed be He would ascend in completeness. When the Temple was destroyed, the Holy One blessed be He, as it were, reduced His entourage. The Holy One blessed be He said: It is not right for My lauding to ascend as it used to ascend. “On whom will His light not rise?” (Job 25:3) – who from all who entered the world can come and say: The sun did not illuminate for me during the day and the moon did not illuminate for me in the night? You illuminate for the supernal, the earthly, and for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”
Rabbi Ḥanina said: There were windows in the Temple through which its light would emerge to the world, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). “Recessed narrowing” – they were narrow from within and wide from without in order to bring out its light to the world. Rabbi Levi said an analogy: [If] a king were to build a great hall, he would make its windows narrow from without and wide from within so that light would enter it. But the windows of the Temple were not so, but rather, they were narrow from within and wide from without in order to bring out great light. Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman: ‘Because I have heard about you that you are a master of aggada, from where did light emerge to the world?’16Before God created the sun and the moon. He said to him: ‘The Holy One blessed be He wrapped Himself [in light] as in a cloak, and the entire world shone from the aura of His glory’; he said to him in a whisper.17He did so in order to avoid expounding on Creation out loud (see Ḥagiga 11b). He said to him: ‘It is an explicit verse, as it is stated: “Enveloping with light as if with a cloak, He spreads the heavens like a sheet” (Psalms 104:2), and you say it to me in a whisper?’ He said to him: ‘Just as [my teachers] said it [to me] in a whisper, so I said it to you in a whisper.’ Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded it publicly, it would not have been possible to say it.18Rabbi Yitzḥak had publicly interpreted the verse (Psalms 104:2) as explained by Rabbi Shimon ben Yehotzadak. By doing so publicly, he demonstrated that he did not consider this to be included in the Sages’ instruction to avoid publicly expounding the process of Creation. Beforehand, what would they say? Rabbi Berekhya said in the name of Rabbi Yitzḥak: From the place of the Temple, from there light would emerge to the world. That is what is written: “Behold, the glory of the God of Israel was coming from the direction of the east, and its sound was like the sound of many waters, and the earth shone with His glory” (Ezekiel 43:2). “His glory” is nothing other than the Temple, just as it says: “Throne of glory, exalted from the beginning, the place of our Temple” (Jeremiah 17:12).
Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants,19This is stated from the perspective of God. and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously. Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2). What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said… The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’ The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light?
Rav said: When the orb of the sun and the moon enter to ask permission from before the Holy One blessed be He,20They ask permission to go out in order to illuminate the world. their eyes dim from the aura of the Divine Presence. They seek to emerge and illuminate the world, but they do not see anything. What does the Holy One blessed be He do for them? He shoots arrows before them and they proceed by their light. That is what is written: “The sun, the moon stand in their abode; by the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). And it is written: “The sun and the moon were darkened, and the stars withdrew their shine” (Joel 2:10). Rabbi Hoshaya son of Rabbi Simlai of Caesarea in the name of Rabbi Yitzḥak bar Ze’eira: The orb of the sun never sets until it becomes like a round spot of blood. What is the source? “[In a tent within He placed the sun,] which, like a bridegroom leaving his bridal chamber, rejoices like a warrior running his course [oraḥ]” (Psalms 19:5–6), and oraḥ is only that of women, just as it says: “The manner [oraḥ] of women21This is a reference to the menstrual cycle. had ceased for Sarah” (Genesis 18:11). Rabbi Levi said: Each and every day, the Holy One blessed be He sits in judgment of the orb of the sun and the moon, which do not wish to emerge and illuminate the world. What do they say? The people indict us, the people prostrate themselves to us.22This is an indictment, because God will punish not only the idolators but also that which they worshipped (Matnot Kehuna). Some suggest that the proper reading is not “indict [mekatregin]” but rather “burn incense [mekaterin]” (Rabbi David Luria). Rabbi Yusta bar Shunem said: What does the Holy One blessed be He do to them? He sits in judgment of them, and they emerge and illuminate the world against their will. That is what is written: “Each morning He brings His judgment to light; it does not fail [lo nedar]” (Zephaniah 3:5). What is [the meaning of the phrase] “lo nedar”? It does not cease. “But the unjust knows no shame” (Zephaniah 3:5) – they have no shame, but rather, they prostrate themselves to them, they see them stricken, but have no shame.23They see the sun and moon stricken in solar and lunar eclipses, yet they continue worshipping them. That is what is written: “They shall take to you…olive oil.”24Although God is the master of all light, as demonstrated by the fact that He forces the sun and moon to shine, He nonetheless asks Israel to light lamps for Him in the Temple.
Rabbi Ḥiyya taught: Olive oil, but not sesame oil, nor walnut oil, nor turnip oil, nor almond oil, but rather, olive oil from your olive trees. Rabbi Avin said: This is analogous to a king whose legions revolted against him. One legion of his did not revolt. The king said: That legion that did not revolt against me will be appointed commanders, lieutenants, and military governors. So, the Holy One blessed be He said: This olive tree brought light to the world in the days of Noah; that is what is written: “The dove came to him at evening time and, behold, a plucked [taraf] olive leaf was in its mouth” (Genesis 8:11). What is “taraf”? Killed, just as it says: “Joseph was mauled [tarof taraf]” (Genesis 37:33).25And presumed dead. Rabbi Berekhya said: Had it not killed it, it would have become a great tree.26When the dove plucked the olive leaf that it brought back to Noah, it killed the olive tree, which was a small sapling but could have grown into a great tree. From where did it bring it? Rabbi Abba bar Kahana said: It brought it from the Mount of Olives. Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what they say: The Land of Israel was not stricken with the Flood waters. That is what the Holy One blessed be He said by means of Ezekiel: “Son of man, say to it: You are a land that has not been purified, [that has not been rained upon on the day of fury]” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstone was obliterated in the waters.27Since the Flood was so destructive that even large stones, such as millstones, were eroded, the dove could have found an olive leaf only in the Land of Israel, which was not destroyed in the flood. Rabbi Berekhya said; The gates of the Garden of Eden opened before it, and it brought it from there. Rabbi Aivu said: Had it brought it from the Garden of Eden, was there not a more exceptional item to bring, e.g., cinnamon or balsam? Rather, it [brought the olive leaf] as an indication to him, saying: My master, Noah, [I prefer something] bitter like this from the hand of the Holy One blessed be He, and not something sweet from your hand. “Outside the curtain of the testimony, in the Tent of Meeting, Aaron shall arrange it from evening until morning before the Lord continually; an eternal statute for your generations” (Leviticus 24:3).
“Outside the curtain of the testimony, in the Tent of Meeting, ]Aaron[ shall arrange [yaarokh] it” – Rabbi Elazar ben Shamua said: Due to the merit of [what Aaron] “shall arrange [yaarokh],” you will be delivered from: “For [an inferno] is arranged [arukh] from yesterday” (Isaiah 30:33).28This is a reference to Gehenna. Rabbi Ḥanin said: Due to the merit of “to kindle a lamp continually” (Leviticus 24:2), you will merit to greet the lamp of the messianic king. What is the source? “There I will cause the horn of David to grow; I have prepared [arakhti] a lamp for My anointed one” (Psalms 132:17). And it says: “I rejoiced when they said to me: Let us go to the House of the Lord” (Psalms 122:1).
צַו אֶת בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת וגו', הֲדָא הוּא דִכְתִיב (תהלים עא, יט): וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם, רַבִּי אָמֵּי שָׁאַל אֶת רַבִּי שְׁמוּאֵל בַּר נַחְמָן, אָמַר לֵיהּ בִּשְׁבִיל שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה מַהוּ וְצִדְקָתְךָ אֱלֹהִים עַד מָרוֹם, אָמַר לוֹ כְּשֵׁם שֶׁהַתַּחְתּוֹנִים צְרִיכִים צְדָקָה אֵלּוּ מֵאֵלּוּ, כָּךְ הָעֶלְיוֹנִים צְרִיכִין צְדָקָה אֵלּוּ מֵאֵלּוּ, הֲדָא הוּא דִכְתִיב (יחזקאל י, ב): וַיֹּאמֶר אֶל הָאִישׁ לְבֻשׁ הַבַּדִּים, וְכֻלָּה פִּתְחָא בְּרֵישׁ פָּרָשַׁת אֱמֹר אֶל הַכֹּהֲנִים. (תהלים עא, יט): אֲשֶׁר עָשִׂיתָ גְּדֹלוֹת, אֵלּוּ שְׁנֵי הַמְּאוֹרוֹת הַגְּדוֹלִים, שֶׁנֶּאֱמַר (בראשית א, טז): אֶת שְׁנֵי הַמְאֹרֹת הַגְּדֹלִים, (תהלים עא, יט): אֱלֹהִים מִי כָמוֹךָ, מִי כָמוֹךָ בָּעֶלְיוֹנִים, וּמִי כָמוֹךָ בַּתַּחְתּוֹנִים, מִי כָמוֹךָ שֶׁאַתָּה כּוֹבֵשׁ עַל מִדַּת הַדִּין, אַתָּה מֵאִיר לָעֶלְיוֹנִים וְלַתַּחְתּוֹנִים, אַתָּה מֵאִיר לְכָל בָּאֵי עוֹלָם, וְאַתָּה מִתְאַוֶּה לְאוֹרָן שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: צַו אֶת בְּנֵי יִשְׂרָאֵל.
“Command the children of Israel, and they shall take to you pure virgin olive oil for the lighting, to kindle a lamp continually” (Leviticus 24:2).
“Command the children of Israel, and they shall take to you…olive oil…” – that is what is written: “Your righteousness, God, reaches on High” (Psalms 71:19). Rabbi Ami asked Rabbi Shmuel bar Naḥman; he said to him: ‘Because I heard about you that you are a master of aggada, what is [the meaning of the verse]: “Your righteousness [vetzidkatekha], God, reaches on High”?’ He said to him: ‘Just as the earthly beings need charity [tzedaka] from one another, so the supernal beings need charity from one another.’ That is what is written: “He said to the man clothed in linen” (Ezekiel 10:2) and the entire introduction at the beginning of the portion: “Speak to the priests” (Leviticus 21:1).1The midrash references a discussion cited earlier (Vayikra Rabba 26:8) which explains, based on the verse in Ezekiel, how the angels engage in acts of kindness and charity toward one another.
“For You have performed great deeds” (Psalms 71:19) – these are the two great lights, as it is stated: “The two great lights” (Genesis 1:16). “God, who is comparable to You?” (Psalms 71:19) – who is comparable to You among the supernal beings, who is comparable to You among the earthly beings? Who is comparable to You, in that You subdue the attribute of justice? You illuminate for the supernal and for the earthly. You illuminate for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”
רַבִּי יִצְחָק פָּתַח (תהלים קיט, קמ): צְרוּפָה אִמְרָתְךָ מְאֹד וְעַבְדְּךָ אֲהֵבָהּ, כַּצּוֹרֵף הַזֶּה שֶׁמַּכְנִיס הַזָּהָב לַכּוּר שְׁנַיִם אוֹ שְׁלשָׁה פְּעָמִים עַד שֶׁמְזַקְּקוֹ, כָּךְ פָּרָשָׁה זוֹ נֶאֶמְרָה וְנִשְׁנֵית וְנִשְׁתַּלְשֵׁת, וַהֲרֵי הַדְּבָרִים קַל וָחֹמֶר וּמַה אִם פָּרָשָׁה קְטַנָּה שֶׁבַּתּוֹרָה נֶאֶמְרָה וְנִשְׁנֵית וְנִשְׁתַּלְשֵׁת, שְׁאָר כָּל פָּרָשִׁיּוֹת שֶׁל תּוֹרָה עַל אַחַת כַּמָּה וְכַמָּה.
Rabbi Yitzḥak began: “Your saying is exceedingly pure, and Your servant loves it” (Psalms 119:140) – like the goldsmith who inserts the gold into the crucible two or three times until he purifies it, so this portion was stated, repeated, and repeated a third time.2The mitzva to light the lamps in the Tabernacle or Temple was taught in Exodus (27:20–21), Leviticus (24:1–4), and Numbers (8:1–4). This is in order to clarify all the details of the mitzva and help the people remember it (see Maharzu). The matters can be inferred a fortiori: If this small portion in the Torah is stated, repeated, and repeated a third time, the rest of the portions in the Torah, all the more so.3Other passages, which are far more extensive, must have also been repeated to the people. The mitzvot were taught at Sinai, repeated at the Tent of Meeting, and repeated a third time on the plains of Moav (Maharzu).
צַו אֶת בְּנֵי יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (איוב יד, טו): תִּקְרָא וְאָנֹכִי אֶעֱנֶךָּ, כְּמָה דְאַתְּ אָמַר (ישעיה נח, ט): אָז תִּקְרָא וַה' יַעֲנֶה, לְמַעַן תִּכְסֹף, לְמַעֲשֵׂה יָדֶיךָ תִּתְחַמֵּד נַפְשֶׁךָ, כְּמָה דְאַתְּ אָמַר (בראשית לא, ל): כִּי נִכְסֹף נִכְסַפְתָּה, אָמַר אִיּוֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים בִּרְשׁוּתְךָ וְאֶת מַעֲשֵׂה יָדֶיךָ תִּכְסֹף, אֶלָּא תַּשְׁגִּיחַ בְּמַעֲשֵׂה יָדֶיךָ, הֱוֵי: צַו אֶת בְּנֵי יִשְׂרָאֵל.
“Command the children of Israel” – that is what is written: “Call and I will answer You” (Job 14:15), just as it says: “Then you will call, and the Lord will answer” (Isaiah 58:9). “So that You will long [tikhsof]”4This is a variation of the end of Job 14:15. – so that Your soul will long for Your handiwork, just as it says: “Because you longed [nikhsof nikhsafta]” (Genesis 31:30).5The midrash cites this verse in order to clarify the meaning of the word tikhsof in the verse in Job. Job said before the Holy One blessed be He: Master of the universe, the supernal and the earthly are under Your authority, and You long for Your handiwork? Rather, You tend to Your handiwork.6Job is saying that God commands the people of Israel to light lamps in the Temple not because He needs their light, but in order to grant them reward for fulfilling His command. That is, “command the children of Israel.”
דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל, בַּר קַפָּרָא פָּתַח (תהלים יח, כט): כִּי אַתָּה תָּאִיר נֵרִי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לָאָדָם, נֵרְךָ בְּיָדִי וְנֵרִי בְיָדֶךָ, נֵרְךָ בְּיָדִי, שֶׁנֶּאֱמַר (משלי כ, כז): נֵר ה' נִשְׁמַת אָדָם, נֵרִי בְיָדֶךָ (ויקרא כד, ב): לְהַעֲלֹת נֵר תָּמִיד, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הֵאַרְתָּ נֵרִי הֲרֵינִי מֵאִיר נֵרְךָ, הֱוֵי: צַו אֶת בְּנֵי יִשְׂרָאֵל. דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב (שיר השירים ז, ו): רֹאשֵׁךְ עָלַיִךְ כַּכַּרְמֶל וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, הָרָשִׁים שֶׁבָּכֶם חֲבִיבִין עָלַי כְּאֵלִיָּהוּ שֶׁעָלָה לַכַּרְמֶל, הֲדָא הוּא דִכְתִיב (מלכים א יח, מב): וְאֵלִיָּהוּ עָלָה אֶל רֹאשׁ הַכַּרְמֶל וַיִּגְהַר אַרְצָה וַיָּשֶׂם פָּנָיו בֵּין בִּרְכָּו, וְלָמָּה שָׂם פָּנָיו בֵּין בִּרְכָּיו, אָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אִם אֵין לָנוּ זְכוּת הַבֵּט לִבְרִית מִילָה. (שיר השירים ז, ו): וְדַלַּת רֹאשֵׁךְ כָּאַרְגָּמָן, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַדַּלִּים שֶׁבָּכֶם חֲבִיבִין עָלַי כְּדָוִד, שֶׁנֶּאֱמַר (זכריה יב, ח): וְהָיָה הַנִּכְשָׁל בָּהֶם בַּיּוֹם הַהוּא כְּדָוִיד, וְיֵשׁ אוֹמְרִים כְּדָנִיֵּאל, דִּכְתִיב בֵּיהּ (דניאל ה, כט): וְהַלְבִּשׁוּ לְדָנִיֵּאל אַרְגְּוָנָא. (שיר השירים ז, ו): מֶלֶךְ אָסוּר בָּרְהָטִים, שֶׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ בִּשְׁבוּעָה שֶׁהוּא מַשְׁרֶה שְׁכִינָתוֹ בְּתוֹךְ רָהִיטִין שֶׁל יַעֲקֹב אָבִינוּ, בִּזְכוּת מִי, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בִּזְכוּתוֹ שֶׁל אַבְרָהָם אָבִינוּ, דִּכְתִיב (בראשית יח, ז): וְאֶל הַבָּקָר רָץ אַבְרָהָם. רַבִּי לֵוִי אָמַר בִּזְכוּתוֹ שֶׁל יַעֲקֹב, דִּכְתִיב בֵּיהּ (בראשית ל, לח): וַיַּצֵּג אֶת הַמַּקְלוֹת אֲשֶׁר פִּצֵּל בָּרְהָטִים. אָמַר רַבִּי בֶּרֶכְיָה מֶלֶךְ אָסוּר בָּרְהָטִים, זֶה משֶׁה, דִּכְתִיב בֵּיהּ (דברים לג, ה): וַיְהִי בִישֻׁרוּן מֶלֶךְ, אָסוּר בָּרְהָטִים, שֶׁגָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלָיו שֶׁלֹּא יִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל, בִּשְׁבִיל מִי, בִּשְׁבִיל רְהָטִים שֶׁל מֵי מְרִיבָה, הֲדָא הוּא דִכְתִיב (במדבר כ, יג): הֵמָּה מֵי מְרִיבָה אֲשֶׁר רָבוּ בְנֵי יִשְׂרָאֵל. רַבִּי יְהוּדָה מְשָׁלוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁגָּזַר וְאָמַר כָּל מִי שֶׁיִּלְקֹט וְיֹאכַל מִפֵּרוֹת שְׁבִיעִית יְהוּ מַחֲזִירִין אוֹתוֹ בַּקַּמְפּוֹן, הָלְכָה אִשָּׁה אַחַת בַּת טוֹבִים וְלִקְטָה וְאָכְלָה מִפֵּרוֹת שְׁבִיעִית, הִתְחִילוּ מַחֲזִירִין אוֹתָהּ בַּקַּמְפּוֹן וְהָיְתָה צוֹוַחַת וְאוֹמֶרֶת בְּבַקָּשָׁה מִמְּךָ אֲדוֹנִי הַמֶּלֶךְ תְּלֵה אֶת הַפַּגִּין הַלָּלוּ בְּצַוָּארִי כְּדֵי שֶׁלֹּא יְהוּ הַבְּרִיּוֹת אוֹמְרוֹת דּוֹמֶה לָנוּ שֶׁנִּמְצָא בָהּ דָּבָר שֶׁל עֶרְוָה אוֹ דָּבָר שֶׁל כְּשָׁפִים, אֶלָּא מִתּוֹךְ שֶׁרוֹאִים אֶת הַפַּגִּין בְּצַוָּארִי הֵן יוֹדְעִין שֶׁבִּשְׁבִילָן אֲנִי מְחַזֶּרֶת. כָּךְ אָמַר משֶׁה לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם כְּתֹב בְּתוֹרָתְךָ מִפְּנֵי מָה אֵינִי נִכְנַס לָאָרֶץ, שֶׁלֹּא יְהוּ יִשְׂרָאֵל אוֹמְרִים דּוֹמֶה לָנוּ שֶׁזִּיֵּף משֶׁה אֶת הַתּוֹרָה, אוֹ אָמַר דָּבָר שֶׁלֹּא נִצְטַוָּה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ שֶׁאֲנִי כּוֹתֵב שֶׁלֹּא הָיְתָה אֶלָּא עַל הַמָּיִם, הֲדָא הוּא דִכְתִיב (במדבר כז, יד): כַּאֲשֶׁר מְרִיתֶם פִּי בְּמִדְבַּר צִן. רַבִּי שִׁמְעוֹן מְשָׁלוֹ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְמֶלֶךְ שֶׁמְהַלֵּךְ בַּדֶּרֶךְ וּבְנוֹ עִמּוֹ עַל קָרוֹכִין, כֵּיוָן שֶׁהִגִּיעוּ לְמָקוֹם צַר נֶהְפְּכָה קָרוֹכִין עַל בְּנוֹ, נִסְמֵית עֵינוֹ נִקְטְעָה יָדוֹ נִשְׁבְּרָה רַגְלוֹ, כֵּיוָן שֶׁהָיָה הַמֶּלֶךְ מַגִּיעַ לְאוֹתוֹ מָקוֹם, הָיָה מַזְכִּיר וְאוֹמֵר אוֹי לִי כָּאן נִזּוֹק בְּרִי, כָּאן נִסְמֵית עֵינוֹ, כָּאן נִקְטְעָה יָדוֹ, כָּאן נִשְׁבְּרָה רַגְלוֹ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְכִּיר בְּתוֹרָתוֹ שָׁלשׁ פְּעָמִים מֵי מְרִיבָה, כְּלוֹמַר כָּאן הָרַגְתִּי אֶת משֶׁה, כָּאן הָרַגְתִּי אֶת אַהֲרֹן, כָּאן הָרַגְתִּי אֶת מִרְיָם, הֲדָא הוּא דִכְתִיב (תהלים קמא, ו): נִשְׁמְטוּ בִידֵי סֶלַע שֹׁפְטֵיהֶם וְשָׁמְעוּ אֲמָרַי כִּי נָעֵמוּ. רַב נַחְמָן אָמַר מֶלֶךְ זֶה משֶׁה, דִּכְתִיב: וַיְהִי בִישֻׁרוּן מֶלֶךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה אֲנִי מִנִּיתִיךָ מֶלֶךְ עַל יִשְׂרָאֵל, דַּרְכּוֹ שֶׁל מֶלֶךְ לִהְיוֹת גּוֹזֵר וַאֲחֵרִים מְקַיְּמִין, כָּךְ תְּהֵא גוֹזֵר וְיִשְׂרָאֵל מְקַיְּמִין, הֲדָא הוּא דִכְתִיב: צַו אֶת בְּנֵי יִשְׂרָאֵל.
Another matter: “Command the children of Israel” – bar Kappara began: “For You light my lamp” (Psalms 18:29). The Holy One blessed be He said to Adam: ‘Your lamp is in My hand, and My lamp is in your hand.’ Your lamp is in My hand, as it is stated: “The spirit of man is the lamp of the Lord” (Proverbs 20:27). My lamp is in your hand, “to kindle a lamp continually.” The Holy One blessed be He said: ‘If you illuminate My lamp, I will illuminate your lamp.’ That is, “command the children of Israel.”
Another matter: “Command the children of Israel” – that is what is written: “Your head [roshekh] is upon you like the Carmel, and the locks of your head are like purple wool” (Song of Songs 7:6) – the indigent [harashim] among you are as dear to Me as Elijah, who ascended the Carmel. That is what is written: “Elijah ascended to the peak [rosh] of the Carmel, and he knelt to the ground, and he put his face between his knees” (I Kings 18:42). Why did he put his face between his knees? He said before the Holy One blessed be He: Master of the universe, if we have no merit, look to the covenant of circumcision.
“And the locks of [vedalat] your head are like purple wool” (Song of Songs 7:6). The Holy One blessed be He said: The destitute [hadalim] among you are as dear to Me as David, as it is stated: “The weak among them on that day will be like David” (Zechariah 12:8). Some say: Like Daniel, in whose regard it is written: “They clad Daniel in purple wool” (Daniel 5:29).
“The king bound in tresses [barehatim]” (Song of Songs 7:6) – as the Holy One blessed be He bound Himself by oath that He would rest His Divine Presence within the panels [rahitin] of Jacob our patriarch.7Jacob planted the trees from which the boards of the Tabernacle were crafted (see Bereshit Rabba 54:6). By whose merit? Rabbi Abba bar Kahana said: By the merit of Abraham our patriarch, as it is written: “Abraham ran8The verb ran is rahat in Aramaic. to the cattle” (Genesis 18:7). Rabbi Levi said: By the merit of Jacob, in whose regard it is written: “He displayed the rods that he peeled in the receptacles [barehatim]” (Genesis 30:38).
Rabbi Berekhya said: “The king bound in tresses” (Song of Songs 7:6) – this is Moses, in whose regard it is written: “He became king in Yeshurun” (Deuteronomy 33:5). “Bound in tresses” – as the Holy One blessed be He decreed against him that he would not enter the Land of Israel. For what reason? It is due to the receptacles [rehatim] of the waters of dispute. That is what is written: “These are the waters of dispute, where the children of Israel quarreled” (Numbers 20:13).9It was due to the incident described there that Moses could not enter the Land of Israel; see Numbers 20:1–13. Rabbi Yehuda presented a parable; to what is the matter analogous? To a king who decreed and said: Anyone who gathers and eats Sabbatical Year produce will be led around the arena.10To publicly shame him. There was a certain well-born woman who went, gathered, and ate Sabbatical Year produce. They began leading her around in the arena, and she was screaming and saying: ‘Please, I implore you, my lord, the king: Hang these unripe figs around my neck so the people will not say: It appears to us that they discovered in her a matter of sexual immorality or a matter of sorcery. Rather, by seeing the unripe figs on my neck, they will know that it is due to them that I am being led around.’ So, Moses said before the Holy One blessed be He: ‘Master of the universe, write in Your Torah the reason that I am not entering the Land, so Israel will not say: It seems to us that Moses falsified the Torah or said a matter that he was not commanded.’ The Holy One blessed be He said to him: ‘As you live, I will write that it was due only to the water.’ That is what is written: “Because you defied My directive in the wilderness of Tzin…[They are the waters of dispute in Kadesh]” (Numbers 27:14).
Rabbi Shimon presented a parable; to what is the matter analogous? To a king who was going on the way and his son was with him on the carriage. When they reached a narrow place, the carriage overturned onto his son. His eye was blinded, his arm was severed, and his leg was broken. When the king would reach that place, he would mention it, saying: ‘Woe is me. Here my son was injured, here his eye was blinded, here, his arm was severed, here his leg was broken.’ So, the Holy One blessed be He mentions the waters of dispute three times in His Torah,11See Numbers 20:24, 27:14; Deuteronomy 32:51. Moses and Aaron died without entering the Land of Israel due to the events at the waters of dispute. That episode was set in motion by the passing of Miriam (see Numbers 20:1). as though to say, here I killed Moses, here I killed Aaron, here I killed Miriam. That is what is written: “Their judges slip down by the rock; they will hear My words, for they are pleasing” (Psalms 141:6).12This verse is cited here because Moses and Aaron, the judges of the nation, were unable to enter the land due to the incident in which Moses hit the rock (Numbers 20:11).
Rav Naḥman said: “King” (Song of Songs 7:6) – this is Moses, as it is written: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel. It is the way of a king to issue edicts and [that] others fulfill them, so you shall issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”
רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי אַחָא אָמַר (משלי כא, כב): עִיר גִּבֹּרִים עָלָה חָכָם, גְּבָרִים כְּתִיב, שֶׁכֻּלָּם גְּבָרִים וְאֵין בָּהֶם נְקֵבָה. עָלָה חָכָם, זֶה משֶׁה, שֶׁנֶּאֱמַר (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים, (משלי כא, כב): וַיּוֹרֶד עֹז מִבְטֶחָה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר: עֹז, זוֹ תּוֹרָה, מִבְטֶחָה, שֶׁבִּטְחוֹנָן שֶׁל מַלְאָכִים שֶׁהָיוּ סְבוּרִין שֶׁלָּהֶם נִתְּנָה הַתּוֹרָה, עַד שֶׁאָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא (איוב כח, יג): וְלֹא תִמָּצֵא בְּאֶרֶץ הַחַיִּים. וְרַבִּי נְחֶמְיָה אוֹמֵר: עֹז, זוֹ תּוֹרָה, מִבְטֶחָה, שֶׁבִּטְחוֹנָהּ בָּהּ וּמַתַּן שְׂכָרָהּ בְּצִדָּהּ. וְרַבָּנָן אָמְרוּ: עֹז, זוֹ תּוֹרָה, מִבְטֶחָה, שֶׁכָּל מִי שֶׁיָּגֵעַ בָּהּ בָּטוּחַ שֶׁגּוֹזֵר וַאֲחֵרִים מְקַיְמִין, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה הַרְבֵּה יָגַעְתָּ בַּתּוֹרָה אֶלָּא תְּהֵא גּוֹזֵר וְיִשְׂרָאֵל מְקַיְּמִין, הֲדָא הוּא דִכְתִיב: צַו אֶת בְּנֵי יִשְׂרָאֵל.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Aḥa: “A wise man ascends against the city of the mighty [giborim]” (Proverbs 21:22) – gevarim13The word giborim is written without the letter vav, such that it can be read gevarim, males. is written, as they are all males [gevarim] and there is no female among them. “A wise man ascends” – this is Moses, as it is stated: “Moses ascended to God” (Exodus 19:3). “And removes the might of its stronghold” (Proverbs 21:22) – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda says: “Might” – this is Torah. “Its stronghold [mivtaḥa]” – as the certitude [bitḥonan] of the angels was that the Torah was to be given to them, until the Holy One blessed be He said to them: “It is not found in the land of the living” (Job 28:13).14This is the land of the angels, who live forever. Rabbi Neḥemya says: “Might” – this is Torah; “its stronghold [mivtaḥa]” – its assurance [bitḥona] is in it, and that there is reward given for it is [stated] at its side.15One is assured by the Torah itself of great reward for those who observe and study it, as in the verse: “For it is your life and the length of your days” (Deuteronomy 30:20; Yefe To’ar). The Rabbis say: “Might” – this is Torah; “its stronghold [mivtaḥa]” – as anyone who toils in it may be certain [batuaḥ] that he will issue edicts and others will fulfill them. So, the Holy One blessed be He said to Moses: ‘You toiled extensively in the Torah, so you will issue edicts and Israel will fulfill them.’ That is what is written: “Command the children of Israel.”
דָּבָר אַחֵר, צַו אֶת בְּנֵי יִשְׂרָאֵל, רַבִּי וְרַבָּנָן, רַבִּי אוֹמֵר כָּתוּב אֶחָד אוֹמֵר (איוב כה, ג): הֲיֵשׁ מִסְפָּר לִגְדוּדָיו, וְכָתוּב אֶחָד אוֹמֵר (דניאל ז, י): אֶלֶף אַלְפִין יְשַׁמְשׁוּנֵהּ, וְכָתוּב אֶחָד אוֹמֵר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ, אֶלָּא הֲרֵי זֶה מִסְפַּר גְּדוּד אֶחָד, אֲבָל לִגְדוּדָיו אֵין מִסְפָּר. וְרַבָּנָן אָמְרֵי כָּתוּב אֶחָד אוֹמֵר: הֲיֵשׁ מִסְפָּר לִגְדוּדָיו, וְכָתוּב אֶחָד אוֹמֵר: אֶלֶף אַלְפִין יְשַׁמְשׁוּנֵהּ, אֶלָּא עַד שֶׁלֹּא חָרַב בֵּית הַמִּקְדָּשׁ הָיָה קִלּוּסוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹלֶה מִשָּׁלֵם, כֵּיוָן שֶׁחָרַב בֵּית הַמִּקְדָּשׁ כִּבְיָכוֹל מִעֵט הַקָּדוֹשׁ בָּרוּךְ הוּא פַּמַּלְיָא שֶׁלּוֹ, וְאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ בְּדִין שֶׁיְהֵא קִלּוּסִי עוֹלֶה כְּמוֹ שֶׁהָיָה עוֹלֶה (איוב כה, ג): וְעַל מִי לֹא יָקוּם אוֹרֵהוּ, מִי בָּא מִכָּל בָּאֵי עוֹלָם וְאוֹמֵר לֹא הֵאִיר לִי חַמָּה בַּיּוֹם וְלֹא הֵאִיר לִי לְבָנָה בַּלַּיְלָה, אַתָּה מֵאִיר לָעֶלְיוֹנִים וְלַתַּחְתּוֹנִים וּלְכָל בָּאֵי עוֹלָם וְאַתָּה מִתְאַוֶּה לְאוֹרָן שֶׁל יִשְׂרָאֵל, הֲדָא הוּא דִכְתִיב: צַו אֶת בְּנֵי יִשְׂרָאֵל.
Another matter: “Command the children of Israel” – Rabbi [Yehuda HaNasi] and the Rabbis: Rabbi [Yehuda HaNasi] says: One verse says: “Is there a number to His troops?” (Job 25:3), and another verse says: “Thousands upon thousands will serve Him” (Daniel 7:10), and another verse says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). Rather, this is the number in one troop, but there is no number to His troops. The Rabbis say: One verse says: “Is there a number to His troops?” and another verse says: “Thousands upon thousands will serve Him.” Rather, until the Temple was destroyed, the lauding of the Holy One blessed be He would ascend in completeness. When the Temple was destroyed, the Holy One blessed be He, as it were, reduced His entourage. The Holy One blessed be He said: It is not right for My lauding to ascend as it used to ascend.
“On whom will His light not rise?” (Job 25:3) – who from all who entered the world can come and say: The sun did not illuminate for me during the day and the moon did not illuminate for me in the night? You illuminate for the supernal, the earthly, and for all who enter the world, yet You desire Israel’s light. That is what is written: “Command the children of Israel.”
אָמַר רַבִּי חֲנִינָא חַלּוֹנוֹת הָיוּ לְבֵית הַמִּקְדָּשׁ וּמֵהֶם הָיְתָה אוֹרָה יוֹצְאָה לָעוֹלָם, שֶׁנֶּאֱמַר (מלכים א, ו, ד): וַיַּעַשׂ לַבָּיִת חַלּוֹנֵי שְׁקֻפִים אֲטֻמִים, שְׁקוּפוֹת אֲטוּמוֹת, הָיוּ מַקְטִינוֹת מִבִּפְנִים וּמַרְחִיבוֹת מִבַּחוּץ כְּדֵי לְהוֹצִיא אוֹרָה לָעוֹלָם. אָמַר רַבִּי לֵוִי מָשָׁל לְמֶלֶךְ שֶׁבָּנָה לוֹ טְרַקְלִין וְעָשָׂה חַלּוֹנוֹתָיו מַקְטִינוֹת מִבַּחוּץ וּמַרְחִיבוֹת מִבִּפְנִים כְּדֵי לְהַכְנִיס אוֹרָה לְתוֹכָהּ, אֲבָל חַלּוֹנוֹת שֶׁל בֵּית הַמִּקְדָּשׁ לֹא הָיוּ כֵן אֶלָּא מַקְטִינוֹת מִבִּפְנִים וּמַרְחִיבוֹת מִבַּחוּץ, כְּדֵי לְהוֹצִיא אוֹרָה גְדוֹלָה. רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק שָׁאַל לְרַבִּי שְׁמוּאֵל בַּר נַחְמָן בִּשְׁבִיל שֶׁשָּׁמַעְתִּי עָלֶיךָ שֶׁאַתָּה בַּעַל אַגָּדָה מֵהֵיכָן אוֹרָה יָצְאָה לָעוֹלָם, אָמַר לוֹ נִתְעַטֵּף הַקָּדוֹשׁ בָּרוּךְ הוּא כַּשִּׂמְלָה וְהִבְהִיק כָּל הָעוֹלָם כֻּלּוֹ מִזִּיו הֲדָרוֹ אָמַר לוֹ בִּלְחִישָׁה. אָמַר לוֹ מִקְרָא מָלֵא הוּא, שֶׁנֶּאֱמַר (תהלים קד, ב): עֹטֶה אוֹר כַּשַּׂלְמָה נוֹטֶה שָׁמַיִם כַּיְרִיעָה, וְאַתְּ אוֹמֵר לִי בִּלְחִישָׁה, אָמַר כְּשֵׁם שֶׁאֲמָרוּהָ בִּלְחִישָׁה כָּךְ אָמַרְתִּי לְךָ בִּלְחִישָׁה. אָמַר רַבִּי בֶּרֶכְיָה אִלּוּלֵי שֶׁדְּרָשָׁהּ רַבִּי יִצְחָק בָּרַבִּים לֹא הָיָה אֶפְשָׁר לְאָמְרָהּ. וְקַמֵּי מִן כֵּן מָה הֲווֹן אָמְרִין, אָמַר רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יִצְחָק מִמָּקוֹם בֵּית הַמִּקְדָּשׁ מִשָּׁם אוֹרָה יוֹצֵאת לָעוֹלָם, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ב): וְהִנֵּה כְּבוֹד אֱלֹהֵי יִשְׂרָאֵל בָּא מִדֶּרֶךְ הַקָּדִים וְקוֹלוֹ כְּקוֹל מַיִם רַבִּים וְהָאָרֶץ הֵאִירָה מִכְּבֹדוֹ, וְאֵין כְּבוֹדוֹ אֶלָּא בֵּית הַמִּקְדָּשׁ, כְּמָה דְאַתְּ אָמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן מְקוֹם מִקְדָּשֵׁנוּ.
Rabbi Ḥanina said: There were windows in the Temple through which its light would emerge to the world, as it is stated: “He made for the House recessed narrowing windows” (I Kings 6:4). “Recessed narrowing” – they were narrow from within and wide from without in order to bring out its light to the world. Rabbi Levi said an analogy: [If] a king were to build a great hall, he would make its windows narrow from without and wide from within so that light would enter it. But the windows of the Temple were not so, but rather, they were narrow from within and wide from without in order to bring out great light.
Rabbi Shimon ben Yehotzadak asked Rabbi Shmuel bar Naḥman: ‘Because I have heard about you that you are a master of aggada, from where did light emerge to the world?’16Before God created the sun and the moon. He said to him: ‘The Holy One blessed be He wrapped Himself [in light] as in a cloak, and the entire world shone from the aura of His glory’; he said to him in a whisper.17He did so in order to avoid expounding on Creation out loud (see Ḥagiga 11b). He said to him: ‘It is an explicit verse, as it is stated: “Enveloping with light as if with a cloak, He spreads the heavens like a sheet” (Psalms 104:2), and you say it to me in a whisper?’ He said to him: ‘Just as [my teachers] said it [to me] in a whisper, so I said it to you in a whisper.’
Rabbi Berekhya said: Had Rabbi Yitzḥak not expounded it publicly, it would not have been possible to say it.18Rabbi Yitzḥak had publicly interpreted the verse (Psalms 104:2) as explained by Rabbi Shimon ben Yehotzadak. By doing so publicly, he demonstrated that he did not consider this to be included in the Sages’ instruction to avoid publicly expounding the process of Creation. Beforehand, what would they say? Rabbi Berekhya said in the name of Rabbi Yitzḥak: From the place of the Temple, from there light would emerge to the world. That is what is written: “Behold, the glory of the God of Israel was coming from the direction of the east, and its sound was like the sound of many waters, and the earth shone with His glory” (Ezekiel 43:2). “His glory” is nothing other than the Temple, just as it says: “Throne of glory, exalted from the beginning, the place of our Temple” (Jeremiah 17:12).
רַבִּי אֲבִינָא אֲמַר תַּרְתֵּי, וְרַבִּי בֶּרֶכְיָה אֲמַר תַּרְתֵּי, וְרַבָּנָן אָמְרֵי תַּרְתֵּי. רַבִּי אֲבִינָא אָמַר הַגַּלְגַּל הַזֶּה שֶׁל חַמָּה אֶחָד מִמְשַׁמְשַׁי הוּא, וּבְשָׁעָה שֶׁיּוֹצְאָה לָעוֹלָם אֵין כָּל בְּרִיָּה יְכוֹלָה לָזוּן עֵינֶיהָ מִמֶּנָּהּ, הֲדָא הוּא דִכְתִיב (דניאל ז, י): נְהַר דִּי-נוּר נָגֵד וְנָפֵק מִן קֳדָמוֹהִי, וּלְאוֹרְךָ אֲנִי צָרִיךְ. אָמַר רַבִּי אַחָא (ישעיה מב, כא): ה' חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר, לֹא [בראתי] [צויתי] אֶלָּא לְזַכּוֹתֶךָ. רַבִּי אֲבִינָא אָמַר אָחֳרֵי, הַבָּרָק הַזֶּה אֶחָד מִתּוֹלְדוֹת הָאֵשׁ שֶׁל מַעְלָן הוּא, וְהוּא מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ מַבְהִיק אוֹרוֹ, וּלְאוֹרְךָ אֲנִי צָרִיךְ. אָמַר רַבִּי אַחָא ה' חָפֵץ לְמַעַן צִדְקוֹ, הֵיךְ דְּקָדָמוֹי. רַבִּי בֶּרֶכְיָה אָמַר הַגַּלְגַּל הַזֶּה שֶׁל עַיִן אֵין אָדָם רוֹאֶה מִתּוֹךְ הַלָּבָן שֶׁיֵּשׁ בּוֹ אֶלָּא מִתּוֹךְ הַשָּׁחוֹר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַה מִּתּוֹךְ חֲשֵׁכָה בָּרָאתִי לְךָ אוֹרָה, וּלְאוֹרְךָ אֲנִי צָרִיךְ. אָמַר רַבִּי אַחָא ה' חָפֵץ לְמַעַן צִדְקוֹ. רַבִּי בֶּרֶכְיָה אָמַר אָחֳרֵי (בראשית א, ב): וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ, מַה כְּתִיב בַּתְרֵיהּ (בראשית א, ג): וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי אוֹר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מַה מִּתּוֹךְ חֲשֵׁכָה בָּרָאתִי לְךָ אוֹרָה, וּלְאוֹרְךָ אֲנִי צָרִיךְ. אָמַר רַבִּי אַחָא וכו'. וְרַבָּנָן אָמְרֵי תַּרְתֵּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לַוָּלָד, כָּל אוֹתָן תִּשְׁעָה חֳדָשִׁים שֶׁהָיִיתָ בִּמְעֵי אִמְךָ אֲנִי הָיִיתִי מֵאִיר לְךָ, וּלְאוֹרְךָ אֲנִי צָרִיךְ. וְרַבָּנָן אָמְרֵי אָחֳרֵי (דניאל ב, כב): הוּא גָּלֵא עֲמִיקָתָא וּמְסַתְּרָתָא יָדַע מָה בַחֲשׁוֹכָא וּנְהוֹרָא עִמֵּהּ שְׁרֵא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא נְהוֹרָא שְׁרֵא גַּבִּי וּלְאוֹרְךָ אֲנִי צָרִיךְ.
Rabbi Avina said two [statements], Rabbi Berekhya said two, and the Rabbis said two. Rabbi Avina said: This orb of the sun is one of My attendants,19This is stated from the perspective of God. and when it emerges to the world, there is no creature that can feast its eyes upon it. That is what is written: “A river of fire emerged and flowed from before Him” (Daniel 7:10). Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21) – I commanded it only to accord you merit. Rabbi Avina said another [statement]: Lightning is one of the byproducts of the supernal fire, and its light shines from the end of the world to the other end. Do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness,” – as stated previously.
Rabbi Berekhya said: This orb of the eye, a person does not see via the white that is in it, but rather, via the black. The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said: “The Lord is desirous for the sake of His righteousness.” Rabbi Berekhya said another [statement]: “The earth was emptiness and disorder, [and darkness was upon the face of the deep]” (Genesis 1:2). What is written thereafter? “God said: Let there be light; and there was light” (Genesis 1:3). The Holy One blessed be He said: If from the darkness I created light for you, do I require your light? Rabbi Aḥa said…
The Rabbis said two [statements]: The Holy One blessed be He says to a child: ‘All those nine months that you were in your mother’s womb, I would illuminate for you; do I require your light?’ The Rabbis said another [statement]: “He reveals the profound and the obscure; He knows what is in the darkness, and the light rests with Him” (Daniel 2:22). The Holy One blessed be He said: The light rests with Me; do I require your light?
אָמַר רַב בְּשָׁעָה שֶׁגַּלְגַּל חַמָּה וּלְבָנָה נִכְנָסִין לִטֹּל רְשׁוּת מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, עֵינֵיהֶם כֵּהוֹת מִזִּיו הַשְּׁכִינָה וּמְבַקְּשִׁין לָצֵאת לְהָאִיר לָעוֹלָם וְאֵינָן רוֹאִין כְּלוּם, וּמָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם מוֹרֶה לִפְנֵיהֶם חִצִּים וּמְהַלְכִים לְאוֹרָם, הֲדָא הוּא דִכְתִיב (חבקוק ג, יא): שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָּה לְאוֹר חִצֶּיךָ יְהַלֵּכוּ לְנֹגַהּ בְּרַק חֲנִיתֶךָ, וּכְתִיב (יואל ב, י): שֶׁמֶשׁ וְיָרֵחַ קָדָרוּ וְכוֹכָבִים אָסְפוּ נָגְהָם, רַבִּי הוֹשַׁעְיָא בְּרֵיהּ דְּרַבִּי שִׁמְלָאי דְּקֵיסָרִין בְּשֵׁם רַבִּי יִצְחָק בַּר זְעֵירָא, לְעוֹלָם אֵין גַּלְגַּל חַמָּה שׁוֹקֵעַ עַד שֶׁהוּא נַעֲשָׂה כְּמִין חַרְדָּל שֶׁל דָּם, מַאי טַעְמָא (תהלים יט, ו): וְהוּא כְּחָתָן יֹצֵא מֵחֻפָּתוֹ יָשִׂישׂ כְּגִבּוֹר לָרוּץ אֹרַח, וְאֵין אוֹרַח אֶלָּא שֶׁל נָשִׁים, כְּמָה דְאַתְּ אָמַר (בראשית יח, יא): חָדַל לִהְיוֹת לְשָׂרָה אֹרַח כַּנָּשִׁים. אָמַר רַבִּי לֵוִי בְּכָל יוֹם וָיוֹם הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹשֵׁב בַּדִּין עַל גַּלְגַּל חַמָּה וּלְבָנָה שֶׁאֵין מְבַקְשִׁים לָצֵאת לְהָאִיר לָעוֹלָם, מָה הֵם אוֹמְרִים, הַבְּרִיּוֹת מְקַטְרְגִין לָנוּ, הַבְּרִיּוֹת מִשְׁתַּחֲוִים לָנוּ. אָמַר רַבִּי יוֹסְטָא בַּר שׁוּנֵם, מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לָהֶם, יוֹשֵׁב עֲלֵיהֶן בַּדִּין וְיוֹצְאִין וּמְאִירִין לָעוֹלָם בְּעַל כָּרְחָן, הֲדָא הוּא דִכְתִיב (צפניה ג, ה): בַּבֹּקֶר בַּבֹּקֶר מִשְׁפָּטוֹ יִתֵּן לָאוֹר לֹא נֶעְדָּר, מַהוּ לֹא נֶעְדָּר, לֹא פָּסָק, (צפניה ג, ה): וְלֹא יוֹדֵעַ עַוָּל בּשֶׁת, לָא בַּהֲתִין אֶלָא סָגְדִין לְהוֹן חָמְיָן לְהוֹן לָקְיָן וְלָא בַּהֲתִין, הֲדָא הוּא דִכְתִיב (ויקרא כד, ב): וְיִקְחוּ אֵלֶיךָ שֶׁמֶן זַיִת.
Rav said: When the orb of the sun and the moon enter to ask permission from before the Holy One blessed be He,20They ask permission to go out in order to illuminate the world. their eyes dim from the aura of the Divine Presence. They seek to emerge and illuminate the world, but they do not see anything. What does the Holy One blessed be He do for them? He shoots arrows before them and they proceed by their light. That is what is written: “The sun, the moon stand in their abode; by the light of Your arrows they will go, by the glow of the flash of Your spear” (Habakkuk 3:11). And it is written: “The sun and the moon were darkened, and the stars withdrew their shine” (Joel 2:10).
Rabbi Hoshaya son of Rabbi Simlai of Caesarea in the name of Rabbi Yitzḥak bar Ze’eira: The orb of the sun never sets until it becomes like a round spot of blood. What is the source? “[In a tent within He placed the sun,] which, like a bridegroom leaving his bridal chamber, rejoices like a warrior running his course [oraḥ]” (Psalms 19:5–6), and oraḥ is only that of women, just as it says: “The manner [oraḥ] of women21This is a reference to the menstrual cycle. had ceased for Sarah” (Genesis 18:11).
Rabbi Levi said: Each and every day, the Holy One blessed be He sits in judgment of the orb of the sun and the moon, which do not wish to emerge and illuminate the world. What do they say? The people indict us, the people prostrate themselves to us.22This is an indictment, because God will punish not only the idolators but also that which they worshipped (Matnot Kehuna). Some suggest that the proper reading is not “indict [mekatregin]” but rather “burn incense [mekaterin]” (Rabbi David Luria). Rabbi Yusta bar Shunem said: What does the Holy One blessed be He do to them? He sits in judgment of them, and they emerge and illuminate the world against their will. That is what is written: “Each morning He brings His judgment to light; it does not fail [lo nedar]” (Zephaniah 3:5). What is [the meaning of the phrase] “lo nedar”? It does not cease. “But the unjust knows no shame” (Zephaniah 3:5) – they have no shame, but rather, they prostrate themselves to them, they see them stricken, but have no shame.23They see the sun and moon stricken in solar and lunar eclipses, yet they continue worshipping them. That is what is written: “They shall take to you…olive oil.”24Although God is the master of all light, as demonstrated by the fact that He forces the sun and moon to shine, He nonetheless asks Israel to light lamps for Him in the Temple.
תָּנֵי רַבִּי חִיָּא שֶׁמֶן זַיִת וְלֹא שֶׁמֶן שֻׁמְשְׁמִין וְלֹא שֶׁמֶן אֱגוֹזִים וְלֹא שֶׁמֶן צְנוֹנוֹת, וְלֹא שֶׁמֶן שְׁקֵדִים, אֶלָּא שֶׁמֶן זַיִת דְּמִזֵּיתֶךָ. אָמַר רַבִּי אָבִין מָשָׁל לְמֶלֶךְ שֶׁמָּרְדוּ בוֹ לִגְיוֹנָיו, וְלִגְיוֹן אֶחָד מִשֶּׁלּוֹ לֹא מָרַד בּוֹ, אָמַר הַמֶּלֶךְ אוֹתוֹ לִגְיוֹן שֶׁלֹּא מָרַד בִּי מִמֶּנּוּ יַעֲשׂוּ דֻּכָּסִין וְאִיפַרְכִין וְאִיסְטְרָלִיטִין. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַזַּיִת הַזֶּה הֵבִיא אוֹרָה לָעוֹלָם בִּימֵי נֹחַ, הֲדָא הוּא דִכְתִיב (בראשית ח, יא): וַתָּבֹא אֵלָיו הַיּוֹנָה לְעֵת עֶרֶב וְהִנֵּה עֲלֵה זַיִת טָרָף בְּפִיהָ, מַהוּ טָרָף קְטִיל, כְּמָה דְאַתְּ אָמַר (בראשית לז, לג): טָרֹף טֹרָף יוֹסֵף, אָמַר רַבִּי בֶּרֶכְיָה אִלּוּ לָא קְטַלְתֵּיהּ אִילָן רַב הֲוָה מִתְעַבְדָא. וּמֵהֵיכָן הֱבִיאַתּוּ, רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר מֵהַר הַמִּשְׁחָה הֱבִיאַתּוּ. רַבִּי לֵוִי אָמַר מִשַּׁבְשׁוּשֵׁי אֶרֶץ יִשְׂרָאֵל הֱבִיאַתּוּ, הֲדָא דְּאִינוּן אָמְרֵי אַרְעָא דְיִשְׂרָאֵל לָא לָקַת בְּמוֹי דְּמַבּוּלָא, הוּא שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָהּ עַל יְדֵי יְחֶזְקֵאל (יחזקאל כב, כד): בֶּן אָדָם אֱמָר לָהּ אַתְּ אֶרֶץ לֹא מְטֹהָרָה הִיא, אָמַר רַבִּי יוֹחָנָן אֲפִלּוּ אִסְטְרוֹבָּלִין שֶׁל רֵחַיִם נִמָּחוּ בַמַּיִם. רַבִּי בֶּרֶכְיָה אָמַר שַׁעֲרֵי גַּן עֵדֶן נִפְתְּחוּ לָהּ וּמִשָּׁם הֱבִיאַתּוּ, אָמַר לוֹ רַבִּי אַיְבוּ אִלּוּ מִגַּן עֵדֶן הֱבִיאַתּוּ לֹא הָיָה לָהּ דָּבָר מְעֻלֶּה יוֹתֵר לְהָבִיא כְּגוֹן קִנָּמוֹן וּבַלְסָמוֹן, אֶלָּא רֶמֶז רָמְזָה לוֹ וְאָמְרָה לוֹ מָרִי נֹחַ, מַר מִזֶּה מִתַּחַת יָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וְלֹא מָתוֹק מִתַּחַת יָדֶךָ.
Rabbi Ḥiyya taught: Olive oil, but not sesame oil, nor walnut oil, nor turnip oil, nor almond oil, but rather, olive oil from your olive trees. Rabbi Avin said: This is analogous to a king whose legions revolted against him. One legion of his did not revolt. The king said: That legion that did not revolt against me will be appointed commanders, lieutenants, and military governors. So, the Holy One blessed be He said: This olive tree brought light to the world in the days of Noah; that is what is written: “The dove came to him at evening time and, behold, a plucked [taraf] olive leaf was in its mouth” (Genesis 8:11). What is “taraf”? Killed, just as it says: “Joseph was mauled [tarof taraf]” (Genesis 37:33).25And presumed dead. Rabbi Berekhya said: Had it not killed it, it would have become a great tree.26When the dove plucked the olive leaf that it brought back to Noah, it killed the olive tree, which was a small sapling but could have grown into a great tree.
From where did it bring it? Rabbi Abba bar Kahana said: It brought it from the Mount of Olives. Rabbi Levi said: It brought it from the branches of the Land of Israel. That is what they say: The Land of Israel was not stricken with the Flood waters. That is what the Holy One blessed be He said by means of Ezekiel: “Son of man, say to it: You are a land that has not been purified, [that has not been rained upon on the day of fury]” (Ezekiel 22:24). Rabbi Yoḥanan said: Even the lower millstone was obliterated in the waters.27Since the Flood was so destructive that even large stones, such as millstones, were eroded, the dove could have found an olive leaf only in the Land of Israel, which was not destroyed in the flood.
Rabbi Berekhya said; The gates of the Garden of Eden opened before it, and it brought it from there. Rabbi Aivu said: Had it brought it from the Garden of Eden, was there not a more exceptional item to bring, e.g., cinnamon or balsam? Rather, it [brought the olive leaf] as an indication to him, saying: My master, Noah, [I prefer something] bitter like this from the hand of the Holy One blessed be He, and not something sweet from your hand.
“Outside the curtain of the testimony, in the Tent of Meeting, Aaron shall arrange it from evening until morning before the Lord continually; an eternal statute for your generations” (Leviticus 24:3).
מִחוּץ לְפָרֹכֶת הָעֵדֻת בְּאֹהֶל מוֹעֵד יַעֲרֹךְ אֹתוֹ (ויקרא כד, י), אָמַר רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ, בִּזְכוּת יַעֲרֹךְ תִּנָּצְלוּ מִן (ישעיה ל, לג): כִּי עָרוּךְ מֵאֶתְמוּל. אָמַר רַבִּי חָנִין בִּזְכוּת (ויקרא כד, ב): לְהַעֲלֹת נֵר תָּמִיד, אַתֶּם זוֹכִים לְהַקְבִּיל פְּנֵי נֵרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, מַה טַּעַם (תהלים קלב, יג): שָׁם אַצְמִיחַ קֶרֶן לְדָוִד עָרַכְתִּי נֵר לִמְשִׁיחִי, וְאוֹמֵר (ויקרא קכב, א): שָׂמַחְתִּי בְּאֹמְרִים לִי בֵּית ה' נֵלֵךְ.
“Outside the curtain of the testimony, in the Tent of Meeting, ]Aaron[ shall arrange [yaarokh] it” – Rabbi Elazar ben Shamua said: Due to the merit of [what Aaron] “shall arrange [yaarokh],” you will be delivered from: “For [an inferno] is arranged [arukh] from yesterday” (Isaiah 30:33).28This is a reference to Gehenna. Rabbi Ḥanin said: Due to the merit of “to kindle a lamp continually” (Leviticus 24:2), you will merit to greet the lamp of the messianic king. What is the source? “There I will cause the horn of David to grow; I have prepared [arakhti] a lamp for My anointed one” (Psalms 132:17). And it says: “I rejoiced when they said to me: Let us go to the House of the Lord” (Psalms 122:1).