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Vayakhel - What are we?

(ח) וַיַּ֗עַשׂ אֵ֚ת הַכִּיּ֣וֹר נְחֹ֔שֶׁת וְאֵ֖ת כַּנּ֣וֹ נְחֹ֑שֶׁת בְּמַרְאֹת֙ הַצֹּ֣בְאֹ֔ת אֲשֶׁ֣ר צָֽבְא֔וּ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃ (ס)

(8) And he made the basin of brass, and its base of brass, of the mirrors of the tzov'ot [note noun - plural feminine] that tzav'u the door of the tent of meeting.

~ What is the basin made of?

~ How were mirrors made back then?

What is the meaning of the root .צ.ב.א? What are those women doing?

וַיְכֻלּ֛וּ הַשָּׁמַ֥יִם וְהָאָ֖רֶץ וְכָל־צְבָאָֽם׃

The heaven and the earth were finished, and all their array.

(נא) וַיְהִ֕י בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה הוֹצִ֨יא ה' אֶת־בְּנֵ֧י יִשְׂרָאֵ֛ל מֵאֶ֥רֶץ מִצְרַ֖יִם עַל־צִבְאֹתָֽם׃ (פ)

(51) That very day the LORD freed the Israelites from the land of Egypt, by their groups.

(ג) מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כָּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃

(3) From the age of twenty years up, all those in Israel who are able to go out to war, you and Aaron shall record them by their troops.

(יט) וּפֶן־תִּשָּׂ֨א עֵינֶ֜יךָ הַשָּׁמַ֗יְמָה וְֽ֠רָאִיתָ אֶת־הַשֶּׁ֨מֶשׁ וְאֶת־הַיָּרֵ֜חַ וְאֶת־הַכּֽוֹכָבִ֗ים כֹּ֚ל צְבָ֣א הַשָּׁמַ֔יִם וְנִדַּחְתָּ֛ וְהִשְׁתַּחֲוִ֥יתָ לָהֶ֖ם וַעֲבַדְתָּ֑ם אֲשֶׁ֨ר חָלַ֜ק ה' אֱלֹקֶ֙יךָ֙ אֹתָ֔ם לְכֹל֙ הָֽעַמִּ֔ים תַּ֖חַת כָּל־הַשָּׁמָֽיִם׃

(19) And when you look up to the sky and behold the sun and the moon and the stars, the whole heavenly host, you must not be lured into bowing down to them or serving them. These the LORD your God allotted to other peoples everywhere under heaven;

וְעָלָה֩ הָאִ֨ישׁ הַה֤וּא מֵֽעִירוֹ֙ מִיָּמִ֣ים ׀ יָמִ֔ימָה לְהִֽשְׁתַּחֲוֺ֧ת וְלִזְבֹּ֛חַ לַה' צְבָא֖וֹת בְּשִׁלֹ֑ה וְשָׁ֞ם שְׁנֵ֣י בְנֵֽי־עֵלִ֗י חָפְנִי֙ וּפִ֣נְחָ֔ס כֹּהֲנִ֖ים לַה'׃

This man used to go up from his town every year to worship and to offer sacrifice to the LORD of Hosts at Shiloh.—Hophni and Phinehas, the two sons of Eli, were priests of the LORD there.

~ Based on all this, what is your best guess for the term used to describe the women and their actions?

וְעֵלִ֖י זָקֵ֣ן מְאֹ֑ד וְשָׁמַ֗ע אֵת֩ כָּל־אֲשֶׁ֨ר יַעֲשׂ֤וּן בָּנָיו֙ לְכָל־יִשְׂרָאֵ֔ל וְאֵ֤ת אֲשֶֽׁר־יִשְׁכְּבוּן֙ אֶת־הַנָּשִׁ֔ים הַצֹּ֣בְא֔וֹת פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃

Now Eli was very old. When he heard all that his sons were doing to all Israel, and how they lay with the tzov'ot women at the entrance of the Tent of Meeting,

A quick detour

(א) אָסוּר לֶאֱחֹז סֵפֶר תּוֹרָה עָרֹם, בְּלֹא מִטְפַּחַת. הַגָּה: וְיֵשׁ אוֹמְרִים דְּהוּא הַדִּין שְׁאָר כִּתְבֵי קֹדֶשׁ (אֲגֻדָּה וְתוס' פ''ק דְּשַׁבָּת), וְלֹא נָהֲגוּ כֵן, וְטוֹב לְהַחְמִיר אִם לֹא נָטַל יָדָיו; וּבְסֵפֶר תּוֹרָה, אֲפִלּוּ בִּכְהַאי גַּוְנָא אָסוּר (דִּבְרֵי עַצְמוֹ אֲגֻדָּה). גָּדוֹל שֶׁבְּאוֹתָם שֶׁקָּרְאוּ בַּתּוֹרָה, גּוֹלֵל; וּרְגִילִים לִקְנוֹתוֹ בְּדָמִים יְקָרִים, לְחַבֵּב הַמִּצְוָה. הַגָּה: יֵשׁ אוֹמְרִים אִם הַמְּעִיל בְּצַד אֶחָד פִּשְׁתָּן וּבְצַד אֶחָד מֶשִׁי, צָרִיךְ לְהַפֵּךְ הַמֶּשִׁי לְצַד הַסֵּפֶר וְלִגְלֹל (מָרְדְּכַי סוֹף מְגִלָּה), וְלֹא נָהֲגוּ כֵן (בֵּית יוֹסֵף סי' קכ''ג). וְאֵין לִגְלֹל בְּמַפָּה הַקְּרוּעָה, אִם יֵשׁ לוֹ אַחֵרֶת (מַהֲרִי''ל). וְאֵין לַעֲשׂוֹת מַפּוֹת לְסֵפֶר תּוֹרָה מִדְּבָרִים יְשָׁנִים שֶׁנַּעֲשׂוּ בָּהֶם דָּבָר אַחֵר לְצֹרֶךְ הֶדְיוֹט, וְע''ל סי' קנ''ג (אֲגֻדָּה מס' מְנָחוֹת וּתְשׁוּבַת מַהֲרִי''ל סי' קי''ד וּבֵית יוֹסֵף וְרַשְׁבֵּ''ץ).

It is forbidden to hold a Sefer Torah (Torah scroll) when it is naked, that is, without a kerchief. [Rama: And there are those who say that this is the law regarding other sacred writings as well, and we do not hold like them, but it is good to be careful if one has not washed hands, but regarding a Sefer Torah, even in one washed one's hands it is forbidden.] The greater among them does the rolling and covering, and it is a custom to buy it with a good amount of money, to make the mitzvah beloved. [Rama: There are those who say that if the Torah cover is made of linen on one side and silk on the other, it is necessary to turn the silk side out before rolling and covering, but we don't do that. But we do not roll and cover with a ripped table cover, if one has another. And we do not make a Torah cover with old things, which were initially made for a common use.]

Why would the Jewish tradition hold that you can't reuse old stuff for the cover of a Sefer Torah (this is the standard in our tradition)?

This poses a problem for the basin above. Without looking forward, what is the solution you would propose?

~ Composed in Talmudic Babylon/Italy/Israel (c.500 - c.800 CE), the Tanchuma is a midrash on the five books of the Torah. Its name is for the talmudic sage Rabbi Tanchuma. The collection is also referred to as “Yelamedenu” because of the prevalence of legal passages that start with the words “yelamedenu rabeinu” (teach us, our Rabbi). The dating, place and composition of the Tanchuma are matters of scholarly debate.

(א)אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן וְגוֹ', וּנְחֹשֶׁת הַתְּנוּפָה (שמות לח, כט) וּנְחֹשֶׁת הַכַּלּוֹת, שֶׁכֵּן בִּלְשׁוֹן יָוָן קוֹרִין לַכַּלָה נִינְפֵי. אַתָּה מוֹצֵא, בְּשָׁעָה שֶׁהָיוּ יִשְׂרָאֵל בַּעֲבוֹדַת פֶּרֶךְ בְּמִצְרַיִם, גָּזַר עֲלֵיהֶם פַּרְעֹה שֶׁלֹּא יְהִיוּ יְשֵׁנִים בְּבָתֵּיהֶן, שֶׁלֹּא יִהְיוּ מְשַׁמְּשִׁין מִטּוֹתֵיהֶן. אָמַר רַבִּי שִׁמְעוֹן בַּר חֲלַפְתָּא, מֶה הָיוּ בְּנוֹת יִשְׂרָאֵל עוֹשׂוֹת. יוֹרְדוֹת לִשְׁאֹב מַיִם מִן הַיְאוֹר, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מַזְמִין לָהֶם דָּגִים קְטַנִּים בְּתוֹךְ כַּדֵּיהֶן, וְהֵן מוֹכְרוֹת וּמְבַשְּׁלוֹת מֵהֵן וְלוֹקְחוֹת מֵהֶן יַיִן וְהוֹלְכוֹת לַשָּׂדֶה וּמַאֲכִילוֹת אֶת בַעְלֵיהֶן שָׁם, שֶׁנֶּאֱמַר: וּבְכָל עֲבֹדָה בַּשָּׂדֶה (שמות א, יד). מִשֶּׁהָיוּ אוֹכְלִין וְשׁוֹתִין, נוֹטְלוֹת הַמַּרְאוֹת וּמַבִּיטוֹת בָּהֶן עִם בַּעְלֵיהֶן, זֹאת אוֹמֶרֶת אֲנִי נָאָה מִמְּךָ, וְזֶה אוֹמֵר אֲנִי נָאֶה מִמֵּךְ, וּמִתּוֹךְ כָּךְ הָיוּ מַרְגִּילִין עַצְמָן לִידֵי תַאֲוָה וּפָרִין וְרָבִין, וְהַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקְדָן לְאַלְתָּר.

(ב) רַבּוֹתֵינוּ אוֹמְרִין, יֵשׁ מֵהֶן יוֹלְדוֹת שְׁנַיִם בְּבַת אֶחָת. וְיֵשׁ אוֹמְרִים: שִׁשָּׁה בְּכֶרֶס אֶחָד, וְיֵשׁ אוֹמְרִים: שְׁנֵים עָשָׂר בְּכֶרֶס אֶחָד, וְיֵשׁ אוֹמְרִים: שִׁשִּׁים רִבּוֹא. מִי שֶׁאוֹמֵר שְׁנַיִם, דּוֹרֵשׁ פָּרוּ וַיִּשְׁרְצוּ (שמות א, ז). מִי שֶׁאוֹמֵר שִׁשָּׁה פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד הֲרֵי שִׁשָּׁה. מִי שֶׁאוֹמֵר שְׁנֵים עָשָׂר, פָּרוּ שְׁנַיִם, וַיִּשְׁרְצוּ שְׁנַיִם כוּ', הֲרֵי שְׁנֵים עָשָׂר. וּמִי שֶׁאוֹמֵר שִׁשִּׁים רִבּוֹא, שֶׁכָּתוּב בַּדָּגִים יִשְׁרְצוּ הַמַּיִם (בראשית א, כ), וְכָאן כָּתוּב וַיִּשְׁרְצוּ. וְכָל הַמִּנְיָן הָאֵלּוּ, מִן הַמַּרְאוֹת,

(ג) וְכָתוּב בָּהֶן וַתִּמָּלֵא הָאָרֶץ אֹתָם (שמות א, ז). וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ (שמות א, יב). בִּזְכוּת אוֹתָן הַמַּרְאוֹת שֶׁהָיוּ מַרְאוֹת לְבַעְלֵיהֶן וּמַרְגִּילוֹת אוֹתָן לִידֵי תַאֲוָה מִתּוֹךְ הַפֶּרֶךְ, הֶעֱמִידוּ כָּל הַצְּבָאוֹת, שֶׁנֶּאֱמַר: יָצְאוּ כָּל צִבְאוֹת ה' מֵאֶרֶץ מִצְרָיִם (שמות יב, מא). וְאוֹמֵר: הוֹצִיא ה' אֶת בְּנֵי יִשְׂרָאֵל מֵאֶרֶץ מִצְרַיִם עַל צִבְאֹתָם.

(ד) כֵּיוָן שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה לַעֲשׂוֹת אֶת הַמִּשְׁכָּן, עָמְדוּ כָּל יִשְׂרָאֵל וְנִתְנַדְּבוּ, מִי שֶׁהֵבִיא כֶסֶף וּמִי שֶׁהֵבִיא זָהָב אוֹ נְחֹשֶׁת וְאַבְנֵי שֹׁהַם וְאַבְנֵי מִלּוּאִים, הֵבִיאוּ בִּזְרִיזוּת הַכֹּל. אָמְרוּ הַנָּשִׁים, מַה יֵּשׁ לָנוּ לִתֵּן בְּנִדְבַת הַמִּשְׁכָּן. עָמְדוּ וְהֵבִיאוּ אֶת הַמַּרְאוֹת וְהָלְכוּ לָהֶן אֵצֶל מֹשֶׁה. כְּשֶׁרָאָה מֹשֶׁה אוֹתָן הַמַּרְאוֹת, זָעַף בָּהֶן. אָמַר לָהֶם לְיִשְׂרָאֵל, טְלוּ מַקְלוֹת וְשַׁבְּרוּ שׁוֹקֵיהֶן שֶׁל אֵלּוּ. הַמַּרְאוֹת לְמָה הֵן צְרִיכִין. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, מֹשֶׁה, עַל אֵלּוּ אַתָּה מְבַזֶּה. הַמַּרְאוֹת הָאֵלּוּ הֵן הֶעֱמִידוּ כָּל הַצְּבָאוֹת הַלָּלוּ בְּמִצְרָיִם. טֹל מֵהֶן וַעֲשֵׂה מֵהֶן כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ לַכֹּהֲנִים, שֶׁמִּמֶּנּוּ יִהְיוּ מִתְקַדְּשִׁין הַכֹּהֲנִים, שֶׁנֶּאֱמַר: וַיַּעַשׂ אֵת הַכִּיּוֹר נְחֹשֶׁת וְאֵת כַּנּוֹ נְחֹשֶׁת בְּמַרְאֹת הַצֹּבְאֹת אֲשֶׁר צָבְאוּ (שמות לח, ח), בְּאוֹתָן הַמַּרְאוֹת שֶׁהֶעֱמִידוּ אֶת כָּל הַצְּבָאוֹת הָאֵלֶּה. לְפִיכָךְ כְּתִיב: וּנְחֹשֶׁת הַתְּנוּפָה שִׁבְעִים כִּכָּר, נְחֹשֶׁת הַכַּלּוֹת.

(ה) אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה נִתְנַדַּבְתֶּם לַמִּשְׁכָּן, שֶׁהָיָה מִתְכַּפֵּר עֲלֵיכֶם. וְלֶעָתִיד לָבֹא אֲנִי אֲכַפֵּר עֲלֵיכֶם וְאֹהַב אֶתְכֶם נְדָבָה, שֶׁנֶּאֱמַר: אֶרְפָּא מְשׁוּבָתָם אֹהֲבֵם נְדָבָה (הושע יד, ה). אָמְרוּ, אֵין לָנוּ לֹא מִשְׁכָּן לֹא מִקְדָּשׁ, תְּהֵא לְפָנֶיךָ תְּפִלַּת פִּינוּ כְּנִדְבַת הַמִּשְׁכָּן. אָמַר דָּוִד, נִדְבוֹת פִּי רְצֵה נָא ה' (תהלים קיט, קח).

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

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

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

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

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

~ Why did Moshe not want the mirrors?

~ Why did God disagree?

~ What kind of resistance did the women perform?

Now, what do we do with the word tzov'ot?

(א)וַיֹּאמֶר מֹשֶׁה אֶל בְּנֵי יִשְׂרָאֵל רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל. יְלַמְּדֵנוּ רַבֵּנוּ, עַד כַּמָּה חַיָּב אָדָם הַמְטַפֵּל בַּכִּלְאָיִם. כָּךְ תָּנֵי רַבִּי שִׁמְעוֹן בַּר יוֹחַאי, וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ (ויקרא יט, יט), אֲפִלּוּ עַל גַּבֵּי מֵאָה כֵּלִים אָסוּר לוֹ לִלְבּוֹשׁ. אֲבָל אִם פֵּרַשׂ אוֹתוֹ תַחְתָּיו בִּלְבָד שֶׁלֹּא יְהֵא נוֹגֵעַ בְּשָׂרוֹ בְּכִלְאַיִם, מֻתָּר, שֶׁנֶּאֱמַר: וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ. עָלֶיךָ לֹא יַעֲלֶה, אֲבָל אַתָּה מַצִּיעָן תַּחְתֶּיךָ. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, שִׁמְרוּ מִצְוֹתַי וְחֻקּוֹתָי. לָמָּה, שֶׁשְּׂכַר מִצְוָה מִצְוָה, וּשְׂכַר עֲבֵרָה עֲבֵרָה. בֶּן עַזַּאי אוֹמֵר, מִצְוָה גּוֹרֶרֶת מִצְוָה, וַעֲבֵרָה גּוֹרֶרֶת עֲבֵרָה. אָמַר רַבִּי מֵאִיר, עַל כָּל מִצְוָה שֶׁאָדָם עוֹשֶׂה, מוֹסְרִין לוֹ מַלְאָךְ לְשָׁמְרוֹ. עָשָׂה מִצְוָה אַחַת, מוֹסְרִין לוֹ מַלְאָךְ אֶחָד. עָשָׂה מִצְוֹת הַרְבֵּה, מוֹסְרִין לוֹ מַלְאָכִים הַרְבֵּה לְשָׁמְרוֹ, כִּי מַלְאָכָיוּ יְצַוֶּה לָּךְ וְגוֹ' (תהלים צא, יא). כָּל זְמַן שֶׁאָדָם מַרְבֶּה בַּמִּצְוֹת, הוּא קֹנֶה שֵׁם טוֹב לְעַצְמוֹ. אַתְּ מוֹצֵא שְׁלֹשָׁה שֵׁמוֹת נִקְרְאוּ לוֹ לְאָדָם, אֶחָד מַה שֶּׁקּוֹרְאִים לוֹ אָבִיו וְאִמּוֹ, וְאֶחָד מַה שֶּׁקּוֹרְאִין לוֹ בְּנֵי אָדָם, וְאֶחָד מַה שֶּׁקּוֹנֶה הוּא לְעַצְמוֹ. טוֹב מִכֻּלָּן מַה שֶּׁקּוֹנֶה הוּא לְעַצְמוֹ.

(ב) תֵּדַע לְךָ, שֶׁהֲרֵי בְּצַלְאֵל עַל יְדֵי שֶׁקָּנָה שֵׁם טוֹב, זָכָה שֶׁיַּעֲשֶׂה מְלֶאכֶת הַמִּשְׁכָּן. וּכְתִיב: נִבְחָר שֵׁם מֵעֹשֶׁר רָב, מִכֶּסֶף וּמִזָּהָב חֵן טוֹב (משלי כב, א). מִנַּיִן, מִמַּה שֶּׁקָּרְאוּ בְּעִנְיַן רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל.

(ג) זֶה שֶׁאָמַר הַכָּתוּב: טוֹב שֵׁם מִשֶּׁמֶן טוֹב וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ (קהלת ז, א). אָמְרוּ לִשְׁלֹמֹה, מַהוּ טוֹב שֵׁם מִשֶּׁמֶן טוֹב. אָמַר לָהֶם: בְּשָׁעָה שֶׁאָדָם נוֹלָד, אֵין הַכֹּל יוֹדְעִין מִי הוּא. נִפְטַר בְּשֵׁם טוֹב, מַשְׁפִּיעַ מַעֲשֵׂים טוֹבִים, בָּאִין יִשְׂרָאֵל מִטַּפְּלִין עִמּוֹ, עוֹשִׂין עִמּוֹ גְּמִילוּת חֶסֶד. מַכְרִיזִין שִׁבְחָם וְאוֹמְרִים: פְּלוֹנִי זֶה כַּמָּה צְדָקוֹת כַּמָּה תוֹרָה כַּמָּה מִצְוֹת עָשָׂה, מִשְׁכָּבוֹ תְהֵא עִם הַצַּדִּיקִים.

(ד) וְלָמָּה לֹא אָמַר, טוֹב שֵׁם מִיֵּין הַטּוֹב וּמִדְּבַשׁ הַטּוֹב, וְהִנִּיחַ כָּל הַמַּשְׁקִין וְאָמַר מִשֶּׁמֶן טוֹב. אֶלָּא מַה הַשֶּׁמֶן אַתָּה נוֹתֵן לְתוֹכוֹ מַיִם שֶׁהוּא עוֹלֶה וְצָף לְמָעְלָה אֲבָל שְׁאָר מַשְׁקִין אַתְּ נוֹתֵן לְתוֹכָן מַיִם וְהֵן בּוֹלְעִין, כָּךְ בַּעַל שֵׁם טוֹב.

(ה) דָּבָר אַחֵר, טוֹב שֵׁם מִשֶּׁמֶן טוֹב. שֵׁם טוֹב עוֹלֶה, וְשֶׁמֶן טוֹב יוֹרֵד. שֵׁם טוֹב עוֹלֶה, שֶׁנֶּאֱמַר: וְאֶעֶשְׂךָ לְגוֹי גָדוֹל, וַאֲגַדְּלָה שְׁמֶךָ (בראשית יב, ב). וְשֶׁמֶן טוֹב יוֹרֵד, שֶׁנֶּאֱמַר: כַּשֶּׁמֶן הַטּוֹב עַל הָרֹאשׁ יֹרֵד (תהלים קלג, ב). שֶׁמֶן טוֹב, לְפִי שָׁעָה. וְשֵׁם טוֹב, לְעוֹלָם, שֶׁנֶּאֱמַר: יְהִי שְׁמוֹ לְעוֹלָם לִפְנֵי שֶׁמֶשׁ יִנּוֹן שְׁמוֹ (תהלים עב, יז). וְכֵן אַתְּ אוֹמֵר בִּנְבִיאִים וַחֲכָמִים. שֶׁמֶן טוֹב כָּלֶה, וְשֵׁם טוֹב אֵינוֹ כָלֶה, שֶׁנֶּאֱמַר: שֵׁם עוֹלָם אֶתֶּן לוֹ אֲשֶׁר לֹא יִכָּרֵת (ישעיה נו, ה).

(ו) שֶׁמֶן טוֹב, בַּעֲשִׁירִים. וְשֵׁם טוֹב, בַּעֲנִיִּים וּבַעֲשִׁירִים. שֵׁם טוֹב, בַּחַיִּים וּבַמֵּתִים. וְשֶׁמֶן טוֹב, בַּחַיִּים. שֶׁמֶן טוֹב, כַּמָּה הוֹלֵךְ, מִקִּיטוֹן לִטְרַקְלִין. וְשֵׁם טוֹב, מִסּוֹף הָעוֹלָם עַד סוֹפוֹ. שֶׁמֶן טוֹב נוֹפֵל עַל הַמֵּת וְהוּא מַבְאִישׁ, שֶׁנֶּאֱמַר: זְבוּבֵי מָוֶת יַבְאִישׁ יַבִּיעַ שֶׁמֶן רוֹקֵחַ (קהלת י, א). וְשֵׁם טוֹב, נוֹפֵל עַל הַמֵּת וְאֵינוֹ מַבְאִישׁ, שֶׁנֶּאֱמַר: וַיַּעַל וַיִּשְׁכַּב עַל הַיֶּלֶד וַיָּשֶׂם פִּיו עַל פִּיו וְעֵינָיו עַל עֵינָיו וְכַפָּיו עַל כַּפָּיו וַיִּגְהַר עָלָיו וַיָּחָם בְּשַׂר הַיָּלֶד (מלכים ב ד, לד). דָּבָר אַחֵר, שֶׁמֶן טוֹב נוֹפֵל עַל הַמַּיִם וְהוּא נִדָּח, שֵׁם אֵינוֹ נִדָּח, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' לַדָּג וַיָּקֵא אֶת יוֹנָה אֶל הַיַּבָּשָׁה (יונה ב, יא). דָּבָר אַחֵר, שֶׁמֶן טוֹב נוֹפֵל עַל הָאוּר וְהוּא נִשְׂרָף, וְשֵׁם טוֹב נוֹפֵל עַל הָאוּר וְאֵינוֹ נִשְׂרָף, שֶׁנֶּאֱמַר: בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ (דניאל ג, כו).

(ז) אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, מָצִינוּ שֶׁבַעֲלֵי שֶׁמֶן טוֹב נִכְנְסוּ לִמְקוֹם הַחַיִּים וְיָצְאוּ מֵתִים. וּבַעֲלֵי שֵׁם טוֹב נִכְנְסוּ לִמְקוֹם הַמֵּתִים וְיָצְאוּ חַיִּים. נָדָב וַאֲבִיהוּא נִכְנְסוּ לְהַקְרִיב וְיָצְאוּ שְׂרוּפִים, וְהֵם מְשׁוּחִים בְּשֶׁמֶן הַמִּשְׁחָה. וּכְתִיב: וַתֵּצֵא אֵשׁ מִלִּפְנֵי ה' וַתֹּאכַל אוֹתָם (ויקרא י, ב). חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה עָלוּ לְאַתּוּן נוּרָא וְיָצְאוּ חַיִּים, שֶׁנֶּאֱמַר: בֵּאדַיִן נָפְקִין שַׁדְרַךְ מֵישַׁךְ וַעֲבֵד נְגוֹ מִן גּוֹא נוּרָא (דניאל ג, כו). וְיוֹם הַמָּוֶת מִיּוֹם הִוָּלְדוֹ (קהלת ז, א). נוֹלְדָה מִרְיָם, אֵין הַכֹּל יוֹדְעִין. מֵתָה, נִסְתַּלֵּק הַבְּאֵר. נוֹלַד אַהֲרֹן, אֵין הַכֹּל יוֹדְעִין. מֵת, נִסְתַּלֵּק עַמּוּד הֶעָנָן. נוֹלַד בְּצַלְאֵל, אֵין הַכֹּל יוֹדְעִין. נִתְמַנָּה לִמְלֶאכֶת הַמִּשְׁכָּן, יָדְעוּ אוֹתוֹ הַכֹּל. טוֹב שֵׁם מִשֶּׁמֶן טוֹב, טוֹב שְׁמוֹ שֶׁל בְּצַלְאֵל מִבְּנֵי אַהֲרֹן שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה. שֶׁבְצַלְאֵל, הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעִיד עָלָיו, רְאוּ קָרָא ה' בְּשֵׁם בְּצַלְאֵל.

(1) And Moses said unto the children of Israel: “See, the Lord hath called by name Bezalel the son of Uri” (Exod. 35:30). May it please our masters to teach us: How far must a person go to eliminate mixed materials (shatnez)? R. Simeon the son of Yohai concluded from the verse Neither shall there come upon you a garment of two kinds of stuff mingled together (Lev. 19:19) that a person is prohibited from donning an outer garment of mixed material even though s/he puts it on over a hundred other garments. However, if s/he should put it on beneath her/his other garments, without the mixed material touching her/his body, s/he is permitted to do so, for it is said: Neither shall there come upon you a garment of two kinds of stuff mingled together. The words upon you mean that it may not be worn as an outer garment but that it may be placed underneath (i.e. closer to the body). The Holy One of Blessing said to Israel: Keep My commandments and My statues. Why? Because the consequence of a good deed is another good deed, but the result of committing a sin is another sin. Ben Azzai stated that one good deed results in another good deed, and one sin produces another sin. R. Meir said: For every good deed a person performs, an angel is assigned to watch over that person. If s/he does one good deed, one angel is assigned, and if s/he performs many good deeds, many angels are assigned, as it is said: For he will give His angels charge over you (Ps. 91:11). Every time a person increases the number of good deeds s/he performs, s/he adds to their good name. You find that one is known by three names: the name by which one's father and mother call him/her, the name by which other people call him/her, and the name one earns for oneself. The most important name is the one he earns for himself.

(2) You know this is so from the fact that Betzalel was granted the privilege of building the Tabernacle because he had earned a good name, as it is written: A good name is rather to be chosen than great riches, and loving favor rather than silver and gold (Prov. 22:1). From where do we know this? From the name by which God called him: See, the Lord has called by name Betzalel.

(3) Scripture states elsewhere: A good name is better than precious oil; and the day of death than the day of one’s birth (Eccles. 7:1). They asked Solomon: Why is a good name better than precious oil? He replied: When a person is born, no one knows what they will become, but when they leaves this world with a good name, good deeds become abundant because of them. The Israelites come to accompany him/her [during burial], they perform deeds of lovingkindness [for him/her family], they extol that person with praises, and they exclaim: “How righteous was so-and-so, and how wholeheartedly s/he fulfilled the law and performed good deeds.” May his/her sleep be with the righteous.

(4) Why did Solomon not say: “A good name is better than wine or honey”? And why did he refrain from mentioning any other fluid except precious oil? Because of the fact that when you pour water into a bottle of oil it rises and floats to the surface, while other fluids mix with water. That is what happens to one who possesses a good name.

(5) Another comment on A good name is better than precious oil. A good name increases (among people), while precious oil descends. A good name arises, as it is written: And I will make of you a great nation, and I will bless you and make your name great (Gen. 12:2), while precious oil flows downward, as it is said: It is like the precious oil upon the head (Ps. 133:2). Precious oil is transitory, while a good name is everlasting, as is said: May his name endure forever; may his name be continued as long as the sun (ibid. 72:17). This was said in reference to the prophets and the wise people. Precious oil may be destroyed, but a good name is indestructible, as it is said: I will give them an everlasting memorial, that they shall not be cut off (Isa. 56:5).

(6) Precious oil is possessed by rich people, but a good name may be attained by poor and rich alike. A good name adheres to the living and the dead, while precious oil exists for the living alone. The scent of precious oil may travel from the sleeping chamber to the anteroom, but a good name travels from one end of the earth to the other. When precious oil falls upon a corpse, it become putrid, as it is said: Dead flies make the oil of a perfumer fetid and putrid (Eccles. 10:1), but when a good name is possessed by a deceased person, it does not deteriorate, as is said: And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands, and he stretched himself out upon him; and the flesh of the child became warm (II Kings 4:34). Another explanation. When precious oil falls into water it floats away, but a good name does not float away, as is said: And the Lord spoke to the fish, and it vomited out Jonah upon the dry land (Jonah 2:11). Another explanation. When precious oil falls into a fire, it is consumed, but when a good name falls into fire, it is not consumed, as is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire (Dan. 3:26).

(7) R. Judah the son of Simon stated: We find that one who possesses precious oil may enter a healthy place and come out a corpse, while the owner of a good name can enter a place of death and come out alive: Nadab and Abihu approached the altar to offer sacrifices, but they were consumed even though they were anointed with it, as is written: And there came forth fire from before the Lord and devoured them (Lev. 10:2). Hananiah, Mishael, and Azariah, on the other hand, went into the fire and came out alive, as it is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire. And the day of death rather than the day of one’s birth (Exod. 7:1). When a child is born, no one can foresee the vicissitudes that may befall that child, but at the time of the person's death everything about that person's life is known. When Miriam was born, no one was aware of it, but at her death the well disappeared. When Aaron was born, no one knew, but when he died, the cloud of glory was removed. When Betzalel was born, nobody knew but when the work of the Tabernacle was completed, they knew. A good name is better than precious oil. Betzalel’s good name was more helpful to him than anointing oil to the sons of Aaron, for in the case of Betzalel, the Holy One of Blessing declared: See, the Lord has called by name Betzalel.

(א)וָאֲמַלֵּא אֹתוֹ רוּחַ אֱלֹקִים בְּחָכְמָה, שֶׁכְּבָר הָיְתָה בוֹ חָכְמָה. לְלַמֶּדְךָ, שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְמַלֵּא חָכְמָה אֶלָּא לְמִי שֶׁיֶּשׁ בּוֹ כְּבָר. מַטְרוֹנָה אַחַת שָׁאֲלָה אֶת רַבִּי יוֹסִי בַּר חֲלַפְתָּא, מַהוּ שֶׁכָּתַב יָהֵב חָכְמְתָא לְחַכִּימִין (דניאל ב, כא). לַטִּפְּשִׁים הָיָה צָרִיךְ לוֹמַר. אָמַר לָהּ: בִּתִּי, אִם יָבוֹאוּ אֶצְלֵךְ שְׁנַיִם, אֶחָד עָנִי וְאֶחָד עָשִׁיר, וְהֵן צְרִיכִין לִלְווֹת מִמֵּךְ מָמוֹן, לְאֵי זֶה מֵהֶם אַנְתְּ מַלְוָה. אָמְרָה לוֹ: לֶעָשִׁיר. אָמַר לָהּ: וְלָמָּה. אָמְרָה לוֹ: שֶׁאִם יֶחְסַר, יִהְיֶה לוֹ מָמוֹן שֶׁיִפְרָע. אֲבָל עָנִי, אִם יְאַבֵּד מְעוֹתַי, מֵהֵיכָן יִפְרָע. אָמַר לָהּ: יִשְׁמְעוּ אָזְנַיךְ מַה שֶּׁפִּיךְ מְדַבֵּר. כָּךְ, אִם הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן חָכְמָה לַטִּפְּשִׁין, הָיוּ יוֹשְׁבִין בְּבָתֵּי כִסְאוֹת וּבִמְבוֹאוֹת מְטֻנָּפוֹת וּבְבָתֵּי מֶרְחֲצָאוֹת, וְאֵין מִתְעַסְּקִין בָּהּ. אֶלָּא נְתָנָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא לַחֲכָמִים, שֶׁיְּהוּ יוֹשְׁבִין בִּישִׁיבַת זְקֵנִים בְּבָתֵּי כְנֵסִיּוֹת וּבְבָתֵּי מִדְרָשׁוֹת וְעוֹסְקִין בָּהּ. לְכָךְ כְּתִיב: וָאֲמַלֵּא,

(ב) מִלֵּא מִי שֶׁהָיָה בוֹ כְבָר חָכְמָה, בִּתְבוּנָה וּבְדַעַת וּבְכָל מְלָאכָה. וְכֵן אַתְּ מוֹצֵא בִּיהוֹשֻׁע, וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה (דברים לד, ט), שֶׁכְּבָר הָיָה בוֹ. הַחֶנְוָנִי הַזֶּה אָדָם הוֹלֵךְ לִקַּח מִמֶּנּוּ יַיִן אוֹ דְבַשׁ אוֹ שֶׁמֶן וּמֻרְיָס, כְּשֶׁהַחֶנְוָנִי פִּקֵּחַ, מֵרִיחַ בַּכֶּלִי. אִם הָיָה שֶׁל יַיִן, נוֹתֵן לְתוֹכוֹ יַיִן. וְכֵן כְּלִי שֶׁל שֶׁמֶן וְשֶׁל דְּבַשׁ וְשֶׁל מֻרְיָס. וְהַקָּדוֹשׁ בָּרוּךְ הוּא כְּשֶׁרוֹאֶה בָאָדָם שֶׁיֶּשׁ בּוֹ רוּחַ חָכְמָה מְמַלְּאוֹ. הֱוֵי, וָאֲמַלֵּא אֹתוֹ רוּחַ, שֶׁכְּבָר הָיָה בוֹ.

(1) And he has filled him with the spirit of God, in wisdom, in understanding, and in knowledge (Exod. 35:31). Wisdom is mentioned, despite the fact that he had been endowed previously with wisdom, to teach us that the Holy One of Blessing does not grant wisdom to anyone unless he already possesses some wisdom. A matrona asked R. Yosé the son of Halafta: “What is meant by He gives wisdom to the wise (Dan. 2:21)? Should not the verse say ‘He gives wisdom to the fool’?” He replied: “My daughter, if two men came to you to borrow money, one of them being poor and the other rich, to whom would you lend the money?” She answered: “I would lend the money to the rich man, of course.” “Why?” he asked. And she replied: “If the rich man should suffer a loss, he would still have sufficient money to repay me, but if the poor man lost my money, how could he possibly repay me?” He said to her: “Let your ears hear what your lips have said. If the Holy One of Blessing gave wisdom to fools, they would still sit in privies, in filthy alleys, and in bathhouses, and would not put the wisdom to use. Hence the Holy One of Blessing gives wisdom to the wise, who sit in the chambers of the elders, in synagogues, and in house of study, and they utilize that wisdom.” Therefore it is written: He has filled him with wisdom (Exod. 35:35).

(2) He gives wisdom to one who possesses wisdom and understanding and knowledge in all kinds of work. Similarly, you find that this was so in the case of Joshua: Joshua the son of Nun was full of the spirit of wisdom (Deut. 34:9), for he already possessed wisdom. This may be compared to a shopkeeper to whom a man goes to purchase wine, honey, oil, or brine. The shopkeeper smells the odor that comes from the bottle, and if it is of wine he pours wine into it, and he does likewise with honey, oil, or brine. When the Holy One of Blessing observes that a person has the spirit of wisdom, God fills that person with additional wisdom. Hence He has filled him with the spirit of wisdom, since he already possesses some.

~ How does the text talk about our actions?

~ How do our actions affect who we become?

~ Do the two pieces of Tanchuma balance each other or do they support each other?

~ What did the women do? What is the symbol of the mirrors? How do you understand the term "tzov'ot" now? What kind of "name" is that?

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