וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה (שמות לט, לג) זֶה שֶׁאָמַר הַכָּתוּב: לֹא יִגְרַע מִצַּדִּיק עֵינָיו וְאֶת מְלָכִים לַכִּסֵּא וַיּשִׁיבֵם לָנֶצַח וַיִּגְבָּהוּ (איוב לו, ז). מַהוּ כֵּן. אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹנֵעַ מִן הַצַּדִּיק דּוּגְמַטְרִין שֶׁלּוֹ. כְּאָדָם הַמְבַקֵּשׁ לִמְכֹּר פֵּרוֹת לַחֲבֵרוֹ וְהוּא אוֹמֵר לוֹ: הַרְאֵה לִי הָעֵץ. הֱוֵי, לֹא יִגְרַע מִצַּדִּיק עֵינָיו. תֵּדַע לְךָ, אַבְרָהָם הוֹלִיד לְיִצְחָק דּוֹמֶה לוֹ, שֶׁנֶּאֱמַר: וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם, אַבְרָהָם הוֹלִיד אֶת יִצְחָק (בראשית כה, יט). וְיַעֲקֹב הוֹלִיד לְיוֹסֵף דּוֹמֶה לוֹ, שֶׁנֶּאֱמַר: אֵלֶּה תֹּלְדוֹת יַעֲקֹב יוֹסֵף (בראשית לז, ב), רְאוּבֵן שִׁמְעוֹן לֹא אָמַר אֶלָּא יוֹסֵף. וְכֵן הוּא אוֹמֵר, כִּי בֶן זְקֵנִים הוּא לוֹ (בראשית לז, ג), זִיו אִיקוֹנִין הוּא לוֹ. הֱוֵי, לֹא יִגְרַע מִצַּדִּיק עֵינָיו. And they brought the tabernacle unto Moses (Exod. 39:32). It is written elsewhere in reference to the verse: He withdraweth not His eyes from the righteous; but with kings upon the throne He setteth them forever, and they are exalted (Job 36:7). What does this verse signify? That the Holy One, blessed be He, does not deny the righteous man the realization of his plans. Therefore He withdraweth not His eyes from the righteous. You may know this to be so from Abraham, who begot Isaac, who resembled him closely, as it is said: These are the generations of Isaac, Abraham’s son: Abraham begot Isaac (Gen. 25:19). And Jacob begot Joseph, who resembled him, as is said: These are the generation of Jacob: Joseph (ibid. 37:2). Reuben, Simeon, et al., are not mentioned here but only Joseph. It says also: Because he was the son of his old age (ibid., v. 3).17Word-play on zikunim (“old age”) and kunim (“features”). Hence, He draweth not His eyes from the righteous.
דָּבָר אַחֵר, לֹא יִגְרַע מִצַּדִּיק עֵינָיו. בְּשָׁעָה שֶׁבָּא מֹשֶׁה וְאָמַר לְיִשְׂרָאֵל, קְחוּ מֵאִתְּכֶם תְּרוּמָה (שמות לה, ה), שָׂמְחוּ שִׂמְחָה גְדוֹלָה וְהֵבִיאוּ הַנְּדָבָה בְּשִׂמְחָה וּבִזְרִיזוּת. רְאֵה מַה כְּתִיב: וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים (שמות לה, כב), שֶׁהָיוּ דוֹחֲקִין זֶה עַל זֶה, שֶׁבָּאִין הָאֲנָשִׁים וְהַנָּשִׁים בְּעִרְבּוּבְיָא וּמְבִיאִין הַנְּדָבָה, שֶׁנֶּאֱמַר: וְכָל אִשָּׁה חַכְמַת לֵב וְגוֹ' (שמות לה, כה), Another explanation of He draweth not His eyes from the righteous. At the time that Moses came and told the Israelites: Take ye from among ye an offering unto the Lord (Exod. 35:5), they rejoiced exceedingly and brought their free-will offering with joy and eagerness. Notice that it is written: And they came both men and women (ibid., v. 22); that is to say, in their eagerness they pressed against each other. The men and women came as a huge throng when they brought their gifts, as it is said: All the women that were wise-hearted (ibid., v. 25).
לִשְׁנֵי בְקָרִים הֵבִיאוּ הַכֹּל. וְכֵן כְּתִיב: וְהַמְּלָאכָה הָיְתָה דַיָּם וְגוֹ' (שמות לו, ז), וַיֹּאמְרוּ אֶל מֹשֶׁה לֵּאמֹר מַרְבִּים הָעָם לְהָבִיא (שמות לה, ה), לְהוֹדִיעֲךָ כַּמָּה נִזְדָּרְזוּ יִשְׂרָאֵל בִּמְלֶאכֶת הַמִשְׁכָּן. לְאַחַר שְׁנֵי יָמִים בִּקְשׁוּ חַכְמֵי לֵב לְהָבִיא אֶת נִדְבָתָם וְלֹא יָכֹלוּ. שֶׁכְּבָר נֶאֱמַר, וַיְצַו מֹשֶׁה וְגוֹ' (שמות לו, ו). וְהָיוּ הַנְּשִׂיאִים מְצֵרִין עַל שֶׁלֹּא זָכוּ בִּתְרוּמַת מְלֶאכֶת הַמִשְׁכָּן כְּלוּם, אָמְרוּ הוֹאִיל וְלֹא זָכִינוּ בִּתְרוּמַת מְלֶאכֶת הַמִּשְׁכָּן כְּלוּם אִם כֵּן נִתֵּן בְּבִגְדֵי כְהֻנָּה. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּנַי שֶׁטָּרְחוּ וְנִזְדָּרְזוּ בַּמִשְׁכָּן, יִכָּתֵב שִׁבְחָן בַּמִשְׁכָּן, בַּתּוֹרָה. לְפִיכָךְ כְּתִיב וְהַמְּלָאכָה הָיְתָה דַיָּם. They brought all that was required in two mornings. Hence it is written: For the stuff they had was sufficient for all the work (ibid. 36:7). And He said to Moses: Tell the multitude to bring their gifts. This tells you that the Israelites were extremely eager to participate in the work of the Tabernacle. After two days the wise-hearted men, who desired to bring their gifts, were not permitted to do so, since He had already said: Let neither man nor woman make any more work (ibid., v. 6). The leaders were deeply distressed by not having been privileged to bring anything to the work of the Sanctuary. They said: “Since we did not merit to participate in the offerings for the Tabernacle, let us give the garments for the priesthood.” The Holy One, blessed be He, said: Since My sons were so painstaking and conscientious concerning the Tabernacle, let their praise be inscribed in the Torah with reference to the Tabernacle. Therefore it is written: For the stuff they had was sufficient for the work (ibid., v. 7).
וְהַנְּשִׂיאִים שֶׁנִּתְעַצְּלוּ חָסֵר אוֹת אַחַת מִשְּׁמוֹתָם, שֶׁכֵּן כְּתִיב וְהַנְּשִׂיאִם (שמות לה, כז), חָסֵר יוּ״ד אֶחָת. וְאַחַר כָּךְ הֶחֱזִיקוּ בִּמְלֶאכֶת הַמִשְׁכָּן בְּצַלְאֵל וְאָהֳלִיאָב בַּעֲבוֹדָתָן וְחַכְמֵי לֵב בַּעֲבוֹדָתָן, שֶׁנֶּאֱמַר: וַיַּעֲשׂו כָל חֲכַם לֵב וְגוֹ' (שמות לו, ח). וְכֵן הַנָּשִׁים טָווּ אֶת הַתְּכֵלֶת, שֶׁנֶּאֱמַר: וְכָל הַנָּשִׁים אֲשֶׁר נָשָׂא לִבָּן וְגוֹ' (שמות לה, כו). Because the leaders were slow to bring their gifts, a letter is omitted from their names. Thus in Scripture the word for leader lacks one yod.18The yod, which comprises half of the name of God, was removed to indicate their slothfulness. Later, however, they helped in the work of the Tabernacle, joining Bezalel and Oholiab in their labors and the wise men in their work, as is said: And every wise-hearted man that wrought (Exod. 36:8). And the women spun the purple curtains, as is said: And all the women whose hearts stirred them up in wisdom spun the goats’ hair (ibid. 35:26).
כֵּיוָן שֶׁגָּמְרוּ מְלֶאכֶת הַמִשְׁכָּן, הָיו יוֹשְׁבִין וּמְצַפִּין אֵימָתַי תָּבֹא שְׁכִינָה וְתִשְׁרֶה בוֹ, וְהָיוּ מִצְטַעֲרִין הַכֹּל מִפְּנֵי שֶׁלֹּא שָׁרְתָה שְׁכִינָה עָלָיו. מֶה עָשׂוּ. הָלְכוּ לָהֶם אֵצֶל חַכְמֵי לֵב, אָמְרוּ לָהֶן, וּמָה אַתֶם יוֹשְׁבִין, הַעֲמִידוּ אַתֶּם אֶת הַמִּשְׁכָּן וְתִשְׁרֶה שְׁכִינָה בֵּינוֹתֵינוּ. הָיוּ מְבַקְשִׁים לְהַעֲמִידוֹ, וְלֹא הָיוּ יוֹדְעִין וְלֹא יְכוֹלִין לְהַעֲמִידוֹ. וּכְשֶׁהֵן חוֹשְׁבִין לְהַעֲמִידוֹ, הוּא נוֹפֵל. מִיָּד הָלְכוּ לָהֶם אֵצֶל בְּצַלְאֵל וְאָהֳלִיאָב, אָמְרוּ לָהֶם, בּוֹאוּ אַתֶּם וְהַעֲמִידוּ הַמִשְׁכָּן שֶׁאַתֶּם עֲשִׂיתֶם אוֹתוֹ, שֶׁמָּא עַל יֶדְכֶם רָאוּי לַעֲמֹד. מִיָּד הִתְחִילוּ לְהַעֲמִידוֹ וְלֹא יָכֹלוּ. הִתְחִילוּ מְסִיחִין וּמְרַנְּנִין וְאוֹמְרִים: רְאוּ מֶה עָשָׂה לָנוּ בֶן עַמְרָם שֶׁהוֹצִיא אֶת מָמוֹנֵנוּ בַּמִּשְׁכָּן הַזֶה וְהִכְנִיס אוֹתָנוּ לְכָל הַטֹּרַח הַזֶּה וְאָמַר לָנוּ כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא יוֹרֵד מִן הָעֶלְיוֹנִים וְשׁוֹרֶה בְּתוֹךְ יְרִיעוֹת עִזִּים, שֶׁנֶּאֱמַר: וְשָׁכַנְתִּי בְּתוֹכָם (שמות כה, ח). When at last they completed the work of the Tabernacle, they sat waiting for the Shekhinah to descend and hover over it. However, they were distressed because the Shekhinah failed to hover over it. What did they do then? They went to the wise-hearted men and said to them: “Why do you sit by idly? Erect the Tabernacle and the Shekhinah will come to rest among us.” They tried to erect the Tabernacle, but did not know how. They were unable to make it stand. Whenever they thought they had assembled it, it would fall apart. They went to Bezalel and Oholiab and said: “Come, erect the Tabernacle that you have constructed, perhaps you will be worthy to erect it.” They too tried to assemble it but were unable to do so. They began muttering and complaining, saying: “See what the Son of Amram19A disrespectful reference to Moses. did to us when he took our possessions for this Tabernacle, and made us assume this burden while promising us that the Holy One, blessed be He, would descend from the heavenly sphere and would dwell within the curtain of goats’ hair, as is said: That I may dwell among them (Exod. 25:8).”
וְלָמָּה לֹא הָיוּ יְכוֹלִין לְהַעֲמִידוֹ. אֶלָּא שֶׁהָיָה מֹשֶׁה מֵצֵר עַל שֶׁלֹּא נִשְׁתַּתֵּף הוּא עִמָּהֶן בִּמְלֶאכֶת הַמִשְׁכָּן. כֵּיצַד, הַנְּדָבָה נִתְּנָה עַל יְדֵי יִשְׂרָאֵל, וְהַמְּלָאכָה נַעֲשֵׂית עַל יְדֵי בְּצַלְאֵל וְאָהֳלִיאָב וְחַכְמֵי לֵב. וּלְפִי שֶׁהָיָה מֹשֶׁה מֵצֵר, הֶעְלִים הַקָּדוֹשׁ בָּרוּךְ הוּא מֵהֶם וְלֹא הָיוּ יְכוֹלִין לְהַעֲמִידוֹ. כֵּיוָן שֶׁהֵטִיחוּ פְּנֵיהֶם מִכָּל מָקוֹם וְלֹא הָיוּ יְכוֹלִין לְהַעֲמִידוֹ, נִכְנְסוּ כָּל יִשְׂרָאֵל אֵצֶל מֹשֶׁה, אָמְרוּ, מֹשֶׁה רַבֵּנוּ, כָּל מַה שֶּׁאָמַרְתָּ לָנוּ עָשִׂינוּ, וְכָל מַה שֶּׁצִּוִּיתָנוּ לִתֵּן וּלְהוֹצִיא נָתַנּוּ הַכֹּל, וַהֲרֵי כָּל הַמְּלָאכָה לְפָנֶיךָ, שֶׁמָּא חִסַּרְנוּ שׁוּם דָּבָר אוֹ וִתַּרְנוּ עַל כָּל מַה שֶּׁאָמַרְתָּ לָּנוּ, רְאֵה הַכֹּל לְפָנֶיךָ. וְהָיוּ מַרְאִין לוֹ כָּל דָּבָר וְדָבָר, שֶׁנֶּאֱמַר: וַיָּבִיאוּ אֶת הַמִשְׁכָּן אֶל מֹשֶׁה וְגוֹ'. וּכְתִיב: וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה וְגוֹ'. Why were they unable to erect it? Because of the fact that Moses was distressed at not having participated in the construction of the Tabernacle. Why did that happen? The offerings were given by the Israelites, and the work was performed by Bezalel, Oholiab, and the wise-hearted. Because Moses was distressed, the Holy One, blessed be He, concealed the way to erect it from them, and that is why they were unable to do so. After they had tried in every way to do so and still were unable to set it up, all the Israelites approached Moses saying: “Moses, our master, everything you told us we have done, and everything you asked us to bring and to give, we have given: Behold, all the work of the Tabernacle (Exod. 39:32). Perhaps we have overlooked something, or perhaps something else should be added to what you told us. See, everything is here,” and they showed it all to him, as it is said: And they brought the Tabernacle unto Moses (ibid., v. 33) and Moses saw all the work (ibid., v. 43).
אָמְרוּ לוֹ: לֹא כָךְ וְכָךְ אָמַרְתָּ לָנוּ לַעֲשׂוֹת. אָמַר לָהֶם: הֵן. וְכֵן עַל כָּל דָּבָר וְדָבָר. אָמְרוּ לוֹ: וְאִם כֵּן לָמָּה אֵינוֹ עוֹמֵד, שֶׁהֲרֵי כְּבָר נִצְטַעֲרוּ בְּצַלְאֵל וְאָהֳלִיאָב וְכָל חַכְמֵי לֵב לְהַעֲמִידוֹ וְלֹא הָיוּ יְכוֹלִין. וְהָיָה מֹשֶׁה מֵצֵר עַל דָּבָר זֶה, עַד שֶׁאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה, לְפִי שֶׁהָיִיתָ מֵצֵר שֶׁלֹּא הָיָה לְךָ עֲשִׂיָּה וְלֹא חֵלֶק בִּמְלֶאכֶת הַמִשְׁכָּן, לְפִיכָךְ לֹא יָכְלוּ אוֹתָן חֲכָמִים לְהַעֲמִידוֹ, בִּשְׁבִילְךָ, כְּדֵי שֶׁיֵּדְעוּ כָּל יִשְׂרָאֵל, שֶׁאִם עַל יָדְךָ אֵינוֹ עוֹמֵד, שׁוּב אֵינוֹ עוֹמֵד לְעוֹלָם, וְאֵינִי כוֹתֵב לוֹ הֲקָמָה אֶלָּא עַל יָדֶיךָ, שֶׁנֶּאֱמַר: וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. וְכֵן הוּא אוֹמֵר, וַיְדַבֵּר ה' אֶל מֹשֶׁה, בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים אֶת מִשְׁכַּן אֹהֶל מוֹעֵד. אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, אֵינִי יוֹדֵעַ לְהַעֲמִידוֹ. אָמַר לוֹ: עֲסֹק בְּיָדֶיךָ וְאַתָּה מַרְאֶה לְהַעֲמִידוֹ וְהוּא עוֹמֵד מֵאֵלָיו, וַאֲנִי כוֹתֵב עָלֶיךָ שֶׁאַתָּה הֲקֵמֹתוֹ, שֶׁנֶּאֱמַר: וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִשְׁכָּן. וּמִי הֶעֱמִידוֹ. מֹשֶׁה, שֶׁנֶּאֱמַר: וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן. They said to him: “Did you not tell us to do such-and-such?” He replied: “Yes, indeed.” And so they pointed to everything that had been done. They said: “If that is so, why does it not stand? We tried to have Bezalel, Oholiab, and the wise-hearted erect it, but they were unable to do so.” Moses was troubled by all this until the Holy One, blessed be He, told him: Moses, because you were unhappy over the fact that you did not share in the work of the building of the Tabernacle, these wise men are not able to erect it. Now Israel will know that if you do not erect it, it will never be set up. Have I not written previously that it would be done by you, as it is said: And Moses reared up the Tabernacle (Exod. 40:18)? And it says also: And the Lord spoke unto Moses, saying: And the first day of the first month (Nisan) shalt thou rear up the Tabernacle of the Tent of Meeting (ibid., v. 2). Moses replied: Master of the Universe, I do not know how to erect it either. He said to him: Apply yourself to it and it will stand up of itself, for I have written concerning you that you will raise it, as is said: And it came to pass in the first month in the second year on the first day of the month, that the Tabernacle was reared up (ibid., v. 17). Who finally set it up? Moses, as it is said: And Moses reared up the Tabernacle.
אָמַר רַבִּי חִיָּא בַּר יוֹסֵף, כָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מֹשֶׁה מְפָרְקוֹ וּמַעֲמִידוֹ שְׁתֵּי פְעָמִים בְּכָל יוֹם, שֶׁנֶּאֱמַר: תָּקִים, הוּקַם. רַבִּי חֲנִינָא אוֹמֵר, שָׁלֹשׁ פְּעָמִים, שֶׁנֶּאֱמַר: תָּקִים, הוּקַם, וַיָּקֶם. וּמִנַּיִן שֶׁהָיוּ מַרְאִין לוֹ כָּל דָּבָר וְדָבָר, שֶׁנֶּאֱמַר: וַיָּבִיאוּ אֶת הַמִּשְׁכָּן אֶל מֹשֶׁה (שמות לט, לג) הֱוֵי, לֹא יִגְרַע מִצַּדִּיק עֵינָיו (איוב לו, ז). וְקוֹרֵא וְהוֹלֵךְ, וַיַּרְא מֹשֶׁה אֶת כָּל הַמְּלָאכָה, אֶת כָּל מְלֶאכֶת הַמִשְׁכָּן אֵינוֹ אוֹמֵר אֶלָּא אֶת כָּל הַמְּלָאכָה, שֶׁהָיָה הַכֹּל כְּמַעֲשֵׂה בְרֵאשִׁית. R. Hiyya the son of Joseph stated: Throughout the seven days of dedication, Moses took it apart and assembled it twice each day, as is indicated in those verses by the words reared up and it was reared. R. Hanina held that he did so three time each day, since it is said: Reared up, thou shalt rear up, and it was reared. How do we know that they showed him everything? Because it is said: And they brought the Tabernacle unto Moses (Exod. 39:32). Hence, He draweth not His eyes from the righteous (Job 36:7). And Scripture adds: And Moses saw all the work (Exod. 39:43). It does not say “all the work of the Tabernacle” but rather all the work, for the words all the work of the Tabernacle would be equal to the work of creation itself, as is stated above.
מִיָּד בֵּרְכָם, שֶׁנֶּאֱמַר: וַיְבָרֶךְ אֹתָם מֹשֶׁה. מַה בְּרָכָה בֵּרְכָן. רַבּוֹתֵינוּ אָמְרוּ, ה' אֱלֹהֵי אֲבוֹתֵכֶם וְגוֹ' (דברים א, יא). רַבִּי מֵאִיר אוֹמֵר, יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְּמַעֲשֵׂה יְדֵיכֶם. וְהֵם אָמְרוּ, וִיהִי נֹעַם אֲדֹנָי וְגוֹ' (תהלים צ, יז). וְלָמָּה כָתַב כָּאן כַּמָּה פְעָמִים, כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה. לְפִי שֶׁהִרְהֲרוּ יִשְׂרָאֵל אַחֲרֵי מֹשֶׁה בְּשָׁעָה שֶׁהָיוּ מַעֲמִידִין הַמִּשְׁכָּן וְלֹא הָיָה עוֹמֵד, אָמְרוּ, שֶׁמָּא דָבָר קַל אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה לַעֲשׂוֹת לוֹ בַּמִּשְׁכָּן, וּמֹשֶׁה מֵעַצְמוֹ הִכְנִיסָנוּ בְּכָל הַטֹּרַח הַזֶה. לְפִיכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הוֹאִיל וְהִרְהַרְתֶּם אַחֲרָיו, הֲרֵינִי כוֹתֵב שְׁמִי עַל כָּל דָּבָר וְדָבָר שֶׁאֲנִי צִוִּיתִי אוֹתוֹ. לְכָךְ כְּתִיב: כַּאֲשֶׁר צִוָּה ה' אֶת מֹשֶׁה בְּכָל פַּעַם וָפָעַם. He blessed them forthwith, as is said: And Moses blessed them (ibid.). What blessing did he confer upon them? Our sages said: O Lord, God of our fathers, etc. (Deut. 1:11). R. Meir held that he said: “May it be His will that the Shekhinah will rest within the labors of your hands,” and (that) they replied: And let the graciousness of the Lord our God be upon us (Ps. 90:17). Why is it stated so many times: According to all the Lord commanded Moses (Exod. 39:1)? Because the Israelites criticized Moses at the time they strove to erect the Tabernacle but could not do so. They said: “Perhaps the Holy One, blessed be He, told Moses some simple thing to do to erect the Tabernacle, and (thus) Moses alone is responsible for all this difficulty.” Therefore the Holy One, blessed be He, said: Since you have criticized him, I will attach My name to whatever I command him. Thus it is written: According to all the Lord commanded Moses.
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם בִּקֵּשׁ אָדָם לְהַרְהֵר אַחֲרֵי מֹשֶׁה, יְהַרְהֵר אַחֲרַי שֶׁאֲנִי אָמַרְתִי לוֹ כָּל זֹאת וְשֶׁיַּעֲשׂוּ לִי הַמִּשְׁכָּן. The Holy One, blessed be He, declared: If a man criticizes him, he will in fact be criticizing Me, since I told him to do all this: Make Me a Sanctuary (Exod. 25:8).
וְאֵימָתַי נֶאֱמַר לוֹ לְמֹשֶׁה לַעֲשׂוֹת אֶת הַמִּשְׁכָּן, בָּיוֹם הַכִּפּוּרִים. לְפִי שֶׁעָלָה מֹשֶׁה לָהָר שָׁלֹשׁ פְּעָמִים וְעָשָׂה שָׁם מֵאָה וְעֶשְׂרִים יוֹם, מִשִּׁשָׁה בְסִיוָן שֶׁעָלָה לְשָׁם עַד יוֹם הַכִּפּוּרִים שֶׁהוּא עֲשָׂרָה בְתִשְׁרִי. וְאוֹתוֹ הַיּוֹם נֶאֱמַר, וַיִּנָּחֶם ה' (שמות לב, יד) עַל מַעֲשֵׂה הָעֵגֶל. וְאוֹתוֹ הַיּוֹם אָמַר לוֹ: סָלַחְתִּי כִּדְבָרֶךָ (במדבר יד, כ). וְאוֹתוֹ הַיּוֹם נֶאֱמַר לוֹ: וְעָשׂוּ לִי מִקְדָּשׁ (שמות כה, ח). וּבוֹ בַיּוֹם אָמַר לוֹ: וְסָלַחְתָּ לַעֲוֹנֵנוּ וּלְחַטָּאתֵנוּ וּנְחַלְתָּנוּ (שמות לד, ט), הַיּוֹם הַזֶּה תַּנְחִילֵנוּ סְלִיחָה לְדוֹרוֹת. וּבוֹ בַיּוֹם אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם (ויקרא טז, ל). וְעָשׂו אֶת הַמִּשְׁכָּן בְּחֶדְוָה וּבְשִׂמְחָה. When did he tell Moses to make the Sanctuary? It was on the Day of Atonement, the tenth day of Tishri. It happened then because he ascended the mountain three times and spent one hundred and twenty days there; that is, from the sixth day of Sivan to the Day of Atonement, the tenth day of Tishri. That is the day of which it is said: And the Lord repented of the evil which he said He would do unto His people (Exod. 32:14) because of the episode of the golden calf. It was the day He said to him: I have pardoned according to thy words (Num. 14:20); it was the day He said: Let them make Me a Sanctuary; it was the day he asked: And pardon our iniquity and our sin, and take us for Thine inheritance (Exod. 34:5); on this day may You grant pardon to future generations; it was the day the Holy One, blessed be He, said to him: For on this day shall atonement be made for you (Lev. 16:30). Hence they constructed the Tabernacle with joy and gladness.
וּלְכַמָּה חֳדָשִׁים נִגְמְרָה מְלֶאכֶת הַמִּשְׁכָּן. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר בִּשְׁלֹשָה חֳדָשִׁים נִגְמְרָה מְלֶאכֶת הַמִּשְׁכָּן תִּשְׁרֵי, מַרְחֶשְׁוָן, כִּסְלֵו. וְהָיָה מֻנָּח וּמְפֹרָק טֵבֵת וּשְׁבָט וַאֲדָר. וְהֶעֱמִידוּהוּ בְּאֶחָד בְּנִיסָן, שֶׁנֶּאֱמַר: בְּיוֹם הַחֹדֶשׁ הָרִאשׁוֹן בְּאֶחָד לַחֹדֶשׁ תָּקִים אֶת מִשְׁכָּן אֹהֶל מוֹעֵד. רַבִּי חֲנִינָא אוֹמֵר, בְּאֶחָד בַּאֲדָר הָיְתָה נִגְמֶרֶת מְלֶאכֶת הַמִּשְׁכָּן. לָמָּה, שֶׁהַמְּלָאכָה שֶׁנַּעֲשֵׂית בַּקַּיִץ בְּיוֹם אֶחָד, נַעֲשֵׂית בַּחֹרֶף בִּשְׁנֵי יָמִים, How many months were required to complete the work of the Tabernacle? R. Samuel the son of Nahman held that the work of the Tabernacle was completed in three months, Tishri, Marheshvan, and Kislev, and it remained unassembled through Tevet, Shevat, and Adar. It finally was erected on the first day of Nisan, as it is said: On the first day of the first month shalt thou rear up the Tabernacle of the Tent of Meeting (Exod. 40:2). R. Hanina held: The work on the Tabernacle was completed by the first day of Adar. Why? Because the work that can be accomplished on one day in the summer is equal to two days work in the winter.
וּכְדִבְרֵי רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי שֶׁאָמַר, שֶׁנַּעֲשָׂה הַמִּשְׁכָּן בִּשְׁלֹשָׁה חֳדָשִׁים. לָמָּה לֹא עָמַד מִיָּד. אֶלָּא מִפְּנֵי שֶׁחָשַׁב הַקָּדוֹשׁ בָּרוּךְ הוּא לְעָרֵב שִׂמְחַת הַמִּשְׁכָּן בְּשִׂמְחַת הַיּוֹם שֶׁנּוֹלַד בּוֹ יִצְחָק אָבִינוּ, לְפִי שֶׁבְּאֶחָד בְּנִיסָן נוֹלַד יִצְחָק. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵינִי מְעָרֵב שִׂמְחַתְכֶם שִׂמְחָה בְשִׂמְחָה. וְהָיוּ לֵיצָנִי הַדּוֹר מְרַנְּנִין וּמְהַרְהֲרִין וְאוֹמְרִין לָמָּה נִגְמְרָה מְלֶאכֶת הַמִּשְׁכָּן וְאֵינוֹ עוֹמֵד מִיָּד. וְלֹא הָיוּ יוֹדְעִים מַחֲשַׁבְתּוֹ וַעֲצָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וְעַל זֶה אָמַר הַמֶּלֶךְ דָּוִד, כִּי שִׂמַּחְתַּנִי ה' בְּפָעֳלֶךָ בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן (תהלים צב, ה). If what R. Samuel the son of Nahman said is correct, and the Tabernacle was completed in three months, then why was it not erected immediately? Because the Holy One, blessed be He, wished to combine the festivities of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. Isaac was born on the first day of Nisan. The Holy One, blessed be He, said to Himself: I will combine the celebrations. The scoffers in that generation grumbled and complained, saying: “The work of the Tabernacle has already been completed and it still has not been set up.” They were not aware of the plan and the intention of the Holy One, blessed be He. Because of this King David declared: For thou, Lord, hast made me glad through Thy work; I will exult in the works of Thy hands (Ps. 92:5).
כִּי שִׂמַּחְתַּנִי ה' בְּפָעֳלֶךָ, זֶה אֹהֶל מוֹעֵד. בְּמַעֲשֵׂי יָדֶיךָ אֲרַנֵּן, זֶה בִּנְיַן בֵּית הַמִּקְדָּשׁ שֶׁיִּבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. מַה גָּדְלוּ מַעֲשֶׂיךָ ה', מְאֹד עָמְקוּ מַחְשְׁבֹתֶיךָ (תהלים צב, ו), שֶׁהָיִיתָ חוֹשֵׁב לְעָרֵב שִׂמְחָה בְּשִׂמְחָה, יוֹם שֶׁנּוֹלַד יִצְחָק אָבִינוּ. וְאוֹתוֹ הַיּוֹם נָטַל עֶשֶׂר עֲטָרוֹת, כִּדְאִיתָא בְּסֵדֶר עוֹלָם וְגוֹ'. וּלְפִיכָךְ, אִישׁ בַּעַר לֹא יֵדָע (תהלים צב, ז), אֵלּוּ הַלֵּיצָנִין וְהַטִּפְּשִׁין שֶׁבַּדּוֹר שֶׁלֹּא הָיוּ יוֹדְעִים מַחֲשַׁבְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּכְסִיל לֹא יָבִין אֶת זֹאת (תהלים צב, ו), שֶׁלֹּא הָיָה יָכוֹל אֶחָד מֵהֶם לַהֲקִימוֹ, וְלֹא בְצַלְאֵל וְלֹא אָהֳלִיאָב וְלֹא הַחֲכָמִים הָעוֹשִׂים אֶת כָּל מְלֶאכֶת הַקֹּדֶשׁ, כְּדֵי שֶׁיָּבֹא מֹשֶׁה וְיִטֹּל אֶת שֶׁלּוֹ, לְפִי שֶׁהָיָה מִצְטַעֵר שֶׁלֹּא עָשָׂה בוֹ כְּלוּם. לְפִיכָךְ, וַיָּקֶם מֹשֶׁה אֶת הַמִּשְׁכָּן וְגוֹ', וְלֹא בְצַלְאֵל וְלֹא אָהֳלִיאָב וְלֹא הַחֲכָמִים הָעוֹשִׂים. וּכְתִיב: וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן (במדבר ז, א). כֵּיוָן שֶׁהוּקַם הַמִשְׁכָּן, מִיָּד יָרְדָה שְׁכִינָתוֹ לְתוֹכוֹ. שֶׁנֶּאֱמַר: וְלֹא יָכֹל מֹשֶׁה לָבוֹא אֶל אֹהֶל מוֹעֵד כִּי שָׁכַן עָלָיו הֶעָנָן וּכְבוֹד ה' מָלֵא אֶת הַמִּשְׁכָּן. וּכְתִיב: כִּי עֲנַן ה' עַל הַמִּשְׁכָּן וְגוֹ'. לְקַיֵּם מַה שֶּׁנֶּאֱמַר: אַךְ קָרוֹב לִירֵאָיו יִשְׁעוֹ לִשְׁכֹּן כָּבוֹד בְּאַרְצֵנוּ (תהלים פה, י). אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, בָּעוֹלָם הַזֶּה הָיְתָה שְׁכִינָתִי בֵינֵיכֶם וּלְעֵינֵיכֶם, שֶׁנֶּאֱמַר: וּמַרְאֵה כְּבוֹד ה' וְגוֹ' (שמות כד, יז). וְלֶעָתִיד לָבוֹא, שְׁכִינָה אֵינָהּ זָזָה מִכֶּם לְעוֹלָם, שֶׁנֶּאֱמַר: וְשָׁכַנְתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל וְלֹא אֶעֱזֹב אֶת עֲמִּי יִשְׂרָאֵל (מלכים א ו, יג). בָּרוּךְ ה' לְעוֹלָם אָמֵן, סֶלָה. For Thou, Lord, hast made me glad through thy work alludes to the Tent of Meeting. I will exult in the works of Thy hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are thy works, O Lord: Thy thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam.20See Seder Olam 7. Seder Olam is a tannaitic midrash dealing with chronological matters. See Strack, Introduction to Talmud and Midrash, p. 225. The ten crowns are ten events that occurred on that day. See the lis tin Ginzberg, Legends, vol. III, p. 181.. Therefore it says: A brutish man knoweth not, neither doth a food understand this (ibid., v. 7). A brutish man knoweth not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither doth a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is nigh them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that day I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever. Amen. Selah.