אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן. זֶה שֶׁאָמַר הַכָּתוּב: ה' אָהַבְתִי מְעוֹן בֵּיתֶךָ (תהלים כו, ח), These are the accounts of the tabernacle (Exod. 38:21). Scripture states elsewhere: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
זֶה הַהֵיכָל שֶׁהוּא מְכֻוָּן בִּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, זֹאת אוֹמֶרֶת, שֶׁהַהֵיכָל שֶׁלְּמַטָּה מְכֻוָּן כְּנֶגֶד הֵיכָל שֶׁל מַעְלָה, שֶׁנֶּאֱמַר: מָכוֹן לְשִׁבְתְּךָ פָּעַלְתָּ ה' מִקְּדָשׁ אֲדֹנָי כּוֹנְנוּ יָדֶיךָ (שמות טו, יז). This refers to the Temple, which is directly opposite the place where Your glory resides. R. Simeon the son of Yohai said: This verse indicates that the earthly Temple is directly opposite the heavenly Temple, since it is said: The place, O Lord, which Thou hast made for Thee to dwell in, the Sanctuary, O Lord, which Thy hands have established (Exod. 15:17).
אָמַר רַבִּי יַעֲקֹב בְּרַבִּי אַסִּי, לָמָּה הוּא אוֹמֵר, ה' אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ (תהלים כו, ח), בִּשְׁבִיל שֶׁשָּׁקוּל כְּנֶגֶד בְּרִיאַת עוֹלָם. כֵּיצַד, בָּרִאשׁוֹן כְּתִיב: בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ, וּכְתִיב: נוֹטֶה שָׁמַיִם כַּיְרִיעָה (תהלים קד, ב). וּבַמִּשְׁכָּן מַה כְּתִיב: וְעָשִׂיתָ יְרִיעֹת עִזִּים (שמות כו, ז). בַּשֵּׁנִי, יִהְי רָקִיעַ, וְאוֹמֵר בָּהֶן הַבְדָּלָה, שֶׁנֶּאֱמַר: וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם. וּבַמִּשְׁכָּן כְּתִיב: וְהִבְדִּילָה הַפָּרֹכֶת לָכֶם (שמות כו, לג). בַּשְּׁלִישִׁי כְּתִיב מַיִם, שֶׁנֶּאֱמַר: יִקָּווּ הַמַּיִם. וּבַמִּשְׁכָּן כְּתִיב: וְעָשִׂיתָ כִּיּוֹר נְחֹשֶׁת וְכַנּוֹ נְחֹשֶׁת וְגוֹ' וְנָתַתָּ שָׁמָּה מָיִם (שמות ל, יח). בָּרְבִיעִי בָּרָא מְאוֹרוֹת, דִּכְתִיב: יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם. וּבַמִּשְׁכָּן כְּתִיב: וְעָשִׂיתָ מְנֹרַת זָהָב (שמות כה, לא). בַּחֲמִישִׁי בָּרָא עוֹפוֹת, שֶׁנֶּאֱמַר: יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף. וּבַמִּשְׁכָּן, כְּנֶגְדָּן לַעֲשׂוֹת קָּרְבָּנוֹת, כְּבָשִׂים וְעוֹפוֹת. וּבַמִּשְׁכָּן, וְהָיוּ הַכְּרֻבִים פֹּרְשֵׁי כְנָפַיִם לְמַעְלָה (שמות לה, כ). בַּשִּׁשִּׁי נִבְרָא אָדָם, שֶׁנֶּאֱמַר: וַיִּבְרָא אֱלֹהִים אֶת הָאָדָם בְּצַלְמוֹ (בראשית א, כז), בִּכְבוֹד יוֹצְרוֹ. וּבַמִּשְׁכָּן כְּתִיב אָדָם, שֶׁהוּא כֹּהֵן גָּדוֹל, שֶׁנִּמְשַׁח לַעֲבֹד וּלְשַׁמֵּשׁ לִפְנֵי ה'. בַּשְּׁבִיעִי, וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ. וּבַמִּשְׁכָּן כְּתִיב: וַתֵּכֶל כָּל עֲבוֹדַת בִּבְרִיאַת הָעוֹלָם כְּתִיב וַיְבָרֶךְ אֱלֹהִים וּבַמִּשְׁכָּן כְּתִיב וַיְבָרֶךְ אֹתָם מֹשֶׁה. בִּבְרִיאַת הָעוֹלָם כְּתִיב: וַיְכַל אֱלֹהִים. וּבַמִּשְׁכָּן כְּתִיב: וַיְהִי בְּיוֹם כַּלּוֹת (במדבר ז, א). בִּבְרִיאַת הָעוֹלָם כְּתִיב: וַיְקַדֵּשׁ אֹתוֹ. וּבַמִּשְׁכָּן כְּתִיב: וַיִּמְשַׁח אֹתוֹ וַיְקַדֵּשׁ אֹתוֹ (במדבר ז, א). וְלָמָּה הַמִּשְׁכָּן שָׁקוּל כְּנֶגֶד שָׁמַיִם וָאָרֶץ. אֶלָּא מַה שָּׁמַיִם וָאָרֶץ הֵם עֵדִים עַל יִשְׂרָאֵל דִּכְתִיב הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ (דברים ל, יט), אַף מִשְׁכָּן עֵדוּת לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: אֵלֶּה פְקוּדֵי הַמִּשְׁכָּן מִשְׁכַּן הָעֵדֻת. לְכָךְ נֶאֱמַר: ה' אָהַבְתִּי מְעוֹן בֵּיתֶךָ וּמְקוֹם מִשְׁכַּן כְּבוֹדֶךָ וְגוֹ'. R. Jacob the son of Issi asked: Why does it say; I love the habitation of Thy house, and the place where Thy glory dwelleth? Because the Tabernacle is equal to the creation of the world itself. How is that so? Concerning the first day, it is written: In the beginning God created the heaven and the earth (Gen. 1:1), and it is written elsewhere: Who stretched out the heavens like a curtain (Ps. 104:2), and concerning the Tabernacle it is written: And thou shalt make curtains of goats’ hair (Exod. 26:7). About the second day of creation it states: Let there be a firmament and divide between them, and let it divide the waters from the waters (Gen. 1:6). About the Tabernacle it is written: And the veil shall divide between you (Exod. 26:33). With regard to the third day it states: Let the waters under the heavens be gathered (Gen. 1:9). With reference to the Tabernacle it is written: Thou shalt also make a laver of brass … and thou shalt put water therein (Exod. 30:18). On the fourth day he created light, as is stated: Let there be lights in the firmament of heaven (Gen. 1:14), and concerning the Tabernacle it is said: And thou shalt make a candlestick of pure gold (Exod. 25:31). On the fifth day He created birds, as it is said: Let the waters swarm with swarms of living creatures, and let the fowl fly above the earth (Gen. 1:20), and with reference to the Tabernacle. He directed them to offer sacrifices of lambs and birds, and it says as well: And the cherubim shall spread out their wings on high (Exod. 25:20). On the sixth day he created man, as it is said: And God created man in His own image, in the image of God He created him (Gen. 1:27), and about the Tabernacle it is written: A man who is a high priest who has been anointed to serve and to minister before God.3You write that this is not a direct quote from the Bible. On the seventh day The heaven and the earth were finished (Gen. 2:1), and with regard to the Tabernacle it is written: Thus was completed all the work of the Tabernacle (Exod. 39:32). Concerning the creation of the world it is written: And God blessed (Num. 2:3), and of the Tabernacle it is said: And Moses blessed them (Exod. 39:43); with regard to the creation it is said: And God finished (Gen. 2:2), and of the Tabernacle it is written: On that day Moses made an end (Num. 7:1); of creation it says: And hallowed it (Gen. 2:2), and of the Tabernacle: And had anointed it and sanctified it (Num. 7:1). Why is the Tabernacle equal to heaven and earth? Because even as heaven and earth bear witness concerning Israel, as it is written: I call heaven and earth to witness against you this day (Deut. 30:19), so the Tabernacle bears witness in behalf of Israel, as is said: These are the accounts of the Tabernacle, even the Tabernacle of the testimony (Exod. 38:21). Hence it is said: Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth (Ps. 26:8).
וְלָמָּה מִשְׁכָּן מִשְׁכָּן שְׁנֵי פְעָמִים. אָמַר רַבִּי שְׁמוּאֵל, שֶׁבֵּית הַמִּקְדָּשׁ עָתִיד לְהִתְמַשְׁכֵּן שְׁנֵי פְּעָמִים, חָרְבַּן רִאשׁוֹן וְחָרְבַּן שֵׁנִי. וּלְפִיכָךְ אָמַר, מִשְׁכָּן שְׁנֵי פְעָמִים. Why is the word mishkan (“Tabernacle”) repeated (in Exod. 38:21)? R. Samuel said: The Holy One, blessed be He, would in the future seize it (the Temple) twice as a pledge (mashkon); at the time of its first destruction and again at its second destruction. Therefore He repeated the word mishkan.
דָּבָר אַחֵר, מִשְׁכַּן הָעֵדֻת עֵדוּת לְכָל הָאֻמּוֹת שֶׁנִתְרַצָּה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל עַל מַעֲשֵׂה הָעֵגֶל. כֵּיצַד, כְּשֶׁעָשׂוּ אוֹתוֹ מַעֲשֶׂה, עָמַד מֹשֶׁה וְלִמֵּד עֲלֵיהֶם סַנֵּגוֹרְיָא, עַד שֶׁנִּתְרַצָּה לָהֶם הַקָּדוֹשׁ בָּרוּחַ הוּא. אָמַר מֹשֶׁה, רִבּוֹנוֹ שֶׁל עוֹלָם, וּמִי מוֹדִיעַ לָאֻמּוֹת שֶׁנִּתְרַצִּיתָ. אָמַר לוֹ: לֵךְ אֱמֹר לָהֶם, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם (שמות כה, ח). לְכָךְ כְּתִיב מִשְׁכַּן הָעֵדֻת, שֶׁהַמִּשְׁכָּן מֵעִד שֶׁהַשְּׁכִינָה בְּיִשְׂרָאֵל. Another comment on the Tabernacle of testimony. It bears testimony to all people that the Holy One, blessed be He, would be reconciled with Israel despite the episode of the calf. How did that happen? When they made the calf, Moses arose and pleaded, as their advocate, until the Holy One, blessed be He, forgave them. Then Moses cried out: But Master of the Universe, who will make known to the nations that Thou hast forgiven them? He replied: Go tell them. Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8). Hence it is written: The Tabernacle of the testimony, for the Tabernacle testifies to the fact that the Shekhinah is with Israel.
דָּבָר אַחֵר, מִשְׁכַּן הָעֵדֻת, שֶׁהֵעִיד לָהֶם לְיִשְׂרָאֵל, שֶׁאִם יִהְיוּ כּוֹפְרִין בּוֹ וְלֹא יִשְׁמְרוּ מִצְוֹתָיו וְחֻקּוֹתָיו, שֶׁיִּתְמַשְׁכֵּן שְׁנֵי פְעָמִים, כְּמוֹ שֶׁפִּרַשְׁנוּ לְעֵיל, שֶׁהִשְׁוָה עֲשִׂיַּת הַמִשְׁכָּן לִבְרִיאַת שָׁמַיִם וָאָרֶץ. וּכְמוֹ מִשְׁכַּן הָעֵדֻת, כָּךְ אָמָר, הָעִדֹתִי בָכֶם הַיּוֹם. וְכֵן עָשָׂה הַהַתְרָאָה הַנָּבִיא בַּשָּׁמַיִם כְּשֶׁכָּפְרוּ יִשְׂרָאֵל בְּהַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָמַר, שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי ה' דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמַתִּי וְגוֹ' (ישעיה א, ב). כְּלוֹמַר, כְּמוֹ שֶׁהַעִידוֹתִי בִפְנֵיכֶם וְאַתֶּם עֵדִים עַל יִשְׂרָאֵל שֶׁלֹּא יִכְפְּרוּ בִי, שִׁמְעוּ כִּי אֲנִי גִדַּלְתִּים וְרוֹמַמְתִּים וְהֵם פָּשְׁעוּ בִי. Another comment on The Tabernacle of the testimony. It informed Israel that if they should deny Him and neglect His commandments and statutes, it would be seized twice as a pledge. As we have explained previously, He equated the Tabernacle you erected to the creation of heaven and earth. And just as the Tabernacle bears witness, so He said: I will bear witness against you today (Deut. 4:26). He did so again when the prophet appeared in heaven, after Israel renounced the Holy One, blessed be He. He exclaimed: Hear, O heavens, give ear, O earth, for the Lord hath spoken: “Children I have reared, and brought up and they have rebelled against Me” (Isa. 1:2). That is to say, when My testimonies were before you, you were a witness that they would not reject Me, yet Hear, I have reared and brought up and they have rebelled (ibid.).
כֵּיצַד חוֹקְרִין אֶת הָעֵדִים. כְּמוֹ שֶׁאָמַר הַכָּתוּב, וְדָרַשְׁתָּ וְחָקַרְתָּ וְשָׁאַלְתָּ הֵיטֵב (דברים יג, טו). הָעֵת שֶׁחוֹקְרִין הָעֵדִים עַל הָעֲבֵרָה שֶׁאָדָם עוֹשֶׂה, יוֹצְאִין הַסַּנְהֶדְרִין וְכָל יִשְׂרָאֵל עִמָּם לִרְחוֹב הָעִיר, וּמוֹצִיאִין לְשָׁם לְאִישׁ שֶׁהוּא מְחֻיָּב סְקִילָה אוֹ אַחַת מֵאַרְבַּע מִיתוֹת בֵּית דִּין, וְיוֹצְאִין שְׁנַיִם מֵהֶם אוֹ שְׁלֹשָׁה הַגְּדוֹלִים מֵהֶם וְדוֹרְשִׁין לָעֵדִים. וּכְשֶׁשָּׁבִין מִלַּחֲקוֹר, אוֹמֵר לָהֶם, סָבְרֵי מָרָנָן. וְהֵם אוֹמְרִים: אִם לְחַיִּים לְחַיִּים, וְאִם לְמִיתָה לְמִיתָה. אִם הוּא מְחֻיָּב סְקִילָה, מְבִיאִין לוֹ יַיִן טוֹב וְחָזָק וּמַשְׁקִין אוֹתוֹ, כְדֵי שֶׁלֹּא יִצְטַעֵר מִן הַסְּקִילָה. וּבָאִין הָעֵדִים וְעוֹקְדִין לוֹ יָדָיו וְרַגְלָיו וְשָׂמִין אוֹתוֹ בְּבֵית הַסְּקִילָה, וְלוֹקְחִין הָעֵדִים אֶבֶן אַחַת גְּדוֹלָה שֶׁיָּמוּת בָּהּ וְשָׂמִין אוֹתוֹ בְּבֵית הַסְּקִילָה, וְלוֹקְחִין הָעֵדִים אֶבֶן אַחַת גְּדוֹלָה שֶׁיָּמוּת בָּהּ וְשָׂמִין אוֹתָהּ עַל לִבּוֹ. כֵּיצַד שָׂמִין אוֹתָהּ עַל לִבּוֹ. שָׂמִין אוֹתָהּ בַּעֲלִיָּה אַחַת, כְּדֵי שֶׁלֹּא יָשִׂים הָאֶחָד חֶלְקוֹ קוֹדֶם חֲבֵרוֹ, אֶלָּא שֶׁיָּשִׂמוּ אוֹתָהּ בְּיַחַד עַל לִבּוֹ, כְּדֵי לְקַיֵּם מַה שֶּׁכָּתוּב, יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשׁוֹנָה (דברים יז, ז). וּמֵאוֹתָהּ שָׁעָה וְאֵילַךְ, כָּל יִשְׂרָאֵל פְּטוּרִין לִרְגּוֹם אוֹתָם בָּאֲבָנִים. וְכֵן עוֹשִׂים לְכָל מִיתָה וּמִיתָה שֶׁהוּא חַיָּב לָמוּת מִיתַת בֵּית דִּין. How did they examine the witnesses? It is written: Then thou shalt inquire, and make search, and ask diligently, and behold if it be true (Deut. 13:15). At the time they examined the witnesses concerning a sin an individual had committed, the Sanhedrin and all the Israelites would go out into the public square. They brought there the individual who had been charged with the offense which required stoning or one of the four death penalties that were imposed by the Beth Din. Two or three of the most distinguished leaders of the community would come forth and would question the witness. After they returned from the cross-examination, a member of the Sanhedrin would say to them: “What is your decision?” They would announce whether he was to live or to die. If he were to be sentenced to stoning, they would bring a pleasant-tasting but potent wine, and give it to him to drink so that he would not suffer pain from the stoning. Then the witnesses would come, bind his hands and feet, and place him where the stoning was to occur. The witnesses would then take a large stone, (large) enough to kill him, and would place it upon his heart. How did they place it on his heart? They did so simultaneously in order that no one of them might lower his portion of the stone before his companion.4And therefore be solely responsible for his death. They would place it on his heart together to conform to the verse: Thy hand shall be first upon him to put him to death (Deut. 13:10). After that all the Israelites were free to pelt him with stones. They did this to everyone condemned to death by the Beth Din.
וְכֵן שְׁלִיחַ צִבּוּר כְּשֶׁיֵּשׁ בְּיָדוֹ כּוֹס שֶׁל קִדּוּשׁ אוֹ שֶׁל הַבְדָּלָה וְהוּא יָרֵא מִסַּם הַמָּוֶת שֶׁלֹּא יִהְיֶה בַכּוֹס, וְהוּא אוֹמֵר סָבְרֵי מָרָנָן, וְאוֹמֵר הַקָּהָל לְחַיִּים, כְּלוֹמַר כִּי לְחַיִּים יְהֵא הַכּוֹס. רַבִּי לֵוִי אָמַר, מִשְׁכַּן הָעֵדֻת, זֶה שֶׁאָמַר הַכָּתוּב: כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר (תהלים סג, יב), יִסָּכֵר פִּיהֶם שֶׁל אֻמּוֹת הָעוֹלָם שֶׁהָיוּ אוֹמְרִים לְיִשְׂרָאֵל שֶׁאֵין הַשְּׁכִינָה חוֹזֶרֶת אֵלֵינוּ לְעוֹלָם, שֶׁנֶּאֱמַר: רַבִּים אֹמְרִים לְנַפְשִׁי, אֵין יְשׁוּעָתָה לּוֹ בֵאלֹהִים סֶלָה (תהלים ג, ג), אֵלּוּ עַד שֶׁלֹּא עָשׂוּ אֶת הָעֵגֶל בָּא הַקָּדוֹשׁ בָּרוּךְ הוּא וְשָׁרָה אֶצְלָם, מִשֶּׁכָּעַס עֲלֵיהֶם הָיו אוֹמְרִים אֵינוֹ חוֹזֵר אֲלֵיהֶם. מֶה עָשָּׂה. אָמַר לָהֶם הַקָּדוֹשׁ בָרוּךְ הוּא, וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם (שמות כה, ח), וְיֵדְעוּ כָּל בֵּאי עוֹלָם שֶׁמָּחַלְתִּי לְיִשְׂרָאֵל. וּלְפִיכָךְ כְּתִיב: מִשְׁכַּן הָעֵדֻת. כְּבָר הָיָה לְעוֹלָמִים. Similarly, when the representative of the community held the Kiddush or Havdalah cup in his hand he would say: “Have you agreed, what is your decision?”5A expression meaning: “Have you agreed to allow me to recite this prayer?” See Jastrow. And the congregation would respond: “To life”; that is to say, May this cup be for the living. R. Levi discussed the words Tabernacle of testimony. It is written elsewhere: For the mouth of them that speak lies shall be stopped (Ps. 63:12), that is to say, the mouths of the peoples of the world, who say to Israel that the Shekhinah will never return to Israel, should be stopped, as it is said: Many there are that say of My soul: “There is no salvation for him in God.” Selah (Ps. 3:3). Before they built the golden calf, the Holy One, blessed be He, dwelt among them, but when He became angry at them they would say: “He will never return to them.” What did He do? He said: Let them make Me a Sanctuary that I may dwell among them (Exod. 25:8). Then all the inhabitants of the world will know that I have pardoned Israel. Therefore it is written; The Tabernacle of the testimony. It hath already been6Indicating that what was to follow had already been written. (Eccles. 1:10).