פרשת תזריע-מצורע - בין בדי הארון

(5) And Joshua said to the people, “Purify yourselves, for tomorrow the LORD will perform wonders in your midst.” (6) Then Joshua ordered the priests, “Take up the Ark of the Covenant and advance to the head of the people.” And they took up the Ark of the Covenant and marched at the head of the people. (7) The LORD said to Joshua, “This day, for the first time, I will exalt you in the sight of all Israel, so that they shall know that I will be with you as I was with Moses. (8) For your part, command the priests who carry the Ark of the Covenant as follows: When you reach the edge of the waters of the Jordan, make a halt in the Jordan.” (9) And Joshua said to the Israelites, “Come closer and listen to the words of the LORD your God. (10) By this,” Joshua continued, “you shall know that a living God is among you, and that He will dispossess for you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites, and Jebusites: (11) the Ark of the Covenant of the Sovereign of all the earth is advancing before you into the Jordan. (12) Now select twelve men from the tribes of Israel, one man from each tribe.

The Gemara rejects this argument. It is different there, as in any case “Sing aloud” is the psalm of the day, either because it was an ordinary Thursday or because it was Rosh HaShana. However, there is no proof from here that in all uncertain cases they would recite the psalm for an ordinary weekday, as it is possible that they did not recite any psalm at all. § The Gemara expands on the topic of the daily psalms recited by the Levites. It is taught in a baraita that Rabbi Yehuda said in the name of Rabbi Akiva: On the first day of the week, Sunday, what psalm would the Levites recite? The psalm beginning with the phrase: “The earth is the Lord’s, and its fullness” (Psalms 24:1), in commemoration of the first day of Creation, because on that day He acquired the world and transferred it to man, and He was the only ruler in His world, as the angels were not created until the second day. On the second day of the week what psalm would the Levites recite? The psalm that begins: “Great is the Lord, and highly to be praised in the city of our God, His sacred mountain” (Psalms 48:2). This is because on the second day of Creation He separated His works, dividing between the upper waters and the lower waters, and ruled over them as King; and this psalm speaks of Jerusalem as “The city of a great King” (Psalms 48:3). On the third day of the week they would recite the psalm beginning: “God stands in the congregation of God” (Psalms 82:1), because on the third day of Creation He revealed the land in His wisdom and thereby prepared the world for His assembly that could now live on the dry land. On the fourth day of the week they would recite the psalm beginning: “O Lord God, to Whom vengeance belongs” (Psalms 94:1), because on the fourth day of Creation He created the sun and the moon, and in the future He will punish and take vengeance upon those who worship them. On the fifth day of the week the Levites would recite the psalm beginning: “Sing aloud to God our strength” (Psalms 81:2), because on the fifth day of Creation He created birds and fish to praise His name. On the sixth day of the week they would recite the psalm beginning: “The Lord reigns, He is clothed with majesty” (Psalms 93:1), because on that day He completed His labor and ruled over all of creation in full glory. On the seventh day of the week, Shabbat, they would recite the psalm beginning: “A psalm, a song for the day of Shabbat” (Psalms 92:1), as the future world will be a day that is all Shabbat. Rabbi Neḥemya said: What did the Sages see that led them to distinguish between these chapters, as they interpret the psalms recited on the six weekdays as referring to the past, whereas the psalm recited on Shabbat is referring to the future. Rather, all of the psalms refer to the past. The first six are as explained above: On the first day, the reason is that He acquired the world and transferred it to man, and He was the only ruler in His world; on the second day, the reason is that He separated His works and ruled over them as King; on the third day, the reason is that He revealed the land in His wisdom and thereby prepared the world for His assembly. On the fourth day, the reason is that He created the sun and the moon, and in the future He will punish those who worship them; on the fifth day, the reason is that He created birds and fish to praise His name; on the sixth day, the reason is that He completed His labor and ruled over all of creation. However, on the seventh day, the reason is that He rested from His work, as the phrase “A psalm, a song for the day of Shabbat” is referring to the first Shabbat of Creation. The Gemara comments: And these tanna’im disagree with regard to a statement of Rav Ketina, as Rav Ketina said: The world will exist for six thousand years, and for one thousand years it will be destroyed, as it is stated: “And the Lord alone shall be exalted on that day” (Isaiah 2:11), and one day for God is a thousand years, as indicated in the verse: “For a thousand years in Your sight are but as yesterday when it is past” (Psalms 90:4). Rav Ketina’s statement is in accordance with the opinion of Rabbi Akiva. Conversely, Abaye said: The world will be destroyed for two thousand years, as it is stated: “After two days He will revive us” (Hosea 6:2). According to the opinion of Abaye that the destruction will be for two days, there is no connection between the future world and the day of Shabbat, which is only one day. § The Gemara further asks: When it came to the additional offerings of Shabbat, what would the Levites recite? Rav Anan bar Rava said that Rav said: They would recite in accordance with the mnemonic hei, zayin, yod, vav, lamed, kaf. They would divide the song of Ha’azinu into six sections, each of which began with a letter of the mnemonic: “Give ear [ha’azinu], you heavens” (Deuteronomy 32:1); “Remember [zekhor] the days of old” (Deuteronomy 32:7); “He made him ride [yarkivehu] on the high places of the earth” (Deuteronomy 32:13); “The Lord saw it [vayar] and spurned” (Deuteronomy 32:19); “Were it not [lulei] that I dread the enemy’s provocation” (Deuteronomy 32:27); “For [ki] the Lord will judge His people” (Deuteronomy 32:36). And Rav Ḥanan bar Rava said that Rav said: In the manner that the verses of the song of Ha’azinu are divided here for the recitation of the additional offerings of Shabbat in the Temple, so too are they divided when they are read in the synagogue on Shabbat. The Gemara asks another question: When it came to the daily afternoon offering on Shabbat, what would the Levites recite? Rabbi Yoḥanan said: “Then sang Moses” (Exodus 15:1), and: “Who is like You” (Exodus 15:11), the two halves of the Song of the Sea, and: “Then Israel sang this song” (Numbers 21:17), the entire Song of the Well. A dilemma was raised before the Sages: Does one recite all these sections of the song of Ha’azinu on each Shabbat, or perhaps on each and every Shabbat they would recite one section? The Gemara suggests: Come and hear, as it is taught in a baraita that Rabbi Yosei said: By the time that those who recite the first set, i.e., the verses for the additional offerings brought on Shabbat, recite it once, those who recite the second set, for the daily afternoon offering, would repeat their cycle twice, as the first set was comprised of six sections, whereas the second set included only three sections. Learn from here that each and every Shabbat they would recite only one section. The Gemara concludes: Indeed, learn from here that this is correct. § Rav Yehuda bar Idi said that Rabbi Yoḥanan said: The Divine Presence traveled ten journeys, i.e., it left the Temple and Eretz Yisrael in ten stages at the time of the destruction of the First Temple, as derived from verses. And corresponding to them the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition. The Gemara elaborates. The Divine Presence traveled ten journeys, as derived from verses. The ten journeys are: From the Ark cover to the cherub; and from one cherub to the other cherub; and from the second cherub to the threshold of the Sanctuary; and from the threshold to the courtyard; and from the courtyard to the altar; and from the altar to the roof; and from the roof to the wall of the Temple Mount; and from the wall to the city; and from the city to a mountain close to Jerusalem; and from that mountain to the wilderness; and from the wilderness it ascended and rested in its place in Heaven, isolated from humanity, as it is stated: “I will go and return to My place” (Hosea 5:15). The Gemara cites the sources for each of these stages: From the Ark cover the Divine Presence traveled to the cherub, and from one cherub to the other cherub, and from the second cherub to the threshold, as it is written with regard to Moses in the Tabernacle: “And there I will meet with you, and I will speak to you from above the Ark cover, from between the two cherubs” (Exodus 25:22). And it is written: “And He rode upon a cherub, and flew” (II Samuel 22:11), which indicates that the glory of the Divine Presence can rest upon one cherub. And it is written: “And the glory of the God of Israel had ascended from the cherub, on which it was, to the threshold of the House” (Ezekiel 9:3), i.e., the Divine Presence moved from the cherub to the threshold. And from the threshold of the Sanctuary the Divine Presence went to the courtyard, as it is written: “And the House was filled with the cloud and the courtyard was full of the brightness of the Lord’s glory” (Ezekiel 10:4). From the courtyard to the altar, as it is written: “I saw the Lord standing on the altar” (Amos 9:1). And from the altar to the roof, as it is written: “It is better to dwell in a corner of the roof than in a house together with a contentious woman” (Proverbs 21:9). From the roof to the wall, as it is written: “And behold, the Lord stood upon a wall made by a plumb line” (Amos 7:7). From the wall to the city, as it is written: “The Lord’s voice cries to the city” (Micah 6:9). And from the city the Divine Presence arose to the mountain nearest the Sanctuary, i.e., the Mount of Olives, as it is written: “And the glory of the Lord went up from the midst of the city, and stood upon the mountain, which is on the east side of the city” (Ezekiel 11:23). And from the mountain to the wilderness, as it is written: “It is better to live in the wilderness than with a contentious and fretful woman” (Proverbs 21:19). And from the wilderness it ascended and rested in its place in Heaven, as it is written: “I will go and return to My place until they acknowledge their guilt” (Hosea 5:15). Rabbi Yoḥanan said: For six months the Divine Presence lingered in the wilderness, waiting for the Jewish people, hoping that perhaps they would repent and it would be able to return to its place. When they did not repent, the Divine Presence said: Let them despair and be lost, as it is stated: “But the eyes of the wicked shall fail, and they shall have no way to flee, and their hope shall be the drooping of the soul” (Job 11:20). This concludes the discussion of the ten stages of the exile of the Divine Presence from the Holy of Holies. And corresponding to these ten stages, the Sanhedrin was exiled in ten stages at the end of the Second Temple period and after the destruction of the Temple, and this is known from tradition: From the Chamber of Hewn Stone, its fixed seat in the Temple, to Ḥanut, literally, shop, a designated spot on the Temple Mount outside the Temple proper; and from Ḥanut to Jerusalem; and from Jerusalem to Yavne;

(Exodus 14:15) "And the L rd said to Moses: Why do you cry out to Me?" R. Yehoshua says: The Holy One Blessed be He said to Moses: Moses, all that Israel has to do is to go forward. R. Eliezer says: The Holy One Blessed be He said to Moses: Moses, My children are in trouble. The sea is raging and the foe is pursuing and you stand and prolong your prayers? For R. Eliezer was wont to say: There is a time to prolong (prayer) and a time to shorten. (Numbers 12:13) "G d, I pray You, hear her" — to shorten. (Devarim 9:18) "And I fell down before the L rd (in prayer) as at first, forty days and forty nights" — to prolong. R. Meir says: If for Adam, who was alone, I made dry land (viz. Genesis 1:9), for this assembly of holy ones shall I not make dry land? R. Yishmael says: In the merit of Jerusalem I will split the sea for them, as it is written (Isaiah 52:1) "Awake, awake, clothe yourself in splendor, O Zion. Don your robes of glory, O Jerusalem, holy city. For there will not again enter you the uncircumcised and the unclean", and (Ibid. 51:9-10) "Awake, awake, clothe yourself in splendor, O arm of the L rd. Awake as in days of old, as in generations of yore … Is it not You that dried up the sea, the waters of the great deep, a road for the redeemed to cross?" Variantly: Because of My promise to their father Abraham I will split the sea for them, viz. (Genesis 28:14) "And your seed shall be as the dust of the earth, ufaratzta yamah vakedma", "ufaratzta yamah" intimating the splitting of the sea. R. Yehudah b. Betheirah says: The Holy One Blessed be He said to him: I have already fulfilled My promise to your father Abraham, viz. (Exodus, Ibid. 21) "and He made the sea into the dry land" (that He had promised to Abraham)

(1) When the king was settled in his palace and the LORD had granted him safety from all the enemies around him, (2) the king said to the prophet Nathan: “Here I am dwelling in a house of cedar, while the Ark of the LORD abides in a tent!” (3) Nathan said to the king, “Go and do whatever you have in mind, for the LORD is with you.” (4) But that same night the word of the LORD came to Nathan: (5) “Go and say to My servant David: Thus said the LORD: Are you the one to build a house for Me to dwell in? (6) From the day that I brought the people of Israel out of Egypt to this day I have not dwelt in a house, but have moved about in Tent and Tabernacle. (7) As I moved about wherever the Israelites went, did I ever reproach any of the tribal leaders whom I appointed to care for My people Israel: Why have you not built Me a house of cedar? (8) “Further, say thus to My servant David: Thus said the LORD of Hosts: I took you from the pasture, from following the flock, to be ruler of My people Israel, (9) and I have been with you wherever you went, and have cut down all your enemies before you. Moreover, I will give you great renown like that of the greatest men on earth. (10) I will establish a home for My people Israel and will plant them firm, so that they shall dwell secure and shall tremble no more. Evil men shall not oppress them any more as in the past, (11) ever since I appointed chieftains over My people Israel. I will give you safety from all your enemies. “The LORD declares to you that He, the LORD, will establish a house for you. (12) When your days are done and you lie with your fathers, I will raise up your offspring after you, one of your own issue, and I will establish his kingship. (13) He shall build a house for My name, and I will establish his royal throne forever. (14) I will be a father to him, and he shall be a son to Me. When he does wrong, I will chastise him with the rod of men and the affliction of mortals; (15) but I will never withdraw My favor from him as I withdrew it from Saul, whom I removed to make room for you. (16) Your house and your kingship shall ever be secure before you; your throne shall be established forever.” (17) Nathan spoke to David in accordance with all these words and all this prophecy. (18) Then King David came and sat before the LORD, and he said, “What am I, O Lord GOD, and what is my family, that You have brought me thus far? (19) Yet even this, O Lord GOD, has seemed too little to You; for You have spoken of Your servant’s house also for the future. May that be the law for the people, O Lord GOD. (20) What more can David say to You? You know Your servant, O Lord GOD. (21) For Your word’s sake and of Your own accord You have wrought this great thing, and made it known to Your servant. (22) You are great indeed, O Lord GOD! There is none like You and there is no other God but You, as we have always heard. (23) And who is like Your people Israel, a unique nation on earth, whom God went and redeemed as His people, winning renown for Himself and doing great and marvelous deeds for them [and] for Your land—[driving out] nations and their gods before Your people, whom You redeemed for Yourself from Egypt. (24) You have established Your people Israel as Your very own people forever; and You, O LORD, have become their God. (25) “And now, O Lord GOD, fulfill Your promise to Your servant and his house forever; and do as You have promised. (26) And may Your name be glorified forever, in that men will say, ‘The LORD of Hosts is God over Israel’; and may the house of Your servant David be established before You. (27) Because You, O LORD of Hosts, the God of Israel, have revealed to Your servant that You will build a house for him, Your servant has ventured to offer this prayer to You. (28) And now, O Lord GOD, You are God and Your words will surely come true, and You have made this gracious promise to Your servant. (29) Be pleased, therefore, to bless Your servant’s house, that it abide before You forever; for You, O Lord GOD, have spoken. May Your servant’s house be blessed forever by Your blessing.”

(1) In that day, you shall say: “I give thanks to You, O LORD! Although You were wroth with me, Your wrath has turned back and You comfort me, (2) Behold the God who gives me triumph! I am confident, unafraid; For Yah the LORD is my strength and might, And He has been my deliverance.” (3) Joyfully shall you draw water From the fountains of triumph, (4) And you shall say on that day: “Praise the LORD, proclaim His name. Make His deeds known among the peoples; Declare that His name is exalted. (5) Hymn the LORD, For He has done gloriously; Let this be made known In all the world! (6) Oh, shout for joy, You who dwell in Zion! For great in your midst Is the Holy One of Israel.”

(1) A psalm of Asaph. God is truly good to Israel, to those whose heart is pure. (2) As for me, my feet had almost strayed, my steps were nearly led off course, (3) for I envied the wanton; I saw the wicked at ease. (4) Death has no pangs for them; their body is healthy. (5) They have no part in the travail of men; they are not afflicted like the rest of mankind. (6) So pride adorns their necks, lawlessness enwraps them as a mantle. (7) Fat shuts out their eyes; their fancies are extravagant. (8) They scoff and plan evil; from their eminence they plan wrongdoing. (9) They set their mouths against heaven, and their tongues range over the earth. (10) So they pound His people again and again, until they are drained of their very last tear. (11) Then they say, “How could God know? Is there knowledge with the Most High?” (12) Such are the wicked; ever tranquil, they amass wealth. (13) It was for nothing that I kept my heart pure and washed my hands in innocence, (14) seeing that I have been constantly afflicted, that each morning brings new punishments. (15) Had I decided to say these things, I should have been false to the circle of Your disciples. (16) So I applied myself to understand this, but it seemed a hopeless task (17) till I entered God’s sanctuary and reflected on their fate. (18) You surround them with flattery; You make them fall through blandishments. (19) How suddenly are they ruined, wholly swept away by terrors. (20) When You are aroused You despise their image, as one does a dream after waking, O Lord. (21) My mind was stripped of its reason, my feelings were numbed. (22) I was a dolt, without knowledge; I was brutish toward You. (23) Yet I was always with You, You held my right hand; (24) You guided me by Your counsel and led me toward honor. (25) Whom else have I in heaven? And having You, I want no one on earth. (26) My body and mind fail; but God is the stay of my mind, my portion forever. (27) Those who keep far from You perish; You annihilate all who are untrue to You. (28) As for me, nearness to God is good; I have made the Lord GOD my refuge, that I may recount all Your works.