Jerusalem Talmud Sotah 8:3:3-12

לְהוֹשִׁיעַ אֶתְכֶם. זֶה מַחֲנֶה הָאָרוֹן. וְיֵשׁ אוֹמְרִים זֶה הַשֵּׁם שֶׁהָיָה נָתוּן בָּאָרוֹן. דְּתַנֵּי. רִבִּי יוּדָה בֶן לָקִישׁ אוֹמֵר. שְׁנֵי אֲרוֹנוֹת הָיוּ מְהַלְּכִין עִם יִשְׂרָאֵל בַּמִּדְבָּר. אֶחָד שֶׁהָֽיְתָה הַתּוֹרָה נְתוּנָה בוֹ וְאֶחָד שֶׁהָיוּ שִׁיבְרֵי הַלּוּחוֹת מוֹנָחִין בְּתוֹכוֹ. זֶה שֶׁהָֽיְתָה הַתּוֹרָה נְתוּנָה בְתוֹכוֹ הָיָה נָתוּן בְּאֹהֶל מוֹעֵד. הָדָא הִִיא דִכְתִיב וַאֲרוֹן בְּרִית י֙י וּמֹשֶׁה לֹא מָשׁוּ מִקֶּרֶב הַמַּחֲנֶה. וְזֶה שֶׁהָיוּ שִׁבְרֵי הַלּוּחוֹת נְתוּנִין בְּתוֹכוֹ הָיָה נִכְנַס וְיוֹצֵא עִמָּהֶן. וְרַבָּנִן אָֽמְרֵי. אֶחָד הָיָה. וּפַעַם אַחַת יָצָא וּבִימֵי עֵלִי נִשְׁבָּה. קִרְייָא מְסַייֵעַ לָהֶן לָרַבָּנִין. אוֹי לָנוּ מִי יַצִּילֵינוּ מִיַּד הָאֱלֹהִים [הָאַדִּירִים] הָאֵלֶּה. מִילָּא דְלָא חָמוֹן מִן יוֹמֵיהוֹן. קִרְייָא מְסַייֵעַ לְרִבִּי יוּדָה בֶּן לָקִישׁ. וַיֹּאמֶר שָׁאוּל לָאֲחִיָּה הַגִּישָׁה אֲרוֹן הָאֱלֹהִים. וַהֲלֹא אָרוֹן בְּקִרְיַת יְעָרִים הָיָה. מַאי עָֽבְדִין לָהּ רַבָּנִין. הַגִּישָׁה אֵלַי הַצִּיץ. וּקְרָא מְסַייֵעַ לְרִבִּי יוּדָה בֶּן לָקִישׁ. הָאָרוֹן וְיִשְׂרָאֵל וִיהוּדָה יוֹשְׁבִים בְּסוּכּוֹת. וַהֲלֹא אָרוֹן בְּצִיּוֹן הָיָה. מֶה עָֽבְדִין לָהּ רַבָּנִין. סְכָךְ שֶׁהָיָה בְקִירוּי. שֶׁאַדַּיִין לֹא נִבְנֶה בֵּית הַבְּחִירָה. “ ‘To save you’, that is the camp of the Ark.” But some say, that is the Name which was given in the Ark⁴²Similarly, the Sotah.42b-43a">Babli (Soṭah42b/43a, Baba batra 14b) notes that “The Name and all its replacements are deposited in the Ark” (in one of Rashi’s versions, “standing in the Ark”). In the Tosephta (7:17): “For the Eternal, your God, is He Who goes with you, “that is the Name deposited in the Ark”. Midrash Num. rabba 4(20) refers to 1Chr. 13:6 which calls the ark Name: “God’s ark, the Eternal, Who resides above the Cherubim, which is called Name.”, as it was stated⁴³From here to the end of the Halakhah the text is in Šeqalim 7:1, (49c, line 26 ff.)’⁴⁴Tosephta 7:18; Baraita Melekhet Hamishkan 6.: “Rebbi Jehudah ben Laqish says, two arks were travelling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited⁴⁵The ark mentioned in Deuteronomy.10.1">Deut. 10:1.. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written⁴⁶Numbers.14.44">Num. 14:44; the exact description of the ark implies that another ark went out with the people.: “Moses and the Ark of the Eternal’s covenant did not move from the camp.” The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one⁴⁷Berakhot.8b">Babli Berakhot 8b, Baba batra14b, Menachot.99a">Menaḥot 99a., and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: ⁴⁸1Sam. 4:8.“Woe to us, who will save us from this mighty god?” A word [which shows that] they never had seen it before. A verse supports Rebbi Jehudah ben Laqish. “Saul said to Aḥiya: present God’s Ark⁴⁹1Sam. 14:18.”. But was the Ark not at Qiryat Ye‘arim⁵⁰1Sam. 7:1–2.? What do the rabbis with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rebbi Jehudah ben Laqish: “The Ark, Israel, and Jehudah, dwell in huts.⁵¹2Sam. 11:11.”. Was the Ark not in Zion? What do the rabbis with it? The straw roof cover⁵²The legal definition of a “hut” to be used on Tabernacles is any dwelling place whose roof is made from vegetable matter immune to impurity, called סְכָךְ. The construction of the walls is immaterial. that was in the walls⁴¹In the Genizah fragment: כַקִּירוּי “acted as roof”. This is the better reading., since the Temple was not yet built.

מִשֶּׁנִּגְנַז הָאָרוֹן נִגְנַז עִמּוֹ צִנְצֶנֶת הַמָּן וּצְלוּחִית שֶׁמֶן הַמִּשְׁחָה וּמַקְלוֹ שֶׁלְּאַהֲרֹן וּפְרָחָיו וּשְׁקֵידָיו וְאַרְגָּז שֶׁהֵשִׁיבוּ פְלִשְׁתִּים אָשָׁם לֵאלֹהֵי יִשְׂרָאֵל. וּמִי גְנָזָן. יֹאשִׁיָּהוּ. וְכֵיוָן שֶׁרָאָה שֶׁכָּתוּב יוֹלֵךְ י֙י אוֹתְךָ וְאֶת מַלְכְּךָ [אֲשֶׁר תָּקִים עָלֶיךָ אֶל גּוֹי אֲשֶׁר לֹא יָדַעְתָּ אַתָּה וַאֲבוֹתֶיךָ עָמַד וּגְנָזָן.] הָדָא הִיא דִכְתִיב וַיֹּאמֶר לַלְוִיִּם הַמְבִינִים לְכָל־יִשְׂרָאֵל הַקְּדוֹשִׁים לַי֙י תְּנוּ אֶת אָרוֹן הַקּוֹדֶשׁ בַּבַּיִת אֲשֶׁר בָּנָה שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל אֵין לָכֶם מַשָּׂא בַכָּתֵף. אָמַר אִם גּוֹלֶה הוּא עִמָּכֶם לְבָבֵל [עוֹד] אֵין אַתֶּם מַחֲזִירִין אוֹתוֹ לִמְקוֹמוֹ. אֶלָּא עַתָּה עִבְדוּ אֶת י֙י אֱלֹהֵיכֶם וְאֶת עַמּוֹ יִשְׂרָאֵל. ⁵⁷Yoma.52b">Babli Yoma 52b, Horayot.12a">Horaiot 12a, Keritot.5b">Keritut 5b; Tosephta Kippurim 2:15, Soṭah 13:1; Seder ‘Olam 24; Abot dR. Nathan A 31. In the Babli and the sources depending on it, some Tannaïm hold that the Ark was brought to Babylon. When the ark was hidden, there were hidden with it the flask of Manna⁵⁸Exodus.16.33-34">Ex. 16:33–34., the bottle of anointing oil⁵⁹Exodus.30.22-33">Ex. 30:22–33., Aaron’s staff with its flowers and almonds⁶⁰Numbers.17.25">Num. 17:25., and the chest which the Philistines returned as a reparation sacrifice for Israel’s God⁶¹1Sam. 6.. Who hid it? Josiah! When he saw that it was written⁶²Deuteronomy.28.36">Deut. 28:36.: “The Eternal will lead you and your king whom you will have put above you, to a people whom neither you nor your fathers had known,” he started and hid it. That is what is written⁶³2Chr. 35:3. The Levites had not carried the Ark since the time of Samuel.: “He said to the Levites, who instruct all of Israel, the ones holy to the Eternal, put the Ark into the House that Salomon, son of David, king of Israel, built; you do not have to carry it on your shoulder.” He said, if it is exiled with you to Babylonia, you will never return it to its place. But “⁶³2Chr. 35:3. The Levites had not carried the Ark since the time of Samuel. now, serve the Eternal, your God, and his people Israel.”

פִּיטּוּם שֶׁמֶן הַמִּשְׁחָה. וְאַתָּה קַח לְךָ בְּשָׂמִים רֹאשׁ מָר דְּרוֹר חֲמֵשׁ מֵאוֹת וגו׳. וְקִדָּה חֲמֵשׁ מֵאוֹת בְּשֶׁקֶל הַקּוֹדֶשׁ. שֶׁהֵן אֶלֶף וַחֲמֵשׁ מֵאוֹת מָנִים. וְשֶׁמֶן זָיִת הִין. שֶׁהֵן שֶׁנֵים עָשָׂר לוֹג. שֶׁבּוֹ הָיָה שׁוֹלֵק אֶת הָעִיקָּרִין. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. שׁוֹלְקָן הָיָה בַמַּיִם וְנוֹתֶן שֶׁמֶן עַל גַּבֵּיהֶן. וְכֵיוָן שֶׁהָיָה קוֹלֵט אֶת הָרֵיחַ הָיָה מַעֲבִירוֹ כְדֶרֶךְ שֶׁהַפַּטָּמִין עוֹשִׂין. הָדָא הוּא דִכְתִיב וְעָשִׂיתָ אוֹתוֹ שֶׁמֶן מִשְׁחַת קוֹדֶשׁ יִהְיֶה זֶה לִי לְדוֹרוֹתֵיכֶם. תַּנֵּי. רִבִּי יְהוּדָה בֵּירִבִּי אִילְעַאי אוֹמֵר. שֶׁמֶן מִשְׁחָה שֶׁעָשָׂה מֹשֶׁה בַּמִּדְבָּר מַעֲשֵׂה נִיסִּים נַעֲשֶׂה בוֹ מִתְּחִילָּה וְעַד סוֹף. שֶׁמִּתְּחִילָּה לֹא הָיָה בוֹ אֶלָּא שְׁנֵים עָשָׂר לוֹג. שֶׁנֶּאֱמַר וְשֶׁמֶן זַיִת הִין. אִם לָסוּךְ בּוֹ אֶת הָעֵצִים לֹא הָיָה מַסְפִּיק. עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָאוֹר בּוֹלֵעַ וְהָעֵצִים בּוֹלְעִין וְהַיּוֹרֶה בוֹלַעַת. וּמִמֶּנּוּ נִמְשְׁחוּ הַמִּשְׁכָּן וְכָל־כֵּלָיו. הַשׁוּלְחָן וְכָל־כֵּלָיו. הַמְנוֹרָה וְכָל־כֵּלֶיהָ. מִמֶּנּוּ נִמְשַׁח אַהֲרֹן וּבָנָיו כָּל־שִׁבְעַת יְמֵי הַמִּילּוּאִים. מִמֶּנּוּ נִמְשְׁחוּ כֹהֲנִים גְּדוֹלִים וּמְלָכִים. מֶלֶךְ בַּתְּחִילָּה טָעוּן מְשִׁיחָה. מֶלֶךְ בֶּן מֶלֶךְ אֵינוֹ טָעוּן מְשִׁיחָה. שֶׁנֶּאֱמַר קוּם מָשְׁחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה. אֵין בְּנוֹ טָעוּן מְשִׁיחָה. אֲבָל כֹּהֶן גָּדוֹל בֶּן כֹּהֶן גָּדוֹל אֲפִילוּ עַד עֲשָׂרָה דוֹרוֹת טְעוּנִין מְשִׁיחָה. וְכוּלּוֹ קַייָם לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר שֶׁמֶן מִשְׁחַת קוֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרֹתֵיכֶם. ⁶⁴Keritot.5a">Babli Keritut 5a. The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts⁶⁵Exodus.30.23-24">Ex. 30:23–24. The amounts given there are myrrh 500, cinnamon half the weight, 250, spice sticks 250, casia 500 in the holy šeqel weight, together 1500 (šeqel). The Babli notes that the verse could be translated: “myrrh 500, the half of the cinnamon weight 250, spice sticks 250; casia 500 in the holy šeqel weight,” for a total of either 2000 or 1750. The baraita shows that the traditional interpretation is as given first. A similar argument must be understood in the Yerushalmi.
It is impossible to translate מנה as “mina” since the holy šeqel by archeological evidence was between 13.77 and 14.28 g (Y. Meshorer, Ancient Means of Exchange, Weights and Coins, Haifa 1998), practically equal to the official weight of a tetradrachma. In the tradition of the Babli, the holy šeqel was twice the weight of the common šeqel; in Babylonian weight this would make it about 18 g. (In any case, spices in the weight of at least 21 kg are a large quantity for only 6.4 liters of oil.) But a mina is defined in the Talmudim as 100 tetradrachmas. This is out of line with the small amount of oil used. It may be that the word “mina”, which is missing in the parallel Babli text, is an intrusion from the baraita on the preparation of the holy incense of which 365 portions were prepared for an entire year at once and where all weights, missing in the biblical text, are indicated in minas [Yoma 4:5:2-8" href="/Jerusalem_Talmud_Yoma.4.5.2-8">Yoma 4:5 (41d line 27), Keritot.6a">Babli Keritut6a].. “And olive oil one hin,” that is twelve log⁶⁶The log is the Roman sextarius, cf. Berakhot 3:4, Note 164. 12 log are three quarters of a modius or about 6.4 liter., in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.⁶⁷Exodus.30.25">Ex. 30:25.” “That will be for Me for your generations.⁶⁸Exodus.30.31">Ex. 30:31.” It was stated, ⁶⁹Keritot.5">Babli Keritut 5a/b. Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin⁷⁰Exodus.30.24">Ex. 30:24.”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing, for it is said⁷¹1Sam. 16:12.: “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations⁷²Leviticus.6.13">Lev. 6:13, Leviticus.21.10">21:10. The same statement in Keritot.5a">Babli Keritut 5a, Horayot.11b">Horaiot 11b.. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this⁷³In the Babli, an amoraic gloss in this baraita of R. Jehudah notes that the numerical value of ז̇ה̇ “this” is 12, implying that all 12 log remain for the Lord. be for Me, for all your generations.⁶⁸Exodus.30.31">Ex. 30:31.”

אֵין מוֹשְׁחִין אֶת הַמְלָכִים אֶלָּא עַל גַּבֵּי הַמַּעֲייָן. שֶׁנֶּאֱמַר וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי עַל הַפִּרְדָה אֲשֶׁר לִי וְהוֹרַדְתֶּם אוֹתוֹ אֶל גִּיחוֹן וּמָשַׁח אוֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא וגו׳. אֵין מוֹשְׁחִין מְלָכִים אֶלָּא מִפְּנֵי הַמַּחֲלוֹקֶת. מִפְּנֵי מַה נִמְשַׁח שְׁלֹמֹה. מִפְּנֵי מָחֲלוֹקָתוֹ שֶׁלָּאֲדוֹנִיָּהוּ. יוֹאָשׁ. מִפְּנֵי עֲתַלְיָה. יֵהוּא מִפְּנֵי יוֹרָם. לֹא כֵן כָּתוּב קוּם מָשְׁחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה וְאֵין מַלְכֵי יִשְׂרָאֵל טְעוּנִין מְשִׁיחָה. [אֶלָּא] יְהוֹאָחָז מִפְּנֵי יְהוֹיָקִים אָחִיו שֶׁהָיָה גָדוֹל מִמֶּנּוּ שְׁתֵּי שָׁנִים. וְלֹא יֹאשִיָּהוּ גְנָזוֹ. הָדָא אָֽמְרָה. בַּאֲפַרְסְמוֹן מָֽשְׁחוּ. אֵין מוֹשְׁחִין אֶת הַמְלָכִים אֶלָּא מִן הַקֶּרֶן. שָׁאוּל וְיֵהוּא נִמְשְׁחוּ מִן הַפַּךְ. שֶׁהָֽיְתָה מַלְכוּתָן מַלְכוּת עוֹבֶרֶת. דָּוִד וּשְׁלֹמֹה נִמְשְׁחוּ מִן הַקֶּרֶן. שֶׁהָֽיְתָה מַלְכוּתָן מַלְכוּת קַייֶמֶת. אֵין מוֹשְׁחִין מְלָכִים כֹּהֲנִים. אָמַר רִבִּי יוּדָן עַנְתּוֹדְרוּיָה. עַל שֵׁם לֹא יָסוּר שֵׁבֶט מִיהוּדָה. אָמַר רִבִּי חִייָה בַּר אָדָא. עַל שֵׁם לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב יִשְׂרָאֵל. מַה כְתִיב בַּתְרֵיהּ. לֹא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם. ⁷⁷A parallel to the entire paragraph is in the Keritot.5b">Babli, Keritut 5b. One anoints kings only at a spring, as it was said⁷⁸1K. 1:33–34.: “Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him, etc.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu; Joash because of Athaliah, Jehu because of Joram. Is it not written⁷¹1Sam. 16:12.: “Do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing⁷⁹There is no indication that Yehu was anointed with the oil deposited in Jerusalem.! But Joaḥaz because of his brother Joakim who was two years his elder⁸⁰In 2K. 23:31,36 and 2Chr. 36:2,5 it is noted that Joaḥaz was 23 years old in the same year in which Joakim was 25. Cf. Seder ‘Olam, Chapter 24 (in the author’s edition, pp. 213–215); Arakhin.12a">Babli Arakhin 12a.. But did not Josiahu hide it⁸¹As indicated in the previous paragraph. Then Josiah’s son could not have been anointed with the oil made by Moses. The explanation given here is in the Horayot.11b">Babli, Horaiot 11b, in the name of the later Amora Rav Papa.? That means, they anointed with balsamum. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent⁸²Quoted in Megillah.14a">Babli, Megillah 14a, Keritot.6a">Keritut 6a.. One does not anoint priests as kings⁸³The Maccabean kings were anointed as High Priests, not as kings.. Rebbi Yudan Antordiyya said, because of “the scepter shall not be removed from Jehudah⁸⁴Genesis.49.10">Gen. 49:10.”. Rebbi Ḥiyya bar Ada said, because “he shall have many days of his kingdom, he and his sons in the midst of Israel⁸⁵Deuteronomy.7.20">Deut. 7:20, last verse in the chapter..” What is written after that? “The levitic Cohanim should not.⁸⁶Deuteronomy.8.1">Deut. 8:1.”

אָמַר רִבִּי יוֹחָנָן. הוּא יוֹחָנָן הוּא יִהוֹאָחָז. וְהָא כְתִיב הַבְּכוֹר יוֹחָנָן. בְּכוֹר לַמַּלְכוּת. אָמַר רִבִּי יוֹחָנָן. הוּא שַׁלּוּם הוּא צִדְקִיָּהוּ. וְהָֽכְתִיב הַשְּׁלִישִׁי צִדְקִיָּהוּ וְהָֽרְבִיעִי שַׁלּוּם. שְׁלִישִׁי לְתוֹלָדוֹת וּרְבִיעִי לַמַּלְכוּת. צִדְקִיָּהוּ שֶׁצִּידֵּק עָלָיו אֶת הַדִּין. שַׁלּוּם שֶׁבְּיָמָיו שָֽׁלְמָה מַלְכוּת בֵּית דָּוִד. לֹא שַׁלּוּם הֲוָה שְׁמֵהּ וְלֹא צִדְקִיָּהוּ הֲוָה שְׁמֵיהּ אֶלָּא מַתַּנְיָה. הָדָא הִיא דִכְתִיב וִיַּמְלֵךְ מֶלֶךְ בָּבֶל אֶת מַתַּנְיָה דוֹדוֹ תַחְתָּיו וַיַּסֵּב אֶת שְׁמוֹ צִדְקִיָּהוּ. ⁸⁷The entire paragraph is paralleled in Horayot 3:2:2-5:7" href="/Jerusalem_Talmud_Horayot.3.2.2-5.7">Horaiot (3:3; 47c, line 35 ff.), Horayot.11b">Babli Horaiot 11b, Keritot.5b">Keritut 5b. Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written⁸⁸1Chr. 3:15. Joaḥaz does not appear in the list.: “The first born Joḥanan”? The first in kingdom. Rebbi Joḥanan said, Shallum is Sedekia. But is not written⁸⁸1Chr. 3:15. Joaḥaz does not appear in the list.: “The third Sedekiah, the fourth Shallum”? The third to be born, the fourth in kingdom⁸⁹Since Sedekiah was 21 when he became king, 11 or 12 years after his brother Joakim, he was 15 years younger than Joakim.. “Sedekiah” because he accepted the judgment on himself⁹⁰From the root צדק “equity, justice”.. “Shallum” because in his days the dynasty of David was completed⁹¹From the root שלם “complete; perfect; paid-up”.. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written⁹²1K 24:17.: “The king of Babylon made his uncle Mattaniah king in his stead and changed the latter’s name to Sedekiah.”

אָמַר רִבִּי יוֹחָנָן. בְּאַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׁוּי. מָאן תַּנָָּא. אַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים. רִבִּי מֵאִיר הִיא. דִּתְנָן רִבִּי מֵאִיר אוֹמֵר. כָּל־הָאַמּוֹת הָיוּ בְּבֵינוֹנִיּוֹת. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר דְּאָמַר. בְּאַמָּה שֶׁלְּשִׁשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. אָרְכּוֹ שֶׁלָּאָרוֹן חֲמִשָּׁה עָשָׂר. דִּכְתִיב אַמָּתַיִם וָחֵצִי אָרְכּוֹ. אַמָּה אֲשִׁתָּה וְאַמָּה אֲשִׁתָּה וּפַלְגּוּת אַמְתָּא תְלָתָא. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁבוּרִים וּשְׁנַיִם שְׁלֵימִים. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל־אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן רָחְבָּן שֶׁלְּלוּחוֹת לְאוֹרְכּוֹ שֶׁלָּאָרוֹן נִשְׁתַּייְרוּ שָׁם שְׁלֹשָׁה טְפָחִים. תְּנֵם לְאִיסְטְװָה. וְרָחְבּוֹ שֶׁלָּאָרוֹן תִּשְׁעָה טְפָחִים דִּכְתִיב אַמָּה וָחֵצִי רָחְבּוֹ. אַמָּתָא אֲישִׁתָּא וּפַלְגּוּת אַמָּתָא תְלָתָא. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁבוּרִים וּשְׁנַיִם שְׁלֵימִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיָה כָּל־אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים. וְתֵן רָחְבָּן שֶׁלְּלוּחוֹת לְאָרְכּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּייֵר שָׁם שְׁלֹשָׁה טְפָחִים. חֲצִי טֶפַח מִכָּאן וַחֲצִי טֶפַח מִכָּאן לְשִׁילּוּט. וּמָקוֹם שֶׁמַּנִּיחִין בּוֹ סֵפֶר תּוֹרָה טְפָחַיִים. Rebbi Joḥanan said, the Ark was made with a cubit of six handbreadths. Who stated “a cubit of six handbreadths”? This is Rebbi Meïr. As we have stated⁹⁸Kelim 17:10" href="/Mishnah_Kelim.17.10">Mishnah Kelim 17:10.: “Rebbi Meïr says, all cubits were average⁹⁹There was also a small cubit of 5 handbreadths and a large one of 7..” According to Rebbi Meïr who says that the Ark was made with a a cubit of six handbreadths, the length of the Ark was fifteen cubits, as it is written¹⁰⁰Exodus.25.10">Ex. 25:10.: “Its length two cubits and a half.” Each cubit was six and half a cubit three¹⁰¹This Aramaic insert of elementary counting seems to be a gloss.. Four tablets were in it, two broken ones and two whole ones¹⁰²In the Babli (Baba batra 14b, Menachot.99a">Menaḥot 99a) attributed to the fourth generation Amora Rav Joseph., as it is written¹⁰³Deuteronomy.10.2">Deut. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive.: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width¹⁰⁴In the Babli (Baba batra 14a, Nedarim.38a">Nedarim 38a, Menachot.99a">Menaḥot 99a), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6.. If the widths of the tablets were in the length of the Ark, there were three handbreadths left¹⁰⁵Four tablets lying side by side with their long sides touching one another fill an area of 12 by 6 handbreadths.. Apply them to the cylinder¹⁰⁶Probably the Torah scroll, cf. Note 95. The Torah scroll should have been “next to the Ark”, Deuteronomy.31.26">Deut. 31:26.. The width of the Ark was nine handbreadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two broken ones and two whole ones. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the length of the Ark⁹⁷In Šeqalim: תֵּן אָרְכָּן שֶׁלַּלּוּחוֹת לְאָרְכּוֹ שֶׁלָּאָרוֹן “If the lengths of the tablets were in the length of the Ark”. This text is the correct one since in the text here the second case is identical with the first., there were three handbreadths left¹⁰⁷If the tablets were put into the Ark lengthwise in pairs, they fill a rectangle of length 12 and width 6.. On each side half a handbreadth to have a handle, and two handbreadths as place to put there the Torah scroll¹⁰⁸The first hand in Šeqalim here also has “for the cylinder” (اٌسطونة), proving the equivalence of “cylinder” and “Torah scroll”; cf. Sotah 8:3:11" href="/Jerusalem_Talmud_Sotah.8.3.11">Note 121..

רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. בְּאַמָּה שֶׁלַּחֲמִשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. מָאן תַּנָּא. אַמָּה שֶׁלַּחֲמִשָּׁה טְפָחִים. רִבִּי יְהוּדָה. דְּתַנִינָן תַּמָּן. רִבִּי יוּדָה אוֹמֵר. אַמַּת הַבִּנְייָן שִׁשָּׁה טְפָחִים וְשֶׁלַּכֵּלִים חֲמִשָּׁה. וְהֵן אָרוֹן כֵּלִי הוּא. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה דְּאָמַר. שֶׁלַּחֲמִשָּׁה טְפָחִים הָיָה הָאָרוֹן עָשׂוּי. אָרְכּוֹ שֶׁלָּאָרוֹן שְׁנֵים עָשָׂר טְפָחִים וּמֶחֱצָה. דִּכְתִיב אַמָּתַיִם וָחֵצִי אָרְכּוֹ. אַמְתָּא חֲמִשָּׁה וְאַמְתָּא חֲמִשָּׁה וּפַלְגּוּת אַמְתָּא תְּרֵין וּפְלָג. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁלֵימִין וּשְׁנַיִם שְׁבוּרִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל־אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן רָחְבָּן שֶׁלְּלוּחוֹת לְאוֹרְכּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּייֵר שָׁם חֲצִי טֶפַח. אֶצְבַּע לִכְתָלִים מִיכָּן וְאֶצְבַּע לִכְתָלִים מִיכָּן. וְרָחְבּוֹ שֶׁלָּאָרוֹן שִׁבְעָה טְפָחִים וּמֶחֱצָה. דִּכְתִיב וְאַמָּה וָחֵצִי רָחְבּוֹ. אַמְתָּא חֲמִשָּׁה טְפָחִים וּפַלְגּוּת אַמְתָּא תְּרֵין וּפְלָג. וְאַרְבָּעָה לוּחוֹת הָיוּ בוֹ. שְׁנַיִם שְׁלֵימִין וּשְׁנַיִם שְׁבוּרִין. דִּכְתִיב אֲשֶׁר שִׁבַּרְתָּ וְשַׂמְתָּם בָּאָרוֹן. וְהַלּוּחוֹת הָיוּ כָּל־אֶחָד וְאֶחָד אָרְכָּן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. תֵּן אָרְכָּן שֶׁלְּלוּחוֹת לְרָחְבּוֹ שֶׁלָּאָרוֹן. נִשְׁתַּייֵר שָׁם טֶפַח וּמֶחֱצָה. אֶצְבַּע לִכְתָלִים מִיכָּן וְאֶצְבַּע לִכְתָלִים מִיכָּן. וַחֲצִי טֶפַח מִיכָּן וַחֲצִי טֶפַח מִיכָּן לְשִׁילּוּט. Rebbi Simeon ben Laqish said, the Ark was made using a cubit of five handbreadths. Who stated “a cubit of five handbreadths”? This is Rebbi Jehudah. As we have stated there⁹⁸Kelim 17:10" href="/Mishnah_Kelim.17.10">Mishnah Kelim 17:10.: “Rebbi Jehudah says, the builders’ cubit was of six handbreadths, but that of vessels five handbeadths.” And the Ark is a vessel. According to Rebbi Jehudah who says that the Ark was made with a cubit of five handbreadths, the length of the Ark was twelve and one half cubits, as it is written¹⁰⁰Exodus.25.10">Ex. 25:10.: “Its length two cubits and a half.” Each cubit was five and half a cubit two and one half¹⁰¹This Aramaic insert of elementary counting seems to be a gloss.. Four tablets were in it, two whole ones and two broken ones¹⁰²In the Babli (Baba batra 14b, Menachot.99a">Menaḥot 99a) attributed to the fourth generation Amora Rav Joseph., as it is written¹⁰³Deuteronomy.10.2">Deut. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive.: “Which you broke and put into the Ark.” Each of the tablets was six handbreadths in length and three in width¹⁰⁴In the Babli (Baba batra 14a, Nedarim.38a">Nedarim 38a, Menachot.99a">Menaḥot 99a), the tablets are said to have been six by six handbreadths with a height of three, lying one after the other in the Ark for a total length of 12 and width 6.. If the widths of the tablets were in the length of the Ark, there was half a handbreadth left¹⁰⁹12.5 - 4·3 = 0.5.. One finger’s thickness for the wall on either side. The width of the Ark was seven and one half handbreadths, as it is written¹⁰⁰Exodus.25.10">Ex. 25:10.: “A cubit and half a cubit.” A cubit five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written¹⁰³Deuteronomy.10.2">Deut. 10:2. This explanation of the verse requires the removal of the masoretic dividing accent. and a revocalization וַשַּׂמְתָּם with waw conversive.: “Which you broke and put into the Ark.”. Each of the tablets was six handbreadths in length and three in width. If the lengths of the tablets were in the width of the Ark, there were one and a half handbreadths left¹¹⁰7.5 - 6 = Sotah 1:5:2-5" href="/Jerusalem_Talmud_Sotah.1.5.2-5">1.5.. One finger’s thickness for the wall on either side, and on each side half a handbreadth to have a handle¹¹¹In this opinion, the Torah scroll by necessity was outside the Ark; cf. Sotah 8:3:8" href="/Jerusalem_Talmud_Sotah.8.3.8">Note 106..

כֵּיצַד עָשָׂה בְּצַלְאֵל אֶת הָאָרוֹן. רִבִּי חֲנִינָה אָמַר. שָׁלֹשׁ תֵּיבוֹת עֲשָׂאָן. שְׁתַּיִם שֶׁלְּזָהָב וְאַחַת שֶׁלְּעֵץ. וְנָתַן שֶׁלְּזָהָב בְּשֶׁלְּעֵץ וְשֶׁלְּעֵץ בְּשֶׁלְּזָהָב וְצִיפָּהוּ. הָדָא הִיא דִכְתִיב וְצִפִּיתָ אוֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ. מַה תַלְמוּד לוֹמַר תְּצַפֶּנּוּ. לְהָבִיא שְׂפָתוֹ הָעֶלְיוֹנָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. תֵּיבָה אַחַת עֲשָׂאוֹ וְצִיפָּהוּ. הָדָא הִיא דִכְתִיב וְצִפִּיתָ אוֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ. מַה תַלְמוּד לוֹמַר תְּצַפֶּנּוּ. אָמַר רִבִּי פִינְחָס. לְהָבִיא בֵּין נֶסֶר לַנֶּסֶר. How did Beṣalel make the Ark? Rebbi Ḥanina said¹¹²In the Yoma.72b">Babli, Yoma 72b, this is the opinion of Rav Jehudah, contemporary of R. Ḥanina. The other opinion is not mentioned there., he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold. That is what is written¹¹³Exodus.25.11">Ex. 25:11: “You shall cover it with pure gold, inside and out you shall cover it”.: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? To include the upper rim¹¹⁴Which was covered by the gold cover separate from the Ark (Exodus.25.17-21">Ex. 25:17–21.). Rebbi Simeon ben Laqish said, he made one box and gilded it. That is what is written: “You shall cover it inside and out with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rebbi Phineas said, also between the planks.

כֵּיצַד הָיוּ הַלּוּחוֹת כְּתוּבִים. רִבִּי חֲנַנְיָה בֶן גַּמְלִיאֵל אוֹמֵר. חֲמִשָּׁה עַל לוּחַ זֶה וַחֲמִשָּׁה עַל לוּחַ זֶה. וְרַבָּנִין אָֽמְרִין. עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה. דִּכְתִיב וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים. עֲשָׂרָה עַל לוּחַ זֶה וַעֲשָׂרָה עַל לוּחַ זֶה. רִבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר. עֶשְׂרִים עַל לוּחַ זֶה וְעֶשְׂרִים עַל לוּחַ זֶה. דִּכְתִיב וַיַּגֵּד לָכֶם אֶת בְּרִיתוֹ אֲשֶׁר צִוָּה אֶתְכֶם לַעֲשׂוֹת עֲשֶׂרֶת הַדְּבָרִים. עֶשְׂרִים עַל לוּחַ זֶה וְעֶשְׂרִים עַל לוּחַ זֶה. רִבִּי סִימַאי אוֹמֵר. אַרְבָּעִים עַל לוּחַ זֶה וְאַרְבָּעִים עַל לוּחַ זֶה. מִזֶּה וּמִזֶּה הֵם כְּתוּבִים. טֶטְרַגּוֹנָה. חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בֵּין כָּל־דִּיבּוּר וְדִיבּוּר דִּיקְדּוּקֶיהָ וְאוֹתוֹתֶיהָ [שֶׁל תּוֹרָה]. מְמוּלָּאִים בַּתַּרְשִׁישׁ. כְּיַמָּא רַבָּא. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כַּד הֲוָה מַטֵּי לְהָדֵין קִרְייָא הֲוָה אָמַר. יָפֶה לִימְּדָנִי חֲנַנְיָה בֶּן אֲחִי רִבִּי יְהוֹשֻׁעַ. מַה הַיָּם הַזֶּה בֵּין גַּל גָּדוֹל לְגַל גָּדוֹל גַלִּים קְטַנִּים. כָּךְ בֵּין כָּל דָּבָר וְדָבָר דִּיקְדּוּקֶיהָ וְאוֹתוֹתֶיהָ שֶׁלַּתּוֹרָה. How were the tablets written¹¹⁶In Ex. rabba 47(10) (a somewhat suspect source), the opinions are attributed to R. Jehudah and R. Neḥemiah. In Exodus.18.1-20.23">Mekhilta dR. Ismael (Yitro Masekhta dibeḥodeš 8), Cant. rabba on 5:14, Tanḥuma Eqeb 9, Exodus.30.11-34.35">Tanḥuma Buber Ki Tissa 20, Pesiqta rabbati 21(7), the first two opinions given here.? Rebbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written¹¹⁷Deuteronomy.4.13">Deut. 4:13. The verse ends: “He wrote them on two stone tablets.” The emphasis on two tablets is taken to mean that the Ten Commandments were written twice, once on each of the tablets.: “He informed you of His covenant which He had commanded you to do, the ten words”, ten on each tablet. Rebbi Simeon ben Ioḥai said, twenty on each tablet, as it is written¹¹⁸It is difficult to see what this quote means. A more appropriate quote would have been Exodus.32.15">Ex. 32:15: “The tablets were written on both sides, on each side they were written.”: “He informed you of His covenant which He had commanded you to do, the ten words”, twenty on each tablet. Rebbi Simai says, forty on each tablet, as it is written, “on each side they were written,” a square¹¹⁹Greek τετράγωνον “a square”. He seems to think that the tablets were cubes, an opinion not found elsewhere. Ḥananiah, the son of Rebbi Joshua’s brother¹²⁰His name was Ḥananiah ben Ḥananiah, which shows that he was a posthumous child. Names indicating this kind of bad luck are usually replaced by circumlocutions; cf. E. und H. Guggenheimer, Etymologisches Lexikon der jüdischen Familiennamen, München 1996, p. xviii; Jewish Family Names and Their Origins, Hoboken 1992, p. xviii., says: Between every two commandments, the details and the letters [of the Torah] were written. “Filled with taršiš¹²¹Songs 5:14" href="/Song_of_Songs.5.14">Cant. 5:14. “His hands are golden cylinders, inlaid with taršiš,” the cylinders being Torah scrolls (Cant. rabba 5:12), cf. Sotah 8:3:8" href="/Jerusalem_Talmud_Sotah.8.3.8">Note 108. The Palestinian Targum to Exodus.28.20">Ex. 28:20, Exodus.39.13">39:13 translates taršiš by כרוֹם יַמָּא רַבָּא “the color of the Great Sea.”. One may assume that the scribe of the Yerushalmi did not understand the Greek כרוֹם χρῶμα “color” and shortened it to כְּ. The Targum to Cant. translates תרשיש by the Syriac/Pahlevi word פֵּירוֹזַג (Farsi فيروزه) “turquoise”.”, like the Great Sea. When Rebbi Simeon ben Laqish had occasion to discuss this verse, he said, Ḥananiah, the son of Rebbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah¹²²In Cant. rabba 5(12), this is a commentary of R. Joḥanan..

אָמַר רִבִּי תַּנְחוּמָא. אִיתְקַשְׁייַת קוֹמֵי רִבִּי פִינְחָס. אַתְייָא כְרִבִּי יוּדָה וְלָא אַתְייַא כְרִבִּי מֵאִיר. מַה טַעֲמָא דְרִבִּי יוּדָה. לָקוֹחַ אֶת סֵפֶר הַתּוֹרָה הַזֶּה. עַל דַּעְתֵּיהּ דְּרִבִּי יוּדָה דּוּ אָמַר. אֵיכָן סֵפֶר תּוֹרָה הָיָה נָתוּן. כְּמִין גְּלֹוסֳּקוֹס עָשׂוּ לוֹ מִבַּחוּץ וְהָיָה סֵפֶר תּוֹרָה נָתוּן בְּתוֹכוֹ. מַה טַעֲמָא דְּרִבִּי מֵאִיר. וְנָתַתָּ אֶת הַכַּפּוֹרֶת עַל הָאָרוֹן מִלְמָעְלָה. עַל דַּעְתֵּיהּ דְּרִבִּי מֵאִיר דּוּ אָמַר. אֵין מוּקְדָּם וּמְאוּחָר בַּתּוֹרָה. וְאֶל הָאָרוֹן תִּתֵּן אֵֶת הָעֵדוּת אֲשֶׁר אֶתֵּן אֵלֶיךָ. וְאַחַר כָּךְ וְנָתַתָּ אֶת הַכַּפּוֹרֶת עַל הָאָרוֹן מִלְמָֽעְלָה. רִבִּי פִינְחָס בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תּוֹרָה שֶׁנָּתַן הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹרָהּ אֵשׁ לְבָנָה חָרוּתָהּ אֵשׁ שְׁחוֹרָה. הִיא אֵשׁ [וּמְבוֹלֶלֶת] בְּאֵשׁ. חֲצוּבָה מֵאֵשׁ. נְתוּנָה מֵאֵשׁ. מִימִינוֹ אֵשׁ דָּת לָמוֹ. Rebbi Tanḥuma said, I asked before Rebbi Phineas: It is acceptable following Rebbi Jehudah, it is not acceptable following Rebbi Meïr¹²³The verses seem to imply that the Torah scroll was not in the ark.. What is the reason of Rebbi Jehudah? “To take this Torah scroll¹²⁴Deuteronomy.31.26">Deut. 31:26, “and put it beside the Ark”, cf. Sotah 8:3:8" href="/Jerusalem_Talmud_Sotah.8.3.8">Note 106.”. In the opinion of Rebbi Jehudah, who said, where the Torah scroll was put? They made for it a kind of case¹²⁵Read גלוסקום for גלוסקוס; Greek γλωσσόκομον “case, covering, chest”. outside and the Torah scroll was put into it. What is the reason of Rebbi Meïr? “You should put the cover on top of the Ark.¹²⁶Exodus.25.21">Ex. 25:21.” In the opinion of Rebbi Meïr who says that there is no earlier and later in the Torah¹²⁷The order of verses in the Torah does not imply either logical or temporal dependency. Accepted in the Pesachim.6b">Babli, Pesaḥim 6b; Num. rabba 9(44)., “in the Ark you shall put the testimony that I shall give to you,¹²⁸Exodus.25.16">Ex. 25:16, five verses earlier.” and after that, “you should put the cover on top of the Ark.” Rebbi Phineas in the name of Rebbi Simeon ben Laqish¹²⁹Cf. Tanḥuma Berešit 1, Cant. rabba 5(12).: The Torah which the Holy One, Praise to Him, gave, its leather was white fire, its inscription was black fire, it was fire mixed with fire; hewn from fire, given from fire: “From His right hand, the fiery law to them.¹³⁰Deuteronomy.33.2">Deut. 33:2.”