Category: Teachings on Shemot (Exodus)
This week’s portion opens up with the verse “These are the accounts of the tabernacle, the tabernacle of the testimony, as they were rendered according to the commandment of Moses, through the service of the Levites, by the hand of Itamar, the son of Aaron the priest.” the Midrash brings down some interesting insights regarding the verse. It first opens up with a question that is quite apparent when reading the opening stanza: Why is the word Mishkan (tabernacle) mentioned twice? The Midrash explains that Moses prophesized here about the the first two temples that will be destroyed. The following word, Testimony, is hinting to the third temple that will be built personally by G-D and, therefore, will never be destroyed again.
It is known, that the Rambam wrote his Halachic work, the Mishnah Torah, with the intention of encompassing all the laws of the Torah even those that will apply to the nation of Israel after the building of the third temple. This is unusual since most of the other Rishonim and Achronim have written mainly about laws that are relevant during exile.
The Rambam brings down in the laws of the Temple chapter 1:1 “It is a positive commandment to construct a house to Hashem that will have the proper preparations of being able to bring offerings. There we must celebrate three times a year as it says in the Torah “you shall make me a Temple…” The sanctuary built my Moses that is mentioned in the Torah was only temporary as it is stated in Deuteronomy 12:9 “you have not yet come unto the resting place and inheritance”
The Rambam’s words clearly contradict the Midrash that claims that the third temple is called “Eydut“- testimony since it will be built by Hashem Himself. According to the Rambam, building the temple is a commandment like the other 612 commandments that is incumbent upon man to fulfill!
How can we understand the Midrash in light of the words of the Rambam?
First of all, as we mentioned already in other essays, the Midrash is not meant to be taken literally. The Midrashic system works by presenting deep messages which reveal hidden worlds regarding the Torah. It is our job, when studying Midrash, to try and decipher the hidden message that is being presented to us. In many instances there are a variety of messages and the floor is open for us to use our insight to figure out a possible message the Midrash is trying to relate to us.
I think that today’s reality has opened the door for our understanding the idea behind the Midrash. When a Jew visiting the Temple Mount has to pretend like he is talking to someone or has to come up with other tricks while trying to squeeze a few words of prayer in, you know that something is not right.
The holiest place on earth purchased by King David himself for the nation of Israel as the site of our everlasting temple today is off limits for Jewish prayers. Although this reality is totally absurd, there is a reason behind this craziness. It stems from the fact that many fear that World War Three will break out if Jews are allowed the right to pray on G-D’s Mountain. The present situation of terrorism that is sweeping the country is a small sample of what can happen if the Jews are given permission to worship Hashem. Thinking about this, this is absurdity in its essence. The fact that there are evil people out there that will not tolerate Israel’s return to her holiest site and are willing to create havoc over it does not justify the maintenance of the status quo. This is a terrible lesson in justice and ethics. We cannot let the bad guys win. Israel has to shape up and fight against the persecution of her people in here own homeland. Whatever the price may be evil cannot be let to win.
With this in mind we can now understand what the Midrash is trying to say by saying that Hashem will build the temple.
In the end, it will obviously be man that will build the temple the same way we the previous two were built. The Midrash is hinting to the great difficulty that we will have in being able to overcome the great difficulties caused by political circumstances and international pressure. This is exactly what is going on today. Nevertheless, eventually Israel’s Divine bestowed sovereignty over the Temple Mount will no doubt be accepted by the entire world. How exactly we will overcome the obstacles and be able to build it we don’t yet know how this will happen. What we do know is that Hashem who is behind the scenes setting the stage for the everlasting building of the third temple. It is our job to do as much as we can to further this goal. In the end we know what will take place as clearly stated by the prophet Isaiah says: 2:2,3, And it shall come to pass in the end of days, that the mountain of the LORD’S house shall be established as the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many peoples shall go and say: ‘Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths.’ For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. “
This week we will not only read our regular portion of the week, Parasaht Vayakhel, but we will also read Parashat Shekalim, the first of four special parshiot that are read during the Purim season. These portions include Shekalim, Zachor, Parah, and Hachodesh. This essay will focus on Parashat Shekalim, the evil eye, and how it all connects to the building of the tabernacle.
The special reading for Parashat Shekalim is in the beginning of Parashat Ki Tisah. Exodus 30:11-16
“And G-D spoke to Moshe, saying When you shall count the children of Israel for their number, then shall they give every man a ransom for his soul to G-D, when you number them; that there be no plague among them, when you number them.” Each one who is numbered in the census shall give a half a shekel according to the shekel of the sanctuary (meaning the standard value of the shekel used in the sanctuary) where a shekel is twenty gerahs, half a shekel as an offering to Hashem. Every one that passes among them that are numbered, from twenty years old and upward, shall give the offering to G-D. The rich shall not give more, and the poor shall not give less than half a shekel, it is an offering to G-D to atone for your lives.” And you will take this atonement money from the children of Israel and use it for the building of the tent of meeting and it will be a remembrance for the people of Israel before G-D to atone for your lives.”
Here the Torah describes the important mitzvah of counting the people of Israel using a half shekel. We learn from the verses above that only by counting the people of Israel in an indirect fashion is allowed. On the other hand, if they are counted directly this can bring a plague upon the nation. An example of a plague taking place as a result of counting Israel the wrong way is found in the book of Samuel. There, King David orders Yoav to count Israel and as a result, a terrible plague strikes Israel where seventy thousand people lost their lives. “And again the anger of the LORD was kindled against Israel, and he incited David against them to say, Go, number Israel and Judah. For the king said to Yoav, the captain of the host, who was with him, Go now through all the tribes of Israel from Dan unto Beersheba and number the people that I may know the number of the people… And David’s heart smote him after that he had numbered the people. And David said to the LORD, I have sinned greatly in that I have done: and now, I beseech you, O LORD, take away the iniquity of your servant; for I have done very foolishly.” (Samuel 2, 24:1,2,10)
Why can counting the people of Israel the wrong way cause so much damage? In order to understand this we must first understand another concept called and “evil eye“.
It is brought down in the Ethics of our fathers – “Behold what is an evil path which one must distance himself from – Rabbi Eliezer says an evil eye…” (2:9)
“Rabbi Joshuah says that an evil eye, evil inclination, and hatred of others take a person out of the world.” (Ibid: 11)
“Eat you not the bread of him that has an evil eye, or desire his delicacies:” (Proverbs 23:6)
A person who has an evil eye is someone who does not bare to see the blessings of others. His heart is full of jealousy and covets what belongs to others. He says to himself – “why are others deserving of such wealth and bounty and not me?” He is a person that does not give with a full heart. He does not rejoice in the success and happiness of others and the contrary it makes him ill. He is always looking to find fault in people instead of looking at their good qualities.
There are those that are afraid of an evil eye and carry special charms and say special prayers in order to protect themselves from its damage. When a person looks at someone with an evil eye, he is evoking judgement upon the person. This happens because he challenges the individual’s right to the blessings he bears. Since all he sees and focuses on is their character blemishes, he does not accept the fact that this person is deserving of the blessing he has. This causes that person to be judged and can damage him. This is demonstrated so powerfully in the opening of the book of Job. The Satan, which is the evil eye, is challenging the blessing that was bestowed upon Job.
The Talmud in Taanit 8B says “Rabbi Isaac says a blessing is not found only on something hidden from the eye” For it says: “G-D shall command the blessing upon you in your storehouses, and in all that you set your hand unto; and he shall bless you in the land which Hashem your God gives you.” (Deuteronomy 28:8) The Hebrew word used for storehouses in “Asam” it is similar to the word “samui” meaning hidden. Rabbi Isaac is teaching us that a person’s wealth and bounty should be stored away from the eyes of others in order to prevent the damage of an evil eye.
The Talmud in Bavah Batrah 2B says – Rabbi Aba in the name of Rabbi Hunah in the name of Rav teach us that one is not allowed to stand in the field of his fellow man while the field is baring its grain”
This teaching is meant to protect one’s field from the evil eye. When one stares at a beautiful filed in full bounty, it can evoke and evil eye.
The major cause of a person who bears and evil eye comes from the fact that he is self-centered and egoistic. Since he is only interested in his own success and personal gain there is no room for anyone else. This is a terrible character trait and the source of all evil.
With this introduction in mind, we can now get back to our original question. Why aren’t we allowed to count Israel directly? Counting something is the opposite of hiding it. It is announcing to all that it exists. It shows how it is separate and unique from other things. It makes it stand out and draws attention to it. This creates jealousy and can awaken the evil eye.
This connects to the words of the Chalban – Rabbi Chaim Hacohen Shalita on this week’s portion. He brings down the Talmudic passage in Yomah 22:B –
Rabbi Shmuel the son of Nachman and Rabbi Yonatan showed a contradiction between two parts of a verse. “Yet the number of the sons of Israel Will be like the sand of the sea, Which cannot be measured or numbered;” (Hosea 2:1) The two parts contradict one another. This is because the sand of the sea, although is a huge number, nevertheless, it has a limit, it is finite. On the other hand, the second part of the verse that says, which cannot be measured or numbered, is infinite. The Rabbi go on to explain that, in reality, there is no contraction -“one part is talking about a situation where Israel does the Will of Heaven and the other when they do not do the Will of Heaven.” When Israel does the will of Heaven they cannot be measured or numbered. If they do not do the will of heaven, they will be limited to being like the sand of the sea.
Rabbi Chaim Hacohen explains that when Israel does the will of Heaven they connect with the infinite light of Hashem and bring it down to all the lower worlds. By doing so, they are revealing the light of G-D in a world of boundaries and limitations. In this way, they are uniting the word with the infinite Creator and connecting themselves and the world with Hashem who is infinite. Therefore, they cannot be measured or numbered.
On the other hand, when Israel, G-D forbid, does not do the will of Hashem by revealing the infinite light of G-D in this world, they separate themselves and the world from the Divine. This causes the Divine light to be hidden and the Divine Presence retracts itself to the Heavens and Israel is left under the influences of boundaries and nature. In this instance, they are likened to the sand of the sea that is a finite number and has a defined boundary separating itself from the sea.
In addition, counting Israel is a way of causing separation and disunity. Israel in its true essence is one nation united under one soul. In reality, only their bodies are separate. When people behave externally, they focus on themselves and disconnect themselves from their surroundings. This is when the dangers of the evil eye can cast their spell. When people are interested only in their personal success and benefit, they evoke judgment and cause disunity among Israel. On the other hand, when people behave internally they reveal the truth that all of Israel is one essence. They connect to the Infinite Creator and they completely unite and bond with Him.
The necessity of having to count Israel using the half Shekel is clarified through the deep concepts that were brought down above. Looking at ourselves as just a half a shekel brings us to the true realization of who we are. It helps us rectify our ego. We must always remember that we are but a half and not complete. In order to be a complete we must unite. Unity is achieved by eliminating the evil eye. True righteous people have a constant good eye. They are happy with the success of others and pray for their prosperity. This why it is mentioned in the Talmud Brachot 55:B that the evil eye does not affect the seed of Joseph. Joseph who was abused by his brothers had the prime opportunity as the second in command to the King of Egypt to punish them harshly for selling him. Instead of boasting of his personal achievements and power, all that concerned him was the welfare of his brothers. He was the perfect example of what it is to have a good eye! His faith in G-D had no boundaries and knew that everything was for the best. This is why that Joseph is known as the foundation the Yesod. It is interesting that the half shekels that were collected were used for the “Adanim” of the tabernacle which served as the foundation. This hints to the fact that a person must make himself like a foundation where, although, he is constantly trodden upon in reality he is supporting everyone.
The Building of the Tabernacle served as a way of unifying all of Israel. It was for this reason that everyone had to give a half shekel. Through uniting, the Divine presence came to rest in the boundaries of the temple making the finite unite with the infinite.
It is interesting that in Samuel 2 24:8-9 it says “After they had traveled throughout the entire land, they returned to Jerusalem at the end of nine months and 20 days.” And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men.” The word used for traveled in Hebrew is “Viyashuto” It is interesting that it is the same word that is used in the book of Job 1:7 “And the LORD said to Satan, “From where do you come?” Then Satan answered the LORD and said, “From roaming about on the earth and walking around on it.”
It is amazing how in verse 21 in Samuel 26 it says: “And Araunah said, Wherefore is my lord the king come to his servant? And David said, To buy the threshingfloor of thee, to build an altar unto the LORD, that the plague may be stayed from the people.”
Here King David purchases the temple mount to establish the place of the everlasting temple. We see here clearly that the rectification of building the temple depends on the elimination of the evil eye. From here, we must conclude that only when each one of us looks upon his fellow man with a good eye we will merit in our final redemption.
Shabbat Shalom Rabbi Moshe Goldsmith
Everyone is familiar with the famous sculpture of Italian artist Michelangelo depicting Moshe Rabeynu with two horns. The source of his inspiration was obviously this week’s portion. “And it came to pass, when Moshe came down from Mount Sinai with the two tables of testimony in Moshe’s hand, when he came down from the mount, that Moshe knew not that the skin of his face shone while he talked with Him.” (Exodus 34:29) It seems straight forward that the description of horns coming out of his head was an inaccurate portrayal of what really happened to Moshe. This is obvious because the verse says outright that the skin of his face shone. The word in Hebrew used here for shone is “Karan“. Although, most of the times in the Torah the root of the word is used as a noun meaning horn, nevertheless, here it wouldn’t make sense to say that the skin of his face became horns. All horns of mammals come out of their heads not out of their faces. Michelangelo was misled by basing his sculpture on Saint Jerome’s fourth century Latin translation of the Bible. The simple understanding of the word usage here is that since light radiates as beams, which have an appearance of horns, the word “Keren” is used to describe the miraculous phenomenon. In this essay, I would like to try to clarify this wonder.
The famous Rabbi Isaac the son of Judah Abarbanel (1437 – 1508), in his commentary on the Torah, asks 12 questions regarding this topic. A look into some of them will help guide us in our attempt to shed light on this subject.
The first question he asks is related to the understanding of miracles. Since Hashem does not bring about miracles unless they are necessary – why then was is so vital that Moshe be granted this gift of radiance.
The second question he poses is how must one view this phenomenon? Should it be understood metaphorically as an achievement of a high spiritual level or perhaps, it is a physical reality, as it seems from a simple understanding of the verses?
He then asks about the timing of the happening. Why does this happen to Moshe only after the giving of the second tablets? There were three other great opportunities that one might expect this miracle to have already occurred: The first was the time of the giving of the Torah. This event included the giving over the Ten Commandments and Moshe’s first stay on the mountain for 40 days. The second opportunity was when the first tablets were given. The third one was when Moshe ascended the mountain to pray for Israel after the sin of the golden calf.
His fourth question is why does verse Exodus 34:29 stress the coming down of Moshe from the mountain twice? It surely seems superfluous to mention it a second time. “And it came to pass, when Moshe came down from Mount Sinai with the two tables of testimony in Moshe’s hand, when he came down from the mount, that Moshe knew not that the skin of his face shone while he talked with Him.” (Exodus 34:29)
He then asks why doesn’t the Torah describe how this miracle happened- it just says that Moshe did not know that the skin of his face shone? In other words, it was a known fact that Moshe’s face glowed but he wasn’t aware of it.
His six question is why does the Torah have to stress the fact Moshe’s face radiated while speaking with G-D. Since the radiating of Moses’s light was a permanent situation why does the Torah have to stress the fact that it radiated while speaking with Him.
His seventh question is how is it possible that Moshe not know about his new situation? He should have surely felt a change in his appearance.
His eighth question is why were Aaron and Israel afraid to approach Moshe? “So when Aaron and all the sons of Israel saw Moses, behold, the skin of his face shone, and they were afraid to come near him”(Exodus 34:30)
His ninth question is Since Aaron and all of Israel all feared to approach Moshe it would make sense that Moshe would invite all of them back together. Why then are there two different stages of invitation in verse 31 first Aaron and the princes are invited to return and only afterwards is all of Israel invited. “And Moshe called them, and Aaron and all the princes of the congregation returned unto him, and Moshe talked with them” And afterward all the sons of Israel came near, and he gave them in commandment all that the LORD had spoken with him in Mount Sinai. (Exodus 34:31-32)
The tenth question is if Hashem gave such a special present to Moshe why did Moshe have to keep it covered over with a veil. “When Moses had finished speaking with them, he put a veil over his face”
His eleventh question is what is the purpose of the veil if every time he spoke with Hashem and Israel he would remove it?
His twelfth and final question is why is Moshe’s name mentioned three times in verse 35 “And the children of Israel saw the face of Moses, that the skin of Moses’ face shone: and Moses put the vail upon his face again, until he went in to speak with him”
There are many ways of answering the above questions. The Abarbanel systematically goes through every one of his questions and answers them all. I suggest that those who have access to his commentary try and read his explanation. I prefer to present a different approach. I hope that it will answer most of the above questions.
Before we begin let us first look at the third verse in the Torah. “And God said, “Let there be light,” and there was light”. (Genesis 1:3) This verse reveals to us the entire reason behind creation. At creation, Hashem planted His light as a gift for humanity to connect to and relish in. By attaching to the Divine light, one will have achieved his true purpose of life – knowing G-D. So many people unfortunately are lost in their search for the wrong things like materialism, honor, and other earthy matters. They will never be satisfied in this type of journey. They will always feel a spiritual vacuum and emptiness. This is what the Torah is saying that in the beginning of creation, before Hashem planted His light, the earth was null and void. Without the light of Hashem the world is indeed empty and void. A human being that has not experienced the Divine feels empty and trapped in a kind of prison. Our soul is in constant longing for Hashem and does not want to be separated from G-D. The purpose of creation was to allow man, through free will, to discover Hashem. By true spiritual growth, one will eventually be blessed with the greatest possible gift – connecting to G-D Himself.
At creation, Adam and Chavah were told to follow some basic commandments that would have blessed them in basking in His light. After they sinned, they were expelled from the Garden of Eden and were made garments of skin. “And the Lord God made for Adam and for his wife garments of skin, and He dressed them.” (Genesis 3:21) In Hebrew the word for skin is Ohr similar to the word of light which also is Ohr. The only difference is that in the word for skin it is spelled with an Ayin and the word for light is spelled with an Aleph. This means if they would not have sinned they would have been given the garments of light!
The course of history will eventually lead to returning to the Garden of Eden and thus rectifying the sin of the first man allowing humanity to connect with the Divine light. This process began with our forefathers – Abraham, Isaac, and Jacob and continued with the formation of the nation of Israel. This is the deep meaning behind the function of Israel being a light to the nations. The first leader of the nation of Israel is Moshe. It is Moshe that must lead the nation of Israel on the journey of being a true light to the nations.
It is known that Moshe was the greatest prophet that ever lived. The Torah describes how he was able to ascend the mountain and survive for 40 days and nights without eating or drinking. The reason being that he reached the highest possible level as a human being. Reaching prophecy requires tremendous human effort and perfection. The Rambam explains that prophecy can only be achieved by someone who is a great scholar and a master of remarkable character. He is someone who is in constant control of his earthy desires. Moshe was a living testimony of the highest level a human being can reach while still in this physical world. The formation of the nation of Israel and their exodus from Egypt through the leadership of Moshe was building up to the most amazing event in human history. The giving of the Torah at Sinai. Here it wasn’t only Moshe that reached prophecy but all of Israel attained some kind of level of prophecy at this sacred moment.
The importance of prophecy is that it allows one to experience the Creator drawing closer to Him and feeling His Presence. The function of the nation of Israel is to be a true light to the nations and show them the way to connect to Hashem. Israel can achieve this only by perfecting themselves in every way possible through the guidance of the Torah. After the giving of the Torah, Israel could have gone forward and brought about the redemption by being a true light to the nations. Unfortunately, one of the greatest tragedies in Jewish history took place – the sin of the Golden Calf. Many ask the question how can Israel sin after experiencing the prophetic moment of receiving the Torah and all the other fabulous miracles that accompanied them in their exodus from Egypt. This demands an essay in itself to try to explain this difficult event. However, now, I want to focus on the reaction of our great prophet and leader Moshe which will answer most of the 12 questions of the Abarbanel I brought down above.
After the sin of the Golden Calf G-D says to Moshe – “Now then let Me alone, that My anger may burn against them, and that I may destroy them; and I will make of you a great nation.” (Exodus 32:10) Moshe Rabeunu’s immediate response was to plead for the forgiveness and welfare of the nation of Israel. “And Moshe begged Hashem his God, and said, Hashem, why does your wrath grow hot against your people, whom you have brought out of the land of Egypt with great power, and with a mighty hand?” Why should the Egyptians speak, and say, with bad intentions did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from your fierce wrath, and change from this evil against your people.” (Exodus 32:11-12)
After the breaking of the two tablets Moshe says: “Yet now, if you will forgive their sin…; and if not, blot me, I pray you, out of your book which you have written”(Exodus 32:32)
It is interesting that right after the sin the of the Golden Calf, Moshe is pleading to Hashem to see His face. It is sin that causes us to separate from our Creator. It creates barriers that block us from the light of Hashem. At this time, Moshe is requesting from Hashem not to place barriers that will separate the people of Israel from G-D. The barriers are hinted to within the verse itself that mentions the formation of the Golden Calf. “And he received them from their hand, and fashioned it with an engraving tool, after he had made it a molten calf: and they said, These be your gods, O Israel, who brought you up out of the land of Egypt.” (Exodus 32:4) The word in Hebrew used for molten calf is “Egel Maseycah” In Hebrew the word “Maseycah” can mean molten metal or a kind of barrier. Here both meanings are suitable since the Golden Calf created a barrier between Israel and Hashem like all sins do. The Torah hinted to this by using the word “Maseychah“. The calf a simple animal represented the earthy desires of mankind that seek materialism like gold, and silver… These are the barriers that separated us from Hashem. By spending our lives running after materialistic goals we are continuing to sin with the golden calf.
Although G-D promises Moshe that He will make him into a great nation, it means nothing to him. Moshe’s only desire is to save the people of Israel. This reveals his amazing character. He has no self-interest; his only goal is the welfare of the house of Israel proving that Israel will live up to its role as being a light to the nations. He does not accept the possibility of the replacement of Israel with anther nation. Of course, it would not make sense to say that G-D changes his mind. The Divine plan is perfect. Therefore, G-D could not have really meant to destroy Israel and replace it with another nation. Apparently, Hashem wanted to make known to all the greatness of this Israeli leader. If Moshe would have accepted the Divine offer of wiping out Israel and making him a great nation it would have in reality showed an imperfection in his leadership and human achievement. Moshe perfected himself to the utmost possible level as a human being. As it says in numbers 12:3 “And Moshe was very modest more that any man on the face of the earth” His modesty was reflected in his love for Israel that knew no boundaries. He reached a level where he believed in his people and never gave up on them reaching their destiny.
When Moshe came down with the second tablets, he did not realize that his face was glowing with light. His modesty and selflessness were so great that he did not realize the gift he was bearing. He wasn’t interested in personal benefits. Moshe’s brilliant radiance of light was a living testimony to all that through great effort and endless devotion one can truly merit in the connection with the Divine light. As Moshe’s love for Israel became clarified to the highest degree possible, at the same time his spiritual accomplishment grew proportionally. The more love Moshe’s love for Israel was revealed the greater the spiritual level he achieved. This is why he merited in the gift of light after the sin of the Golden Calf. This also explains why Moshe removed the veil why talking with Israel. Since it was his endless love for them that caused him to receive this light in the first place, it is therefore appropriated that he remove the veil when speaking with them.
It is interesting that rectifying the sin of the first man by restoring light to the world is hinted in Moshe’s life from its onset. When he was born, the verse says: “And the woman conceived, and bore a son: and she saw him that he was a good child, and she hid him three months.” (Exodus 2:2) Rashi explains on this verse that when Moshe was born the entire house filled with light. Moshe at birth was beginning to bring light into the world that was darkened because of the sin of the first man. When Moshe was born he was beginning to rectify this sin of Adam by turning the skin garments into garments of light. That is why the same exact word is used in describing the radiance of Moshe’s skin.
The only other time that the word Keren is used as light shining is in Habakuk 3:4 “And there was a brightness like the light; they had rays from His hand, and there was His strength hidden.”
This verse is referring to the end of days when the hidden light of the Divine will shine forth and we will all merit in the final redemption. Perhaps this is the reason why the word for rays are the same as horns. And it shall come to pass on that day, that a great shofar shall be sounded, and those lost in the land of Assyria and those exiled in the land of Egypt shall come and they shall prostrate themselves before the Lord on the holy mount in Jerusalem. Isaiah (27:13)
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