Midrasch zu Divrej Hajamim I 24:78

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

(Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there]. In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

Another interpretation of Moriah: [R. Joshua ben Levi said:] The place from which the righteous give instructions (moreh)¹⁵⁸The relevance of the following text rests upon the double meaning of moreh, which can also mean “cast,” as in the casting of lots. to the Holy One, and he acts < upon them >. It is so stated (in I Chron. 24:5): AND BY LOTS {HE} [THEY] ORGANIZED [THEM], < ONE GROUP WITH ANOTHER >. R. Samuel bar Nahman said: What is the meaning of Moriah? The place where the Holy One gives instructions (moreh) for the wicked and casts them down to Gehinnom, as stated (in Ps. 49:15 [14]): LIKE SHEEP THEY ARE APPOINTED FOR SHEOL; [DEATH IS THEIR SHEPHERD, THE UPRIGHT SHALL RULE OVER THEM IN THE MORNING, AND THEIR FORM SHALL WASTE AWAY WITH NO LOFTY DWELLING FOR IT]. R. Simeon ben Johay says: What is the meaning of Moriah? A place of teaching (moreh) situated (MKWN) directly under the Holy Temple above, as stated (in Exod. 15:17): [O LORD, YOU HAVE MADE] A SITE (MKWN) FOR YOURSELF TO DWELL IN, [A SANCTUARY, O LORD, WHICH YOUR HANDS HAVE ESTABLISHED]. R. Judah ben Palma says: What is the meaning of Moriah (Moriyyah)? Abraham said to the Holy One: Sovereign of the Universe, to what place shall we go? The Holy One said to him: To the place that I qoshet¹⁵⁹The word can mean either “adorn” or “shoot forth.” for you. Now this word (qoshet) is nothing but an expression for qishshut. ¹⁶⁰Again there is a double meaning, either an “adornment” or a “shooting forth.” Thus it is stated (in Exod. 19:13): NO HAND SHALL TOUCH HIM, < BUT HE SHALL SURELY BE STONED > OR SHOT (YRH).¹⁶¹These letters could be understood as the root for Moriyyah. The argument is that the root for Moriah is used here in a sense that parallels one meaning of qoshet, which commonly means “adorn.” Thus Moriah, the Temple Mount, is a place of adornment. R. Pinhas ben Hama the Priest says: What is the meaning of Moriah? The place of authority (maruteh) for the world. R. Judah b. R. Shallum the Levite said: Where is it shown? Where it is stated (in I Chron. 13:6): THEN DAVID [AND ALL ISRAEL] WENT UP TO BAALAH, THAT IS, UNTO KIRIATH-JEARIM.¹⁶²Since Kiriath-jearim was called Baalah (“mistress”) while the ark remained there, Moriah, as the Temple Mount where the ark rested permanently, would certainly be the place of authority for the world. So M. Friedmann, Pesikta Rabbati (Vienna, 1880), fol. 170a, n. 53.

(Bamidbar 7:6) "And Moses took the wagons and the oxen and he gave them to the Levites": Moses took them and distributed them as he saw fit: Two wagons and four oxen he gave to the sons of Gershon, and four wagons and eight oxen he gave to the sons of Merari. And thus do we find with David, that he distributed the heads of the watches among the Cohanim, viz. (I Chronicles 24:4-6) "And there were more chiefs found of the sons of Elazar than of the sons of Ithamar, and thus were they divided. Among the sons of Elazar there were sixteen chiefs of the house of their fathers, and eight among the sons of Ithamar according to the house of their fathers. And they were divided by lot, these with the others … and Shemayah the son of Nathanel, of the Levites, recorded them before the king and the princes, and Tzaddok the Cohein and Achimelech the son of Avyathar, etc."