Midrasch zu Schoftim 5:14

(Numb. 16:1:) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself.” But there is not written "the son of Jacob" [or] "the son of Israel."¹⁸Numb. R. 18:5; cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.:) “Along with Dathan and Abiram.” From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁹Numb. R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. As see that Dathan and Abiram were destroyed by the dissent of Korah, because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses, Aaron, and his children, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world. (Numb. 16:19:) “And Korah gathered [the whole community] against them.” He said to them (in Numb. 16:3), “’You have gone too far, for all the congregation are holy, every one of them.’²¹Numb. R. 18:6. Moreover, every one of them heard on Sinai (in Exod. 20:2 = Deut. 5:6), ‘I am the Lord your God.’ (Numb. 16:3, cont.:) ‘So why do you elevate yourselves?’” Immediately Moses trembled, because it was already the fourth transgression on their hands. It is comparable to a king's son who had transgressed against his father. Now his friend effected a reconciliation with him once,²²Rt.: PSY. See the Gk.: peithein, peisai in the aorist. twice, and three times. When he transgressed a fourth time, the king's friend became discouraged. He said, “How many times shall I bother the king?” So also [it was with] Moses towards Israel. They had sinned with the calf, and (according to Exod. 32:11) “Moses implored.” In the case of the murmurers, (according to Numb. 11:2) “Moses prayed.” In the case of the spies, (according to Numb. 14:13), “Moses said unto the Lord, when the Egyptians hear [what happened].” [So] in the case of Korah's dissension, he became discouraged. He said, “How often can I bother the Omnipresent?” Therefore (in Numb. 16:4), “When Moses heard this, he fell on his face.”

(Numb. 16:1, cont.:) ALONG WITH DATHAN AND ABIRAM. From here they derived the saying: Woe to the wicked one, <and> woe to his neighbor.¹⁹Tanh., Numb.5:4, cont.; Numb.R. 18:5, cont.; see Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. <What is> good for a righteous person is good for his neighbor. Because Dathan and Abiram were neighbors of Korah, who was dwelling to the south (of the Tabernacle), as stated (in Numb. 3:29): THE FAMILIES OF THE CHILDREN OF KOHATH WERE TO CAMP < ALONG THE SIDE OF THE TABERNACLE TO THE SOUTH>. The standard of Reuben was near them, [as stated] (in Numb. 2:10): THE STANDARD OF THE CAMP OF REUBEN SHALL BE TO THE SOUTH. However, the standard of Judah was in the east, and with him were Issachar and Zebulun, [as stated] (in Numb. 2:3): NOW THESE CAMPING IN FRONT TO THE EAST SHALL BE <THOSE UNDER> THE STANDARD OF THE CAMP OF JUDAH. And near them were Moses, Aaron, and his children, [as stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN.] Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9 [7]): JUDAH IS MY LAWGIVER.²⁰Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. [It is also written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES. [And it is written] (in Jud. 5:14): AND FROM ZEBULON THOSE WHO WIELD THE SCRIBAL PEN. But because Dathan and Abiram were neighbors to Korah, a master of dissension, they received <their due> and perished from the world.

(Numb. 2:2:) “Each with his standard, under the banners for their fathers' house.” [This text is related] (to Job 36:3), “I will fetch my knowledge from afar, and justify my maker.” It was only necessary to say, "under the banners shall the Children of Israel camp.⁵⁵Numb. R. 2:8. Then what is the significance of saying (in Numb. 2:2), “under the banners [for their fathers' house].” Simply that when our father Jacob departed from this world, he said to them (in Gen. 47:30), “When I sleep with my ancestors, you are to take me up from Egypt and bury me in their grave.” He went around to all his sons, blessed them, and gave them a charge. He said to them, “When you take me, you are to take me with reverence and honor. Let no other person, neither one of the Egyptians nor one of your children, touch my bier, because there are some among them who have taken [wives] from the daughters of Canaan.⁵⁶Cf. Gen. R. 84:21; PRK 39, according to which there was no such intermarriage. And so it says (in Gen. 50:12-13), “So his children did for him just as he had commanded them. And his children brought him up to the land of Canaan.” His children, but not his grandchildren (who were forbidden to touch the bier)! How did he charge them? He said to them, “Judah, Issachar, and Zebulun shall carry my bier on the East; Reuben, Simeon, and Gad, on the South; Ephraim, Manasseh, and Benjamin, on the West; Dan, Asher, and Naphtali, on the North. Joseph is not to carry [at all], because he is a king; and you must impart honor to him. Nor is Levi to carry. Why? Because he will carry the ark (aron), and whoever carries the ark of the One who lives forever is not to carry a coffin (aron) of the dead. If you do this and carry my bier, just as I have charged you, the Holy One, blessed be He, is going to have you encamp by the various standards.” When he passed away, they carried him just as he had charged them. It is so stated (in Gen. 50:12), “So his children did for him just as he had commanded them.” What is written next (in vs. 13)? “And his children brought him up to the land of Canaan.” When Israel went forth from Egypt, the Holy One, blessed be He, said, “Now is the time for them to make standards, just as their father had proclaimed to them that they were going to make standards.” Immediately the Holy One, blessed be He, said to Moses, “Make those standards for my name.” Immediately Moses began to be concerned. He said, “There is going to be dissension among the tribes. If I tell the tribe of Judah to encamp in the East, they will say, ‘It is impossible for us to encamp anywhere but in the South.’ And so each and every tribe [would act] like that one.” The Holy One, blessed be He, said to him, “What concern is that to you? They do not need you in this matter. They will recognize their dwellings by themselves. Why? Because their father's will was in their hand on how to encamp by the standards. I am not establishing something new. They already have their father's arrangements⁵⁷Gk.: taxeis. in their hands. Just as they have taken positions around his bier, so let them take positions around the tabernacle.” Where is it shown? Where it is stated (in Numb. 2:2), “Each with his standard, under the banners [for their fathers' house].” How were they encamped? The Levites camped around the tabernacle of witness, with Moses, Aaron, and his children on the East.⁵⁸See Numb. R. 2:10. It is so stated (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the East, were Moses, Aaron, and his children.” And adjacent to them were Judah, Issachar, and Zebulun. Hence they said, “Fortunate is the righteous person and fortunate are his neighbors.”⁵⁹Suk. 56b. See below, Numb. 5:8. This refers to the three tribes (rt.: shbt) which were adjacent to Moses and Aaron.⁶⁰Gen. R. 3:13; Numb. R. 3:12. They became great in the Torah, as stated (in Gen. 49:10), “The scepter (shbt) shall not depart from Judah, nor the inscriber from between his feet.” In the case of Issachar it is written, (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times,⁶¹The midrash regards UNDERSTANDING as synonymous with Torah. to know what Israel should do; their heads numbered two hundred and all their kindred under their command ('al pihem),” because they harmonize law (halakhah) at their command ('al pihem). [Of Zebulun it is written] (in Jud. 5:14), “and from Zebulun those who wield the scribal pen.” Because they were neighbors [of Torah, embodied by Moses] they all became children of Torah (i.e., Torah scholars). Now on the South were the Children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say, “Woe to the wicked person; and woe to his neighbor.”⁶²Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7. These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32), “And the earth opened its mouth and swallowed them, their households, every person that belonged to Korah, and their property.” On the West were the Children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them. And on the North were the Children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. Seven clouds of glory were surrounding them, and this was their [method] of travel: There was a sign⁶³Gk.: semeion. for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35), “Rise up, O Lord, and may Your enemies be scattered.” Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast put them on it; and if [a person] had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him.⁶⁴CF. Numb. R. 2:7. And as signs for each and every prince there was a flag.⁶⁵Lat. (from the Punic): mappa And from them the empire learned to make a flag. There was also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. Until they were settled, they blew the trumpets. They traveled, and likewise the clouds [traveled over them]. Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. [When] they finished going to where it wanted them to camp, [since] that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. [When] clouds of glory stood still for them, they began putting [things] away in their tents where they were to rest. Then the cloud which was over the tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the Children of Kohath and the Children of Levi set up the tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21), “And they would set up the tabernacle before they came.” When they had set up the tabernacle, each and every one set up [camp] in his [proper] place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the tabernacle, until Moses had said (in Numb. 10:36), “Return, O Lord, to the myriad thousands of Israel.” Then the clouds of glory encompassed them. Moreover, the holy spirit says through Solomon (in Cant. 6:4), “You are as beautiful my darling, as (ke) tirzah.” What is the meaning of “ketirzah (ktrtsh, rt.: rtsh)?” That I am pleasing (mtrtsh, rt.: rtsh) to you.⁶⁶Numb. R. 2:5. Another interpretation (of Cant. 6:4), “Ketirzah" (rt.: rtsh) [means] just as you are pleasing (rt.: rtsh) to Me in the sacrifices. Thus it is stated (in Lev. 1:4), “And it shall be pleasing (rt.: rtsh) for Him to atone for him.” (Cant. 6:4, cont.,) “As comely as Jerusalem (yrushlym),” [means] like these ministering angels, in that they feared (rt.: yr') [Me] and were reconciled (rt.: shlm) to Me. (Ibid., cont.,) “Awesome as [hosts] with standards,” like the standards which I gave you. So when David sees [them], he says (in Ps. 147:20), “He has not done so for any nation,” only for it.

How were they encamped? The Levites camped around the Tabernacle of Witness, with Moses, Aaron, and his children on the east.⁷⁶Tanh., 1:12, cont.; see Numb. R. 2:10. It is so stated (in Numb. 3:38): THOSE WHO CAMPED BEFORE THE TABERNACLE, IN FRONT BEFORE THE TENT OF MEETING TO THE EAST, WERE MOSES, AARON, AND HIS CHILDREN. And adjacent to them were Judah, Issachar, and Zebulun. Hence they said: Blessed is the righteous person and blessed are his neighbors.⁷⁷Suk. 56b. See below, Numb. 5:8. This refers to the three tribes (rt.: ShBT) which were adjacent to Moses and Aaron.⁷⁸Gen. R. 3:13; Numb. R. 3:12. They became great in the Torah, as stated (in Gen. 49:10): THE SCEPTER (ShBT) SHALL NOT DEPART FROM JUDAH […. In the case of Issachar it is written] (in I Chron. 12:33 [32]): AND FROM THE CHILDREN OF ISSACHAR, THOSE WHO HAD AN UNDERSTANDING OF THE TIMES,⁷⁹The midrash regards UNDERSTANDING as synonymous with Torah. TO KNOW WHAT ISRAEL SHOULD DO; THEIR HEADS NUMBERED TWO HUNDRED. These were two hundred heads of <tribal> sanhedria⁸⁰Gk.: synedria. that would come out of Issachar. [(Ibid., cont.:) AND ALL THEIR KINDRED UNDER THEIR COMMAND ('al pihem), <i.e., because they harmonize law (halakhah) at their command ('al pihem). Of Zebulun it is written] (in Jud. 5:14): AND FROM ZEBULUN THOSE WHO WIELD THE SCRIBAL PEN. Because they were neighbors of Torah, they all became children of Torah (i.e., Torah scholars). Now on the south were the children of Kohath (ben Levi), and adjacent to them were Reuben, Simeon, and Gad. Hence they say: Woe to the wicked person; and woe to his neighbor.⁸¹Suk. 56b; Numb. R. 18:5; ARN, A, 9:1; see Avot 1:7. These are the three tribes which were neighbors of Korah (the grandson of Kohath) and his community in the South. These were destroyed with him in his dissension (as stated in Numb. 16:32): AND THE EARTH OPENED ITS MOUTH AND SWALLOWED THEM, THEIR HOUSEHOLDS, <EVERY PERSON THAT BELONGED TO KORAH, AND THEIR PROPERTY>…. On the west were the children of Gershom (i.e., Gershon ben Levi), with Ephraim, Manasseh, and Benjamin being adjacent to them; and on the North also were the children of Merari (ben Levi), with Dan, Naphtali, and Asher being adjacent to them. [Seven] clouds of glory were surrounding them, and this was their <method> of travel. There was a sign⁸²Gk.: semeion. for Moses in the cloud when it departed. When it departed, he would say (in Numb. 10:35): RISE UP, O LORD, AND MAY YOUR ENEMIES BE SCATTERED. Then the cloud would depart. When the cloud departed, they all prepared to travel and put away their implements. Whoever had a domestic beast <put them on it>⁸³The bracketed words are from the parallel in Tanh., Numb. 1:12.; and if <a person> had none, the cloud took the remainder. When they were settled, they blew the trumpets. Then Judah and its standard moved out, first its prince and his tribe after him.⁸⁴CF. Numb. R. 2:7. And as signs for each and every prince there was a flag.⁸⁵Lat. (from the Punic): mappa. [And from them the empire learned to make a flag.] <There was> also a color for each and every flag, like the color of the precious stones which were on the heart of Aaron. Each and every tribe had its flag dyed like the color of its stone. Then over them were the clouds. {Until they were settled, they blew the trumpets. They traveled, and likewise <the clouds> traveled over them.} Moreover, something like a kind of beam came out of the cloud, so that they would know in which direction they would be traveling. So was the journey of each and every standard. <When> they finished going to where it wanted them to camp, <since> that cloud which appeared like a kind of beam had, as it were, been traveling independently, they knew that they would camp in that place. <When> clouds of glory stood still for them, they began putting <things> away in their tents where they were to rest. Then the cloud which was over the Tabernacle, moved over the camp of the Levites in the middle of the camps. First it stood still. When it stood still, the children of Kohath and the children of Levi set up the Tabernacle in the presence of all the camps before they came, as stated (in Numb. 10:21): AND THEY WOULD SET UP THE TABERNACLE BEFORE THEY CAME. When they had set up the Tabernacle, each and every one set up <camp> in his <proper> place. Then the clouds of glory stood over them. This was grandeur in the hands of Moses, for the cloud of the glorious Divine Presence did not come down to the Tabernacle, until Moses had said (in Numb. 10:36): RETURN, O LORD, TO THE MYRIAD THOUSANDS OF ISRAEL. Then the clouds of glory encompassed them. Moreover, the Holy Spirit says through Solomon (in Cant. 6:4): YOU ARE AS BEAUTIFUL, MY DARLING, AS TIRZAH. What is the meaning of AS TIRZAH (KTRTsH, rt.: RTsH)? That I am pleasing (MTRTsH, rt.: RTsH) to you.⁸⁶Numb. R. 2:5.

5 (Numb. 16:1) “[Korah who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi betook himself”: But why is it not written "the son of Jacob" [or] "the son of Israel?"¹³ Cf.Gen. R. 98:5. This text is related (to Gen. 49:6), “Let not my soul come into their council,” i.e., that of the spies; “and let not my glory be joined with their congregation,” i.e., that of Korah. Jacob said to the Holy One, blessed be He, “Master of the world, with reference to the spies and with reference to the dissension of Korah, let not my name be mentioned [in connection with] those evil men, who are going to cause provocation. So when should my name (Israel) be joined upon them? When they are joined together to stand on the dais (as Levitical singers), as stated (I Chron. 6:[17,] 22–23) ‘[These are the ones whom David put in charge of song in the house of the Lord….] The son of Assir [who is] the son of Ebiasaph [who is] the son of Korah [who is] the son of Izhar [who is] the son of Kohath [who is] the son of Levi [who is] the son of Israel.’” (Numb. 16:1, cont.) “Along with Dathan and Abiram”: From here the sages said, “Woe to the wicked one, [and] woe to his neighbor.”¹⁴See Neg. 12:6; Sifra to Lev.14:40 (157: Metsora‘, pereq 4); ARN, A, 9; cf. ARN, B, 16; Numb.R. 3:12; Suk. 56b; above, Numb.1:13. Dathan and Abiram [were destroyed by the dissent of Korah], because they were neighbors of Korah. As he was dwelling to the south (of the tabernacle), as stated (in Numb. 3:29), “The families of the Children of Kohath were to camp along the side of the tabernacle to the south.” The standard of Reuben was near them, as stated (in Numb. 2:10), “The standard of the camp of Reuben shall be to the south.” However, the standard of Judah was in the east, and with him were Issachar and Zebulun, as stated (in Numb. 2:3), “Now these camping in front to the east shall be the standard of the camp of Judah.” And near them were Moses and Aaron, as written (in Numb. 3:38), “Those who camped before the tabernacle, in front before the tent of meeting to the east, were Moses, Aaron, and his children.” Because these were near the Torah, they were therefore worthy to be Torah scholars, as written (in Ps. 60:9), “Judah is my lawgiver.”¹⁵Mehoqeq. Most translations render the word as scepter, since kingship was what Judah actually attained. And it is [also] written (in I Chron. 12:33), “And from the Children of Issachar, those who had an understanding of the times.” And it is [also] written (in Jud. 5:14), “and from Zebulon those who wield the scribal pen.” But Dathan and Abiram, who were neighbors to Korah – the one responsible for the dissent – were struck with him and perished from the world.

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood.¹³¹Numb. R. 5:3. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment¹³²Gk.: androlempsia or androlepsia (“seizure of foreigners” in reprisal for murder committed abroad). and kills the good along with the bad. Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.” He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’ And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.” With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why? In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’ Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!” And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua.¹³³Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek. The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.” He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….] So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent.¹³⁴Lat.: frumentarius (“grain dealer”). and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….” And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.” Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.”¹³⁵Numb. R. 5:9. From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

[Another interpretation (of Numb. 4:18:) DO NOT CUT OFF.] And so he says in another place (i.e., in Numb. 3:15): ENROLL THE CHILDREN OF LEVI. But he has also said (in Numb. 1:49): HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI. But he only spoke to him <with reference to numbering them in> the midst of the children of Israel and did not tell him to exempt them from the decree <itself>.¹⁵⁸Tanh., Numb. 26, cont.; Numb. R. 1:12; 3:7. The Holy One <did so> because he foresaw that Israel was going to provoke him and said to them (in Numb. 14:29): IN THIS DESERT SHALL YOUR CARCASSES DROP. Therefore, the Holy One said: The children of Levi shall not be <part of> this decree, as stated (in Numb. 1:49, cont.): NOR SHALL YOU TAKE A CENSUS OF THEM AS PART OF THE CHILDREN OF ISRAEL. Why? Because they are mine (according to Numb. 3:12): AND THE LEVITES SHALL BE MINE. Thus when anyone offers (rt.: QRB) a little of himself, they advance (rt.: QRB) him a lot. Now they had offered (rt.: QRB) themselves, when Moses said (in Exod. 32:26): WHOEVER IS FOR THE LORD, <COME TO ME>. And not only that, BUT (according to Numb. 1:50) YOU SHALL ENROLL THE LEVITES TO BE OVER THE TABERNACLE OF THE TESTIMONY. Thus when someone is tested in <one> area and found trustworthy, the Holy One trusts him forever; for so you find in the case of Joshua.¹⁵⁹Numb. R. 1:12. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment. It is so stated (in Exod. 17:13): AND JOSHUA DEFEATED <AMALEK AND HIS PEOPLE>…. The Holy One said to him: From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14): OUT OF EPHRAIM CAME THOSE WHOSE ROOT IS IN AMALEK…. [What is the meaning of OUT OF (MNY) EPHRAIM?] He appointed (MNH) Ephraim in his heart¹⁶⁰Cf. the parallel in Tanh., Numb. 1:26, which reads, “Ephraim alone….” to destroy the seed of Amalek. The Holy One said to him (ibid., cont.): [AFTER YOU,] BENJAMIN WITH YOUR PEOPLES, <i.e.,> leave him for Saul ben Kish, the Benjamite; he will serve him.¹⁶¹Cf. the parallel in Tanh., Numb. 1:26, which reads, “He will uproot him.”

Another interpretation (of Jud. 5:14): OUT OF EPHRAIM. Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9): BUT SAUL AND THE PEOPLE SPARED AGAG. He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14): AFTER YOU (i.e., Ephraim), BENJAMIN WITH YOUR PEOPLES. And I have also tested this tribe (of Levi), and they have been found to be preserving my honor; for they have given their life for the sanctification of my name (in Exod. 32:27-28): LET EACH ONE PUT HIS SWORD ON HIS THIGH <….> SO THE CHILDREN OF LEVI ACTED ACCORDING TO THE WORD OF MOSES, and they did not show mercy to them. Therefore, Moses blesses them and says to them (in Deut. 33:9): WHO SAYS OF HIS FATHER AND MOTHER: I DO NOT CONSIDER THEM [….] And I am also advancing him and making him my imperial agent.¹⁶²Lat.: frumentarius (“grain dealer”). And I am entrusting him with my house and my sanctity, as stated (in Numb. 1:50): BUT YOU SHALL ENROLL THE LEVITES <TO BE OVER THE TABERNACLE OF THE TESTIMONY>…. And what was it that I told you (in vs. 49)? HOWEVER, YOU SHALL NOT ENROLL THE TRIBE OF LEVI. <This prohibition> was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, <number them> by themselves through the divine utterance (in Numb. 3:15): ENROLL THE CHILDREN OF LEVI. Now if I have honored the Levites, who bear the Tabernacle, how much the more so in the case of the children of Kohath, who bear the ark, [as stated (in Numb. 3:31): AND THEIR DUTIES INCLUDED THE ARK, THE TABLE, THE LAMPSTAND, THE ALTARS, AND THE SACRED UTENSILS….] He therefore said to them (in Numb. 4:18): DO NOT CUT OFF <THE TRIBE OF THE KOHATHITE FAMILIES FROM THE LEVITES>. The Holy One said: [If] because [the children of Kohath] have feared me, I have allotted glory to them [and to their children]; then [I will honor] whoever stands in awe of me and not cut off his name from the world.¹⁶³Numb. R. 5:9. From whom do you learn this? From the Jonadab ben Rechab, as stated (in Jer. 35:19): SOMEONE BELONGING TO JONADAB BEN RECHAB SHALL NOT BE CUT OFF <FROM STANDING BEFORE ME FOREVER>. And if in the case of those who are proselytes, because they have done my will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing my will, how much the more shall they neither be cut off nor have their name be erased from before me? Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY.

... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)

Variantly: "And he said: The L-rd came from Sinai.": When the L-rd is destined to exact payment of Seir, He is destined to "thunder" all of the world on its inhabitants, as He did at the giving of the Torah, viz. (Judges 5:14) "O L-rd, when You went out of Seir, when You strode from the field of Edom, the earth thundered; the heavens, too, trickled; the heights, too, dripped water."