Midrasch zu Bamidbar 20:14

And in the thirty-ninth year of the Israelites’ going out of Egypt, the Lord provoked the heart ‎of Sihon, king of the Amorites, to go forth and fight against the children of Moab. And Sihon ‎sent messengers to Beor the son of Janeus, the son of Balaam, counselor to the king of Egypt, ‎and unto Balaam his son, to curse Moab, that it might be delivered into the hands of Sihon. ‎And Beor and Balaam his son came, and they cursed Moab, and the Lord delivered the children ‎of Moab into the hands of Sihon; and Sihon slew the king of Moab, and he took all the cities of ‎Moab, including Heshbon which was one of the cities of Moab, and he placed his princes and ‎officers over Heshbon. Therefore they that spoke in proverbs, Beor and his son Balaam, speak ‎in these words, saying: Come into Heshbon, let the city of Sihon be built and prepared. Woe to ‎thee, Moab, thou art undone, O people of Chemosh! Behold it is written in the book of the ‎law of God. And Sihon gave many presents unto Beor and his son Balaam, and they returned ‎to their home. And at that time all the children of Israel journeyed from the wilderness of ‎Moab, and they went around the wilderness of Edom, and they came into the wilderness of ‎Zin on the first month of the fortieth year after their going out of Egypt; and Israel abode there ‎in Kadesh, and there Miriam died, and she was buried in that place. Then Moses sent ‎messengers unto Hadad, king of Edom, saying: Let me pass, I pray thee, through thy country; ‎we will not pass through the fields or through the vine yards, neither will we drink of the ‎waters of the wells; we will go by the king's highway. And Edom said unto him: Thou shalt not ‎pass by me; and Edom went forth against Israel with a numerous host, but the children of ‎Israel removed from Edom without fighting with them.‎ And the children of Israel journeyed from Kadesh and they came to Mount Hor.

Furthermore it says: Fear not, thou worm Jacob (Isa. 41:14). Why is Israel compared to a worm? To teach us that just as a worm has only a soft and tender mouth with which to strike at a hard cedar tree, so Israel has only its prayers. Idolaters are likened to a cedar, as Scripture states: Behold, the Assyrian was a cedar in Lebanon (Exod. 31:3). And yea, the Lord breaketh in pieces the cedars in Lebanon (Ps. 29:5). Whenever their enemies overpowered them, the Israelites would become penitent and would plead and pray. Hence it says: I have given to thee one portion above thy brethren which I took out of the hand of the Amorites, with my sword and with my bow (Gen 48:29). Did he actually seize it with his sword and his bow? Has it not already been said: For I trust not in my bow, neither can my sword save me (Ps. 44:7)? This implies that my sword refers to prayer and my bow to beseeching. Scripture says: And this for Judah, and he said: “Hear Lord, the voice of Judah,” etc. (Deut. 33:7). Similarly, David said: Thou comest to me with a sword, and with a spear, and with a javelin; but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast taunted (I Sam. 17:45). It says also: Some trust in chariots, and some in horses, but we will make mention of the name of the Lord his God (Ps. 20:8), and it is said: There is none beside Thee to help, between the mighty and him that hath no strength; help us, O Lord our God; for we rely on Thee, and in Thy name are we come against this multitude. Thou art the Lord our God; let not man prevail against thee (II Chron. 14:10). Concerning Moses it states: And Moses sent messengers from Kadesh unto the king of Edom … how our fathers went down into Egypt, and when we cried unto the Lord, He heard our voice (Num. 20:14–15). He said to them: Ye exalt yourselves because of your fathers’ legacy to you, but the voice is the voice of Jacob, and the hands are the hands of Esau (Gen. 27:40). Thus the verse The children of Israel cried out unto the Lord indicates that they followed the practices of their fathers. After they cried out to Him, the Holy One, blessed be He, revealed Himself to them, as it is said: But from thence ye will seek the Lord thy God; and thou shall find him (Deut. 4:29).

(Numb. 20:14:) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business¹⁰⁴Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁰⁵Numb. R. 19:15. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.”
(Numb. 20:14, cont.:) “You know all the trouble that has befallen us.” They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien [in a land not theirs where they shall serve them and be oppressed by them],’ it was us who have been enslaved, while you are free.” (Numb. 20:15:) “How our forefathers went down to Egypt [...].” This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15:) “How our forefathers went down to Egypt.” What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is] to teach you that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17:) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well.” Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,¹⁰⁶On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your money to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” As the Holy One, blessed be He, already said (in Gen. 15:14), “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand....” (Numb. 20:17, cont.:) “We shall go along the king's highway,” since we restrain¹⁰⁷Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.:) “Without turning right or left.” This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].”

15 (Numb. 20:14) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “[…] nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business⁶²Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.” (Numb. 20:14, cont.) “You know all the trouble that has befallen us”: They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien in a land not theirs where they shall serve them and be oppressed by them […],’ it was us who have been enslaved, while you are free.” (Numb. 20:15) “How our forefathers went down to Egypt [...]”: This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15) “How our forefathers went down [to Egypt]”: What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is to teach you] that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well”: Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,⁶³On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your purses to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” [As stated] (in Gen. 15:14.) “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand [...].” (Numb. 20:17, cont.) “We shall go along the king's highway,” since we restrain⁶⁴Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.) “Without turning right or left”: This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].” (Numb. 20:18) “But Edom said unto him, “You shall not pass through me’”: This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you of their land.” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused.” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

28 (Numb. 21:21) “Then Israel sent messengers”: All the words of Torah are necessary to each other, for what one covers over the other opens up. It is stated here (in Numb. 21:21), “Then Israel sent [messengers],” while in another place [Scripture] ascribes the sending to Moses. [Thus] it is stated (in Deut. 2:26), “Then I sent messengers from the Desert of Kedemoth [unto King Sihon of Heshbon with words of peace].” It is written (in Jud. 11:17), “And Israel sent messengers to the King of Edom.” [Yet] it is written (in Numb. 20:14), “Moses sent from Kadesh messengers to the king of Edom […].” These verses require one another, as Moses is Israel and Israel is Moses. [This comes] to teach you that the head of a generation is surely equivalent to the whole generation.

(Numb. 21:21:) “Then Israel sent messengers.” All the words of Torah are necessary to each other, for what one covers over the other opens up.¹⁴⁶Numb. R. 19:28. It is stated here (in Numb. 21:21), “Then Israel sent messengers,” while in another place [Scripture] ascribes the sending to Moses. [Thus] it is stated (in Deut. 2:26), “Then I sent messengers from the Desert of Kedemoth [unto King Sihon of Heshbon with words of peace].” In another place [it is stated (in Numb. 20:14)], “Moses sent from Kadesh messengers to the king of Edom.” These verses require one another, as Moses is Israel and Israel is Moses. [This comes] to teach you that the head of a generation is surely equivalent to the whole generation. (Numb. 20:17:) “Please let us pass through your land.”¹⁴⁷As Buber suggests in note 370, the citation is probably a misreading for Numb. 20:22: LET ME PASS THROUGH YOUR LAND. This alternate reading better fits the context and also agrees with the parallel in Numb. R. 19:29. As he had sent to inform the king of Edom that he would do no damage, so did he send to this one.¹⁴⁸The bracketed words come from the parallel in Numb. 19:19 and are necessary for the sense of the argument. (Deut. 2:28), “You shall sell me food for money, and water with money….” It is customary for water to be given gratis, but I am giving payment for it. (Numb. 21:22) “We will go by the king's highway [until we have passed through your territory].” But in another place it is written (in Deut. 2:29), “until I have crossed the Jordan.” The matter is comparable to one guarding a vine or fig tree. When someone comes and says, “Let me pass through here, so that I may gather grapes from the vineyard,” he says to him, “It is only because of you that I am sitting on guard, and you would come to gather [the grapes]?” So it was with Sihon. He received wages from all the kings of Canaan; and they would bring taxes up to him, for he would crown them. Moreover he and Og were considered the equivalent of them all, since it is stated (in Ps. 136:19-20), “Sihon, king of the Amorites…; And Og, king of Bashan.” Israel said to [Sihon], “Let us pass through your land¹⁴⁹“Let us pass through your land” is similar but not quite equal to either Numb. 20:17 or Numb. 21:22. to conquer the kings.” He said to them, “I am sitting here to guard them from you.” (Numb. 21:23:) “So Sihon did not allow Israel to cross on his territory; instead Sihon gathered all his people together and went out against Israel.” The Holy One, blessed be He, only did this to deliver him into their hand without trouble. As it is written (in Numb. 21:34 = Deut. 3:2), “to Sihon, king of the Amorites who dwelt in Heshbon (i.e., with calculation).”¹⁵⁰The stress on the Holy One acting with fore-thought was suggested by the words, IN HESHBON, which can also be translated WITH CALCULATION. If Heshbon had been full of mosquitos, no mortal could have conquered it; and if Sihon had been in a valley, no mortal could have overpowered him. And it goes without saying [that it could not be conquered], since he was a warrior and dwelt in a fortified city. [Ergo,] (in Numb. 21:34 = Deut. 3:2), “Sihon, king of the Amorites who dwelt in Heshbon.” If he and his troops¹⁵¹Gk.: ochloi. had dwelt [scattered about] in his towns, Israel would have worn themselves out to prevail against him and conquer each and every town. Instead the Holy One, blessed be He, gathered them together so as to deliver them into their hand without trouble. And so it said (in Deut. 2:31), “See I have begun to give Sihon [and his land] over to you.” They killed all his warriors who had come out against them. Then they returned for the women and infants without exertion. It is therefore written (in Numb. 21:23), “instead Sihon gathered all his people together.”

(Numb. 20:14:) THEN MOSES SENT MESSENGERS FROM KADESH UNTO THE KING OF EDOM: THUS SAYS YOUR BROTHER ISRAEL…. This text is related (to Ps. 15:3): NOR TAKES UP A REPROACH AGAINST HIS NEIGHBOR. By universal custom, when a person is engaged in business¹⁵⁰Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁵¹Tanh., Numb. 6:12; Numb. R. 19:15. But although Moses was punished because of Israel, as stated (in Ps. 106:32): AND IT WENT ILL WITH MOSES ON THEIR ACCOUNT, he did unload their burden from himself. Instead (according to Numb. 20:14), THEN MOSES SENT MESSENGERS.