Midrasch zu Bamidbar 28:2

"Command": The command is immediately, for present performance and for future generations. You say thus, but perhaps it is only for future performance! It is, therefore, (to negate this) written "Command the children of Israel that they send … (Bamidbar 19:4) "And the children of Israel did so, sending them outside the camp" — whence we derive that the command is for immediate performance. And whence do we derive that it is (also) for future generations? From (Vayikra 24:2) "Command the children of Israel that they take to you clear olive oil … (3) … an eternal statute for your generations." — But how do we derive (the same) for all the commands in the Torah? R. Yishmael says: Since we find unqualified commands in the Torah, and one of them was qualified as being for present performance and for future generations, we derive the same for all the mitzvoth in the Torah. R. Yehudah b. Bethira says: "command" in all places connotes impulsion (to the act), as it is written (Devarim 3:28) "And command Joshua and strengthen him and fortify him" — whence we learn "We strengthen only the (internally) strengthened," and "We impel only the (internally) impelled." R. Shimon b. Yochai says: "Command" in all places entails expense, as it is written (Vayikra 24:2) "Command the children of Israel that they take to you pure olive oil," (Bamidbar 35:2) "Command the children of Israel that they give to the Levites from the inheritance, etc." (Bamidbar 28:2) "Command the children of Israel and say to them: My offering, My bread, for My fires" — whence we see that "command" in all places entails expense. Except in one; and which is that? (Bamidbar 34:2) "Command the children of Israel and say to them: When you come to the land of Canaan, etc." — where the intent is: Impel them to the division of the land. Rebbi says: "Command" in all places is exhortation, as it is written (Bereshit 2:16-17) "And the L-rd G-d commanded (i.e., exhorted) the man, saying … but of the tree of knowledge of good and evil, you shall not eat."

And thou shalt command the children of Israel (Exod. 27:20). Scripture states elsewhere in allusion to this verse: Thou wouldst call, and I would answer Thee; Thou wouldst have a desire to the work of Thy hand (Job 14:15). The congregation of Israel said to the Holy One, blessed be He, Master of the Universe: You will call, and I will respond. Whatever You decree, I will fulfill, but with reference to Thou wouldst have a desire to the work of Thy hand, is there a man who actually desires to perform the work of His hand? The word desire can only be understood as in the verse, Now that thou have surely gone, for thou sore longest after thy father’s house (Gen. 31:30). Hence, Thou wouldst have a desire to the work of Thy hand means that You longed for the assistance of man in the work of Your hand. For though You bear the entire world, as is written: I have made and I will bear; yea I will carry and will deliver (Isa. 46:4), yet You did command the sons of Kohath to bear Your glory (the ark), as is said: But unto the sons of Kohath he gave none, because the service of the holy things belongs unto them (Num. 7:9). Hence, Thou wouldst have a desire to work of Thy hand. You feed the entire world, yet You did command me to offer sacrifices: My food which is presented unto Me (ibid. 28:2). You are a light to the whole world, yet Thou didst enjoin us to burn a lamp continually. By Your light, we see light, yet You tell us to light a lamp.

Another interpretation (of Lev. 6:2 [9]): COMMAND AARON…. What is the function of Aaron here?⁷Tanh., Lev. 2:2. Israel was bringing offerings while Aaron waited. So the Scripture says here: COMMAND AARON. Note also, it is written (in Numb. 28:2): COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING < … YOU SHALL TAKE HEED TO OFFER ME IN ITS DUE SEASON >, but here it says (in Lev. 6:2 [9]): COMMAND AARON < … >: THIS IS THE TORAH OF THE ONE WHO ASCENDS (H'LH).⁸The masoretic text vocalizes this word as ha’olah, which means, THE BURNT OFFERING, but the midrash interprets the word as though it were vocalized ha’oleh, which means, “The one who ascends,” with the ascending implying self-exaltation. So also Lev. R. 7:6. The Holy One said: Whenever someone raises (rt.: 'LH) himself up, his end is to go in the fire.⁹M.Ps. 11:5. [It is so stated (in Lev. 6:2 [9], cont.):] THAT IS THE ONE WHICH ASCENDS UPON THE BURNING PLACE…. The generation of the flood < suffered > because of what they said (in Job 21:15): WHAT IS THE ALMIGHTY THAT WE SHOULD SERVE HIM? AND WHAT DO WE PROFIT WHEN WE PRAY TO HIM? For that reason they were sentenced to the fire (of Gehinnom). And likewise the Sodomites, as stated (in Gen. 19:24): THEN THE LORD RAINED DOWN UPON SODOM AND UPON GOMORRAH BRIMSTONE AND FIRE. When Pharaoh said (in Exod. 5:2): WHO IS THE LORD, [THAT I SHOULD HEED HIS VOICE]? he exalted (rt.: 'LH) himself and said (in Ezek. 29:3): THE NILE IS MY OWN AND I MADE MYSELF. < He is > therefore (in the words of Lev. 6:2 [9]) UPON THE BURNING PLACE, for so it says (in Ps. 18:14 [13]): THE LORD THUNDERED {FROM HEAVEN} [IN THE HEAVENS], AND THE MOST HIGH GAVE FORTH HIS VOICE, HAIL AND COALS OF FIRE. And also when Sennacherib exalted (rt.: 'LH) himself and said (in II Kings 19:23 = Is. 37:24): IT IS I WHO HAVE ASCENDED (rt.: 'LH) THE MOUNTAIN HEIGHTS TO THE REMOTEST PARTS OF LEBANON…, what happened to him? (II Kings 19:35:) THE ANGEL OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA…. (According to II Kings 19:23: cf. 18:17–35) he had blasphemed through a messenger (mal'akh);¹⁰The parallel in Is. 37:24 reads “servant” instead of “messenger.” therefore (in II Kings 19:35 = Is. 37:36 // II Chron. 32:21:) THE ANGEL (mal'akh) OF THE LORD WENT OUT AND SMOTE < ONE HUNDRED AND EIGHTY-THOUSAND > IN THE CAMP OF ASSYRIA. What did he do to him? (Is. 10:16): AND UNDER HIS GLORY THERE SHALL BURN A BURNING LIKE THE BURNING OF FIRE. What is the meaning of UNDER HIS GLORY? That it burned him from within and left alone his clothes on the outside, since a person's glory is his garment.¹¹Cf. Sanh. 94a. Why did the Holy One leave their clothes behind? Because they were descendants of Shem, as stated (in Gen. 10:22): THE SONS OF SHEM ARE ELAM, ASSHUR,…. The Holy One said: I am indebted to their father Shem, because he took the garment and covered his father's nakedness, as stated (in Gen. 9:23): THEN SHEM AND JAPHETH TOOK A GARMENT…, < AND THEY COVERED THEIR FATHER'S NAKEDNESS >.¹²Cf. Tanh. (Buber), Gen. 2:21, which interprets the verse to show that Shem took the lead in this act. Therefore, the Holy One left their clothes alone and burned < only > their body. (Lev. 6:2 [9]:) THAT (i.e. the person who exalts himself) IS THE ONE WHICH ASCENDS (ha'oleh) UPON THE BURNING PLACE…. And so < it was in the case of > [Nebuchadnezzar, < who > he exalted (rt.: 'LH) himself. He said (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH (rt.: 'LH). The Holy One said to him: O wicked one, was it not enough that you should say (in vs. 13): I WILL ASCEND (rt.: 'LH) < TO THE HEAVENS >; ABOVE THE STARS OF GOD I WILL SET MY THRONE, but that you should say (in vs. 14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD, on high (rt.: 'LH)? And so he (i.e., Nebuchadnezzar) said to Hananiah and his friends (in Dan. 3:15): {WHO IS} [NOW WHO IS] THE GOD WHO SHALL DELIVER YOU OUT OF MY HAND? I have burned his house and exiled his people. He did not stand against me in his house; so will he overcome me in my house? What did he do? He threw them into the fiery furnace. What did the Holy One do? He gave a sign to the furnace and it became a highway.¹³PLTYA, from the Gk.: plateia. Buber suggests emending to PLNTYH, from the Gk.: planetes, i.e., “planets”. Whoever was designated to be burned [was not burned and whoever was not designated to be burned] was burned. So the fire went forth and burned half of the peoples. Thus you find, when they assembled for the dedication of the image, at first there were eight peoples, as stated (in Dan. 3:3): THEN THE SATRAPS, THE PREFECTS, AND THE GOVERNORS, THE COUNSELORS, THE TREASURERS, THE JUDGES, THE MAGISTRATES, AND ALL THE PROVINCIAL OFFICIALS ASSEMBLED. That makes eight peoples; but when they came in to see Hananiah and his friends, there were only four peoples written there (in vs. 27): THE SATRAPS, THE PREFECTS, THE GOVERNORS, AND THE ROYAL COMPANIONS ASSEMBLED. {That makes four peoples.} [So where were four peoples?] It is simply that (in vs. 22) THE FLAME OF THE FIRE SLEW THEM. Now Nebuchadnezzar also was burned by the fire, and the fright (i.e., repulsiveness) of < a body disfigured by > burning was put upon him.¹⁴For this interpretation, Jastrow, s.v., ‘immus. Why was all of him not burned? The Holy One said: Leave this evil man half of himself so that he may know against whom he blasphemed. The Holy One said to him: O Wicked One, did you not say: I do not want to live with the children of Adam, but (in Is. 14:14): I WILL ASCEND (rt.: 'LH) UPON THE HEIGHTS OF A CLOUD? [By your life,] (according to Dan. 4:22 [25]) YOU SHALL BE DRIVEN AWAY FROM HUMANS. Just as he brought the plagues upon Pharaoh and upon Egypt, so he brought < punishment > upon Nebuchadnezzar. It is so stated (in Dan. 3:32 [4:2]): THE SIGNS AND WONDERS WHICH THE MOST HIGH GOD HAS WORKED FOR ME IT SEEMED GOOD TO ME TO MAKE KNOWN. This fright of < a body disfigured by > burning fell upon him. Therefore it is stated (in Lev. 6:2 [9]): THAT IS THE ONE WHICH ASCENDS (H'LH) UPON THE BURNING PLACE….