Midrasch zu Tehillim 62:78

(Ib. b) (Ex. 34, 6), And the Lord passed by before him and proclaimed. R. Jochanan said: "Had this passage not been written, it would have been impossible to think of it, for it teaches us that the Holy One, praised be He! wrapped Himself, as does a deputy of the congregation, while pointing out to Moses the regular order of prayer, and said to him: 'Whenever Israel sins, let them do [pray to Me], after this manner, and I shall pardon their sins.'" (Ib.) The Lord, the Lord; i.e., I am the same God before a man sins as I am after he sins and does repentance; a God, merciful and gracious. R. Juda said: "This means a solemn assurance was given that the invocation of the thirteen divine attributes will never be without effect, as it is said (Ib. 10) Behold I make a covenant." Ilpha pointed out a similar contradiction: "It is written (Ex. 34, 6) abundant in goodness; and in addition it is written, and truth. How can both harmonize? In the beginning [His attribute] is truth, but at the end it is goodness." R. Elazar points out a further contradiction: "It is written (Ps. 62, 18) Unto thee, O Lord, belongeth mercy; and again. Thou renderest to every man according to his work; i.e., in the beginning He rewards every man according to his works, but in the end He is merciful." R. Huna points out a contradiction: it is written (Ib. 145, 17) The Lord is just in all His ways; and it is also written (Ib.) and kind in all His deeds; i.e., in the beginning He is only just, but in the end He is kind."

(16) (Ib. b) (Ex. 34, 6), And the Lord passed by before him and proclaimed. R. Jochanan said: "Had this passage not been written, it would have been impossible to think of it, for it teaches us that the Holy One, praised be He! wrapped Himself, as does a deputy of the congregation, while pointing out to Moses the regular order of prayer, and said to him: 'Whenever Israel sins, let them do [pray to Me], after this manner, and I shall pardon their sins.'" (Ib.) The Lord, the Lord; i.e., I am the same God before a man sins as I am after he sins and does repentance; a God, merciful and gracious. R. Juda said: "This means a solemn assurance was given that the invocation of the thirteen divine attributes will never be without effect, as it is said (Ib. 10) Behold I make a covenant." Ilpha pointed out a similar contradiction: "It is written (Ex. 34, 6) abundant in goodness; and in addition it is written, and truth. How can both harmonize? In the beginning [His attribute] is truth, but at the end it is goodness." R. Elazar points out a further contradiction: "It is written (Ps. 62, 18) Unto thee, O Lord, belongeth mercy; and again. Thou renderest to every man according to his work; i.e., in the beginning He rewards every man according to his works, but in the end He is merciful." R. Huna points out a contradiction: it is written (Ib. 145, 17) The Lord is just in all His ways; and it is also written (Ib.) and kind in all His deeds; i.e., in the beginning He is only just, but in the end He is kind."

These words: This is what the verse stated, "Have I not written you thirds with counsels (moatsot) and knowledge" (Proverbs 22:20). The numerical equivalent of counsels is six hundred and six. [That,] and the seven commandments that the Sons of Noach were commanded, is six hundred and thirteen. And so [too,] does it state (Isaiah 5:1), "my beloved had a vineyard in a fertile corner": "A vineyard" - that is Israel, as it is stated (Isaiah 27:2), "a vineyard of wine, sing to it." "And he separated it" (Isaiah 5:2) - with Avraham, that he cast away the residue from him, such as Yishmael. "And he cleared it of stones" - with Yitschak, that he took Esav away from him. "And he planted it with choice vines" - that is Yaakov, as all of the plantings that came out from him were good and desirable, like this choice vine which is completely good. And this is [the meaning of] "all of it was true seed" (Jeremiah 2:21). Choice vine (sorek) has a numerical equivalent of six hundred and six, [together with] the seven commandments of the Children of Noach - behold, that is six hundred and thirteen. It is written (Proverbs 3:19), "The Lord established the earth with wisdom" - and there is no wisdom besides Torah. And what is its name? Confidant (Amon), as it is written (Proverbs 8:30), "And I was a confidant with Him." And it was not called Torah until it was given at Sinai. The numerical equivalent of Torah comes to six hundred and eleven. And the two that are subtracted from six hundred and thirteen are the two that were given by the mouth of the Almighty. And this is what is stated by the verse, "God spoke one, I heard two" (Psalms 62:12). This is [the meaning of] "Moshe commanded us the Torah" (Deuteronomy 33:4) - Moshe commanded us [commandments] according to the numerical equivalent of Torah. And the Holy One, blessed be He, commanded us the [remaining] two, as I explained in Parshat Vayishma Yitro. And it is an inheritance for Yaakov, and not for the [other] nations of the world, as it is stated (Psalms 147:19), "He tells His words to Yaakov, His statutes and His judgments to Israel, He did not do this with any nation." And it is written about it, "each day," as it is stated (Proverbs 8:30), "And I was a confidant with Him and I was His delight each day." And a day is not less than a thousand years, as it is stated (Psalms 90:4), "As a thousand years in Your eyes is like the day, yesterday." Upon what was it written before it was given? If upon silver and gold, gold and silver had not been created. Rather it was written on the forearm of the Holy One, blessed be He. And so every man [should] understand and fathom with his mind and his intelligence to contemplate the Torah day and night - as it is written (Joshua 1:8), "and you shall contemplate about it day and night" - and good deeds. And it is as the Sages said: The world is half guilty and half meritorious - if one comes and commit sins such that the sins outweigh the merits, it comes out that the world becomes guilty through him; but if the transgressions are of equal weight to the merits and one comes and performs one commandment, the merits will outweigh the transgressions. Happy is he who brings merit to the world! And if he has not learned as is fitting him, let him do his actions with faithfulness. Elihayu, may his memory be blessed, said, "I was once walking on the way and I found a man, and he was mocking me and taunting me. I said to him, 'What [can] you answer on the day of judgement, since you have not studied Torah.' He said, 'I have what to answer - it is [because of] the understanding and intelligence and heart that were not given to me from the Heavens.' I said to him, 'What is your craft?' He said to me, 'I am a trapper of birds and fish.' I said to him, 'Who gave you knowledge and heart to take flax and spin it and weave it to make traps, and to catch fish and birds with them and to sell them?' He said to me, 'It is the understanding and the knowledge that were given to me from the Heavens.' I said to him, 'To take flax and to weave and spin and catch fish and birds you were given understanding and intelligence; but to acquire the Torah, they were not given to you? Behold, it is written (Deuteronomy 30:14), "But the thing is very close to you, in your mouth and in your heart to do it."' [So] he immediately thought in his heart and raised his voice in crying. I said to him, 'My son, Let it not be bad to you, as all those that come to the world are rebuked once they come and are pulled away from Torah, as it is stated (Isaiah 19:9), "And embarrassed will be the workers of flax, the combers and weavers of holes."' And it is about him and those similar to him, and those that do like his deeds. And the last word is the fear of the Lord; and those that do it with faithfulness - his craft will be counted and he is fitting for life in the world to come.'"

(Fol. 34) (Ps. 62) Once hath God spoken, yet twice have I heard it; i.e., one biblical expression may be used for many arguments, but one and the same argument must not be deduced from different biblical expressions. It was taught in the academy of R. Ishmael (Jer. 23, 29) Like a hammer that breaketh the rock in pieces; i.e., just as the hammer strikes the stone into multitudes of pieces, so also may a biblical passage be interpreted for many arguments.

(Ibid. 20:8) "Remember the Sabbath day to sanctify it": "Remember" and "Keep" (the Sabbath day to sanctify it [Devarim 5:12]) were both stated in one pronouncement. (Exodus 31:14) "Its profaners shall be put to death" and (Numbers 28:9) "And on the Sabbath day, (sacrifice) two yearling lambs" were both stated in one pronouncement (Leviticus 18:16) "the nakedness of your brother's wife" and (Devarim 25:5) "Her yavam (levir, i.e., her brother-in-law) shall come upon her" were both stated in the same pronouncement. (Ibid. 22:11) "You shall not wear sha'atnez, wool and linen together" and (Ibid. 12) "Fringes (involving sha'atnez) shall you make for yourself" were both stated in the same pronouncement — something beyond the powers of a human being to say. As it is written (Psalms 62:12) "One thing has G d spoken, these two have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd (and like a hammer shattering rock!")

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

Raba expounded again: "What is the meaning of the passage (Ps. 62, 4) How long will ye set upon a man? That ye may slay him, all of you, as a leaning wall, a tottering fence? Infer from this that they used to place a wealthy man under a tottering wall and pushed the wall over him, and robbed him of his money." Raba expounded again: "What is the meaning of the passage (Job 24, 16) In the dark they dig through houses, they shut themselves up; they know not the light. Infer from this that when they saw a wealthy man they used to deposit balsam with him, which usually the depositories placed in their treasure box, and in the night they smelled balsam and robbed him, as it is said (Ps. 59, 15) And they return evening, they howl like a dog; they then break in the place and steal the money, as the passage says (Job 24, 7) And have no covering, etc.; and again (Ib. ib) They drive away the ass, etc. (Ib. 21, 32) For he is born to the grave, etc., R. Jose lectured the same in Sepphorias. And the night after that lecture, three hundred burglaries were committed through the smell of balsam; the town men annyoed him, saying: "You have shown a way to the thieves." And he answered them: "How could I know that all [who will come to listen to me] are thieves?" It was said when R. Jose died, blood gushed from the spouts of the roofs of Sepphorias. The following was enacted in Sodom. He who possessed one ox had to pasture all the cattle of the city one day, but he who possessed none at all had to pasture them two days. There was an orphan, the son of a widow, to whom they gave their oxen to pasture, and he killed them, saying, (Ib. b) "Who has one ox shall take one skin, and he who has none at all shall take two skins." And to the question, "What is this?" he said to them: "The final trial must be as at the beginning of it. You enacted that he who has one ox shall pasture them one day, and he who has none at all shall pasture them two days. The same is the case with the skins." He who passed the river on a boat had to pay one zuz. And he who passed the river on foot had to pay two. If one had a row of bricks, every one of them came and took one, saying, I am not causing you any damage by taking one. The same they used to do when one scattered garlic or onions to dry.

(Numbers 14:11:) “And the Lord said to Moses, ‘How long will this people spurn Me.’” This text is related (to Proverbs 1:25), “You subverted all my counsel.” All the good that I counseled about you, you spoiled and negated. At first (in Exod. 3:8), “I have come down to rescue them from the Egyptians”: I came down with thousands of thousands and multitudes of multitudes of angels for your sake, and I gave over to each one [of you] two angels. R. Johanan said, “One to strap on his armor and the other to place a crown upon his head.” Rav Huna said, “He clothed them with a regal tunic and the explicit name [of God] was engraved upon them.” All the days that it was in their hand, no bad thing could touch them, not an angel and not anything else. But when they sinned, Moses said to them (in Exod. 33:5), “Remove your adornment.” At that time (in Exod. 33:4), “The people heard this bad thing.” And it is written (in Exod. 33:6), “And the Children of Israel were stripped of their adornment from Mount Horev.” What did the Holy One, blessed be He, do? He brought the angel of death and said to him, “The whole world is in your power except for this nation that I have chosen.” The angel of death said to the Holy One, blessed be He, “I was created for nought in this world.” The Holy One, blessed be He, said to him, “I have created you so that you shall discern in every nation except for this nation, over which you do not have power.” He saw the advice that the Holy One, blessed be He, advised about them, that they should be alive and flourish, as stated (Deut. 4:4), “But you who cling to the Lord your God are all alive today.” And so too does it say (in Exod. 32:16), “The tablets were the work of God, and the writing was the writing of God that was inscribed (harut) upon the tablets.” What is the meaning of harut? R. Judah says, “Freedom (herut) from the kingdoms.” R. Nehemiah says, “Freedom (herut) from the angel of death.” And they saw the counsel that the Holy One, blessed be He, counseled about them. Immediately after forty days, they spoiled the counsel. Therefore it is stated (in Proverbs 1:25), “You subverted all my counsel.” And about this is it said, (in Numb. 14:11), “And the Lord said to Moses, ‘How long will this people spurn Me.’” Moses said (in Numb. 14:14), “They have heard that You, O Lord, are in the midst of this people….” What [would] the nations of the world say? “The gods of Canaan are stronger than the gods of Egypt: The gods of Egypt are falsehood, but those of Canaan are powerful.” (Numb. 14:14, 16), “And they will say to the inhabitants of this land…, ‘The Lord does not have the ability.’” As the nations will not say about these that He called My firstborn son, that He would destroy them; so “The Lord does not have the ability to bring them.” You say (in Numb. 4:12), “I will strike them with pestilence and disown them,” and I say (in Numb 4:19), “Please pardon.” (Numb. 14:12:) “I will strike them with pestilence and disown them.” Moses said, “Master of the world, look at the covenant with their ancestors, to whom You swore that You would raise up from them kings, prophets, and priests!”⁴⁹-Numb. R. 16:22, cont.; see below, Numb. 4a:14. The Holy One, blessed be He, said to him, “But are you not one of their children?” (Ibid., cont.:) “Then I will make you into a nation that is greater [and more numerous than they].’” When Moses saw [how things were], he took a different course (in Numb. 14:13-14): “But Moses said unto the Lord, ‘When the Egyptians hear [what happened]…, they will say unto the inhabitants of this land.’” They will say, “He had no power to sustain them.”⁵⁰Cf. below, Numb. 4a:5. He said to him, “But have they not seen the miracles and the mighty deeds which I did for them in Egypt and by the sea? So how will they say (in Numb. 14:16), ‘The Lord does not have the ability to bring this people [into the land]?’” They will say, “He was able to stand against one king, [but] He was not able to stand against thirty one kings.⁵¹See Josh. 12:9-14. Master of the universe, act on Your behalf. (Numb. 14:17:) “So now please let the power of the Lord increase,” and let the principle of mercy overcome the principle of justice. (Ibid., cont.:) “As you have promised, saying.” I said to You, “With what principle do You judge Your world,” as stated (in Exod. 33:13) “Please make Your ways known to me.” So you removed (rt.: 'br) the principle of justice from me (according to Exod. 34:6), “And the Lord passed by (rt.: 'br) [before] him, and proclaimed, [‘The Lord, the Lord is a merciful and gracious God’].” Fulfill that principle of which You told me; (according to Numb. 14:17-19) “please let the power of the Lord increase…. The Lord [is of long patience, of great kindness…] (the Lord is a merciful and gracious God…) Please pardon the sin of this people.” The Holy One, blessed be He, accepted his words and conceded to him, as stated (Numb. 14:20), “Then the Lord said, ‘I have pardoned like your words.’” As truly in the future, the nations of the world would say like your words. (Numb. 14:21, 23:) “Nevertheless, as I live […], Surely they shall not see [the land which I promised on oath to their ancestors.” It is also written (in Numb. 32:11), “Surely none of] the people who came up from Egypt, from twenty years old and up, [shall see the land].”⁵²Numb. R. 16:23. Whether one was in agreement or was not in agreement (with the spies), he did not enter [the land]. Of the people who came up from Egypt, if one had gotten two [pubic] hairs but was less than twenty,⁵³On the concept that moral responsibility comes at twenty, see Rashi on Gen. 23:1. [only] if he was in agreement with them, he did not enter [the land]. But nonetheless, not one of them died at less than sixty.⁵⁴I.e., the Holy One subsequently had compassion on all under twenty, so that they outlived the forty wilderness years to die in the land of Israel. So Enoch Zundel in his commentary, ‘Ets Yosef, on Numb. R. 16:23(14). Come and see the difference between righteous and wicked, [even as it is stated (in Mal. 3:18), “Then you shall again see [the difference] between [righteous and wicked].” It is comparable to a certain matron⁵⁵Lat.: matrona. who had a bondmaid. Now her husband went to a country overseas. All night the bondmaid said to the matron, “I am fairer than you and the king loves me more than you.” That matron said to her, “When the morning comes, you shall know who is fairer and whom the king loves.” Similarly do the nations of the world say to Israel, “As for us, our deeds are more beautiful, and us does the Holy One, blessed be He, desire.” Therefore Isaiah has said, “When the morning comes, we shall know whom the Holy One, blessed be He, desires,” as stated (in Is. 21:12), “The watchman said, ‘The morning comes […].’” When the world to come arrives, which is called morning,⁵⁶See Targum Pss. 90:14; 101:8. we shall know, as stated (according to Mal. 3:18), “Then you shall again see [the difference] between righteous and wicked.” It is written (in Ps. 62:10), “But humans are mere vanity […].” R Hiyya⁵⁷Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi, “All vanities which Israel does all the days of the year are (ibid., cont.) to go up (i.e., vanish) on the scales (mozenayim).” The Holy One, blessed be He, pardons them in the constellation Libra (Mozenayim), in the month of Tishri. It is so stated (in Lev. 16:30), “For on this day atonement shall be made for you [to cleanse you]….”

And everything is revealed before the Holy One, blessed be He. A daughter of kings, who in all her life had never gone forth to draw water, went out to draw water in that hour. And the girl, who did not know who the man was, accepted (the proposal) to be married to Isaac. Why? Because she had been destined for him from his mother's womb, as it is said, "In the balances they will go up, they are together lighter than vanity" (Ps. 62:10).

23 (Numb. 14:21, 23) “Nevertheless, as I live [It is also written (in Numb. 32:11), “Surely none of] the people who came up from Egypt, from twenty years old and up, [shall see the land].” [From] twenty years – whether one was in agreement or was not in agreement (with the spies), [he did not enter the land]. Less than twenty years, if one had not gotten two [pubic] hairs – whether one was in agreement or was not in agreement (with the spies), [he did enter the land]. If one had gotten two [pubic] hairs but was less than twenty,³⁴On the concept that moral responsibility comes at twenty, see Rashi on Gen. 23:1. [only] if he was in agreement with them, he did not enter [the land]. But nonetheless, not one of them died at less than sixty.³⁵I.e., the Holy One subsequently had compassion on all under twenty, so that they outlived the forty wilderness years to die in the land of Israel. So Enoch Zundel in his commentary, ‘Ets Yosef, on Numb. R. 16:23(14). Come and see the difference [as it is stated] (in Mal. 3:18), “between righteous and wicked […].” It is comparable to a certain matron³⁶Lat.: matrona. who had a bondmaid. Now her husband went to a country overseas. All night the bondmaid said to the matron, “I am fairer than you and the king loves me more than you.” That matron said to her, “When the morning comes, you shall know who is fairer and whom the king loves.” Similarly do the nations of the world say to Israel, “As for us, our deeds are more beautiful, and us does the Holy One, blessed be He, desire.” Therefore Isaiah has said, “When the morning comes, we shall know whom the Holy One, blessed be He, desires,” as stated (in Is. 21:12), “The watchman said, ‘The morning comes […].’” When the world to come arrives, which is called morning,³⁷See Targum Pss. 90:14; 101:8. we shall know, as stated (according to Mal. 3:18), “Then you shall again see [the difference] between righteous and wicked.” It is written (in Ps. 62:10), “But humans are mere vanity […].” R Hiyya³⁸Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi, “All vanities which Israel does all the days of the year are (ibid., cont.) to go up (i.e., vanish) on the scales (mozenayim).” The Holy One, blessed be He, pardons them in the constellation Libra (Mozenayim), in the month of Tishri. It is so stated (in Lev. 16:30), “For on this day atonement shall be made for you to cleanse you.”

It is written (in Ps. 62:10 [9]): HUMANS ARE MERE VANITY. R Hiyya⁶⁵Since the authority generally cited as R. Hiyya lived sometime before R. Levi, the R. Hiyya cited here could not be he. This Hiyya may well be R. Hiyya the father of R. Berekhiah the Priest. said in the name of R. Levi: All vanities which Israel does all the days of the year are (ibid., cont.:) TO GO UP (i.e., vanish) ON THE SCALES (mozenayim). The Holy One pardons them in the constellation Libra (mozenayim), in the month of Tishri, as stated (in Lev. 16:30): FOR ON THIS DAY ATONEMENT SHALL BE MADE FOR YOU <TO CLEANSE YOU>….

8 Rabbi Chiya bar Abba opened [his discourse] in the name of Rabbi Levi: "But men are mere breath; mortals, illusion; placed on a scale all together, they weigh even less than a breath" (Psalms 62:10). It is customary in the world that the creatures say, "Man x will marry y," "But men are mere breath"; "Miss a will marry b," "mortals, illusion; [...] all together less than a breath." Rabbi Chiya said, "Before they are made into vapor in the innards of their mothers, they are together (already matched)." Rabbi Nachman said, "For all the vapors and the deceptions that the children of Avraham our father do in this world - for all of them, he is worthy to atone. This is [the understanding of] that which is written (Joshua 14:15), 'the great man of the giants.'" "Weighed in the scales" - it is atoned for you in the scales, in the month the constellation of which is Scales (Libra). And which? It is the month of Tishrei. Forgive (tishrei), release and atone for the debts of Your people. When? In the seventh month. Another interpretation: "In the seventh (shevii) month," which is the most sated (mesuba) of all. The wine vats are in withit, the blessings are within it, [Yom] Kippur is within it, the sukkah (hut) is within it, the palm branch (lulav) and willow are within it.

… And He said to him ‘go away to the land of Moriah and bring him up there for a burnt offering’ (Bereshit 22:2) What is the land of Moriah? There is a whole bundle of Sages here, each saying their own answer. R’ Yanai says ‘what is Moriah? The place from which awe and fear (morah and yirah) go out to the world,’ “You are feared, O God, from Your Sanctuary…” (Tehillim 68:36) R’ Chiya the elder says ‘the land from which instruction (hora’ah) goes out to the world,’ as it says “…for out of Zion shall the Torah come forth…” (Yeshayahu 2:3) Another explanation: the land from which, in the future, the Holy One will teach that the wicked should descend to gehinnom, as it says “Like sheep, they are destined to the grave; death will devour them, and the upright will rule over them in the morning, and their form will outlast the grave…” From where? “…his dwelling place (zevul).” (Tehillim 49:15) Another explanation of the land of Moriah. R’ Yehoshua ben Levi said ‘the land from which the righteous teach (morim) and make decrees upon the Holy One which He does,’ as it says “…and David and the elders, covered with sackcloth, fell upon their faces. And David said to God, "Did I not say to count the people?…I beg that Your hand be against me and against my father's house, but not against Your people for a plague." (Divre HaYamim I 21:16-17) Another explanation of the land of Moriah. R’ Yehudah bar Padiiya said ‘Moriah - he said to Gd, where is it? He replied – to the land which I will show (mareh) you.’ Another explanation of Moriah. Avraham said to Gd, Master of the World! But am I fit to offer sacrifices? Am I a kohen? Let Shem the High Priest come and receive him from me. The Holy One replied to him – when you arrive at the place I will sanctify you and make you into a kohen. What is the meaning of Moriah? In exchange (temurah) for Shem. His replacement, as it says “He shall not exchange it or offer a substitute for it…” (Vayikra 27:10) Another explanation. What is Moriah? R’ Pinchas said ‘the land in which the master (maruto) of the world dwells,’ as it says “…and My eyes and My heart shall be there at all times.” (Melachim I 9:3) Another explanation. What is Moriah? R’ Shimon bar Yochai said ‘the land which was adorned opposite the altar above “…or cast down… (yaro yireh)” (Shemot 19:13) Another explanation. The land in which the incense is offered – “I will go to the mountain of myrrh (mor)…” (Shir HaShirim 4:6)

Rabbi Jehudah said: When a man speaks with his companion, he || hears the sound of his voice, but he does not see any light with it; the Israelites heard the voice of the Holy One, blessed be He, on Mount Sinai, and saw the voice going forth from the mouth of the Almighty in the lightning and the thunder, as it is said, "And all the people saw the thunderings and the lightnings" (Ex. 20:18). All the precepts which are in the Torah number 611, and two, which the Holy One, blessed be He, spake, as it is said, "God has spoken once, two have I heard thus" (Ps. 62:11).

One verse states (Ibid. 3) "Is there any number to His angelic hosts?" and another (Daniel 7:10) "A thousand thousands were serving Him, and myriad myriads were standing before Him." How are these two verses to be reconciled? Before they were exiled from their land — "Is there any number to His angelic hosts?" After they were exiled from their land — "A thousand thousands were serving Him." As it were, the celestial retinue was diminished. Rebbi says in the name of Abba b. Yossi: One verse states: "Is there any number to His angelic hosts?" and another, "A thousand thousands were serving Him." How are these two verses to be reconciled? "A thousand thousands were serving Him" — this is one host. And how many hosts are there? — "Is there any number to His angelic hosts?" One verse states (Psalms 147:4) "He counts the number of the stars, (which implies that He calls each by name), and another (Isaiah 40:26) "Raise your eyes on high and see who created these. He brings forth their legions by number; he calls to all of them by name," (which implies that He calls all of them as one). (How is this to be understood?) When the Holy One Blessed be He calls, all answer, something impossible for flesh and blood, to call two names at the same time. Similarly, (Shemot 20:1) "And G-d spoke all of these things (in one utterance) saying, etc.", and (Psalms 62:12) "One thing has G-d spoken; these two have I heard," and (Jeremiah 23:29) "Is My word not like fire, says the L-rd, and like a hammer shattering rock?" Rebbi says in the name of Abba Yossi b. Dostai: One verse states "He brings forth their legions by number, etc.", and another "He counts the number of the stars." How are these two verses to be reconciled? We are hereby taught there is no changing of the (essential) name there. The name that it is called by now is not the name that it will be called by later, (but its "name" is simply a function of its embassy.) And thus is it written (Judges 12:18) "And the angel of the L-rd said to him: Why do you ask my name? It is hidden." I do not know what "name" I will be converted to (in the future). One verse states (II Samuel 24:24) "And David bought the threshing floor and the cattle for fifty silver shekels," and another (I Chronicles 21:25) "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? For the place of the threshing floor, six hundred; for the place of the altar, fifty. Rebbi says, in the name of Abba Yossi b. Dostai: One verse states "And David bought the threshing floor, etc." and another verse states "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? There were twelve tribes, and he took from each fifty shekels, six hundred shekels in all. R. Elazar says "And David bought the threshing floor," as explained elsewhere. Where? "And David gave Arnon for the place, etc." But the cattle for the burnt-offering and the threshing sledges and the cattle gear for the wood for fifty shekalim. One verse states (I Kings 5:6) "And Solomon had forty thousand stables of horses for his chariots," and another, (II Chronicles 9:28) "four thousand stables of horses." How are these two verses to be reconciled? Four thousand stables for forty thousand (horses). One verse states (Ibid. 4:5) "Its capacity was three thousand bath measures," and another (I Kings 7:26) "Its capacity was two thousand bath measures." How are these two verses to be reconciled? Two thousand in wet measure, which are three thousand in dry measure — whence the sages ruled: Forty sa'ah in wet measure is equal to two kor in dry measure.

(Bamidbar, Ibid. 4) "And the L-rd said suddenly": R. Shimon b. Menassia said: Moses was frightened by "suddenly" (viz. [Shemot 3:6]), and (here) G-d spoke "suddenly." "The three of you go out to the tent of meeting!": We are hereby apprised that the three of them were called by a single utterance, something which (within the framework of nature) the mouth is not capable of uttering nor the ear of hearing. And thus is it written (Shemot 20:1) "And the L-rd spoke all of these things, saying" — (Psalms 62:12) "One (thing) has G-d spoken; two (things) have I heard," (Jeremiah 23:29) "Behold, My word is like fire, declares the L-rd, (and like a hammer that shatters rock.") (Bamidbar, Ibid.) "And the L-rd went down in a pillar of cloud": not as the measure of flesh and blood. The measure of flesh and blood: When he goes out to war, he goes out with many men, and when he goes out to peace, he goes out with only few. But the Holy One Blessed be He, when He goes out to war, only He goes out, as it is written (Shemot 18:3) "The L-rd is a man of war"; and when He comes in peace, He comes with thousands and ten thousands, viz. (Psalms 68:18) "G-d's chariots are myriads upon myriads, thousands upon thousands." (And here He comes to make peace, accompanied by "a pillar of cloud.") (Bamidbar, Ibid.) "And He called Aaron and Miriam, and the two of them came forth." Scripture here comes to teach us proper conduct — that when one wishes to speak to someone not in the presence of another, he should not ask the other to leave, but should draw near to him the one he wishes to speak to and talk to him. And why did He not call Moses with them? So that Israel not say that Moses, too, was the object of the L-rd's anger. Variantly: So that Moses not hear the (L-rd's) criticism of Aaron. Variantly: A man (Moses, in this instance) is not to be praised to his face. R. Elazar b. Azaryah says: We find that part of a man's praise is stated to his face. For thus do we find with Noach, (the L-rd saying to him, Bereshit 7:1) "For you have I found to be righteous before Me in this generation," whereas not to his face He says (Ibid. 6:9) "These are the progeny of Noach: Noach was a completely righteous man in his generations." R. Elazar the son of R. Yossi Haglili says: We find that one mentions (only) part of the praise of Him who spoke and brought the world into being "to His face," as it is written (Psalms 66:3) "Say to G-d: How awesome are Your deeds!" How much more so is this true (that only partial praise is thus mentioned) with flesh and blood.

(Bamidbar 15:22) "And if you err and do not do all of these mitzvoth": Idolatry was in the category of all the mitzvoth for (unwitting transgression of) which the congregation (i.e., beth-din) brings a bullock (viz. Vayikra 4:14), and Scripture here removed it from its category (for special mention), that the congregation bring a bullock for a burnt-offering and a he-goat for a sin-offering, for which reason this section was stated. "And if you err and do not do all of these mitzvoth": Scripture here speaks of idolatry. You say idolatry, but perhaps (it speaks of his transgressing) all of the mitzvoth of the Torah. It is, therefore, (to negate this) written (Ibid. 24) "And it shall be, if by the eyes of the congregation it were done in error" — Scripture hereby singles out one mitzvah. And which is that? (the injunction against) idolatry. You say it is idolatry, but perhaps it is (any) one of all the mitzvoth stated in the Torah. It is, therefore, written "And if you err and do not do all of these mitzvoth": This comes to define "the one mitzvah." Just as one who transgresses all of the mitzvoth divests himself of the Yoke, and breaks the covenant, and perverts the Torah, so, he who transgresses one mitzvah does the same, as it is written (Devarim 17:2-3) "to destroy His covenant (— turning to the worship of other gods.") And "the covenant" is nothing other than Torah, as it is written (Ibid. 28:69) "These are the words of the covenant, etc." Rebbi says "all" is written here (Bamidbar 15:22), and "all" is written elsewhere, (Devarim 5:8) "all likenesses." Just as "all" there speaks of idolatry, so, "all" here. (Bamidbar, Ibid.) "which the L-rd spoke to Moses": Whence is it derived that one who acknowledges idolatry denies the ten commandments? It is written (here, in respect to idolatry) "which the L-rd spoke to Moses," and there, (in respect to the ten commandments, Shemot 20:1) "And G-d spoke all these words, saying." (Psalms 62:12) "One thing has G-d spoken; (two things ['I am the L-rd your G-d, etc.' and 'There shall not be unto you other gods, etc.'] have I heard.") (Jeremiah 23:29) "Is My word not like fire, says the L-rd (and like a hammer shattering rock?") Whence do I derive (the same, i.e., that one who acknowledges idolatry denies [not only what we heard from G-d,]) but also what Moses was commanded (and relayed to us)? From (Ibid. 23) "All that the L-rd commanded you by the hand of Moses." And whence do I derive (the same for) what was commanded to the forefathers? From (Ibid.) "from the day that the L-rd commanded." And from when did the L-rd begin to command? From Adam, viz. (Bereshit 2:15) "And the L-rd G-d commanded the man, etc." And whence do I derive (the same for) what was commanded to the prophets? From (Ibid.) "and onwards throughout your generations." We are hereby apprised that one who acknowledges idolatry denies the ten commandments, and what was commanded to Moses, and what was commanded to the forefathers, and what was commanded to the prophets. And one who denies idolatry acknowledges the entire Torah.

— something that flesh and blood cannot do. And this is the intent of (Psalms 62:12) "One thing has G-d spoken; two things have I heard!"