Midrash for Numbers 15:20

(Gen. 6:9:) THESE ARE THE GENERATIONS OF NOAH. [Let our master instruct us: For how many transgressions do women die at the time of their childbirth? Thus] have our masters taught (in Shab. 2:6):¹Tanh., Gen. 2:1. WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS: [BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,²I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE < SABBATH > LAMP. These three commandments are also from the Torah.] Where is it shown about menstruation? Where it is stated (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. And where is it shown about the hallah? Where it is stated (in Numb. 15:20): YOU SHALL SET ASIDE THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING. And where is it shown about the Sabbath lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. And why are the women charged with regard to these commandments?³Gen.R. 17:8; yShab. 2:4 (5b). Our sages have said: In the creation of the world Adam was first. Then came Eve, and she shed his blood in that he had heeded her. Thus it is stated (in Gen. 3:19): FOR DUST YOU ARE AND TO DUST YOU SHALL RETURN. The Holy One said: Let her be given the commandment of menstrual blood [so that she may have atonement] for that blood which she shed. And why the commandment of the hallah? Because Adam was the hallah of the world when she came and defiled him,⁴Cf. Gen. R. 14:1. the Holy One said: Let her be given the commandment of hallah so that she may have atonement for the hallah of the world, which she defiled. And where is it shown that Adam is the hallah of the world? Thus have our masters taught (in Hal. 3:1): ONCE THE WOMAN PUTS WATER into the dough, SHE IS TO REMOVE HER HALLAH. Thus did the Holy One do. R. Jose ben Qetsarta said: Once the Holy One put water on the ground, he immediately removed Adam as his hallah from the ground. Thus it says (in Gen. 2:6): BUT A MIST ('D) WENT UP FROM THE EARTH. THEN immediately (in vs. 7) THE LORD GOD FORMED < THE HUMAN ('DM) OUT OF DUST FROM THE GROUND >…. And the commandment of the lamp exists because Adam was the lamp of the Holy One, as stated (in Prov. 20:27): THE LAMP OF {GOD} [THE LORD] IS THE BREATH OF ADAM. But Eve came and extinguished it. The Holy One said: Let her be given the commandment of the lamp in order that she may have atonement for the lamp which she extinguished. Thus women have been charged with the commandments of the Sabbath lamp. The Holy One said: If you are careful with the Sabbath lamp, I also will be shining for you, as stated (in Is. 60:19): FOR THE LORD SHALL BE YOUR EVERLASTING LIGHT.

These are: The duty with regard to menstruation,¹A woman must remain apart from her husband during her menstrual period. for it is written: And if a woman have an issue of her blood, she shall be in her impurity seven days (Lev. 15:25); the duty of the levy of dough,²A portion of the dough, removed before baking bread, that is dedicated to God. During the Temple period it was given to the priest, but after the destruction of the Temple it was burned. for it is written: Of the first of your dough ye shall set apart a cake for a gift (Num. 15:20); and the duty of lighting the Sabbath lights, for it is written: And call the Sabbath a delight (Isa. 58:13). If one chooses to sit in darkness, the Sabbath would not then be a delight, since darkness is imposed upon those condemned to Gehenna,³Hell. One of the seven things formed two thousand years before creation. as it says: A land of thick darkness, as darkness itself (Job 10:22).

"In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’³⁴The next verses (4-12) stress just how defiling his discharge really is. [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions:³⁵Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1. Because they have not been careful in regard to menstruation, in regard to the hallah,³⁶I.e., the priest’s share of the dough. and in regard to the lighting of the lamp.³⁷I.e., the Sabbath lamp. Why at the time of their childbirth? Because the adversary (Satan) only makes accusations³⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman?³⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch,⁴⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women;⁴¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’” (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible⁴²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Thus have our masters taught (in Shab. 2:6): WOMEN DIE AT THE TIME OF THEIR CHILDBIRTH FOR THREE TRANSGRESSIONS:⁵⁵Above, Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1; Lev. 5:9. < BECAUSE THEY HAVE NOT BEEN CAREFUL IN REGARD TO MENSTRUATION, IN REGARD TO THE HALLAH,⁵⁶I.e., the priest’s share of the dough. AND IN REGARD TO THE LIGHTING OF THE LAMP. >⁵⁷I.e., the Sabbath lamp. Why? Because the Adversary (Satan) only makes accusations⁵⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. Where is it shown about menstruation? (Lev. 15:25:) AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD. Where is it shown about the hallah? (Numb. 15:20:) < YOU SHALL SET ASIDE > THE FIRST OF YOUR DOUGH AS A HALLAH OFFERING…. [Where is it shown] in regard to the lighting of the < Sabbath > lamp? Thus have our masters taught: Where is it shown that a person is to be zealous and diligent in the lighting of the < Sabbath > lamp? Where it is stated (in Is. 58:13): AND YOU CALL THE SABBATH A DELIGHT. This refers to the lighting of the lamp. And why were < these commandments > transmitted to the woman?⁵⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One said: She cut off the lamp of the world, since it is written (in Prov. 20:27): THE LAMP OF GOD IS THE BREATH OF ADAM. Therefore, she shall observe the commandments of the lamp. [In regard to Hallah,] the Holy One said: She defiled the hallah of the world. This was the first Adam, who was the hallah of the world; for R. Jose ben Qetsartah has said: Just as the woman moistens her dough with water and after that takes out hallah, so it was with the first Adam (in Gen. 2:6): AND A MIST ('D) WENT UP FROM THE EARTH, and after that (in vs. 7): [THE LORD GOD] FORMED THE HUMAN ('DM) OUT OF DUST FROM THE GROUND > [….] In regard to menstruation, the Holy One said: She shed the blood of the first Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6): WHOEVER SHEDS HUMAN BLOOD, < BY A HUMAN WILL HIS BLOOD BE SHED >. She shall observe her menstrual period to atone for the blood that she shed. Ergo (in Lev. 15:25): AND WHEN A WOMAN HAS HAD A DISCHARGE OF BLOOD…. Therefore, the Holy One compares the uncleanness of Israel to the uncleanness of the menstrual period, when < a woman > is unclean and < then > purified. So the Holy One is going to purify Israel, as stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE….

(Numb. 15:2:) WHEN YOU COME…. What is written below on the matter (in vs. 20)? OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Here is the food, but where is the drink? (Vss. 2, 5:) WHEN YOU COME UNTO THE LAND OF YOUR HABITATIONS, [ … ] AND <A QUARTER HIN OF> WINE FOR A LIBATION. This text is related (to Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS, AND DRINK YOUR WINE WITH A JOYFUL HEART, FOR GOD HAS ALREADY ACCEPTED YOUR WORKS. <These words are> speaking of Solomon.⁴¹Numb. R. 17:2; see above Numb. 4:27. When he had built the Temple and completed it, what did he do? He celebrated a seven-day dedication. Then he returned and celebrated an additional seven days for the festival (of Tabernacles). But because they had forgotten to keep the Day of Atonement, they were distressed.⁴²See Gen. R. 35:3; see MQ 30a. R. Isaac said: A heavenly voice (bat qol) came forth and said to him (in Eccl. 9:7): GO, EAT YOUR BREAD WITH GLADNESS….

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), the prophet Elijah drew near and said […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

(Numb. 15:37–38:) THEN THE LORD SPOKE UNTO MOSES, SAYING: SPEAK UNTO THE CHILDREN OF ISRAEL AND TELL THEM TO MAKE TASSELS FOR THEMSELVES. This text is related (to Ps. 97:11): LIGHT IS SOWN FOR THE RIGHTEOUS, AND GLADNESS FOR THOSE WITH AN UPRIGHT HEART.⁷⁶Tanh., Numb. 4:15, cont.; Numb. R. 17:5. It also says (in Is. 42:21): THE LORD WAS DELIGHTED BECAUSE OF HIS RIGHTEOUSNESS, TO MAGNIFY AND GLORIFY TORAH. The Holy One sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which he did not give Israel a commandment. Did <an Israelite> go out to plow? <There is> (Deut. 22:10): YOU SHALL NOT PLOW WITH AN OX AND AN ASS TOGETHER. To sow? <There is> (Deut. 22:9): YOU SHALL NOT SOW YOUR VINEYARD WITH TWO KINDS OF SEED. To reap? <There is> (Deut. 24:19): WHEN YOU REAP YOUR HARVEST IN YOUR FIELD <AND HAVE FORGOTTEN A SHEAF IN THE FIELD, YOU SHALL NOT RETURN TO TAKE IT;> [….] Did <an Israelite> knead? <There is> (Numb. 15:20): OF THE FIRST OF YOUR DOUGH YOU SHALL SET ASIDE A LOAF (hallah) AS AN OFFERING. Did <an Israelite> butcher? <There is> (Deut. 18:3): THAT ONE SHALL GIVE THE PRIEST THE SHOULDER, THE TWO CHEEKS, AND THE STOMACH. With respect to a bird's nest, the driving away of the mother bird, <there is Deut. 22:6–7>. Concerning animals and fowl, <there is> (Lev. 17:13): HE SHALL POUR OUT ITS BLOOD AND COVER IT WITH DUST. Did he plant? (Lev. 19:23:) <MOREOVER, WHEN YOU COME INTO THE LAND> [AND PLANT ANY TREE FOR FOOD,] YOU SHALL COUNT <ITS FRUIT> AS FORBIDDEN <….> Did he bury the dead? (Deut. 14:1:) YOU SHALL NOT CUT YOURSELVES. Did one shave hair? (Lev. 19:27:) YOU SHALL NOT ROUND OFF THE SIDEBURNS ON YOUR HEAD. Did he build a house? (Deut. 22:8:) <WHEN YOU BUILD A NEW HOUSE,> YOU SHALL MAKE A PARAPET <FOR YOUR ROOF>. (Also Deut. 6:9:) AND YOU SHALL WRITE THEM UPON THE DOORPOSTS (mezuzot) OF YOUR HOUSE <AND ON YOUR GATES. Did he wrap himself in a cloak (tallit)? (Numb. 15:38:) THAT THEY MAKE TASSELS FOR THEMSELVES.

Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

(Bamidbar, Ibid.) "For all the hallowed things of the children of Israel, etc.": Scripture forged a covenant with Aaron with the holy of holies (viz. Ibid. 19) to declare a law to make a covenant with them. And why was this necessary? For Korach arose against Aaron and contested the priesthood. An analogy: A king of flesh and blood had a retainer to whom he gave a field of holding as a gift, without writing or sealing (the transaction) and without recording it, whereupon someone came and contested his (the retainer's) ownership of the field. At this, the king said to him: Let anyone who wishes come and contest it. Come (now) and I will write, seal, and record it. Korach came and contested his (Aaron's) claim to the priesthood, at which the L-rd said to him: Let anyone who wishes come and contest it. I am (now) writing and sealing and recording it — wherefore this section is juxtaposed with (the episode of) Korach. (Bamidbar, Ibid.) "to you have I given them (the gifts)": in your merit "lemashchah": "meshichah" connotes greatness, as in (Vayikra 7:35) "This is mishchath Aaron and mishchath his sons, etc." R. Yitzchak says "mishchah" (here) connotes anointment, as in (Psalms 133:2) "the goodly oil upon the head, running down the beard, the beard of Aaron." (Bamidbar, Ibid.) "and to your sons": in the merit of your sons. "as an everlasting statute": the covenant obtaining for all of the succeeding generations. (Ibid. 9) "This shall be for you from the holy of holies from the fire": I would not know of what this speaks. Go out and see: What remains (for the Cohanim) of the holy of holies, all of which is consigned to the fire? You find this as obtaining only with a beast burnt-offering, (the hide of which reverts to the Cohanim.) "all of their offerings": the two loaves and the show-bread. "all of their meal-offerings": the sinner's meal-offering and the donative meal-offering. "all of their sin-offerings": the sin-offering of the individual and the communal sin-offering (viz. Vayikra 6:18), the bird sin-offering and the beast sin-offering. "all of their guilt-offerings": the "certain" guilt-offering, the "suspended" guilt-offering, the guilt-offering of the Nazirite and the guilt-offering of the leper. "which they shall return to Me": This refers to the theft of a proselyte, (which reverts to the Cohanim [viz. Ibid. 5:8]). "holy of holies": This refers to the leper's log of oil. "to you and to your sons": in your merit and in the merit of your sons. (Ibid. 10) "In the holy of holies shall you eat it": Scripture forged a covenant with Aaron with the holy of holies that they are to be eaten only in a holy place, within the curtains (i.e., in the azarah [the Temple court]). R. Yehudah said: Whence is it derived that if gentiles surrounded the azarah, they may be eaten (even) in the sanctuary? From "In the holy of holies shall you eat it." (Ibid.) "Every male shall eat it": Scripture forged a covenant with Aaron with the holy of holies that they are to be eaten by males of the priesthood. "Holy shall it be to you": What is the intent of this? I might think that only something fit for eating should be eaten in holiness. Whence do I derive (the same for) something which is not fit for eating? From "Holy shall it be to you." (Ibid. 11) "And this is for you the terumah of (i.e., what is set apart from) their gift-offerings": Scripture hereby apprises us that just as Scripture included holy of holies to decree a law to make a covenant with them, so, did it include lower-order offerings. "From all the wave-offerings of the children of Israel": This thing requires waving. "To you have I given them, and to your sons and to your daughters with you, as an everlasting statute": the covenant obtaining for all of the succeeding generations. "Every clean one in your house shall eat it": Scripture forged a covenant with lower-order offerings that they are to be eaten only by those who are clean. "All the best of the oil, and all the best of the wine and of the wheat": Scripture hereby apprises us that just as Scripture included the offerings of the sanctuary to decree a law to make a covenant with them, so, did it include the border offerings (i.e., those outside the sanctuary) to decree a law to make a covenant with them. "All the best of the oil": This is terumah gedolah (Devarim 18:4). "and all the best, etc.": This is terumath ma'aser (Bamidbar 18:26). "the first of them": the first of the shearing (Devarim 18:4). "which they shall give": shoulder, cheeks and maw (Ibid. 3). "to the L-rd": challah (Bamidbar 15:20). (Ibid. 18:13) "the first-fruits of all that is in their land": Scripture here comes to teach us about the bikkurim that holiness "takes" upon them while they are yet attached to the ground. For it would follow (otherwise, viz.:) Since holiness "takes" on bikkurim and holiness "takes" on terumah, then, if I have learned about terumah that holiness does not "take" on it while it is yet on the ground, so, with bikkurim. It is, therefore, written "the first-fruits of all that is in their land," to teach us otherwise. (Bamidbar 18:12) "To you have I given them": Scripture comes to teach that it is given to the Cohein. (Bamidbar, Ibid. 13) "Every clean one of your household shall eat it": Why is this stated? Is it not already written (Ibid. 11) "Every clean one in your house shall eat it (terumah)"? Why repeat it? To include the daughter of an Israelite betrothed to a Cohein as eating terumah. Does this include one who is betrothed? Perhaps it speaks only of one who is married! — (This is not so, for) "Every clean one in your house shall eat it" already speaks of one who is married. How, then, am I to understand "Every clean one of your household"? As including the daughter of an Israelite betrothed to a Cohein, as eating terumah. This would seem to include (as eating terumah) a betrothed one and a toshav (a ger toshav [sojourner]) and a sachir (a hired non-Jew). How, then, am I to understand (Shemot 12:45) "a toshav … shall not eat of it"? A toshav who is not in your domain; but one who is in your domain may eat of it. Or even a toshav who is in your domain (may eat of it). And how am I to understand "Every clean one of your household may eat of it"? As excluding a toshav and a sachir. Or perhaps, including a toshav and a sachir! It is, therefore, written (Vayikra 22:10) "and a sachir shall not eat the holy thing" (terumah): whether or not he is in your domain. And it happened that R. Yochanan b. Bag Bag sent to R. Yehudah in Netzivim: I heard about you that you said that the daughter of an Israelite betrothed to a Cohein eats terumah. He sent back: And I held you to be expert in the recesses of Torah when you cannot even expound a kal vachomer (a fortiori, viz.:) If a Canaanite maidservant, whose intercourse (with her master) does not acquire her (or him) for (purposes of) eating terumah, her money (i.e., the money by which he acquired her [viz. Vayikra 22:11]) causes her to eat terumah — then the daughter of an Israelite, whose intercourse (with her husband) acquires her (to him) for (purposes of) eating terumah, how much more so should her money (by which he betroths her) acquire her for (purposes of) eating terumah! But what can I do? The sages said: The daughter of an Israelite betrothed (to a Cohein) does not eat terumah until she enters the chuppah (the marriage canopy). Once she enters the chuppah, even if there were no intercourse, she eats terumah, and if she dies, her husband inherits her.

(Bamidbar 15:20) Variantly: "from the house": Once it has been removed from the house, nothing further is required.