Midrash sobre Exodo 5:14

(Deut. 33:2, cont.:) HE ARRIVED ('T')¹⁷Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. FROM HOLY MYRIADS.¹⁸Tanh., Deut. 11:5; PRK 31(suppl. 1):16.: <This> teaches that the Holy One is great and his name is to be praised by all his host, because his attributes are not like the attribute of flesh and blood.¹⁹Tanh., Deut. 11:4; PRK 31 (suppl. 1):16. <Consider> the character of flesh and blood. If the king comes out with his household,²⁰Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, however, there is no one like him among all his myriads. It is so stated (in Ps. 86:8): THERE IS NO ONE LIKE YOU AMONG THE GODS, O LORD. It also says (in Exod. 15:11): WHO IS LIKE YOU AMONG THE GODS, O LORD…?]

(Deut. 33:2, cont.:) “He arrived ('t')¹⁵Cf. above, Exod. 5:14. The midrash seems to vowel these consonants to mean “beacon.” Thus the whole clause means that the Holy One was a beacon in the midst of HOLY MYRIADS. Similarly Braude and Kapstein, p. 457, note 52; see p. 244, note 64. from holy myriads.”¹⁶PRK 31(suppl. 1):16. [This] teaches that the Holy One, blessed be He, is greater and His name is more praised than all His hosts; since His attributes are not like the attribute of flesh and blood.¹⁷PRK 31 (suppl. 1):16. [Consider] the character of flesh and blood. If the king comes out with his retinue,¹⁸Lat.: familia. he is handsome; but among his hosts there are some more handsome than he. He is valiant, but among his hosts there some more valiant than he. In the case of the Holy One, blessed be He, however, there is no one like Him among all His myriads. It is so stated (in Ps. 86:8), “There is no one like You among the powers, O Lord.” It also says (in Exod. 15:11), “Who is like You among the powers, O Lord ]...].” (Deut. 33:2, cont.:) “At His right hand is a fiery law.” [This] teaches that the Torah was given only by the right hand.¹⁹PRK 31 (suppl. 1):17. R. Johanan said, “Whoever wants to be engaged with the Torah should see himself as if he were standing in the fire. It is therefore stated (ibid.), ‘a fiery law.’” (Deut. 33:3:) “Indeed He shows love to the peoples (by letting them rule over Israel).”²⁰PRK 31 (suppl. 1):18; see BB 8a. Moses said to the Holy One, blessed be He, “Master of the world, you have placed two yokes upon Your children, the yoke of Torah and the yoke of enslavement to empires.” The Holy One, blessed be He, said to him, “Whoever is engaged with the Torah is delivered from enslavement to [foreign] kingdoms, [as stated] (in ibid., cont.), “all their holy ones are in Your hand.” (Deut. 33:3, cont.:) “And they are pounded (rt.: tkh)²¹The meaning of this verb is doubtful. This translation follows the interpretation of the midrash. at Your feet.” Rav Joseph taught, “These are the disciples of the sages, who beat (rt.: ktt) their feet from city to city in order to learn Torah and cast off the yoke of the kingdom (government taxes and obligations) from upon them”. Another interpretation (of Deut. 33:3), “and they are pounded at Your feet”: Although they are beaten, they do not move from Your dwellings, but (ibid., end) “they take up (from) Your words,” a great reward; as they take up and bring (discuss) in the war (debate) of the Torah. (Deut. 33:4:) “Moses charged us with Torah, as the inheritance for the Congregation of Jacob.” It is an inheritance for the Congregations of Jacob, for whoever engages in it for its own sake is worthy of the inheritance of Jacob, as stated (in Is. 58:14), “Then you shall take delight in the Lord…, and I will feed you the inheritance of your father Jacob.”

(Numb. 11:16:) Gather Me seventy men.” Did they not have elders in the past?⁵²Numb. R. 15:20. Was it not already stated in Egypt (in Exod. 3:16), “Go and gather the elders of Israel?” So for what reason had the Holy One, blessed be He, said (in Numb. 11:16), “Gather Me seventy men?” [It was] to teach you that when Pharaoh had said (in Exod. 1:10), “Come let us act shrewdly [...],” Pharaoh gathered all Israel, and said to them, “Please work with me as a favor today.” This is what is written (in vs. 13), “So the Egyptians made the Children of Israel labor with ruthlessness (befarekh).” What is the meaning of “with ruthlessness (befarekh)?” With gentle speech (befeh rakh).⁵³The midrash is interpreting Exod. 1:13 to mean, SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH GENTLE SPEECH. So Sot. 11ab; Exod. R. 1:11. Pharaoh took a basket and trowel; who [could] see Pharaoh taking basket and trowel, and working with bricks and not [also] work? Israel immediately went quickly, and applied all their strength along with him all the day, because they were strong and mighty. When it grew dark, he posted taskmasters over them. He said to them, “Reckon the [number of] bricks.” They immediately arose and counted them. He said to them, “This many you shall produce for me each and every day.” He assigned Egyptian taskmasters over the officers of Israel, and the officers were assigned over the rest of the people. Moreover when he said to them (in Exod. 5:7), “You shall no longer give the people straw,” the taskmasters came and counted the bricks. [If] they [the bricks] were found deficient, the taskmasters beat the officers, as stated (in Exod. 5:14), “And the officers of the Children of Israel, whom [the taskmasters of Pharaoh] had set over them, were beaten….” When the officers were beaten for the rest of the people, they did not hand them over into the hands of the taskmasters, for they said, “It is better for us to be beaten than that the rest of the people falter.” Therefore when the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men,” Moses said, “My Master, I do not know who is worthy and who is not worthy.” He said to him (in Numb. 11:16 cont.), “Whom you know to be elders and officers of the people.” These are the officers who had handed themselves over to be beaten on their behalf in Egypt because of the required amount of bricks. Let them come and receive this dignity. It therefore says (ibid.), “whom you know to be elders and officers of the people.” Because they handed themselves over to be beaten for the community, therefore (in Numb. 11:16 cont.), “they shall lead with you in leading the people.” [From here] you learn that whoever hands himself over for the sake of Israel merits dignity and the holy spirit. It is therefore written (ibid.) “whom you know [to be elders and officers of the people.” From the ones of whom it is written (in Exod. 5:14), “And the officers of the Children of Israel [whom the taskmasters of Pharaoh had set over them] were beaten.”

20 (Numb. 11:16) “Gather Me seventy men”: Did they not have elders in the past? Was it not already stated in Egypt (in Exod. 3:16), “Go and gather the elders of Israel?” So for what reason had the Holy One, blessed be He, said (in Numb. 11:16), “Gather Me seventy men?” [It was] to teach you that when Pharaoh had said (in Exod. 1:10), “Come let us act shrewdly [...],” Pharaoh gathered all Israel, and said to them, “Please work with me as a favor today.” This is what is written (in vs. 13), “So the Egyptians made the Children of Israel labor with ruthlessness (befarekh).” What is the meaning of “with ruthlessness (befarekh)?” With gentle speech (befeh rakh).⁴⁴The midrash is interpreting Exod. 1:13 to mean, SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH GENTLE SPEECH. So Sot. 11ab; Exod. R. 1:11. Pharaoh took a basket and trowel; who [could] see Pharaoh taking basket and trowel, and working with bricks and not [also] work? Israel immediately went quickly, and applied all their strength along with him all the day, because they were strong and mighty. When it grew dark, he posted taskmasters over them. He said to them, “Reckon the [number of] bricks.” They immediately arose and counted them. He said to them, “This many you shall produce for me each and every day.” He assigned Egyptian taskmasters over the officers of Israel, and the officers were assigned over the rest of the people. Moreover when he said to them (in Exod. 5:7), “You shall no longer give the people straw,” the taskmasters came and counted the bricks. [If] they [the bricks] were found deficient, the taskmasters beat the officers, as stated (in Exod. 5:14), “And the officers of the Children of Israel, [whom the taskmasters of Pharaoh had set over them,] were beaten….” When the officers were beaten for the rest of the people, they did not hand them over into the hands of the taskmasters, for they said, “It is better for us to be beaten than that the rest of the people falter.” Therefore when the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men,” Moses said, “My Master, I do not know who is worthy and who is not worthy.” He said to him (in Numb. 11:16 cont.), “Whom you know to be elders and officers of the people.” These are the officers who had handed themselves over to be beaten on their behalf in Egypt because of the required amount of bricks. Let them come and receive this dignity. It therefore says (ibid.), “whom you know to be elders and officers of the people.” Because they handed themselves over to be beaten for the community, therefore (in Numb. 11:16 cont.), “they shall lead with you in leading the people.” This is to teach you that the Holy One, blessed be He equated them with Moses. [From here] you learn that whoever hands himself over for the sake of Israel merits dignity, greatness and the holy spirit. It is therefore written (ibid.) “whom you know [to be elders and officers of the people.” From the ones of whom it is written (in Exod. 5:14), “And the officers of the Children of Israel [whom the taskmasters of Pharaoh had set over them] were beaten.”

(Numb. 11:16:) GATHER ME SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL. Did they not have elders in the past?⁸⁶Tanh. Numb. 3:13; Numb. R. 15:20. Was it not already stated in Egypt (in Exod. 3:16): GO AND GATHER THE ELDERS OF ISRAEL? So for what reason had the Holy One said (in Numb. 11:16): GATHER ME …? <It was> to teach you that when Pharaoh had said (in Exod. 1:10): COME LET US ACT SHREWDLY, Pharaoh gathered all Israel. He said to them: Please work with me as a favor today. This is what is written (in vs. 13): SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH RUTHLESSNESS (befarekh). At first it was with with gentle speech (befeh rakh).⁸⁷The midrash is interpreting Exod. 1:13 to mean: SO THE EGYPTIANS MADE THE CHILDREN OF ISRAEL LABOR WITH GENTLE SPEECH. So Sot. 11ab; Exod. R. 1:11. Pharaoh took a basket and trowel, and whoever [saw Pharaoh] taking basket and trowel and working with bricks worked too. Israel immediately went quickly, and vigorously applied their skill along with him all the day, because they were strong and mighty. When it grew dark, he posted taskmasters over them. He said to them: Reckon the < number of> bricks. They immediately arose and counted them. He said to them: This many you shall produce for me each and every day. He assigned Egyptian taskmasters over the officers of Israel, and the officers were assigned over the rest of the people. Moreover when he said to them (in Exod. 5:7): YOU SHALL NO LONGER GIVE THE PEOPLE STRAW, the taskmasters came and counted the bricks. <If> they were found <the bricks> deficient, the taskmasters beat the officers, as stated (in Exod. 5:14): AND THE OFFICERS OF THE CHILDREN OF ISRAEL, WHOM <THE TASKMASTERS OF PHARAOH> HAD SET OVER THEM, WERE BEATEN…. When the officers were beaten for the rest of the people, they did not hand them over into the hands of the taskmasters, for they said: It is better for us to be beaten that the rest of the people may not be weakened. Therefore when the Holy One said to Moses (in Numb. 11:16): GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>, Moses said: Sovereign of the Universe I do not know who is worthy and who is not worthy. He said to him (in Numb. 11:16 cont.:) WHOM YOU KNOW TO BE ELDERS AND OFFICERS OF THE PEOPLE. These are the officers who had handed themselves over to be beaten on their behalf in Egypt because of the required amount of bricks. Let them come and receive this dignity. It therefore says (ibid.): WHOM YOU KNOW TO BE [ELDERS AND OFFICERS OF THE PEOPLE]. From here you learn that whoever hands himself over for the sake of Israel merits glory and dignity. It is therefore written (ibid.): WHOM YOU KNOW [TO BE ELDERS AND OFFICERS OF THE PEOPLE. Who are they? The ones of whom it is written] (in Exod. 5:14): AND THE OFFICERS OF THE CHILDREN OF ISRAEL <WHOM THE TASKMASTERS OF PHARAOH HAD SET OVER THEM> WERE BEATEN.

(Bamidbar 7:2) "And the chiefs of Israel presented (their offerings"): I might think that they were common people appointed (to their position); it is, therefore, written "the heads of their fathers' house." And not only the heads of their fathers' house, but also "the chiefs of the tribes." And what is the thrust of "the heads of their fathers' house"? Chiefs the sons of chiefs. ("the heads of their fathers' house) were they" — they who were appointed over them in Egypt, viz. (Shemot 5:14) "And the officers of the children of Israel were beaten, etc." (Ibid. 3) "And they presented their offerings before the L-rd, six wagons tzav." "tzav" is "opulent" — they were lacking nothing. Rebbi says: "tzav" is "covered," as gluskaoth are. And though there is no proof for this, it is intimated in (Isaiah 66:20) "And they will bring all your brothers from all the nations as an offering to the L-rd, on horses, and in chariots, and in litters ("tzavim") and on mules and on dromedaries." "six wagons tzav": I might think, a wagon for each one (of six, who donated them); it is, therefore, written "a wagon for every two chiefs." I might think an ox for two chiefs; it is, therefore, written "and an ox for each." They came and stood before the mishkan, but Moses would not accept them until it was told to him by the Holy (Spirit): Take it from them. Their minds are at one with that of the Most High. R. Nathan says: What did the chiefs see to come first with their offerings here, but not in the offerings for the work of the mishkan? (In that instance) they said: Let Israel offer what they will and we will make up what is missing. When they saw that the congregation had completed everything, viz. (Shemot 36:7) "And what they had was enough for all of the work and more," they said: What is left for us to do? And the chiefs brought the onyx stones (viz. Ibid. 35:27) Therefore, they brought their offerings first here.

Greater is the covenant forged with Aaron than that forged with David. Aaron merited (priesthood) for his sons — whether righteous or wicked, and David merited (kingdom only) for the righteous, but not for the wicked, viz. (Psalms 132:12) "If your children will keep My covenant … (they will sit on the throne for you.") (Bamidbar 18:19) "It is a covenant of salt … (21) and to the sons of Levi." Scripture hereby apprises us that just as the covenant is forged with the priesthood, so, is it forged with the Levites. And just as the mitzvah of the priesthood was stated at Mount Sinai, so, that of the Levites. And just as the mitzvah of the priesthood was stated with joy, so, that of the Levites, as it is written "and to the sons of Levi, behold, I have given, etc." "Behold" connotes joy, as in (Shemot 5:14) "And, behold, he goes out to meet you, and when he sees you, he will rejoice in his heart." (Bamidbar, Ibid.) "in exchange for their service": All the mitzvoth of the priesthood (i.e., the twenty-four priestly gifts) were acquired by the L-rd and given to the Cohanim; and these (the mitzvoth of the Levites), "in exchange for their services of the tent of meeting." These are the words of R. Yoshiyah. R. Yonathan says: This, too, was acquired by the land and given to the Levites, as it is written (Vayikra 27:30) "And all the tithe of the land … is the L-rd's; it is holy to the L-rd." "And to the sons of Levi I have given all the tithe of Israel as an inheritance": Just as an inheritance does not change from its place, so, first tithe, (which is given to the Levite), does not change from its place, (unlike second tithe, which in the third and sixth years converts to poor-tithe.) "in exchange for the service which they perform": If he serves, he takes (the tithe); if not, he does not. (Ibid. 22) "And the children of Israel shall no more draw near": the exhortation. "to bear sin, to die": the punishment (at the hands of Heaven.). (Ibid. 23) "And the Levite shall serve — he": Why is this written? From "in exchange for their service" I might understand, if he wishes, he serves, and if he does not wish, he does not serve; it is, therefore, written "And the Levite shall serve — he" — perforce. Variantly: Why is this written? From "And to the sons of Levi, behold, I have given every tithe in Israel (in exchange for their service, etc.") This tells me only (that they must serve) only in the years that the tithes obtain. Whence do I derive (that they must also serve) on shemitoth and yovloth, (when the tithes do not obtain)? From "And the Levite shall serve — he" (in any event). R. Nathan says: If no Levite were there, I might think that a Cohein may serve. And this would follow a fortiori, viz.: If in a place (i.e., the priestly service), where Levites are not kasher, Cohanim are kasher, then, in a place (i.e., the Levitical service), where Levites are kasher, how much more so should Cohanim be kasher! It is, therefore, written "And the Levite shall serve — he." "and they (the Levites) will bear their sin (of not guarding property)": And others (the Israelites, who, [being unguarded, enter the sanctuary]) will not bear their (the Levites') sin. This is to say that Israelites do not bear the sin of the Levites, but the Cohanim, (who enter where they should not), do bear their (the Levites') sin. It is, therefore, written "and they (the Levites) will bear their sin (of improper guarding)," and not the Israelites or the Cohanim (who, as a result, enter where they should not.) "a statute forever for your generations": It obtains for all succeeding generations. And in the midst of the children of Israel, they shall not inherit an inheritance": Why is this written? For, since it is written (Ibid. 26:53) "To these shall the land be apportioned," I would think that the Levites, too, are included; it is, therefore, written "And in the midst of the children of Israel, they shall not inherit an inheritance." (Ibid. 24) "For the tithe of the children of Israel which they set apart for the L-rd as terumah": Scripture refers to it as terumah until he separates terumath ma'aser from it, whereby it teaches that if he wishes to make it terumah for other (untithed) produce, he may do so. "have I given to the Levites as an inheritance": Why is this written? Because it is written "And to the sons of Levi, behold, I have given every tithe in Israel in exchange for the service, etc.", I would think (that first-tithe is given to the Levites) only when the Temple, (in which service is performed), exists. Whence do I derive (that it is given) even when the Temple does not exist? From "as an inheritance." Just as "inheritance" obtains whether or not the Temple exists, so, first-tithe. "Therefore, I have said to them that in the midst of the children of Israel they shall not inherit an inheritance": Why is this written? Is it not already written (23) "And in the midst of the children of Israel they shall not inherit an inheritance"? I might think that this applies only at the time of the apportionment of the land; but after the apportionment each tribe sets aside from its portion (a parcel of land for Levi). It is, therefore, written "Therefore, I have said, etc." Variantly: "Therefore, I have said": Why is this written? Because it is written (Devarim 7:1) "And He will cast out many nations from before you, the Chitti, the Girgashi, etc.", but Keini, Kenizi, and Kadmoni are not mentioned, (so that we might think that when they are conquered, Levi can have inheritance in their land); it is, therefore, written "Therefore, I have said, etc." — forever (are they not to have inheritance). Variantly: (It is written) to exhort beth-din to this end (of their not receiving inheritance).