Midrash sobre Oseas 2:1

Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;⁵³The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses. that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;⁵⁴Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.⁵⁵Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).⁵⁶She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.⁵⁷She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).⁵⁸Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.⁵⁹In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”⁶⁰The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.⁶¹Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).⁶²She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?⁶³She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.

(Fol. 22b) R. Isaac said: "Israel must not be counted, even for religious purposes, for it is said (I Sam. 11, 8) And he numbered fhem in Bezek." R. Ashi raised the following objection: "Perhaps Bezek is merely the name of a town where they were counted, as it is written (Jud. 1, 5) and they found Adoni-beztk in Bcztk. We must therefore say that the interference is from here: (I Sam. 15, 4) And Saul ordered the people to assemble, and he numbered them by means of lambs." R. Elazar said: "Whoever numbers Israel, violates a prohibitory law, which is said (Hos. 2, 1) Yet shall the number of the children of Israel be like the sand of the sea, which may not be numbered." R. Nachman said: "He violates two prohibitory laws, for it is said (Ib.) Which cannot be measured nor numbered." R. Samuel b. Nachmani said that R. Jonachan raised the following contradiction: "It is written, yet shall the number of the children of Israel be like the sand of the sea [a definite number], and then it is written, which cannot be measured nor numbered. This is not difficult to explain; for the latter passage deals with Israel when not doing the will of God; but the former refers to a time when they do God's will." R. Assi says: "There is no contradiction in it. Men can surely not count the sand, but in Heaven they can count it." R. Chanina b. Ide, in the name of Samuel. said: "As soon as a man is appointed chief of a community, he becomes rich, for at first [when Saul counted Israel] it is written he counted them with fragments of pottery and afterward it is written he did it with sheep." But perhaps with the sheep of Israel? If so, then what is remarkable about it [that the passage should inform us of the change]?

(Exod. 30:12): WHEN YOU TAKE <A CENSUS>. R. Joshua bar Nahmani the Priest said: The Holy One said to Moses: Go and number Israel.¹⁶PRK 2:8; Tanh., Exod. 9:1. Moses said to the Holy One: It is written (in Gen. 28:14): AND YOUR SEED SHALL BE LIKE THE DUST OF THE EARTH…; (and in Hos. 2:1 [1:10]): THE NUMBER OF THE CHILDREN OF ISRAEL SHALL BE AS THE SAND OF THE SEA…. So are you saying: Go and number Israel! Moses said to the Holy One: I am unable to hold out in counting them. The Holy One said to him: Moses, it is not as you think. However, if you wish to hold out in counting Israel, take the initial letters of the tribes. Then you shall hold out in counting them. <Take> the resh from Reuben, the shin from Simeon, the lamed from Levi, etc., for each and every tribe. To what is the matter comparable? To a money-changer who had a boy. He said to him: Count these coins for me. He said to him: How can I count them? He said to him: count the tops of the stacks of coins, and you will hold out in the calculation. So when Moses met with difficulties in the calculation of Israel, the Holy One said to him: Take the initial letters of the tribes, and you shall hold out in their calculation. The resh of Reuben equals two hundred thousand;¹⁷This and the following numbers comprise numerical equivalents of the initial Hebrew letters times one thousand. the nun of Naphtali equals fifty thousand; the shin of Simeon equals three hundred thousand; the yod of Judah <plus> the yod of Joseph <plus> the yod of Issachar equal thirty thousand; the zayin of Zebulun equals seven thousand; the dalet of Dan equals four thousand; the gimel of Gad equals three thousand; the bet of Benjamin equals two thousand; the alef of Asher equals one thousand. The result is five hundred ninety-seven thousand. Where are the three thousand (from the original six hundred thousand of Exod. 12:37)? These were the ones who fell in the days of the <golden> calf, as stated (in Exod. 32:28): SO THE CHILDREN OF LEVI ACTED ACCORDING TO THE WORD OF MOSES, AND ABOUT THREE THOUSAND OF THE PEOPLE FELL ON THAT DAY. For that reason the Holy One said to Moses: Number Israel in order to know how many are missing.