Midrash sobre Jeremías 2:31

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. This text is related (to Jer. 2:31): 0 GENERATION, UNDERSTAND THE WORD OF THE LORD: [HAVE I BEEN A DESERT FOR ISRAEL <OR A LAND OF THICK DARKNESS>?] The Holy One said to Israel: Because you said to Moses (in Numb. 20:5 = 21:5): WHY DID YOU BRING US UP FROM {THE LAND OF} EGYPT <TO DIE IN THE DESERT? FOR THERE IS NO BREAD AND NO WATER>⁷Tanh., Numb. 1:2; Numb. R. 1:2. (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace,⁸Lat.: palatium. either <palace> food or <palace> drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down under clouds of glory and raised up three redeemers for you to serve you, [as stated] (in (Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. [Through the merit of Moses you ate manna, <a food> which <even> the holy ancestors had not seen, as stated (in Deut. 8:3): SO HE AFFLICTED YOU WITH HUNGER BUT FED YOU WITH MANNA, <WHICH NEITHER YOU HAD KNOWN NOR HAD YOUR ANCESTORS KNOWN….> Through the merit of Aaron I surrounded you in clouds of glory, as stated (in Ps. 105:39): HE SPREAD A CLOUD FOR A COVER AND A FIRE TO GIVE LIGHT AT NIGHT. There were seven clouds: one from above, one from below, one from each of the four winds, and one before you. He smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6): WHO IS THIS THAT COMES UP FROM THE DESERT LIKE COLUMNS OF SMOKE? It is also written (in Deut. 29:4): I LED YOU FORTY YEARS IN THE DESERT; [YOUR CLOTHES DID NOT WEAR OUT….] In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well <came> through the merit of Miriam, who uttered a song by the waters <of the Reed Sea>.:⁹See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi: <The matter> is comparable to a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. Thus through their merit, Israel was sustained. The manna was through the merit of Moses. [You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? THE MANNA CEASED ON THE NEXT DAY (i.e., the day after Moses died).]¹⁰Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory <came> through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? BUT THE TEMPER OF THE PEOPLE GREW SHORT ON THE WAY, because the sun was shining down upon them (without a cloud cover). And the well <came> through the merit of Miriam,¹¹See above, Lev. 7:7. since it is stated (in Numb. 20:1-2): BUT MIRIAM DIED THERE <AND WAS BURIED THERE>. NOW THE CONGREGATION HAD NO WATER. And how was [the well] constructed? Like a kind of rock. It rolled along and came with them on the journeys.¹²See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards <for each tribe> came to rest and the Tabernacle arose, the rock would come and settle down in the court of the Tent of Meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17): RISE UP, O WELL; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Have I treated you like a desert? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS. Did not I become a light for you a light by myself? It is so stated (in Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY….

Another interpretation (of Jer. 2:31): UTTER DARKNESS. Have I <ever> said to you that I am bringing a benefit and delayed it? UTTER DARKNESS (rt.:'PL) can only be a term of delay, as it is used (in Exod. 9:32): <BUT THE WHEAT AND THE SPELT WERE NOT HURT> BECAUSE THEY RIPEN LATE (i.e., ARE DELAYED: rt.:'PL).¹³Below, Numb. 10:7; I Corinthians 10:4. {R.} Joshua said (in Josh. 21:43 [45]; cf. 23:14): NOT A {SINGLE} THING HAS FAILED (NPL) OF ANY GOOD THING {OF HIS} WHICH THE LORD PROMISED UNTO THE {CHILDREN} [HOUSE] OF ISRAEL; IT ALL CAME TO PASS. <Therefore> (in Jer. 2:31:) WHY DID MY PEOPLE SAY: RADNU (rt.: RWD); <WE WILL NOT COME UNTO YOU ANY MORE>?¹⁴According to the interpretation given here, the word is regarded as coming from the root, RDH and voweled as radanu. The word is Mishnaic (as in Ter. 10:3 = Makhsh. 3:3): ONE WHO REMOVES (RWDH) A HOT LOAF (adhering to an oven).¹⁵Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said: When the bread is baked in the oven and is taken out of it, can it stick¹⁶Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven (since it is stated in Is. 31:9): SAYS THE LORD, WHO HAS A FIRE IN ZION AND HAS AN OVEN IN JERUSALEM. Now you exiled us to Babylon. What do you still want from us? (Jer. 2:31:) WHY DID MY PEOPLE SAY: RADNU (i.e., He has <already> removed us (radanu) <once from oven of Jerusalem>)?

[Another interpretation (of Jer. 2:31): WHY DID MY PEOPLE SAY: RADNU; <WE WILL NOT COME UNTO YOU ANY MORE>? What is the meaning of RADNU (rt.: RWD)]? Compare what is said (in I Kings 5:4 [4:24]): FOR HE HAD DOMINION (RWDH (as if from RDH) OVER EVERYTHING BEYOND THE RIVER (i.e., west of the Euphrates). They said to <the Holy One>: You have given us¹⁷NTT LNW.: Buber, p. 4, n. 26, would emend NTT LNW (“You have given us”) to NTTsT LNW (“You have destroyed for us”). the Sanctuary, but you have taken away your Divine Presence from us. Now what do you still want from us? (Jer. 2:31) <WHY DID MY PEOPLE SAY: HE HAS DOMINION OVER US (RADNU)>; WE WILL NOT COME UNTO YOU ANY MORE? He said to them: Would that <I> were, as stated (in Jer. 9:1 [2]): {AND} WOULD THAT I WERE IN THE DESERT, AT AN INN FOR WAYFARERS, <THAT I MIGHT LEAVE MY PEOPLE>. Where? Where I was praised,¹⁸Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11-12): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[… LET THEM GIVE GLORY TO THE LORD AND DECLARE HIS PRAISE IN THE ISLANDS]. <The matter> is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and <again> they fled from him. He entered into another city {and destroyed it} [that was ruined (harevah)]; and when the inhabitants saw him, they praised him. That prince said: This city is better than all the metropolises. Here I will build myself a lodging place¹⁹Gk.: xenia (“guestchamber”).; here I will dwell. Similarly, when the Holy One came to the sea, it fled from him, as stated (in Ps. 114:3): THE SEA SAW <HIM> AND FLED. When he came to the desert wasteland (harevah), they praised him, as stated (in Is. 42:11): LET THE DESERT AND ITS CITIES LIFT UP <THEIR VOICE>[…. He said: This city is better. Here I will build a lodging place. When he came down into its midst, they began rejoicing, because the Holy One was dwelling in their midst, as stated (in Is. 35:1): THE DESERT AND THE ARID LAND SHALL BE GLAD, [AND THE WILDERNESS SHALL REJOICE AND BLOSSOM LIKE A CROCUS].

(Numb. 34:2:) WHEN YOU COME <INTO THE LAND OF CANAAN>. This text is related (to Jeremiah 2:31): YOU, O GENERATION, UNDERSTAND THE WORD OF THE LORD! [HAVE I BEEN A DESERT (HMDBR, voweled as (hamidbar) TO ISRAEL] …? Do not read A DESERT but HAVE I SPOKEN (HMDBR, voweled as hamedabber) anything (DBR) TO ISRAEL that I have not fulfilled for Israel?²⁵Tanh., Numb. 10:9; Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS (ma'pelyah)? What is the meaning of ma'pelyah (rt.: 'PL)? Did I, perhaps, promise you to bring you into the land and <then> delay you? After all ma'pelyah can only mean "delay," as stated (in Exod. 9:32): <BUT THE WHEAT AND THE SPELT WERE NOT HURT> BECAUSE THEY RIPEN LATE (i.e., ARE DELAYED, rt.: 'PL).²⁶Above, Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, WHEN (according to Numb. 34:2) YOU COME INTO THE LAND OF CANAAN (Kena'an), <i.e., into> a land of business,²⁷Gk.: pragmateia. a land of trade. <The usage is> just as you say (in Is. 23:8 with reference to Tyre): WHOSE TRADERS (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. THE WORLD HONORED.

(Numb. 34:2:) “When you come [into the land of Canaan].” This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “have I spoken (hmdbr, voweled as hamedabber)” anything (dbr) to Israel that I have not fulfilled?²⁵Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) “Or a land of utter darkness (ma'pelyah)?” What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt because they ripen late (i.e., are delayed, rt.: 'pl).”²⁶Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an),” [i.e., into] a land of business,²⁷Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “whose traders (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”

And Moses said unto Aaron: “Take a jar and put an omerful of manna therein” (Exod. 16:33). I would not know of what substance the jar was fashioned, whether of silver or of gold or of iron or of lead, except for the fact that Scripture says tzintzenet, a word that suggests something that keeps a thing cooler than anything else.¹⁴Jastrow tells us that tzintzenet is in the text because it glistened more than any other thing (i.e., it was a glazed earthen vessel). And that could only be a clay vessel. And put an omerful of manna therein. R. Eleazar held: It was stored there for future generations. While R. Eliezer was of the opinion that it was put there for the Messianic era, for the time about which the prophet Jeremiah said to Israel: Why do you not devote yourself to the Torah? And they replied: If we do, how shall we obtain our sustenance? Then they brought forth the jar of manna and said: O generation; see the word of the Lord: Have I been a wilderness unto Israel? or a land of thick darkness? Wherefore say My people: “We roam at large; we will come no more unto Thee?” (Jer. 2:31). Your fathers occupied themselves with the Law, and see how they were fed; concern yourselves with the Law, and I shall feed you from this jar. This is one of the three things that Elijah will restore to Israel in the future: the jar of manna, the bottle of anointing oil, and the bottle of sprinkling water. Others add, Aaron’s rod with its ripe almonds and blossoms, as is said: Put back the rod of Aaron before the testimony, to be kept there, for a token against rebellious children (Num. 17:25).

10 (Numb. 34:2) “When you come into the land of Canaan”: This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “I was the Speaker (hmdbr, voweled as hamedabber)” to Israel. (Ibid., cont.) “[Or a land] of utter darkness (ma'pelyah)”: What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt [because they ripen late] (i.e., are delayed, rt.: 'pl).”¹⁸Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an).” What is the meaning of (kena'an? A land of business,¹⁹Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “[…] whose traders (kena'anim)²⁰Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”

(Exodus 16:33) "And Moses said to Aaron: Take one tzintzeneth": I would not know what it is — whether of silver, or iron, or lead, or copper, or tin. It is, therefore, written "tzintzeneth" — something that can be seen through ("metztith"), i.e., an earthenware vessel (from which glass is made). "and put therein a full omer of manna and place it before the L rd as a keeping for your generations": R. Yehoshua says: for the fathers (i.e., for those of that generation). R. Eliezer says: for the days of the prophet Jeremiah. For when Jeremiah said to Israel: Why are you not studying Torah, they said to him: How will we feed ourselves? He took out the flask of manna and said to them (Jeremiah 2:31) "O generation, see the word of the L-td, etc." Your fathers, who studied Torah, see how they were fed. You, too, if you study Torah, the Holy One Blessed be He will feed you of this. And this is one of the three things that Eliyahu is destined to present to Israel: the flask of manna, the flask of the sprinkling waters (viz. Numbers 19:9), and the flask of the anointing oil, (viz. Exodus 30:31). Others say: Also the staff of Aaron, its almonds and its blossoms, (viz. Numbers 17:25).