וְשָׁבַרְתִּ֖י אֶת־גְּא֣וֹן עֻזְּכֶ֑ם וְנָתַתִּ֤י אֶת־שְׁמֵיכֶם֙ כַּבַּרְזֶ֔ל וְאֶֽת־אַרְצְכֶ֖ם כַּנְּחֻשָֽׁה׃
Je briserai votre arrogante audace, en faisant votre ciel de fer et votre terre d’airain;
Ein Yaakov (Glick Edition)
R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."
Sifra
2) (Vayikra 26:19) ("And I shall break the pride of your strength, and I shall make your sky as iron and your earth as brass.") "And I shall break the pride of your strength": This is the Temple. And thus is it written (Ezekiel 25:21) "Behold, I am destroying My sanctuary, the pride of your strength." R. Akiva says: "And I shall break the pride of your strength": These are the heroes of Israel, such as Yoav ben Tzeruyah and his company. Others say: These are the proud ones (the martyrs), who are the pride of Israel, such as Papppus ben Yehudah and Lulianus Alexandri and their company.
Bamidbar Rabbah
“These encamped in front of the Tabernacle, to the east, in front of the Tent of Meeting eastward: Moses, and Aaron, and his sons, keeping the commission of the Sanctuary, for the commission of the children of Israel; and the commoner who approaches shall be put to death” (Numbers 3:38).
“These encamped in front of the Tabernacle, to the east” – Kehat merited that his descendants surrounded the Tabernacle in two directions. The tribe of Levi became four divisions to surround the four directions of the Tabernacle, corresponding to the four banners. In accordance with their actions, the Levites encamped in the four directions just as the banners were arranged. How so? West, from there were the storehouses of snow, the storehouses of hail, cold, and heat.28The west is associated with these weather phenomena. Corresponding to them encamped the banner of Ephraim, Benjamin, and Manasseh, who were mighty, in order to withstand them all. Likewise, the Holy One blessed be He settled Gershon to the west, as his sacred service was “the Tent, its covering, and the screen” (Numbers 3:25). What can withstand snow, hail, cold, and heat? It is a tent, a covering, and a screen. That is why he was called Gershon. Who will reside in the face of snow, hail, cold, and heat? It is one who is as strong as ivory.29Gershon is a portmanteau of gar – reside, and shen – ivory. Ivory is nothing other than an expression of strength, as it is written: “His belly is like a tablet of ivory” (Song of Songs 5:14).
The south, from which dews of blessing and rains of blessing emerge into the world, there, the banner of Reuben, who is a penitent, encamps. It is by virtue of penitence that rain falls. Likewise, the Holy One blessed be He settled in that same southern direction the sons of Kehat, who would bear the Ark in which the Torah was, as the rains are dependent only upon the Torah, as it is stated: “If you follow My statutes.… I will provide your rains…” (Leviticus 26:3–4), and “But if you reject My statutes” (Leviticus 26:15), “I will render your heavens like iron” (Leviticus 26:19). That is why he was called Kehat, just as it says: “If the iron is blunt [keha]” (Ecclesiastes 10:10) – if you see that the heavens have been blunted from causing rain to fall and have become iron, just as it says: “I will render your heavens like iron,” know that it is due to a punishment for Torah that they did not fulfill, as it is written: “And one did not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10). It is because they did not fulfill the Torah that was given to them face-to-face, just as it says: “Face-to-face [panim befanim] the Lord spoke with you…” (Deuteronomy 5:4), and they corrupted [kilkelu] their actions. That is kilkal.
The north, from which darkness emerges into the world, there encamps the tribe of Dan, who embodied the darkness of the idol crafted by Yerovam and situated in Dan. That is why the children of Merari encamped there, as their labor was with wood: “The boards of the Tabernacle, and its bars, and its pillars” (Numbers 3:36), just as it says: “[Their] doctrine is but delusion; it is a piece of wood” (Jeremiah 10:8). That is why his name was called Merari, because of bitterness [merur].30Bitterness is caused by idol worship.
The east, from which light emerges into the world, there, the encampment of Judah, who were masters of royalty, masters of Torah, and masters of mitzvot, encamps. That is why Moses, Aaron and his sons encamped there, as they were masters of Torah and masters of mitzvot, and they atoned for Israel with their prayers and their offerings. In their regard it is stated: Happy is the righteous and happy is his neighbor;31Mishna Sukka 56:2. these are the tribes that were adjacent to Moses and Aaron: Judah, Issachar, and Zebulun. They were all great in Torah: “The scepter shall not depart [from Judah, nor a scholar from among his descendants]” (Genesis 49:10); “from the children of Issachar, possessors of understanding” (I Chronicles 12:33); “from Zebulun, those who ply the scribe’s quill” (Judges 5:14). Because they were neighbors of the Torah, they all became Torah scholars.
Three in the south, who were adjacent to masters of divisiveness, were eradicated with them. In their regard it was stated: Woe to the wicked, woe to his neighbor. Who were the masters of divisiveness? It was “Koraḥ son of Yitzhar son of Kehat” (Numbers 16:1).32Referring to Koraḥ and his assembly. Because Reuben, Simeon, and Gad were adjacent to them, they were all masters of divisiveness, as it says: “Koraḥ son of Yitzhar [son of Kehat] took […sons of Reuben]” (Numbers 16:1). Likewise, the sons of Gad and the sons of Simeon were also masters of divisiveness.33The tribes of Reuben and Gad remained east of the Jordan, and Zimri (see Numbers 25:6–14) was the prince of the tribe of Simeon.
“Keeping the commission of the Sanctuary, for the commission of the children of Israel” – they would guard so that Israel would not enter there. Why to that extent? Since were they to enter there, they would be punishable by death. That is what is written: “And the commoner who approaches shall be put to death.”
“These encamped in front of the Tabernacle, to the east” – Kehat merited that his descendants surrounded the Tabernacle in two directions. The tribe of Levi became four divisions to surround the four directions of the Tabernacle, corresponding to the four banners. In accordance with their actions, the Levites encamped in the four directions just as the banners were arranged. How so? West, from there were the storehouses of snow, the storehouses of hail, cold, and heat.28The west is associated with these weather phenomena. Corresponding to them encamped the banner of Ephraim, Benjamin, and Manasseh, who were mighty, in order to withstand them all. Likewise, the Holy One blessed be He settled Gershon to the west, as his sacred service was “the Tent, its covering, and the screen” (Numbers 3:25). What can withstand snow, hail, cold, and heat? It is a tent, a covering, and a screen. That is why he was called Gershon. Who will reside in the face of snow, hail, cold, and heat? It is one who is as strong as ivory.29Gershon is a portmanteau of gar – reside, and shen – ivory. Ivory is nothing other than an expression of strength, as it is written: “His belly is like a tablet of ivory” (Song of Songs 5:14).
The south, from which dews of blessing and rains of blessing emerge into the world, there, the banner of Reuben, who is a penitent, encamps. It is by virtue of penitence that rain falls. Likewise, the Holy One blessed be He settled in that same southern direction the sons of Kehat, who would bear the Ark in which the Torah was, as the rains are dependent only upon the Torah, as it is stated: “If you follow My statutes.… I will provide your rains…” (Leviticus 26:3–4), and “But if you reject My statutes” (Leviticus 26:15), “I will render your heavens like iron” (Leviticus 26:19). That is why he was called Kehat, just as it says: “If the iron is blunt [keha]” (Ecclesiastes 10:10) – if you see that the heavens have been blunted from causing rain to fall and have become iron, just as it says: “I will render your heavens like iron,” know that it is due to a punishment for Torah that they did not fulfill, as it is written: “And one did not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10). It is because they did not fulfill the Torah that was given to them face-to-face, just as it says: “Face-to-face [panim befanim] the Lord spoke with you…” (Deuteronomy 5:4), and they corrupted [kilkelu] their actions. That is kilkal.
The north, from which darkness emerges into the world, there encamps the tribe of Dan, who embodied the darkness of the idol crafted by Yerovam and situated in Dan. That is why the children of Merari encamped there, as their labor was with wood: “The boards of the Tabernacle, and its bars, and its pillars” (Numbers 3:36), just as it says: “[Their] doctrine is but delusion; it is a piece of wood” (Jeremiah 10:8). That is why his name was called Merari, because of bitterness [merur].30Bitterness is caused by idol worship.
The east, from which light emerges into the world, there, the encampment of Judah, who were masters of royalty, masters of Torah, and masters of mitzvot, encamps. That is why Moses, Aaron and his sons encamped there, as they were masters of Torah and masters of mitzvot, and they atoned for Israel with their prayers and their offerings. In their regard it is stated: Happy is the righteous and happy is his neighbor;31Mishna Sukka 56:2. these are the tribes that were adjacent to Moses and Aaron: Judah, Issachar, and Zebulun. They were all great in Torah: “The scepter shall not depart [from Judah, nor a scholar from among his descendants]” (Genesis 49:10); “from the children of Issachar, possessors of understanding” (I Chronicles 12:33); “from Zebulun, those who ply the scribe’s quill” (Judges 5:14). Because they were neighbors of the Torah, they all became Torah scholars.
Three in the south, who were adjacent to masters of divisiveness, were eradicated with them. In their regard it was stated: Woe to the wicked, woe to his neighbor. Who were the masters of divisiveness? It was “Koraḥ son of Yitzhar son of Kehat” (Numbers 16:1).32Referring to Koraḥ and his assembly. Because Reuben, Simeon, and Gad were adjacent to them, they were all masters of divisiveness, as it says: “Koraḥ son of Yitzhar [son of Kehat] took […sons of Reuben]” (Numbers 16:1). Likewise, the sons of Gad and the sons of Simeon were also masters of divisiveness.33The tribes of Reuben and Gad remained east of the Jordan, and Zimri (see Numbers 25:6–14) was the prince of the tribe of Simeon.
“Keeping the commission of the Sanctuary, for the commission of the children of Israel” – they would guard so that Israel would not enter there. Why to that extent? Since were they to enter there, they would be punishable by death. That is what is written: “And the commoner who approaches shall be put to death.”