פֶּ֭תִי יַאֲמִ֣ין לְכָל־דָּבָ֑ר וְ֝עָר֗וּם יָבִ֥ין לַאֲשֻׁרֽוֹ׃
Le niais croit tout; l’homme réfléchi considère chacun de ses pas.
Shemot Rabbah
“He said: I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob. Moses hid his face, for he was afraid of looking at God” (Exodus 3:6).
“He said: I am the God of your father” – that is what is written: “A fool [peti] believes everything” (Proverbs 14:15). What is a peti? It is a lad, as in Arabia they call a lad petaya. Alternatively, peti is nothing but an expression of seduction, as it is stated: “If a man seduces [yefateh] a woman” (Exodus 22:15).
Rabbi Yehoshua Ha-Kohen bar Neḥemya said: At the moment that The Holy One blessed be He appeared to Moses, Moses was a novice at prophecy. The Holy One blessed be He said: ‘If I appear to him in loud voice, I will terrify him; in soft voice, he will take prophecy lightly.’ What did He do? He appeared to him with the voice of his father. Moses said: ‘Here I am; what does Abba1The Aramaic term by which Jews to this day refer to their fathers. want?’ The Holy One blessed be He said: ‘I am not your father [Amram], but rather the God of your father. I have come to you with inducements so you will not be afraid.’ “The God of Abraham, the God of Isaac, and the God of Jacob” – Moses was joyful and said: ‘Abba is enumerated with the patriarchs. Moreover, he is greater, as he was mentioned first.’2In the verse, God introduces himself as “the God of your father,” and then as “the God of Abraham, the God of Isaac, and the God of Jacob.”
“Moses hid his face” – he said: ‘The God of my father is standing here and I am not hiding my face?’ Rabbi Yehoshua ben Korḥa and Rabbi Hoshaya, one of them says: Moses did not act properly when he hid his face, as had he not hidden his face, The Holy One blessed be He would have revealed to him what is above, what is below, what was, and what is destined to be. Ultimately, he requested to see, as it is stated: “Please show me Your glory” (Exodus 33:18). The Holy One blessed be He said to Moses: ‘I came to appear to you, and you hid your face. Now I say to you: “For man will not see Me and live” (Exodus 33:20); when I wanted, you did not want.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him.3Even though according to the previous opinion, hiding his face was inappropriate, God showed him the three mysteries mentioned above. As reward for “Moses hid his face” – “the Lord spoke to Moses face to face” (Exodus 33:11); as reward for “For he was afraid,” – “they were afraid to approach him (Exodus 34:30); as reward for “of looking [mehabit]” – “and the likeness of the Lord he beholds [yabit]” (Numbers 12:8).
Rabbi Hoshaya the Great said: He acted properly when he hid his face. The Holy One blessed be He said to him: ‘I came to reveal My face to you, and you honored Me and hid your face; by your life, you are destined to be with Me on the mountain for forty days and forty nights, without eating and without drinking, and you are destined to enjoy the aura of the Divine Presence, as it is stated: “Moses did not know that the skin of his face glowed” (Exodus 34:29). However, Nadav and Avihu uncovered their heads and feasted their eyes on the aura of the Divine Presence, as it is stated: “Against the nobles of the children of Israel He did not extend His hand” (Exodus 24:11), and they did not receive punishment for what they did.
“He said: I am the God of your father” – that is what is written: “A fool [peti] believes everything” (Proverbs 14:15). What is a peti? It is a lad, as in Arabia they call a lad petaya. Alternatively, peti is nothing but an expression of seduction, as it is stated: “If a man seduces [yefateh] a woman” (Exodus 22:15).
Rabbi Yehoshua Ha-Kohen bar Neḥemya said: At the moment that The Holy One blessed be He appeared to Moses, Moses was a novice at prophecy. The Holy One blessed be He said: ‘If I appear to him in loud voice, I will terrify him; in soft voice, he will take prophecy lightly.’ What did He do? He appeared to him with the voice of his father. Moses said: ‘Here I am; what does Abba1The Aramaic term by which Jews to this day refer to their fathers. want?’ The Holy One blessed be He said: ‘I am not your father [Amram], but rather the God of your father. I have come to you with inducements so you will not be afraid.’ “The God of Abraham, the God of Isaac, and the God of Jacob” – Moses was joyful and said: ‘Abba is enumerated with the patriarchs. Moreover, he is greater, as he was mentioned first.’2In the verse, God introduces himself as “the God of your father,” and then as “the God of Abraham, the God of Isaac, and the God of Jacob.”
“Moses hid his face” – he said: ‘The God of my father is standing here and I am not hiding my face?’ Rabbi Yehoshua ben Korḥa and Rabbi Hoshaya, one of them says: Moses did not act properly when he hid his face, as had he not hidden his face, The Holy One blessed be He would have revealed to him what is above, what is below, what was, and what is destined to be. Ultimately, he requested to see, as it is stated: “Please show me Your glory” (Exodus 33:18). The Holy One blessed be He said to Moses: ‘I came to appear to you, and you hid your face. Now I say to you: “For man will not see Me and live” (Exodus 33:20); when I wanted, you did not want.’
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Nevertheless, He showed him.3Even though according to the previous opinion, hiding his face was inappropriate, God showed him the three mysteries mentioned above. As reward for “Moses hid his face” – “the Lord spoke to Moses face to face” (Exodus 33:11); as reward for “For he was afraid,” – “they were afraid to approach him (Exodus 34:30); as reward for “of looking [mehabit]” – “and the likeness of the Lord he beholds [yabit]” (Numbers 12:8).
Rabbi Hoshaya the Great said: He acted properly when he hid his face. The Holy One blessed be He said to him: ‘I came to reveal My face to you, and you honored Me and hid your face; by your life, you are destined to be with Me on the mountain for forty days and forty nights, without eating and without drinking, and you are destined to enjoy the aura of the Divine Presence, as it is stated: “Moses did not know that the skin of his face glowed” (Exodus 34:29). However, Nadav and Avihu uncovered their heads and feasted their eyes on the aura of the Divine Presence, as it is stated: “Against the nobles of the children of Israel He did not extend His hand” (Exodus 24:11), and they did not receive punishment for what they did.
Bamidbar Rabbah
If a corpse shall die near him with unexpected suddenness, and make impure his consecrated head, he shall shave his head on the day of his purification, on the seventh day he shall shave it” (Numbers 6:9).
“If a corpse shall die near him” – this is in a case where the impurity is clear; to the exclusion of a case of uncertainty, this is the impurity of the depths.117When the nazir became impure from a concealed or buried corpse which nobody was aware of at the time the nazir came in contact with it. Which is the impurity of the depths? It is any case where there is no one, even at the ends of the earth, who can identify it [the corpse]. If there were one at the ends of the earth who could identify it, this is not the impurity of the depths. If it was concealed in hay or pebbles, this is the impurity of the depths. If it was in water, darkness, or boulder crevices, this is not the impurity of the depths. They said impurity of the depths only regarding a corpse alone.
“With unexpected suddenness [befeta pitom],” Rabbi Yoḥanan said: Befeta, this is unwitting, as it says: “With suddenness [befeta], without enmity, he pushed him” (Numbers 35:22).118This is one of the examples of an unwitting murderer. Pitom, this is by force of circumstance, as it says: “The Lord said pitom to Moses, [Aaron and Miriam]” (Numbers 12:4). The Rabbis say: Pitom is intentional, as it says: “But simpletons [uftayim] continued and were punished” (Proverbs 22:3). Alternatively, pitom, this is unwitting, as it is written: “A peti will believe anything” (Proverbs 14:15). If pitom can mean intentional, by force of circumstance and unwitting, why did the verse need to write befeta to include the unwitting?119The word pitom can mean intentional, by force of circumstance, or unwitting, so why did the verse also use the word befeta? Had befeta not been written, I would have said that one brings an offering for his impurity where he was impure unwittingly, just as it is throughout the entire Torah, but if it was by force of circumstance or intentional, I would say that he is not. The All Merciful wrote peta, which is unwitting, to reveal regarding pitom, that it is by force of circumstance or intentional, and nevertheless, he is obligated to bring an offering for his impurity.
“And make impure his consecrated head, [he shall shave his head]” – regarding one who was ritually pure and became impure, he is obligated in the removal of hair and the bringing of an offering, and to exempt a nazirite located at a grave.120Who at the time of the vow was impure because he was in a graveyard. “He shall shave his head” – he shaves his head but he does not shave all his hair.
“On the day of his purification,” it is on the day of his sprinkling, on the seventh. Do you say: On the day of his sprinkling, on the seventh, or on the eighth? The verse states: “On the seventh day he shall shave it.” If on the seventh, even though he did not sprinkle? The verse states: “On the day of his purification” – on the day of his sprinkling. “On the seventh day” – I have only the seventh, from where do I derive the eighth, ninth, and tenth?121That if he did not shave on the seventh day, he can shave at a later date. The verse states: “He shall shave it.” I have only during the day, from where do I derive at night? The verse states: “He shall shave it.” I have only shaving in impurity, from where do I derive shaving in purity?122That he can shave at night also when he shaves in purity. The verse states: "He shall shave it." How so? He would sprinkle on the third and the seventh, shave on the seventh, and bring his offerings on the eighth. If he shaved on the eighth, he brings his offering on that same day; this is the statement of Rabbi Akiva.
“If a corpse shall die near him” – this is in a case where the impurity is clear; to the exclusion of a case of uncertainty, this is the impurity of the depths.117When the nazir became impure from a concealed or buried corpse which nobody was aware of at the time the nazir came in contact with it. Which is the impurity of the depths? It is any case where there is no one, even at the ends of the earth, who can identify it [the corpse]. If there were one at the ends of the earth who could identify it, this is not the impurity of the depths. If it was concealed in hay or pebbles, this is the impurity of the depths. If it was in water, darkness, or boulder crevices, this is not the impurity of the depths. They said impurity of the depths only regarding a corpse alone.
“With unexpected suddenness [befeta pitom],” Rabbi Yoḥanan said: Befeta, this is unwitting, as it says: “With suddenness [befeta], without enmity, he pushed him” (Numbers 35:22).118This is one of the examples of an unwitting murderer. Pitom, this is by force of circumstance, as it says: “The Lord said pitom to Moses, [Aaron and Miriam]” (Numbers 12:4). The Rabbis say: Pitom is intentional, as it says: “But simpletons [uftayim] continued and were punished” (Proverbs 22:3). Alternatively, pitom, this is unwitting, as it is written: “A peti will believe anything” (Proverbs 14:15). If pitom can mean intentional, by force of circumstance and unwitting, why did the verse need to write befeta to include the unwitting?119The word pitom can mean intentional, by force of circumstance, or unwitting, so why did the verse also use the word befeta? Had befeta not been written, I would have said that one brings an offering for his impurity where he was impure unwittingly, just as it is throughout the entire Torah, but if it was by force of circumstance or intentional, I would say that he is not. The All Merciful wrote peta, which is unwitting, to reveal regarding pitom, that it is by force of circumstance or intentional, and nevertheless, he is obligated to bring an offering for his impurity.
“And make impure his consecrated head, [he shall shave his head]” – regarding one who was ritually pure and became impure, he is obligated in the removal of hair and the bringing of an offering, and to exempt a nazirite located at a grave.120Who at the time of the vow was impure because he was in a graveyard. “He shall shave his head” – he shaves his head but he does not shave all his hair.
“On the day of his purification,” it is on the day of his sprinkling, on the seventh. Do you say: On the day of his sprinkling, on the seventh, or on the eighth? The verse states: “On the seventh day he shall shave it.” If on the seventh, even though he did not sprinkle? The verse states: “On the day of his purification” – on the day of his sprinkling. “On the seventh day” – I have only the seventh, from where do I derive the eighth, ninth, and tenth?121That if he did not shave on the seventh day, he can shave at a later date. The verse states: “He shall shave it.” I have only during the day, from where do I derive at night? The verse states: “He shall shave it.” I have only shaving in impurity, from where do I derive shaving in purity?122That he can shave at night also when he shaves in purity. The verse states: "He shall shave it." How so? He would sprinkle on the third and the seventh, shave on the seventh, and bring his offerings on the eighth. If he shaved on the eighth, he brings his offering on that same day; this is the statement of Rabbi Akiva.