פָּ֣תַח צ֭וּר וַיָּז֣וּבוּ מָ֑יִם הָ֝לְכ֗וּ בַּצִּיּ֥וֹת נָהָֽר׃
Il fendit la roche et des eaux jaillirent, s’épandant dans les régions arides comme un fleuve.
Midrash Tehillim
To the choirmaster. This refers to the verse (Numbers 21:19), "From Mattanah to Nahaliel." Rabbi Yehuda says that from the wilderness they merited to receive the Torah through Moses, as it says (Exodus 31:18), "And He gave to Moses." From Nahaliel they inherited idolatry, and they said to the calf (Exodus 32:4), "This is your God, O Israel." From the deaths in Mattanah they received the angel of death upon them, as it says (Numbers 14:35), "In this wilderness they shall die." From the deaths in the valley that they caused, the righteous one buried in the valley was affected. Jeremiah said to them (Jeremiah 2:23), "See your way in the valley." The Sages say that from Nahaliel they inherited to God as a deity and He inherited them as a nation. From the wilderness they received the Torah. David said, "Since this is the case, I will sing of both to the choirmaster, to the inheritance." Another explanation is that instead of saying "from Nahaliel," one should say "from my inheritance, to God." Because of the well that God gave them, they would sing a song and they had the water [like a river] so that any woman who wanted to go from her father's house to her husband's house would go by boat. And so David said (Psalm 107: 31-32) "Let them give thanks to the Lord for his steadfast love, for his wondrous works to the children of man! Let them extol him in the congregation of the people, and praise him in the assembly of the elders." The Assembly of Israel said: "Because the well was given to me as a gift, I inherited it." And thus it says (Lamentations 3: 24) "My portion is the Lord, says my soul." God said to them, "I am your portion and you are my portion," as it says (Deuteronomy 32: 9) "For the Lord's portion is his people." David said, "Since this is the case, I will sing about my inheritance." Regarding inheritance, we only say "the inheritances" about the inheritance that you gave me and the inheritance that I gave you. And from where did we learn that they were given an inheritance from the well? Before they drank from the well, what did they say? (Exodus 17: 7) "Is the Lord among us or not?" After they drank, they said (Exodus 24: 7) "All that the Lord has spoken we will do, and we will be obedient." We inherited you in two inheritances, and we inherited the Torah. And so David said (Psalm 119: 111) "Your testimonies are my heritage forever." "And the land of beauty, My inheritance, as it is said (Jeremiah 3:19): 'And I gave you a beautiful land, the inheritance of the glorious hosts of nations.' What are the hosts which everything is hidden in them? It is similar to a king who sat at his table and had many sons, and he loved the youngest and gave him gifts, and they had one field and everything was hidden in it. He said to them, 'This is mine.' Similarly, it says (Deuteronomy 32:8): 'When the Most High gave nations their inheritance.' To whom did He give His portion? To His small child. So too Jacob inherited his portion. And it is written (Amos 7:2): 'Who will rise up for Jacob, for he is small?' Even the Temple is an inheritance, and so it says (Numbers 24:5): 'How good are your tents, Jacob, your dwelling places, Israel.' And how beautiful are they, like streams that branch out. Just as a person descends into a stream impure and emerges pure, so too the Temple is entered with sins and exited without them. And so Moses says (Deuteronomy 12:9): 'For you have not yet come to the resting place and the inheritance.' The resting place is the land, and the inheritance is the Temple. David said, 'All that You have given us is good and pleasant,' as it says (Psalm 16:6): 'The lines have fallen to me in pleasant places.' And so it says (Micah 7:8), "Do not rejoice over me, my enemy, for I have fallen but I will rise again. If I sit in darkness, the Lord is my light." The Holy One, blessed be He, said to them, "You have justified yourselves in the judgment, and I will call you (Isaiah 61:3), 'Eliezer, the righteousness of the plantings of the Lord, to glorify.'"
Bamidbar Rabbah
“Then Israel sang” – why is Moses not mentioned there? It is because he was punished by means of water, and a person does not laud his executioner. Why is the name of the Holy One blessed be He not mentioned in it? This is analogous to a ruler who prepared a feast for the king. The king said: ‘Is my close friend there?’ They said to him: ‘No.’ He said: ‘I too will not go there.’ So too, the Holy One blessed be He said: Since Moses is not mentioned there, I too am not mentioned there.
“A well that princes dug, that the nobles of the people excavated, with a ruler’s staff, with their canes. And from the wilderness to Matana” (Numbers 23:18).
“A well that princes dug, that the nobles of the people excavated” – was there digging there? Rather, it was given due to the merit of the patriarchs, who were called princes, as it is stated: “He opened a rock and water flowed.… For He remembered His sacred word to Abraham His servant” (Psalms 105:41–42).
“That the nobles of the people excavated, with a ruler’s staff, with their canes” – the princes stood atop it drawing with their staffs, each and every one to his tribe and to his family. The space between the banners was filled with water flowing with a powerful current. A woman who needed to go to her friend from one banner to another would go by ship, as it is stated: “They went batziyot in the river” (Psalms 105:41). Tziyot means nothing other than ships, as it is stated: “A mighty ship [vetzi] will not cross it” (Isaiah 33:21). The water emerged outside the camp and surrounded it in a broad swath, as it is stated: “He leads me in circles of righteousness for His name’s sake” (Psalms 23:3). It causes endless varieties of vegetation and trees to grow, as it is stated: “He lies me down in green pastures; He leads me beside still waters” (Psalms 23:2). All the days that they were in the wilderness, they made use of it in this way. That is why they lauded: “Rise, well.… that princes dug” (Numbers 21:17–18). “And from the wilderness to Matana”73The word matana means a gift. – it was given to them in the wilderness to serve them.
Another matter: Why was it given in the wilderness?74The midrash here interprets the verse as referring to the Torah. It is because had it been given to them in the Land [of Israel], the tribe within whose boundary it was would say: I take precedence in its regard. That is why it was given in the wilderness, so that they would all be equal in its regard.
Moreover, why was it given in the wilderness? Just as the wilderness is not sown and not cultivated, so, one who accepts the yoke of Torah, they unload the yoke of earning a livelihood from him. Just as the wilderness is exempt from tax,75Nothing grows there, so there is nothing to tax. so, masters of Torah are free men in this world.
Another matter: In the wilderness – who sustains the Torah?76This is a reference to one who knows the content of the Torah. It is one who conducts himself like a wilderness and withdraws himself from everything.
“And from Matana to Naḥaliel, and from Naḥaliel to Bamot. And from Bamot to the canyon that is in the field of Moav, by the top of Pisga, and overlooks the surface of the wasteland” (Numbers 21:19–20).
“And from Matana to Naḥaliel, and from Naḥaliel to Bamot” – three places, corresponding to the three courts in Jerusalem that would explain the Torah to all of Israel. “From Matana to Naḥaliel” – this is the Sanhedrin that was on the Temple Mount.77Naḥaliel can be read as the portion [naḥalat] of God [El] (see Eshed Haneḥalim). “And from Naḥaliel to Bamot” – this is the Sanhedrin that was in the Courtyard, alongside the altar.78Bama can refer to an altar (see Eshed Haneḥalim). “And from Bamot to the canyon that is in the field of Moav” – this was the Sanhedrin that was in the Chamber of Hewn Stone, in the area of Ruth,79This refers to the tribal portion of Judah, as Ruth was an ancestor of King David from the tribe of Judah. who came from the field of Moav – “she is a young Moavite woman who returned with Naomi from the field of Moav” (Ruth 2:6).
“And overlooks the surface of the wasteland” – this is the well that accompanied them until it entered the sea of Tiberias. One who stands upon the surface of the wasteland80Mount Nevo. sees it in the sea like an oven full, and that is the well that is overlooked from the surface of the wasteland.
“A well that princes dug, that the nobles of the people excavated, with a ruler’s staff, with their canes. And from the wilderness to Matana” (Numbers 23:18).
“A well that princes dug, that the nobles of the people excavated” – was there digging there? Rather, it was given due to the merit of the patriarchs, who were called princes, as it is stated: “He opened a rock and water flowed.… For He remembered His sacred word to Abraham His servant” (Psalms 105:41–42).
“That the nobles of the people excavated, with a ruler’s staff, with their canes” – the princes stood atop it drawing with their staffs, each and every one to his tribe and to his family. The space between the banners was filled with water flowing with a powerful current. A woman who needed to go to her friend from one banner to another would go by ship, as it is stated: “They went batziyot in the river” (Psalms 105:41). Tziyot means nothing other than ships, as it is stated: “A mighty ship [vetzi] will not cross it” (Isaiah 33:21). The water emerged outside the camp and surrounded it in a broad swath, as it is stated: “He leads me in circles of righteousness for His name’s sake” (Psalms 23:3). It causes endless varieties of vegetation and trees to grow, as it is stated: “He lies me down in green pastures; He leads me beside still waters” (Psalms 23:2). All the days that they were in the wilderness, they made use of it in this way. That is why they lauded: “Rise, well.… that princes dug” (Numbers 21:17–18). “And from the wilderness to Matana”73The word matana means a gift. – it was given to them in the wilderness to serve them.
Another matter: Why was it given in the wilderness?74The midrash here interprets the verse as referring to the Torah. It is because had it been given to them in the Land [of Israel], the tribe within whose boundary it was would say: I take precedence in its regard. That is why it was given in the wilderness, so that they would all be equal in its regard.
Moreover, why was it given in the wilderness? Just as the wilderness is not sown and not cultivated, so, one who accepts the yoke of Torah, they unload the yoke of earning a livelihood from him. Just as the wilderness is exempt from tax,75Nothing grows there, so there is nothing to tax. so, masters of Torah are free men in this world.
Another matter: In the wilderness – who sustains the Torah?76This is a reference to one who knows the content of the Torah. It is one who conducts himself like a wilderness and withdraws himself from everything.
“And from Matana to Naḥaliel, and from Naḥaliel to Bamot. And from Bamot to the canyon that is in the field of Moav, by the top of Pisga, and overlooks the surface of the wasteland” (Numbers 21:19–20).
“And from Matana to Naḥaliel, and from Naḥaliel to Bamot” – three places, corresponding to the three courts in Jerusalem that would explain the Torah to all of Israel. “From Matana to Naḥaliel” – this is the Sanhedrin that was on the Temple Mount.77Naḥaliel can be read as the portion [naḥalat] of God [El] (see Eshed Haneḥalim). “And from Naḥaliel to Bamot” – this is the Sanhedrin that was in the Courtyard, alongside the altar.78Bama can refer to an altar (see Eshed Haneḥalim). “And from Bamot to the canyon that is in the field of Moav” – this was the Sanhedrin that was in the Chamber of Hewn Stone, in the area of Ruth,79This refers to the tribal portion of Judah, as Ruth was an ancestor of King David from the tribe of Judah. who came from the field of Moav – “she is a young Moavite woman who returned with Naomi from the field of Moav” (Ruth 2:6).
“And overlooks the surface of the wasteland” – this is the well that accompanied them until it entered the sea of Tiberias. One who stands upon the surface of the wasteland80Mount Nevo. sees it in the sea like an oven full, and that is the well that is overlooked from the surface of the wasteland.
Midrash Tanchuma
(Numb. 21:17:) “Then Israel sang.” For what reason is Moses not mentioned there?136Numb. R. 19:26. For the reason that he was being punished because of the waters; and no person praises137Rt.: QLS. Cf.: Gk.: kalos. his executioner.138Lat.: speculator (“examiner” or “overseer”). And why is the name of the Holy One, blessed be He, not mentioned there? The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend so-and-so be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18:) “The well that the princes dug.” Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.:) “That the nobles of the people dug with the scepter, even with their own staffs.” The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.”139A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.” Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “[He makes me lie down] in green pastures; [He leads me beside still waters].” All those the days that Israel was in the desert they used it (i.e., the well). Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.:) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.” For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living. Just as a desert does not grow arnona;140The Latin word generally denotes, as it probably does here, a tax on farm goods paid in kind; but the word also occurs in a broader sense denoting agricultural products generally. so are children of Torah (i.e., Torah scholars) free [from it] in this world.141I.e., by accepting the yoke of Torah, such scholars are exempt from government taxes and the need to earn a living. See Numb. R. 19:26. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who uses himself like the desert, [i.e.,] whoever makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19:) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth.” These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.) “From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin142Gk.: synhedrion. in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of that woman who came from the Plain of Moab (i.e., Ruth), of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);”143Yeshimon may be a place name, Jeshimon. for from there (she’misham) Torah goes forth into the world. Another interpretation (of these verses, centering on Numb. 21:19) “From Mattanah to Nahaliel”: Moses said, “Master of the world, after all of the miracles that You did for them, I am to die from them? He gave them the Torah from the desert (midbar), [as stated] (in Numb. 21:18), ‘From Midbar to Mattanah (literally, gift).’ And through me, they inherited (nahalu) it, as stated (in Numb. 21:19) ‘From Mattanah to Nahaliel.’ And from when they inherited it, You decreed death upon me [since] (Numb. 21:19, cont.), ‘from Nahaliel to Bamoth,’ [meaning] death came (ba mavet).” (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab…,” that is burial, as stated (in Deut. 34:6), “He buried him in the valley in the Land of Moab.” This is related to what Job said (to Job 34:19), “He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands.”(Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon).” This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias.144See above, Lev. 7:7; Numb. 1:2; 6:35, 47-49; and the notes there; also yKil. 2:4 or 3 (32cd); yKet. 12:3 (35b); Lev. R. 22:4; Eccl. R. 5:8-9:5; cf. Shab. 35b, according to which the well is visible from Mount Carmel; similarly M. Ps. 24:6, according to which the well is visible from Mount Nebo. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.