Midrash sur Les Nombres 10:2

“There is no man who rules the spirit to retain the spirit, and there is no rule over the day of death. There is no release in war, and wickedness will not rescue its owner” (Ecclesiastes 8:8).
“There is no man who rules the spirit.” The Rabbis say: “There is no man who rules the spirit” of the angel of death, to prevent him from taking him. From where is it derived that angels are called spirits? As it is stated: “He makes his angels spirits” (Psalms 104:4). “And there is no rule over the day of death,” a person cannot say to the angel of death: ‘Wait for me until I make my accounting, and then I will come.’ “There is no release in war,” a person cannot say: ‘My son, my servant, or a member of my household will take my place.’ “And wickedness will not rescue its owner” – one cannot commute his sentence and one cannot appeal his conviction.
Rabbi Neḥemya said: “There is no man who rules the spirit” – there is no prophet of Israel who controls the spirit of the Holy One blessed be He, to prevent Him from [conveying prophesy through] him, as it is stated: “I would say: I will not mention Him, [and I will not speak anymore in His name, but in my heart it would be as a burning fire]” (Jeremiah 20:9). “And there is no rule over the day of death,” [as it is written:] “Those who are to death, to death…” (Jeremiah 15:2).²⁵The prophet cannot refrain from conveying his prophecy even if it is a prophecy of death and destruction. “There is no release in war,” [as it is written:] “Send them from My presence and let them go” (Jeremiah 15:1). “And wickedness will not rescue its owner.” Rabbi Ḥagai in the name of Rabbi Yitzḥak: The cynics of that generation were muttering with their mouths, pointing with their fingers, and were saying: “The vision that he is foretelling [is for many days to come]” (Ezekiel 12:27). The prophet said to them: “For it is in your days, defiant house” (Ezekiel 12:25).
Rabbi Eliezer ben Yaakov says: There is no man who rules the spirit of the kingdoms, to prevent their [rule] over him. “And there is no rule over the day of death,” as it is stated: “Snares of death confronted me” (Psalms 18:6). “There is no release [mishlaḥat] in war,” as it is written: “A band [mishlaḥat] of destroying animals” (Psalms 78:49).²⁶One cannot escape the retribution of God by waging war against those He sends against Israel (Midrash HaMevoar). “And wickedness will not rescue its owner” – but had they repented, they would have mitigated it.²⁷Attempting to emulate the wicked nations will not spare them; repentance will.
The Rabbis say: There is no man who rules his own spirit to bring about its termination from him. Rabbi Ḥanina said: It is written: “And fashions [veyotzer] the spirit of man within him” (Zechariah 12:1) – [God] bound [tzar] the spirit of man within him, as were it not so, when trouble would come, he would take it and cast it from within him. Rabbi Levi said: Approximately fifty-two times “King David” is written; when he was close to death, it is written: “The days of David drew near to die” (I Kings 2:1) because “there is no rule over the day of death.” Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: The two trumpets that were [used] in the days of Moses were interred. One verse says: “They shall sound them…and they shall congregate to you” (Numbers 10:3), and one verse says: “Assemble to me all the elders of your tribe” (Deuteronomy 31:28); where were the trumpets?²⁸Moses asked the Levites to assemble the people for him instead of blowing the trumpets himself and thereby calling them to assembly. Say that they had already been interred in the days of Moses. The Holy One blessed be He said: Why should it be that he will die and his sons will be sounding the trumpets?²⁹As a sign of honor for him upon his death, as is done for kings. No, because “there is no rule over the day of death.” Rabbi Elazar in the name of Rabbi Simon: The Holy One blessed be He accorded great honor to Moses, as He said to him: “Craft for you two trumpets” (Numbers 10:2), but not for Joshua.³⁰The phrase “for you” is understood to mean that the trumpets were to be used only by Moses.

(Numb. 10:1–2:) “Then the Lord spoke [unto Moses saying], ‘Make two silver trumpets (hatsotserot).’” This text is related (to Ps. 24:7), “O gates, lift up your heads, be lifted up, you everlasting doors, [that the King of glory may come in].” When Solomon was bringing the ark into the Temple,¹⁷Numb. R. 15:13; above Exod. 2:6 and the note there. he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁸Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; and he brought them to the land of Shinar.” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” [Another interpretation:] What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.¹⁹Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” Because the Holy One, blessed be He, imparts some of his glory to those who fear Him, He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written about the Holy One, blessed be He, (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself two silver trumpets.” This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king, and do not associate with those who would differ.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you.²⁰Numb. R. 15:14 cont. Another interpretation (of Prov. 24:21), “and the king”: Be king over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].”²¹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21), “and the king.” [More] than the king: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him;²²See above Gen. 2:15. the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies;²³Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God [whom we serve is able to save us, He shall save us from the burning fiery furnace and from your hand O king].’” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king; and do not associate with those who would differ”; [i.e.,] in that Israel is called a third to all those that fear Him, but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds [in it] shall be cut off [and die], but one-third shall remain in it.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood),²⁴‘Etsah. The word can mean either “counsel” or “wood.” they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [as well did this happen], because he was in fear of the Holy One, blessed be He, as stated (in Exod. 3:6), “then Moses hid his face, for he was afraid to look at God.” And where is it shown that he became a king?] Where it is stated (in Deut. 33:5), “Then he became king in Jeshurun.”²⁵Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses. The Holy One, blessed be He, said to Moses, “I have made you a king. As they blow trumpets before a king when he goes forth to war, so shall they blow trumpets before you when you go forth to war.” How is it shown? From that which they read about the matter (in Numb. 10:2), “Make two silver trumpets.”²⁶The context of the passage concerns the sounding of an alarm in time of war.

(Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]).²⁷Numb. R. 15:16. (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, [the Canaanites, the Hittites, the Girgashites,] the Hivites, and the Jebusites fought against you." Did seven peoples make up the citizens of Jericho, in that it says [here], “the citizens of Jericho: the Amorites….” R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets? After all, he did not say, ‘Blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but you shall not use them all the days of your life. Another interpretation (of Numb. 10:2), “Make for yourself.” You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.”²⁸Numb. R. 15:16. Our masters have said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Shimon Hassida said, “A harp was hanging above David's bed.²⁹yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory.” What is the meaning of “my glory?” [My glory is] due to the glory of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”³⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet]. Then he said, ‘Who are you?’ And she said, ‘I am your handmaid Ruth.’” R. Judah bar Shallum the Levite said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives.” [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the time to seduce her.” Immediately this righteous man swore, “As the Lord lives, I am not touching her tonight.” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes or he will go down and perish in battle; [the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him, since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it little by little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway³¹The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone] (i.e. the evil drive)!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.” Thus has R. Tanhuma bar Abba interpreted.

13 (Numb. 10:1–2) “Then the Lord spoke [unto Moses saying, ‘Make two silver trumpets (hatsotserot)’”: This text is related (to Ps. 24:7), “O gates, lift up your heads, [be lifted up, you everlasting doors, that the King of glory may come in].” When Solomon was bringing the ark into the Temple, he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁹Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; [and he brought them to the land of Shinar].” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.²⁰ See PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” And He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written [about the Holy One, blessed be He], (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself [two silver trumpets].”

14 Another interpretation (of Numb. 10:2), “Make for yourself two silver trumpets”: This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you. Another interpretation (of Prov. 24:21), “and the king”: Crown the positive drive over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].”²¹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21), “and the king”: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him; the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Yesterday you were saying [that] anyone who was seeking to acquire idolatry should go to Jerusalem, as stated (Isaiah 10:10), ‘and their idols were from Jerusalem and from Samaria,’ and now you have come to make my idolatry, emptiness?” “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies;²²Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God whom we serve [is able to save us, He] shall save us [from the burning fiery furnace and] from your hand O king.’” [He answered, “And if not?” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” (Prov. 24:21, cont.) “And do not associate with those who would differ” – but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in Zech. 13:8), “And it shall come to pass throughout all the land, says the Lord, that two-thirds [in it] shall be cut off [and die], but one-third shall remain in it.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood),²³‘Etsah. The word can mean either “counsel” or “wood.” they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [also] he became king, because he was in fear of the Holy One, blessed be He. Therefore it is written (in Prov. 24:21), “Fear the Lord, my child, and the king.”sup>24Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses.

15 (Numb. 10:2) “Make two silver trumpets.”:²⁵The context of the passage concerns the sounding of an alarm in time of war. That they should blow the trumpets in front of you like a king. (Numb. 10:2 translated literally:) “Make for yourself (lekha),” [i.e.,] at your own expense (literally: from what belongs to you [lekha]). (Ibid.:) “Make for yourself.” For yourself you shall make [them] and not for others. You are to use them, and no one else is to use them. You yourself know that in the case of his disciple Joshua, he did not use those [trumpets] but horns (shofars). When they came to fight against Jericho, there gathered in Jericho seven peoples. It is so stated (in Josh. 14:11), “When you crossed the Jordan and came unto Jericho, the citizens of Jericho, the Amorites, the Perizzites, the Canaanites, the Hittites, the Girgashites, the Hivites, and the Jebusites fought against you, and I delivered them into your hands.” Did seven peoples make up the citizens of Jericho? R. Samuel bar Nahmani said, “Jericho was the door bolt [for unlocking] the land of Israel. They said, ‘If Jericho is conquered, the whole land will be conquered immediately.’ For that reason seven peoples gathered within it.” What is written (in Josh. 6:20)? “So the people shouted when [the priests] blew on the horns.” [This] teaches that even though Joshua was [Moses'] disciple, he did not use them (i.e. the silver trumpets). Moreover you should not say [this only] about Joshua but even [about] our master Moses, [in that the trumpets] were hidden while he was [still] alive. R. Isaac said, “Note that when Moses was going to depart this world, he said (in Deut. 31:28), ‘Gather unto me all the elders of your tribes [and your officials].’ But where were the trumpets, to blow on them for [those people] to gather.’ It is simply that [it was already] while he was [still] alive that they were hidden.” R. Joshua of Sikhnin said in the name of R. Levi, “It was to fulfill what was said (in Eccl. 8:8), ‘nor is there control on the day of death….’” Ergo (in Numb. 10:2), “Make for yourself....” Make it for yourself, but no one else shall use them all the days of your life.

16 Another interpretation (of Numb. 10:2), “Make for yourself”: You are to use them because you are a king, but another is not to use them except King David, as stated (in II Chron. 29:26, 28), “And the Levites stood… the song was sung and the trumpets were blown.” Rav said, “The trumpets that were in the sanctuary were also hidden, but King David used the harp, as stated (in Ps. 57:9), ‘Awake, my glory; awake, O lyre and harp.’” R. Pinchas bar Hama the Priest said, “A harp was hanging above David's bed.²⁶yBer. 1:1 (2d); Ber. 3:b; PRK 7:4; PR 17:3; M. Pss. 22:8; Ruth R. 6:1; Lam. R. 2:19 (22). When midnight arrived, a north wind would blow strongly on it, and it would play of its own accord. Immediately David and the students would arise to occupy themselves with the Torah; and driving sleep from their eyes, they would meditate on the Torah until the dawn arose. Therefore, David said (ibid.), ‘Awake, my glory.’ It is customary for the dawn to awaken the people, but (ibid. cont.) ‘I will awaken the dawn.’” Another interpretation (of Ps. 57:9), “Awake my, glory”: What is the meaning of “my glory?” [My glory is] due to the service of my Creator. For the [evil] drive would say to him, “David, are you not a king? It is customary for kings to arise at three hours into the day; so why are you arising at midnight?” Then [David] said to it, “Empty is my glory. My glory is nothing before the glory of my Creator.” It is therefore stated, “Awake my glory (words which can also be rendered: empty is ['urah] my glory.”²⁷The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. (Ps. 119:62:) “At midnight I will arise to praise You.” David said, “It is my duty to arise at midnight and to praise You for the wonders that You have done with my ancestor (Ruth) at midnight.” It is so stated (in Ruth 3:8–9), “Now it came to pass at midnight that the man was startled, [so he turned aside, and here was a woman lying at his feet. Then he said, ‘Who are you?’] And she said, ‘I am your handmaid Ruth.’” And he said to her, “Lodge for the night.” R. Joshuah ben Levi beRabbi Shalom said, “She said to him, ‘Are you sending me away with [mere] words?’ He said to her (Ruth 3:13) ‘”As the Lord lives,” I am not sending you away with [mere] words.’” (Ruth 3:13:) “As the Lord lives”: [This oath] teaches that he had imposed an oath on his [evil] drive, which was inciting him by saying to him, “You are an unmarried man and she is an unmarried woman. Now is the opportunity that you require.” Immediately this righteous man swore, “As the Lord lives, I am not touching her [tonight].” And not only Boaz, but all the righteous impose an oath on their [evil] drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? “And David said, ‘As the Lord lives, the Lord shall smite him; either he will die when his day comes [or he will go down and perish in battle; the Lord forbid that I lay my hand on the Lord's anointed].’” Why did he swear two times? R. Samuel bar Nahman said, “His [evil] drive came and said to him, ‘If you had fallen into his hand, he would have shown you no mercy and killed you. [Moreover] according to the Torah it is permissible to kill him – one who comes to kill you, rise up and kill him – since here he is pursuing [you].’ He therefore hastened to swear two times, ‘As the Lord lives, I will not kill him.’” Israel said to the Holy One, blessed be He, “Master of the universe, You know the power of the evil drive, how strong it is.” The Holy One, blessed be He, said to them, “Remove it a little in this world, and I will take it away from you in the future.” Thus it is stated (in Is. 62:10), “build up, complete the highway²⁸The biblical text renders, BUILD UP, BUILD UP THE HIGHWAY. [take away some stone (i.e. the evil drive)]!” It also says (in Is. 57:14), “Build up, build up; clear out a way; remove an obstacle (i.e. the evil drive) from the way of my people!” Then in the world to come I will root it out of you, as stated (in Ezek. 36:26), “I will remove the heart of stone from your flesh.”

(Bamidbar 10:2-3) "And the L-rd spoke to Moses, saying: Make for yourself two trumpets of silver": Why was this section stated? Because it is written (Ibid. 9:23) "By word of the L-rd they encamped, and by word of the L-rd they traveled," I might think that since they traveled by the Word and encamped by the Word, there was no need of trumpets; it is, therefore, written "Make for yourself, etc." Scripture hereby tells us that even though they travel by word of the L-rd and encamp by word of the L-rd, trumpets are still needed. "Make for yourself": from what is yours. Similarly, "Take for yourself": from what is yours. Abba Channan says in the name of R. Elazar: Just as it is written (Devarim 10:1) "At that time the L-rd said to me: Hew for yourself two tablets of stone … and make for yourself an ark of wood," and it came only from the congregation," as it is written (Shemot 25:10) "And they shall make an ark of shittim wood," so, (we are to understand that in instances of) "Make for yourself," "Take for yourself," (the materials are coming) from the congregation. Why, then, is it written "make for yourself an ark of wood"? Here ("they shall make" [It is regarded as theirs]) — when they are doing the L-rd's will. There ("make for yourself" [It is regarded as yours (Moses')]) — when they are not doing the L-rd's will. "trumpets": The minimum of trumpets is two. — But perhaps if he wanted to add, he could add. It is, therefore, written "two trumpets" — not more and not less. Variantly: "two trumpets": they were to be similar in appearance, height, and beauty. (Bamidbar, Ibid.) "miksheh": from a solid bar (of silver). "miksheh" connotes the work of a craftsman, a hard substance, and beaten work. "and they shall be for you for convoking the congregation": to gather the congregation for the traveling of the camps.