Midrash sur Les Nombres 23:10

(Jos. 10, 13) And the sun stood still .........written in the book of Yashar. What is the book of Yashar? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to (Genesis) the book in which the birth of Abraham, Isaac, and Jacob, who are named Jesharim (the upright), as it is said (Num. 23, 10) Let me die the death of the righteous Jesharim, etc. And where is it hinted [that such a miracle will occur with Joshua]? From (Gen. 48, 19) And his seed shall become a multitude of nations, i.e., when shall his seed become a multitude of nations? At the time when Joshua stopped the sun. (Jos. 10, 13) And the sun stood still in the midst of the heavens, and hastened not to go down about a whole day. How many hours? Said R. Joshua b. Levi: "Twenty-four hours; it went six [hours] and stopped six, went six, and stopped six, the entire episode lasting a whole day." R. Elazar said: "Thirty-six hours, it went six [hours] and stopped twelve, it went six, and stopped twelve; its stopping time was equal to a whole day [24 hours]." R. Samuel b. Nachmeni said: "Forty-eight, it went six and stopped twelve, went six and stopped twenty-four, for it is said, And it hastened not to go down about a whole day." According to the above, they differ in the additional hours of that day.We are taught in a Baraitha: Just as the sun stopped for Joshua, so also did it stop for Moses. An objection was raised from (Ib. ib. 14) And there was no day like that before it or after it. If you wish, in the time of Moses it stopped for fewer hours, or if you wish, it may be said that in Moses' time there were no hailstones mentioned, as the passage says (Ib. ib. 11) And it came to pass, as they fled from before Israel, etc., that the Lord cast down great stones, and said: To teach the sons of Judah the bow, Behold it is written in the book of Yashar. What does Yashar mean? Said R. Chiya b. Aba in the name of R. Jochanan: "This refers to Genesis [as said above]. And where is it hinted [that Judah will be fighters]? It is written (Gen. 49, 8) Thy hand shall be on the neck of thy enemies. Which is the weapon that needs the hand against the neck? It is the how," R. Elazar, however, maintains that the book of Yashar refers to Deuteronomy. And why is it named Yashar? Because there is a passage (6, 18) And thou shalt do that which is right (Yashar) and good in the eyes of the Lord. And where is the intimation of this? (33, 7) Let the power of his hands. And which is the weapon for which both hands are needed? It is the bow." R. Samuel b. Nachmeni said: "It refers to the book of Judges. And why is it called Yashar? Because therein is written (17, 6) Every man did what seemed right (Yashar) in his eyes. And where is it intimated [in the Biblical text]? (3, 2) To teach them war. And what is the weapon for which teaching is necessary? This is the bow. And whence do we know that this refers to Judah? The passage reads (Ib. 1, 1) Who shall go up for us first against them? And the Lord said: 'Judah shall go up.' "

2) R. Shimon says: "And if you offer a meal-offering of bikkurim to the L–rd": This meal-offering is mandatory. I might think it is voluntary; it is, therefore, written (Bamidbar 23:10): "and you shall bring the omer, the first (grain) of your harvest to the Cohein" — it is mandatory.

Rabbi Yehoshua ben Levi said: If the nations had known how beneficial the Tent of Meeting was for them, they would have surrounded it [to protect it] with military encampments and fortifications, as until the Tent of Meeting stood, they would hear the sound of divine speech, and would lose control of their bowels in the halls of their palaces.⁴⁴Many of them lost control of their faculties and even died due to the fear and trepidation involved in hearing the divine speech. That is what is written: “For who of all flesh who heard the voice of the living God… [has lived?]” (Deuteronomy 5:23). Rabbi Simon said: The divine speech would emerge in two forms; an elixir of life for Israel and an elixir of death for the nations of the world. An elixir of life for Israel, “[Has a people heard the voice of God speaking…] as you heard, and lived?” (Deuteronomy 4:33); you heard and lived. And an elixir of death for the nations of the world, they heard and died. Therefore it says: “Under the apple tree I roused you” (Song of Songs 8:5).⁴⁵The apple tree is understood here as an allusion to Mount Sinai (Maharzu). The verse indicates that God roused Israel from the dead after speaking to them, whereas He did not rouse the nations of the world who heard Him speak (Etz Yosef).
“[The Lord called to Moses, and spoke to him] from the Tent of Meeting” (Leviticus 1:1). Rabbi Ḥiyya taught that from there the voice would stop and would not emerge outside the tent. Rabbi Yitzḥak said: Before the Tent of Meeting stood, prophecy was found among the nations of the world. Once the Tent of Meeting stood, prophecy ceased from them. From there, “I grasped him and I would not release him” (Song of Songs 3:4).⁴⁶This is expounded in reference to prophecy. If you say: But did Bilam ben Beor not prophesy? Say, it was for the benefit of Israel that he prophesied, as it is stated: “How goodly are your tents, Jacob” (Numbers 24:5); “one has seen no iniquity in Jacob” (Numbers 23:21); “for there is no divination in Jacob” (Numbers 23:23); “who has counted the dust of Jacob” (Numbers 23:10); “a star has risen from Jacob” (Numbers 24:17); “one from Jacob will rule” (Numbers 24:19).