מדרש על שמות 4:19

NEDARIM (Fol. 7b.) Rabbi Chanin said in the name of Rab: "Whoever hears his associate mentioning the name of the Lord [in vain] must put the latter under ban. And if the listener does not put him under ban, then he himself deserves to be placed under ban; for wherever the mentioning of God's name is frequent, poverty is frequent, and poverty is equal to death, as it is said (Ex. 4, 19) For all the men are dead, etc. And we are taught in a Baraitha, Simon b. Gamaliel says: 'Wherever our sages fixed their eyes, death or poverty followed.' "

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert, in the tent of meeting.” Before the tent of meeting was set up, He spoke with him in the bush, as stated (in Exod. 3:4), “and God called him from the bush.¹³Numb. R. 1:3. After that He spoke with him in Midian, as stated (in Exod. 4:19), “Then the Lord said unto Moses in Midian.” After that He spoke with him in Egypt, as stated (in Exod. 12:1), “Then the Lord spoke unto Moses and unto Aaron in the land of Egypt.” After that He spoke with him at Sinai, as stated (in Lev. 25:1), “Then the Lord spoke unto Moses on Mount Sinai.” When the tent of meeting was set up, He said, “Humility is beautiful,” as stated (in Micah 6:8), “and to walk humbly with your God.” [So] He began to speak with him in the tent of meeting. Likewise David also says (in Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” “The king's daughter” – that is Moses, as stated (Exod. 2:10), “and she brought him to the daughter of Pharaoh, and he was a son to her.” And it is written (in Is. 19:4), “And I will deliver the Egyptians into the hand of a harsh lord.” – these¹⁴Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians; (ibid., cont.) “and a strong king shall rule over them” – this is Moses, who was king of Torah, which is called strength, where it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” Ergo (in Ps. 45:14), “All glorious is the king's daughter within.” (Ibid., cont.) “Her clothing is of gold brocade.” This is Aaron, since it is stated (in Exod. 28:13), “And you shall make a gold brocade.” Hence, our masters have said, “Every bride who conceals herself (because of modesty), even though she be an [ordinary] Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14), ‘All glorious is the king's daughter within; her clothing is of gold brocade.’” The Holy One, blessed be He, said, “My honor is like this” – that He speak from within, as stated (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him.” R. Joshua ben Levi said, “If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments¹⁵Lat. castra. in order to protect it,¹⁶Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in I Kings 8:41-42), ‘And likewise, unto the foreigner, who is not of Your people Israel […] may You hearken [unto him] from heaven […] and do according to all that the foreigner cries out unto You.’ But when he comes to Israel, what is written? (In II Chron. 6:30) ‘and You shall give to each one according to all his ways, since You know his heart.’ Solomon said, ‘Master of the universe, if he is worthy, give to him; if he is not worthy, do not give to him.’” Moreover, you should not [only] say that the Temple [was auspicious for them]. In fact, if it had not been for Israel, no rain would ever have come down¹⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that rain falls and that the Holy One, blessed be He, has [the sun] shine in this world. And in the future, the peoples of the world shall see, how the Holy One, blessed be He, clings to Israel, and they shall cling to them [as well], as stated (in Zech. 8:23), “Let us go with you for we have heard that God is with you.”

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4).
“He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim].
“He built against me and surrounded me with gall and hardship” (Lamentations 3:5).
“He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38). “And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan.
“He settled me in darkness, like those long dead” (Lamentations 3:6).
“He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12).¹⁰Aaron said this in reference to Miriam, who was afflicted with leprosy, when he asked Moses to pray on her behalf. One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.¹¹The Sages identified the men seeking Moses’s life as Datan and Aviram (see Avoda Zara 5a). They were not yet dead, as they later participated in Koraḥ’s uprising (see Numbers 16:1–2).

We are taught in Baraitha that R. Joshua b. Karcha says: "Circumcision is so important that all the merits which Moses our teacher acquired were not sufficient to protect him in the hour when he was indifferent to circumcision, as it is said (Ex. 4, 24) And it came to pass on the way at the lodging place, that the Lord met him and sought to hill him." R. Josi says: "God forbid to think that Moses was slow in circumcising his child, but Moses said thus to himself: 'Shall I circumcise [my child] and then go on my journey, it might prove dangerous to it, as it is written (Gen. 34, 25) And it came to pass on the third day, [after the circumcision, when they were sore. Shall I circumcise my child and remain here three days [until it heals,] the Holy One, praised be He! said unto me (Ex. 4, 19) Go return unto Egypt! [Consequently, he left his child uncircumcised.] But why then was he punished? Because when he arrived at the inn he attended (Fol. 32) to things concerning the lodging first, [and did not perform the circumcision,] as it is said (Ib. ib.) And it came to pass on the way in the lodging." Rabban Simon b. Gamiliel says: "Satan did not want to kill Moses our teacher, but he wanted to kill the child, as it is said (Ib., ib., 25) Surely a bloody relative art thou to me. Now let us see who is called a relative, Moses, or the infant? Surely we must say that it refers to the infant." R. Juda b. Z'bina lectured: "At the time when Moses was indifferent to circumcision, the angels Aph and Chemah came and swallowed him, and they left nothing of him except the legs. Immediately, then Zipporah took a flint and cut off the foreskin of her son, etc., and then he withdrew from him. And Moses then wanted to kill them (the angels), as it is said (Ps. 37, 8) Cease from anger, (aph) and forsake wrath (Chemah)." Others, however, say that he did not kill the Angel Chemah, as it is said (Ez. 27, 4) Wrath (Chema) have I not. Behold it is written (Deut. 9, 19) For I was afraid of the anger (Aph), and the wrath [Chemah], hence they did exist? We must therefore say that there were two angels called Chemah. And if you wish we may explain that the latter refers only to the troop commanded by Chemah.

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

(Fol. 64b) R. Jochanan said in the name of R. Simon b. Jochai: "Wherever you find the words nitzim, or nitzabim [written in the Pentatuch,] it refers to no one but Dathan and Abiram." If so, then how will you explain the passage (Ex. 4, 19) For the men are dead, etc., referring to Dathan and Abiram, and yet on occasions which happened many years later the words nitzim and nitzabim are found mentioned in the Torah? Resh Lakish therefore explained that they became poor." Resh Lakish said: "A man who has no children is accounted as dead, as it is said (Gen. 30, 1) Give me children or else die, and we are taught in a Baraitha that four are accounted as dead: — The pauper, the leper, the blind man, and he who is childless. That a pauper is accounted as dead we derive from the above quoted passage: For the men are dead; the leper, we derive from the following passage (Num. 12, 12) Let her not be as a dead-born child; That a blind one is accounted as dead we derive from this passage (Lam. 3, 6) In dark places hath He set me to dwell, like the dead of olden times; and that one who is childless is accounted as dead we infer from the passage. Give me children or else I die."

(Fol. 65) We are taught in a Baraitha: whoever makes a vow prohibiting his neighbor to enjoy anything of him cannot get a nullification of that vow except in the presence of the man who was involved in that vow. Whence do we learn this? Said Rab Nachman, and according to others R. Jochanan: "It is written (Ex. 4,19) And the Lord said unto Moses in Midian, etc.; i.e., the Lord said unto him: 'In Midian hast thou made a vow and in Midian go and nullify the vow,' as it is written (Ib. 2, 21) And Moses was content (Yoel) to dwell with the man, and the word, yoel [which is the origin of Alla] refers to nothing else but an oath, as it is written (Ez. 17, 13) And bound him with an oath (Alla); and again it is written (Chr. 36, 13) And he also rebelled against King Nebauchadnezzar, who had made him swear by God." What was Zedekiah's rebellion? Zedekiah found Nebuchadnezzar eating a live hare. [Abashed by his action] Nebuchadnezzar said to Zedekiah: "Swear unto me that thou wilt not reveal this against me, so that thou wilt not belittle me [in the eyes of the people."] The latter swore unto him. At the end Zedekiah felt sorry and asked that his oath be nullified. When he revealed the entire incident, Nebuchadnezzar was informed that the sages had disgraced him. Whereupon he sent and brought the Sanhedrin together with Zedekiah, and said to them: "Have you seen what Zedekiah has done? Did he not swear in the name of Heaven that he would not reveal the incident?" Whereupon the Rabbis replied: "He asked for annulment of his oath." Nebuchadnezzar then said to them: "Is it proper to ask for an annulment of an oath?" "Yea," they replied to him. "Is it not necessary that such an annulment should be asked in the presence of him who is involved in the vow?" Nebuchadnezzar asked. "Of course, in his presence," replied the Sanhedrin. "If so, then what have you done? Why have you not told Zedekiah [that he has to get an annulment in my presence]?" Immediately following this (Lam. 2, 10) The elders of the daughters of Zion sit upon the ground, they keep silence. Whereupon R. Isaac said: "From this it might be inferred that they removed the pillows from under their seats."

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

(Exod. 2:13:) WHEN HE WENT OUT ON THE SECOND DAY, HERE THERE WERE TWO HEBREW MEN FIGHTING (NTsYM). R. Abbahu said that they were emitting sparks (NYTsWTsYN) from their heels.⁹⁷Thus R. Abbahu understands the verse to read: HERE THERE WERE TWO HEBREW MEN SPARKING. (Ibid., cont.:) SO HE SAID TO THE WICKED ONE: WHY ARE YOU STRIKING YOUR NEIGHBOR? R. Isaac said: You learn from here that whoever raises his hand against his comrade is called wicked, since it is stated (ibid.): SO HE SAID TO THE WICKED ONE.⁹⁸Cf. Sanh. 58b. He said to him (in Exod. 2:14): WHO APPOINTED YOU <A PRINCE AND A JUDGE OVER US>? R. Judah b. R. Shallum the Levite said: Moses said to the Holy One: Sovereign of the World, why is this people enslaved? There are seventy nations in the world and none of them are enslaved except this nation alone. Surely this sin is known, even as written (in Exod. 2:14, cont.): SURELY THE MATTER IS KNOWN, since you were not were enslaved for nothing. What did Moses do (in Exod. 2:15)? BUT MOSES FLED FROM BEFORE PHARAOH and went into Midian <to be> with Jethro. (Prov. 22:29:) SOMEONE DILIGENT AT HIS WORK. This is Moses. (Ibid., cont.:) HE SHALL STAND BEFORE KINGS. This refers to Pharaoh. (Ibid., cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This refers to Jethro. Thus the Holy One said to him (i.e., Moses, in Exod. 4:19): <THEN THE LORD SAID UNTO MOSES IN MIDIAN: > GO BACK TO EGYPT. Then he said to him (in Exod. 9:13): GO EARLY IN THE MORNING <TO PRESENT YOURSELF BEFORE PHARAOH>. R. Nehemiah said: See, you have made the holy profane and the profane holy. (Prov. 22:29:) HE SHALL STAND BEFORE KINGS, <i.e.,> before the Holy One; (ibid., cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE (rt.: HShK). This refers to Pharaoh, as stated (in Ezek. 30:18): IN TEHAPHNEHES⁹⁹Heb.: THPNHS. Cf. Jer. 43:9, according to which Pharaoh’s house was located at THPNHS. THE DAY SHALL BE DARKENED (rt.: HShK) < WHEN I BREAK THERE THE YOKES OF EGYPT>.

Another interpretation (of Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE; <HE DOES GREAT THINGS WHICH WE DO NOT UNDERSTAND>. When did the Holy One do marvels with his voice?¹⁰⁸Tanh., Exod. 1:26. When the Holy One desired to send Moses on his mission to redeem Israel, he was in Midian <and> afraid of Pharaoh from whom he had fled lest he kill him. It is so stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH…. When the oracle was revealed to him in Midian and told him to return to Egypt, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN: GO BACK TO EGYPT, the oracle was divided into two voices and became two faces.¹⁰⁹Gk.: duo prosopa. In Midian Moses heard (according to Exod. 4:19): GO BACK TO EGYPT, while in Egypt Aaron heard (according to Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. But whoever was in the middle did not hear anything. Ergo (in Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE.

Another explanation of God thundereth marvelously with his voice (Job 37:5). When did the Holy One, blessed be He, perform these miracles with His voice? He did so at the time he wished to send Moses to Pharaoh to redeem the Israelites from Egypt. When Moses was in Midian, he was afraid to go to Pharaoh, so the Lord revealed Himself him and told him: Go, return into Egypt (Exod. 4:19). These words divided themselves into two distinct sounds and took two different forms. Moses heard the voice in Midian saying: Go return into Egypt, and Aaron heard it saying: Go, meet Moses (ibid., v. 27), while those in between heard nothing at all. Hence, God thundereth marvelously, etc.

Were they dead? Were they not alive? Only they had diminished their wealth. Hence thou mayest learn that all who lose their wealth are as though they were dead, therefore it is said, "For all the men are dead who sought thy life" (Ex. 4:19). (God) said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He replied to Him: Sovereign of all worlds! "Send by the hand of him whom thou wilt send" (Ex. 4:13)—that is to say, by the hand of that man whom Thou wilt send in the future. He said to him: I have not said, "Come and I will send thee to Israel," but "Come and I will send thee unto Pharaoh" (Ex. 3:10). And as for that man of whom thou sayest that I should send him to Israel in the future that is to come, so it is said, || "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. iv. 5). "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (ibid. 6).