מדרש על שמות 4:6

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")?⁴⁵Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁴⁶It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.⁴⁷Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁸I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴⁹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.” What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁵⁰Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

And < how is it shown > for the evil eye (i.e., for being miserly)? R. Isaac said: When a someone's eye is too evil (i.e., when someone too miserly) to lend out his possessions, < and when > someone goes and says: Lend me your scythe, lend me your ax, or any object, and he says to him: I do not have one, what does the Holy One do to him?³⁷Cf. Yoma 11b. He afflicts his house with leprosy. When he comes to the priest and says to him: Something like a plague has appeared in the house belonging to me, he commands (according to Lev. 14:45): LET HIM BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES. Then everybody will see his implements, when they {bring them out and lug them} [lug them and bring them] outside. So they publicize³⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say: Did he not say: I do not have a scythe; I do not have an ax? See, he does have such and such an object, but he did not want to lend it. So his eye is evil (i.e., he is miserly), [and he is exposed]. Where is it shown? Where it says so (in Job 20:28): THE PRODUCE OF HIS HOUSE SHALL DEPART, POURED OUT IN THE DAY OF HIS WRATH. Moreover, there are also some who say: < Leprosy > also < comes > for vulgarity. < How is it shown? >³⁹This necessary addition is found in the parallel of Tanh., Lev. 4. From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM […; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar. < Leprosy > also < comes > upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY SHALL NOT BELIEVE ME. The Holy One said to him: They are believers < and > children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED; the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT⁴⁰Cf. the Masoretic Text, which would be translated PLEASE PUT. YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW.] The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND < ALSO > HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

(Lev. 8:3:) “And assemble the whole congregation.” The Holy One, blessed be He, said to Moses, “Pay him honor in front of all Israel, in order that they may see him today when he enters the high priesthood. [In addition,] you are to warn them not to rebel against the priesthood like Korah and his crowd (in Numb. 16:1-35). For I know that Uzziah is going to arise and rebel against the priesthood (in II Chron. 26:16-21).” Thus it is stated (in Numb. 17:5), “It was to be a reminder to the Children of Israel that no outsider [who was not of Aaron's seed] should draw near [to offer incense before the Lord].” He (i.e., Uzziah) was not of Levi's seed, as Korah was [of Levi's seed], and not of Aaron’s seed. Immediately (in II Chron. 26:19), “Uzziah, holding the censer and ready to burn incense, got angry; but as he got angry with the priests, leprosy broke out on his forehead.” [So Moshe] said to [God], “According to the judgement that You did to Korah You would do to him?” He said to him, “No, (Numb. 17:5, cont.), ‘let him not be like Korah and his crowd.’” He said to Him, “And how do You act toward him?” He said to him (ibid., cont.), “as the Lord spoke to him through Moses.” [So] he said to Him, “And what is that?” He (the Holy One, blessed be He,) said to him (Moses), “Just as I did to your hand (in Exod. 4:6), ‘and when he withdrew it, behold it was leprous, (as white) as snow’; so will I do to him.” Therefore (in Lev. 8:3), “And assemble the whole congregation”.

Resh Lakish said: "He who suspects an innocent man will receive bodily punishment, for it is written (Ex. 4, 1.) But, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed in the Lord. Thou wilt finally not believe, as it is said (Num. 20. 12.) Because ye have not had confidence in Me. Whence do we learn that he was punished? It is written (Ex. 4. 6.) And the Lord said furthermore unto him, 'Do put thy hand upon thy bosom.' etc." Raba. and according to others. R. Jose, the son of R. Chanina, said: "The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is written (Ib.) And when he pulled it away from his bosom, behold, if has turned again as his other flesh, i.e., as soon as he pulled it away from his bosom, it had turned again as his other flesh." And Aaron's staff swallowed up their staves (Ib. 7, 12). R. Elazar said: "This was a miracle within a miracle."

(Num. 1, 2) So that they rose up before Moses, with certain men of the children of Israel in number two hundred and fifty, — i.e., the distinguished of the congregation. Called to the assembly; i.e., who were able through their wisdom to intercalate months and establish leap years. Men of renown; i.e., whose name was renowned through all the world. And Moses heard it, and fell upon his face. What had he heard? Samuel b. Nachmeni said in the name of R. Jonathan: "That they suspect him of adultery, as it is said (Ps. 106, 16) Moreover, they envied Hoses." (Num. 16) And Moses went to Dathan and Abiram. Resh Lakish said: "Infer from this that one must do all that he can not to strengthen a quarrel (since he himself who was a king went to Dathan and Abiram); for Rab said: 'He who strengthens a quarrel transgresses a negative commandment'." (Ib. 17, 5) That he become not as Korah and as his company. R. Ashi said: "Such is worthy to be punished with leprosy; for here (Ib.) it is written, by the hand of Moses, and it is written there (Ex. 4, 6) And he put his hand into his bosom, etc." R. Jose said: "He who fights against the kingdom of David deserves to be bitten by a snake, for it is written here (I Kings, 1, 9) … by the stone Zoheleth, and it is written there (Deut. 32, 24) With the poison of Zochle aphar (serpents)."

"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.

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to Moses: Pay him honor in front of all Israel, in order that they may see him when he enters the High Priesthood.⁴⁶Tanh., Lev. 2:11. In addition, you are to warn them not to rebel against the priesthood like Korah and his crowd (in Numb. 16:1–35). For I know that Uzziah is going to arise and rebel against the Priesthood (in II Chron. 26:16–21). Thus it is stated (in Numb. 17:5 [16:40]): IT WAS TO BE A REMINDER TO THE CHILDREN OF ISRAEL THAT NO OUTSIDER < WHO WAS NOT OF AARON'S SEED > SHOULD DRAW NEAR < TO OFFER INCENSE BEFORE THE LORD >…. He (i.e., Uzziah) was not of Levi's seed just as Korah was < not of Levi's seed >. It (i.e., the altar covering of Numb. 17:4 [16:39]) gave him a reminder: What you did to Korah you would do to him. It said to him (ibid., cont.): LET HIM NOT BE LIKE KORAH AND HIS CROWD. He said to it: And how did you act toward him? It said to him (ibid., cont.): AS THE LORD SPOKE TO HIM THROUGH MOSES. He (the Holy One) said to him (Moses): Just as I did to your hand (in Exod. 4:6): AND WHEN HE WITHDREW IT {FROM HIS BOSOM}, BEHOLD IT WAS LEPROUS, < AS WHITE > AS SNOW; so will I do to him (in II Chron. 26:20–21). Therefore (in Lev. 8:3): AND ASSEMBLE THE WHOLE CONGREGATION.

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

He said to him: You have uttered slander against my children. Just as, when the serpent uttered slander (in Gen. 3:4–5), I afflicted him with leprosy;⁹³According to Gen. 3:14, THEN THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, YOU ARE MORE CURSED arur. The midrash apparently identifies the curse with leprosy (tsar‘at). See Exod. R. 3:13, which specifically cites Gen. 3:14 and identifies the curse with leprosy. so also with you (in Exod. 4:6): PLEASE PUT YOUR HAND IN YOUR BOSOM. SO HE PUT HIS HAND {UNTO} [IN] HIS BOSOM; AND, WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW. The Holy One said to him: You say of my children that they will not believe; yet they are believing children of believers. (Exod. 4:9:) AND IT SHALL COME TO PASS THAT, IF THEY DO NOT EVEN BELIEVE THESE TWO SIGNS: The Holy One gave him a hint. He said to him: From where do you get yours (i.e., your sentence for your unbelief in vs. 1)? From the water, as stated (in vs. 9, cont.:) YOU SHALL TAKE SOME WATER FROM THE NILE.

Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished,³¹Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13). for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).

(Moses) spake before Him: Sovereign of all worlds ! Give me a wonder or a sign. He said to him: Cast thy staff to the ground. He cast his staff to the ground, and it became a fiery serpent. Why did the Holy One, blessed be He, show unto Moses (a sign) with a fiery serpent, and why did He not show it to him with something else? But just as the serpent bites and kills the sons of man, likewise Pharaoh and his people bit and slew the Israelites. Afterwards it became again like a dry stick. Thus He spake: Likewise Pharaoh and his people shall become like this dry stick, as it is said, "And the Lord said unto Moses: Put forth thine hand, and take it by the tail" (Ex. 4:4). He spake before Him: Sovereign of all worlds ! Give me a wonder. He said to him: "Put now thine hand into thy bosom" (Ex. 4:6). And he put his hand into his bosom, and he brought it out leprous like snow. Why did the Holy One, blessed be He, show unto Moses (a sign) by means of an unclean thing, and (why) did He not show it by means of a clean thing? But just as the leper is unclean and causes uncleanliness, likewise Pharaoh and his people were unclean, and they caused Israel to be unclean. Afterwards (Moses) became clean again, and He spake to him: Likewise shall Israel become clean from the uncleanliness of the Egyptians, as it is said, "And he said, Put now thine hand into thy bosom" (ibid.).

(Bamidbar 12:10) "And the cloud departed from above the tent": An analogy: A king says to a pedagogue: "Chastise my son — but not until I leave!" For a father is mercifully inclined to his son. Now does this not follow a fortiori, viz.: If the L-rd is mercifully inclined to the righteous in the time of His wrath, how much more so in the time of His (good) will! As it is written (Isaiah 49:8) "In a time of (good) will I (most certainly) will answer you!" (Ibid.) "And, behold, (after the cloud had departed), Miriam was as leprous as snow": We are hereby taught that she was stricken with intense (i.e., highly visible) leprosy, and that she was fair-skinned (for which reason it looked like snow). And thus is it written (Shemot 4:6) "And the L-rd said further to him (Moses): Place now your hand into your bosom … and, behold, his hand was leprous as snow." (Ibid.) "And Aaron 'turned'": He was "turned" from his leprosy. R. Yehudah b. Betheira says: He who says that Aaron was stricken (with leprosy) is destined to pay for it. He who spoke and brought the world into being covered up for him (by not mentioning it explicitly in the verse) and you would reveal it! He who says that Tzelafchad was the mekoshesh ("the wood gatherer" [viz. Bamidbar 15:32]) is destined to pay for it. He who spoke and brought the world into being covered up for him and you would reveal it! And he who says that the ban was placed on Akavya b. Mehalalel (viz. Berachoth 19a) is destined to pay for it. "And Aaron turned to Miriam, and, behold, she was leprous": Scripture hereby apprises us that whenever he looked at her she became leprous. (Ibid. 11) "And Aaron said to Moses: Pray, my lord, do not impute transgression to us in that we have been foolish and have sinned.": He said to him: If we have been willful (in our sin), forgive us, as if we were unwitting. (Ibid. 12) "Let her not be as a dead one": Just as a dead body imparts tumah in a tent, so, a leper imparts tumah by entrance (into a house). Aaron hereby said: Our sister loses on all accounts: I (being her kin) cannot quarantine her nor declare her tamei nor declare her clean. In passing we learn that Aaron expounds that one (a Cohein) does not inspect the plague-spots of his kin. "who leaving his mother's womb": He should have said "who leaving our mother's womb," but Scripture here is being euphemistic. "and half his flesh has been consumed": He should have said "and half our flesh," as in (Bereshit 37:27) "for he is our brother, our flesh," but Scripture here is being euphemistic. (Ibid. 13) "And Moses cried out to the L-rd, saying: 'Lord, I pray You; heal her, I pray You.'": Scripture hereby teaches us proper conduct — that one's requests should be prefaced by two or three words, of imploration. And what is the intent of "saying"? Moses said: Answer me whether You will heal her or not — and the Holy One Blessed be He answered him, viz. (14) "And the L-rd said to Moses: Now if her father had spat in her face, etc." R. Elazar b. Azaryah says: In four places Moses requested (to be answered by the Holy One Blessed be He), and he was answered. Similarly, (Shemot 6:12) "And Moses spoke before the L-rd, to say: "The children of Israel would not listen to me, etc." What is the intent of "to say"? Moses asked the L-rd to answer him whether or not he would redeem them. And He did answer him (Ibid. 7:4) "And I will take out My hosts. My people, Israel, from the land of Egypt." Similarly, (Bamidbar 27:15) "And Moses spoke to the L-rd to say: (16) Let the L-rd, the G-d of the spirits of all flesh, appoint a man over the congregation." What is the intent of "to say"? Moses said to Him: Answer me as to whether or not You will appoint leaders (for them). And He did answer him, (Ibid. 18) "Take for yourself Joshua the son of Nun." Similarly, (Devarim 3:23) "And I implored the L-rd at that time to say." What is the intent of "to say"? He said to Him: Answer me as to whether or not I will enter the land. And He did answer him, (Ibid. 26) "It is enough for you, etc." Here, too, let "to say" not be written. But, (the intent is that) he asked Him to answer whether or not He would heal her, and He answered "Now if her father had spat in her face, etc." (Bamidbar, Ibid. 13) "G-d, I pray You; heal her, I pray You": Why did Moses not prolong his prayer? So that Israel not say "His sister is in distress and he stretches out his prayer." Variantly: It is not that Moses prays and the L-rd hears his prayer, but (in the order of) (Iyyov 22:28) "You (the tzaddik) will decree, and it will be fulfilled for you," (Isaiah 58:9) "Then, when you (the tzaddik) call, the L-rd will answer." R. Eliezer was asked by his disciples: How long shall a man be in his prayer? He answered: Not longer than Moses, of whom it is written (Devarim 9:18) "And I fell down before the L-rd (in prayer) as at first, forty days and forty nights." And how short should he be in prayer? He answered: Not shorter than Moses, of whom it is written "G-d, I pray You; heal her, I pray You." There is a time to be short and a time to be long.