מדרש על במדבר 13:23

Rabbi Simon in the name of Rabbi Yehoshua ben Levi and Rabbi Ḥama, father of Rabbi Hosea in the name of Rabbi: Chronicles was given only to be expounded;⁵³The midrash will continue by citing and expounding three verses from Chronicles. One opinion interprets the verses as alluding to Raḥav, one opinion interprets them as alluding to David, and another opinion interprets them as referring to Moses. that is what is written: “The sons of Shela, son of Judah: Er, father of [avi] Lekha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Lekha. “And Lada, father of [avi] Maresha” (I Chronicles 4:21) – the President of the Court [Av Beit Din] of Maresha.
“And the families of the house of those who wrought fine linen” (I Chronicles 4:21) – this is Raḥav the prostitute, who concealed the spies in flax;⁵⁴Linen is made of flax. that is what is written: “She hid them in stalks of flax” (Joshua 2:6). Rabbi Yehuda ben Rabbi Simon said: Her occupation was with perfumes.⁵⁵Perfumed branches, including flax branches. “To the house of Ashbea” (I Chronicles 4:21), as the spies took an oath [nishbe’u] to her, as it is stated: “Now, please, take an oath to me by the Lord” (Joshua 2:12). “And Yokim” (I Chronicles 4:22), as they fulfilled [shekiyemu] the oath to her; that is what is written: “The young spies came, [and took out Rahab…and they took out all her families…]” (Joshua 6:23). Why does the verse state: “And they took out all her families”? Rabbi Shimon ben Yoḥai taught: Even if her family consisted of two hundred people, and they went and joined two hundred other families, they would all be rescued, thanks to her. All her family is not stated, but rather “all her families.” “And the people of Kozeva” (I Chronicles 4:22), as she deceived [kizva] the king of Jericho, as it is stated: “She said: Yes, the men came to me…” (Joshua 2:4).⁵⁶She continued: “I do not know from where they were, they fled, and I do not know where they went.” “And Yoash” (I Chronicles 4:22), because she despaired [nitya’asha] of life.⁵⁷She endangered her life to protect the spies. “And Saraf” (I Chronicles 4:22), as she prepared herself to be burned [lisrufin]. “Who had dominion over Moav [ba’alu leMoav]” (I Chronicles 4:22), she came [ba’a] and cleaved to Israel, and her actions arose [alu] to her Father [le’aviha] in Heaven. “And Yashuvi Laḥem ” (I Chronicles 4:22), she cleaved to Israel, who received the Torah in which it is written: “Come eat of my bread [laḥmi]” (Proverbs 9:5).⁵⁸Torah is likened to bread; just as bread provides physical sustenance, Torah provides spiritual sustenance. “And the matters are ancient” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Rabbi Simon say: These matters are vague here, but explicit elsewhere.⁵⁹In the book of Joshua.
“They are the potters” (I Chronicles 4:23) – these are the spies; that is what is written: “Joshua bin Nun sent from Shittim [two men, spies, secretly [ḥeresh], saying…]” (Joshua 2:1). Rabbi Yehuda and Rabbi Neḥemya, one said: They had carpenter’s tools in their hands; spies, carpenters [ḥarash], saying...”⁶⁰The word ḥeresh should be read ḥarash, carpenter. Thus, the verse means that the spies were to say that they were carpenters. Rabbi Neḥemya says: Earthenware vessels were in their hands, “crafting earthenware [ḥeres], saying.⁶¹Thus, the verse means that the spies were to say they were potters engaged in crafting earthenware vessels. Rabbi Shimon ben Yoḥai taught: Ḥeresh, in its plain sense [of one who is deaf and mute]; he said to them: Conduct yourselves like deaf mutes and you will ascertain their secrets. Rabbi Shimon ben Elazar says: By conducting yourself like deaf mutes you will ascertain their conduct.
“And the dwellers among the plants” (I Chronicles 4:23), as they were experts in planting, on the basis of what is said: “They cut a vine branch from there” (Numbers 13:23). “And a fence” (I Chronicles 4:23), as she [Raḥav] concealed them behind the fence, as it is stated: “She said to them: Go to the mountain” (Joshua 2:16).⁶²She advised them on where to hide in such a way that they would be concealed as one who is behind a fence. Some say that the Divine Spirit rested upon her before Israel entered the Land. How did she know that they would return in three days?⁶³She advised the spies to hide in the mountains for three days, until the pursuers would cease their pursuit and return to the city (Joshua 2:16). From here [it may be derived that] the Divine Spirit rested upon her. “They dwelt there with the king in his service” (I Chronicles 4:23) – from here they said: Ten priests, prophets, emerged from Raḥav the prostitute: Jeremiah, Ḥilkiya, Seraya, Maḥseya, Ḥanamel; Shalum, Barukh, Neriya, Ezekiel, Buzi. Some say: Ḥulda the prophetess, too, was among the descendants of Raḥav the prostitute.

R. Juda said: "My father Chalafta, R. Elazar b. Massia, and Chanania b. Chachinai were standing upon these stones and they have declared that the approximate weight of each of them is forty sahs, and we have a tradition that a load which one can lift up and put on his shoulders, is the third portion of the weight he can carry. Hence, we can estimate the exact weight of a grape cluster, concerning which it is said (Num. 13, 23) And they carried it upon a pole between two, which is explained in the following Baraitha: Since the passage says. And they carried it, is it not understood that two carried it? Why should it say two? We must therefore say that two stands for two barrows. R. Isaac said it might be inferred from this, that they had two barrows arranged as a combination of balancing poles [for four pairs of carriers]. How so? Eight carried one cluster of grapes, one carried a pomagranate and one carried a fig; Joshua and Caleb carried nothing. The reason is either because they were distinguished people for whom it was not befitting to carry or because they did not join in the plot of the spies. There is a difference of opinion between R. Ami and R. Isaac Nafcha. One said that according to R. Juda's opinion, mentioned above, (Ib. b) Israel passed the Jordan in the same way as they were encamped, while according to R. Elazar b. R. Simon's opinion they crossed the Jordan one after the other. But the former claims that according to both, R. Juda and R. Elazar b. R. Simon, Israel crossed the Jordan in accordance with their encampment, their disagreement, however, consists in the fact that one maintains a human being is lighter than water, and the other believes that water is lighter than a human being.

Another matter: “Your branches [shelaḥayikh] are an orchard of pomegranates” – the Holy One blessed be He is destined to transform your desolation [shelaḥayikh] into a pomegranate orchard in the future. What is that?¹⁵¹What is the source of water with which God will accomplish this? It is the well. From where did Israel pour libations all the forty years that they spent in the wilderness? Rabbi Yoḥanan said: From the well,¹⁵²Most libations in the Tabernacle and Temple were from wine. The midrash is saying that the well facilitated the growth of vineyards in the wilderness. and most of their pleasure was from there, as Rabbi Yoḥanan said: The well would produce for them types of vegetation, types of grains, types of trees. Know that it is so, as when Miriam died and the well ceased for them, they would say: “Not a place of seed, figs, or wine” (Numbers 20:5).
Rabbi Levi said: From the cluster, on the basis of: “They cut from there a vine with one cluster of grapes [and they bore it upon a pole between the two]” (Numbers 13:23). Is that possible? Rabbi Abba bar Kahana said: Fruits were larger at that time. The Rabbis say: It was from what the idolatrous merchants would sell to Israel. Rabbi Yishmael taught: The wine of idolaters had not yet been forbidden for Israel.

(Numb. 13:23:) THEN THEY CAME TO THE WADI ESHCOL. They did not want to take any of the fruits from the land of Israel. If Caleb had not {sent} [extended <his> weapon, gone down in front of them, and said to them: If you do not take <some>, then either you kill me or I will kill you, they would not have taken <anything>.³⁴Tanh., Numb. 4:8 cont.; Numb. R. 16:14; Sot. 34a, according to which neither Joshua nor Caleb were carrying anything. It is therefore stated (to Caleb in Josh. 14:9): SURELY THE LAND ON WHICH YOUR FOOT HAS TROD SHALL BE A PORTION <FOR YOU AND YOUR DESCENDANTS FOREVER,> BECAUSE YOU HAVE FULFILLED THE WISHES OF THE LORD MY GOD. (Numb. 13:23:) AND THEY BORE IT BY POLE WITH TWO.³⁵The usual rendering of these words depicts the grape cluster resting on a pole suspended between two of the spies. There were not less than two poles, since it does not say: "Two on a pole," but <BY POLE> WITH TWO.³⁶I.e., by pole, using two of them. Some also say three: BY POLE, <i.e.,> one <plus> WITH TWO for a total of three. And how heavy a load did each and every one have in hand? Go out and learn from the stones that they took from the Jordan, as stated (in Josh. 4:20): AND [JOSHUA SET UP IN GILGAL THOSE] {TEN} [TWELVE] STONES [WHICH THEY TOOK FROM THE JORDAN]. What was the size of each and every one of them. A load of forty seah.³⁷A se’ah is a measure of capacity. As a weight a se’ah usually means a se’ah of wheat. From here you can calculate that cluster of grapes. A person carries and lifts up <one> se'ah by himself. With his companion lifting <the load> up upon him, he carries two se'ah.³⁸Cf. Rashi, on Sot. 34a, according to whom each one could carry 40 se’ah on his shoulder. Now since a person plus a helper can carry three se’ah, with two men per pole there would be 120 se’ah of grapes per pole. Together with his companion he carries three <se'ah>. Ergo one calculates from here (the weight of the cluster).

14 (Numb. 13:23) “Then they came to the Wadi Eshcol”: They did not want to take any of the fruits from the Land of Israel. If Caleb had not drawn his sword, gone down in front of them, and said to them, “If you do not take [some], then either you kill me or I will kill you,” they would not have taken [anything].²⁰ Sot. 34a, according to which neither Joshua nor Caleb were carrying anything. It is therefore stated (to Caleb in Josh. 14:9), “Surely the land on which your foot has trod shall be a portion for you.” (Numb. 13:23) “And they bore it by pole with two”:²¹The usual rendering of these words depicts the grape cluster resting on a pole suspended between two of the spies. There were not less than two poles, since it does not say, "two on a pole," but “by pole with two.”²²I.e., by pole, using two of them. Some also say three, “By pole,” [i.e.,] one [plus] “with two” for a total of three. And how heavy a load did each and every one have in hand? Go out and learn from the stones that they took from the Jordan, as stated (in Josh. 4:20), “And Joshua set up in Gilgal those twelve stones which they took from the Jordan.” What was the size of each and every one of them? A load of forty se’ah.²³A se’ah is a measure of capacity. As a weight a se’ah usually means a se’ah of wheat. From here you can calculate that cluster of grapes. A person carries and lifts up [one] se’ah by himself. With his companion lifting [the load] up upon him, he carries two se'ah.²⁴Cf. Rashi, on Sot. 34a, according to whom each one could carry 40 se’ah on his shoulder. Now since a person plus a helper can carry three se’ah, with two men per pole there would be 120 se’ah of grapes per pole. Together with his companion he carries three [se'ah]. Ergo one calculates from here (the weight of the cluster).

... The angels said before the Holy One, ‘Master of the World! Isn’t this Jerusalem?!’ as it is said “This is Jerusalem; in the midst of the nations I have placed her…” (Yechezkel 5:5) He replied to them, “But she exchanged My judgments for wickedness more than the nations…” (Yechezkel 5:6) They said to Him, “But they are Your people and Your inheritance, which You brought out with Your great strength…” (Devarim 9:29) He replied to them, “For My people have forgotten Me; they burn incense to vanity…” (Yirmiyahu 18:15) They said to Him, ‘act for the sake of the forefathers!’ He replied to them, “…the fathers are kindling fire…” (Yirmiyahu 7:18) They said to Him, ‘act for the sake of the children!’ He replied to them, “But they rebelled against Me and would not consent to hearken to Me…” (Yechezkel 20:8) They said to Him, ‘act for the sake of the tribe of Yehudah!’ “And Judah did what displeased the Lord…” (Melachim I 14:22) They said to Him, ‘act for the sake of the leaders!’ He replied to them, “Its heads judge for bribes…” (Micha 3:11) They said to Him, ‘act for the sake of the tribes!’ He replied to them, ‘and Gad, and Reuven and the half tribe of Menashe…’ They said to Him, ‘act for the sake of the tribe of Dan!’ He replied to them, “And the children of Dan set up for themselves the graven image.” (Shoftim 18:30) They said to Him,’ act for the sake of the students!’ He replied to them, “…And those who hold onto the Torah did not know Me…” (Yirmiyahu 2:8) They said to Him, ‘act for the sake of the prophets!’ He replied to them, “[It was] for the sins of her prophets, the iniquities of her priests…” (Eicha 4:13) They said to Him, ‘act for the sake of the kings!’ He replied to them, “And the altars that were on the roof, [the roof of] Ahaz's upper chamber, which the kings of Judah had made…” (Melachim II 23:12) The ministering angels said to Him, ‘act for our sake!’ He replied to them, “But they mocked the messengers of God…” (Divre HaYamim II 36:16) They said to Him, ‘act for the sake of Your name which is called upon them!’ He replied to them, ‘they have profaned My holy name.’ They said to Him, ‘You do not want to be appeased, what is the image of their father doing by You?’ “He has cast down from heaven to earth the glory of Israel…” (Eicha 2:1) This statement with which they clothed You, what has it done to You?! If the thing were not written, it would be impossible to say “The Lord has done what He devised, He has carried out His word…” (Eicha 2:17) They said to Him, ‘Master of the World! Is this not Jerusalem about whom you wrote “Behold on [My] hands have I engraved you…”’ (Yeshayahu 49:16) He replied to them, “I, too, shall clap My hands, one upon the other, and I shall put My fury to rest…” (Yechezkel 21:22) Since Zion saw that He did not want to be appeased, she started up and said “The Lord has forsaken me, and the Lord has forgotten me." (Yeshayahu 49:14) May it be Your will Lord our God and God of our fathers that Your Temple be rebuilt speedily in our days, that your Presence return within it, that You gather my exiles from the four corners of the world, that they rebuild the cities of Yehudah and settle Shechem and inherit it speedily. Amen.

(I Chronicles 4:5) "And Ashchur, the father of Tekoa, had two wives, Chelah and Na'arah." Ashchur is Calev. Why was he called "Ashchur"? Because his face was "blackened" (hushcharu") with fasting. "the father" — He was like a father to her (Miriam). "Tekoa" — He "pegged" (taka) his heart to his father in heaven. "two wives" — Miriam, who became to him like "two wives." "Chelah and Na'arah": At first she was sick (cholah), and then she "awakened" (na'arah). (Ibid. 7) "And the sons of Chelah were Tzereth, Tzochar, and Ethnan": Tzereth — she became a "vexation" (tzarah) to her co-wife, (who envied her). Tzochar — Her face was resplendent as mid-day (tzoharayim). "and Ethnan" — Anyone who saw her brought an "exchange" (for cohabitation) to his wife. (Ibid. 8) "And Kotz begot Anuv and Hatzovevah": "Kotz" is Calev, who "spurned" (katzath) the counsel of the spies. "Anuv" — he generated good in the bringing of the grape cluster (viz. Bamidbar 13:23) for if not for Calev they would not have brought it. "and Hatzovevah" — he did the will (tzivyon) of the Holy One blessed be He. "and the families of Acharchel the son of Charum. "and the families of Acharchel" — This is Miriam, viz. (Shemot 15:20) "and all the women went out after ("achar") her (Miriam) with timbrels and dances." "and the families" — He (Calev) merited establishing families from her. "the son of Charum" — This is Yocheved, of whom (the Cohanim) it is written (Bamidbar 18:14) "Every devoted thing ("cherem") in Israel shall be yours," (the Cohanim - Levites descending from Yocheved). Variantly: This ("Charum") is Miriam from whom there issued forth David, whose kingdom was exalted ("romem") by the Holy One Blessed be He, viz. (I Samuel 2:10) "And He will give strength to His king and He will exalt the horn of His anointed one." We find, then, that David came from the descendants of Miriam — whence we derive "One who draws near (to Israel) is drawn near by Heaven."