מדרש על במדבר 19:14

It says elsewhere in Scripture in reference to the Oral Law: Neither is it found in the land of the living (ibid. 28:13). What is the meaning of the verse Neither is it found in the land of the living? Does it mean that the Oral Law is found only among the deceased? Indeed not. It means that the Oral Law is not found among those who pursue the pleasures of this world—its passions, its glory, or its greatness, but only among those who deprive themselves for its sake, as it is said: This is the law; when a man dieth in a tent (Num. 19:40). The following is the path that leads to an understanding of the law: “A morsel of bread with salt shall you eat; a measure of water shall you drink; upon the earth shall you sleep; a life of hardship shall you lead; and in the law shall you labor.”⁵Pirkei Avot 6:4. The Holy One, blessed be He, established His covenant with Israel through the Oral Law, as it is said: According to the tenor of these words have I made a covenant with thee and with Israel (Exod. 34:27).

(Lev. 27:1-2:) “Then the Lord spoke unto Moses, saying, ‘Speak unto the Children of Israel [and say unto them], “When anyone explicitly vows to the Lord [the value (rt.: 'rk) of human beings (npshwt)].”’” This text is related (to Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord?” The Holy One, blessed be He, said, “Whoever performs deeds like Mine shall be [considered] like Me.” R. Levi said, “[The matter] is comparable to a king who built a city and lit two lanterns¹³Gk.: phanoi, also panoi. within it, and [so] all of those multitudes [in the city] called him, Augustus.¹⁴Agustah, from the Lat.: Augusta. The king said, ‘When anyone builds a city like this and lights two lanterns in it, call him Augustus and I will not be jealous of him.’ Similarly, the Holy One, blessed be He, created the heavens and set in them [two lanterns, to give light to the world], the sun and the moon, as stated (in Gen. 1:17), ‘And God set them in the firmament of the heavens to give light upon the earth.’ The Holy One, blessed be He, said, ‘Whoever makes [lights] like these shall be equal to Me.’ Thus it is stated (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’ These words can only be words [referring to] light, since it is stated (in Lev. 24:4), ‘He shall set (rt.: 'rk) up [the lamps] upon the unalloyed lampstand.’ Ergo (in Ps. 89:7), ‘For who in the skies is comparable (rt.: 'rk) to the Lord?’” That is what is written (in Is. 40:25), “’Then unto whom will you liken Me that I should be equal,’ says the Holy [One].” Do not read it as “says [the Holy],” but as “holy, will be said” (meaning, the term holy is applied to him just as holy is applied to Me); in the same way that it is written (Isaiah 17:7), “to the holy.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”; R. Eebon the Levite said, “Who like You enlightens the eyes of those in the dark, as it is stated (in Lev. 24:4), ‘He shall set (ya'arok) up [the lamps] upon the unalloyed lampstand…?’”¹⁵Above, 8:20. Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arok) to the Lord”: R. Eebon the Levite said, “Who like You clothes the naked”…. Another interpretation: “Who like you feeds the hungry?” “Is comparable (rt.: 'rk)” can only refer to the hungry, since it is stated (in Lev. 24:8-9), “[He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly] on every Sabbath day […] And it shall belong to Aaron and his children, who shall eat it.” Ergo (in Ps. 89:7), “For who in the skies is comparable to the Lord” (in feeding the hungry)? Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: When the Holy One, blessed be He, created the world and wanted to create Adam, the ministering angels said to Him, (in Ps. 8:5), “’What is a human that You are mindful of him, and a person that You should think of him?’ What do You want from this human?” The Holy One, blessed be He, said to them, “Who is to fulfill my Torah and My commandments?” They said to Him, “We will fulfill Your Torah.” He said to them, “It is written in [the Torah] (in Numb. 19:14), ‘This is the Torah: When a person dies in a tent,’ but there are none among you who die. It is written in [the Torah] (in Lev. 12:2), ‘When a woman emits her seed and bears a male,’ but there are none among you who bear [children]. It is written in [the Torah] (in Lev. 11:21), ‘these you may eat,’ (and in Lev 11:4) ‘these you may not eat,’ but in your case there is no eating among you. Ergo, the Torah is not going forth to you,” as stated (in Job 28:13), “nor is it found in the land of the living.” [Rather] when the Holy One, blessed be He, said to Israel that they should make a tabernacle and an altar of burnt offering, they began to sacrifice within it. [Then] the Holy One, blessed be He, began to give them several commandments. These commands concerned every single thing, and they carried them out. The Holy One, blessed be He, began to say to the ministering angels, “’Who among you would prepare (rt.: 'rk)’ [everything] for Me just as Israel prepares (rt.: 'rk) for Me, that you were saying to Me (in Ps. 8:5), ‘What is a human that You are mindful of him…?’ They prepare (rt.: 'rk) sacrifices for Me, just as stated (in Lev. 1:12), ‘and the priest shall arrange (rt.: 'rk) them,’ (in Lev. 4:10), ‘upon the altar of burnt offering.’ They set (rt.: 'rk) tables for Me, just as stated (in Lev. 24:8), ‘He shall arrange (rt.: 'rk) it (i.e., the shewbread) before the Lord regularly on every Sabbath day.’ Or is there anyone among you that evaluates the value of human beings, as stated (in Lev. 27:2), ‘When anyone explicitly vows to the Lord the value (rt.: 'rk) of human beings (npshwt).’” Ergo (in Ps. 89:7), “For who in the skies?”

Adam was created on the sixth day, and He informed him in a roundabout way that He had brought death into the world, as it is said: For in the day that thou eatest thereof, thou shalt surely die (Gen. 2:12). To what may this be compared? It may be compared to a man who wished to divorce his wife. Before he enters his home, he writes out the divorce document and then enters the house with the divorce document in his hand. He then seeks a circuitous way to hand it to her. He says to her: “Give me some water that I may drink.” She does so, and when he takes the glass from her hand, he tells her: “Here is your divorce.” She asks: “What sin have I committed?” “Leave my house,” he retorts, “you have served me a warm drink.” “Apparently you already knew,” she replies, “that I would serve you a warm drink when you prepared the bill of divorce you brought with you.” And that is what Adam told the Holy One, blessed be He: Master of the Universe, two thousand years before You created the world, You had the Torah as an artisan, as it is written: Then was I by Him, as an artisan; and I was day by day all delight (Prov. 8:30). (The repetition of the word day indicates) that two thousand years⁷A thousand years in Thy sight are but as yesterday (Ps. 90:4). (had passed since He wrote the Torah). Within it is written: This is the law; that a man dieth in his tent (Num. 19:14). If You had not previously decreed death for mankind, You would not have so stated in it (the Torah). The fact is, You introduced the threat of death against me in a roundabout way. Hence He acts circuitously in His doings toward the children of men (Ps. 66:5).

R. Nachman b. Isaac said: "The above passage refers to scholars who are ready to die for the sake of the Torah, as R. Simon b. Lakish said: 'The word of the Torah will not remain with one unless he is ready to die for it, as it is said (Num. 19, 14) This is the Law; when a man dieth in a tent.'"

Another interpretation (of Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE TO THE LORD? When the Holy One wanted to create Adam, the ministering angels said to the Holy One (in Ps. 8:5 [4]): WHAT IS A HUMAN THAT YOU ARE MINDFUL OF HIM, AND A CHILD OF ADAM THAT YOU SHOULD THINK OF HIM? What do you want from this human? The Holy One said to them: Who is to fulfill my Torah and my commandments? They said to him: We will fulfill your Torah. He said to them: You are unable. They²⁶Although the Buber text reads “he” here, the context certainly requires the plural, “they.” said to him: Why? He said to them: It is written in < Torah > (in Numb. 19:14): < THIS IS THE TORAH: > WHEN A PERSON DIES IN HIS TENT, but there are none among you who die. It is written in < Torah > (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE, but there are none among you who bear < children >. It is written in < Torah > (in Lev. 11:21): THESE YOU MAY EAT, but in your case there is no eating among you. Ergo, the Torah is not going forth to you, as stated (in Job 28:13): NOR IS < WISDOM > FOUND IN THE LAND OF THE LIVING. Rather when the Holy One said to Israel that they should make a tabernacle for him and < when > they had made it, they began to build the altar of burnt offering, the altar of incense, and to offer sacrifice within it. < Then > the Holy One began to give them several commandments. These commands concerned every single thing, and they carried them out. The Holy One began to say to the ministering Angels: Who among you would prepare (rt.: 'RK) < everything > for me just as Israel prepares (rt.: 'RK) for me? Now you were saying to me (in Ps. 8:5 [4]): WHAT IS A HUMAN THAT YOU ARE MINDFUL OF HIM…? They prepare (rt.: 'RK) sacrifices for me, just as stated (in Lev. 1:12): AND THE PRIEST SHALL ARRANGE (rt.: 'RK) THEM. They set (rt.: 'RK) tables for me, just as stated (in Lev. 24:8): HE SHALL ARRANGE (rt.: 'RK) IT (i.e., the shewbread) BEFORE THE LORD REGULARLY ON EVERY SABBATH DAY. They prepare (rt.: 'RK) human beings for me, just as stated (in Lev. 27:2): WHEN ANYONE EXPLICITLY VOWS TO THE LORD THE VALUE (rt.: 'RK) OF HUMAN BEINGS (NPShWT). Ergo (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE (rt.: 'RK) TO THE LORD (i.e., is capable of making preparations for the Lord)?]

7) (Vayikra 11:10) "And all that do not have fins and scales in the seas and in the rivers, of every creeping thing of the waters, and of every living (chayah) creature of the waters that is in the waters — they (hem) are detestable to you.") "chayah" — this is the sea-animal. "creature (nefesh)" — to include (as forbidden) the siren (half-human, half-fish). I might think that it causes tent-tumah according to R. Chanina b. Chachinai; it is, therefore written (Bamidbar 19:14): "This (is the Torah: a man (i.e., a whole man) if he die in a tent, etc.")

"The LORD is our Master, how mighty is Your Name in all the earth." Rav said: "We find three places where the angels prosecuted God; the creation of man, the tabernacle, and the giving of the Torah." Where do we find [this phenomenon] regarding man? When God wished to create man he consulted the angels as it says (Genesis 1:26) "Let Us make man." They began to say "What is man that you recall him?!" [God] replied " Tomorrow you'll see how smart he is." When He created man what did God do? He brought all animals before the angels and asked them the names of all the animals and they did not know. God said to them "Do you want to know the wisdom of Man? I will ask him and he will tell me what all their names." What did God do? He brought all the animals and birds before Adam as it says (ibid. 2:19) "And the LORD formed from the earth." Rabbi Acha said, Did it not already say (ibid. 1:25) "And God made the beasts of the land?" What does the word "and He formed" come to teach us? Rather there it says "and He made" i.e. created them and here it says יצר from the root that connotes convergence as in (Deuteronomy 20:19) "when you besiege a city. (Genesis 2:19) "And He came to Adam to see what to call them" Isn't God omniscient? Rather "to see" means "to show the angels Adam's wisdom [by showing what Adam would call them]," and Adam independently came up with the same name as God for each and every animal. Then God asked him, "And you, what is your name?" He replied, "it is appropriate to call me Adam because I was created from the earth (Adamah)." God asked, "And what's My name?" Adam replied "It is appropriate to call you the LORD because you are the Lord of the entire world." That is why He says (Isaiah 42:8) "I am the LORD, this is My name."

(Fol. 83b) We are taught: And they made Baal-b'rith for a god unto themselves (Jud. 8, 33). This refers to Zebub, the idol of Ekron. We learn from this that each and every one made an image of his idol [in miniature] and kept it in his pocket; whenever he was reminded of it, he took it out from his pocket and embraced and kissed it.R. Chanina b. Akabia said: "Why did the Rabbis say that a ship of the Jordan is subject to the statute of levitical uncleanliness? Because it is generally loaded on the shore and carried into the water owing to its small size." R. Juda in the name of Rab said: "Never shall a man absent himself from the house of learning, not even for a while; for the above Mishnah (regarding a ship of the Jordan) had been taught at the house of study for many years, and not one knew the reason for it, until R. Chanina b. Akabia came and explained it." R. Jonathan said: "Never shall a man absent himself from the house of learning and of learned words, even though he be at the point of death; for it is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent, i.e., even at the point of death shall a man study the Torah." Resh Lakish said: "The words of the Torah will not endure except with him who is ready to die for it; as it is written. This is the law, when a man dieth in a tent."

R. Juda again opened in honor of the Torah and expounded Be attentive, and hearken, O Israel, this day art thou become a people. (Deu. 27, 9). "Was the Torah then given unto Israel on that day? Behold! forty years had already elapsed. But this is stated for the purpose of inferring from it that the Torah shall always be as dear and beloved by its students, as if that very day it had been given on Mt. Sinai." R. Tanchum, son of R. Chiya, the man from the village of Achu, said: "You may infer it from the following. A man who is accustomed to read the Sh'm'a, reads it every day, morning and evening; and if he miss but one evening it seems to him as if he had never read the Sh'm'a." Be attentive, i.e., organize yourself into a company for the purpose of studying the Torah, because the Torah can be acquired only if studied in company; for R. Jose, the son of R. Chanina, said: "What is meant by the passage (Jer. 50, 36.) The sword is against the lying soothsayers and they shall become foolish, i.e., the sword is against the learned who sit alone and study the Torah in privacy. Moreover, they become foolish; for it is written here Veno'alu (and they shall become foolish), and it is written there (Num. 12, 11.) No'alnu (wherein we have acted foolishly). Moreover, they will commit sins; for it is said (Ib.) And wherein we have sinned (No'alnu), and if you wish [I conclude] from this (Is. 19, 13.) The prince of Tzo-an are become fools (No'alu)." We can explain in another way: Be attentive and listen, Expose yourselves to being smitten over the study of the Torah, as Resh Lakish said: "Whence do we infer that the Torah will be preserved with him only who is ready to die for her? It is said (Num. 19, 14.) This is the Torah, when a man dieth in a tent." We may explain in another way: Be attentive and listen, O Israel; Be quiet, listen, and then explain it, as Raba said "A man shall first study and then think how to explain it." It was said in the academy of R. Janai, "What is meant by the passage (Pr. 30, 33). For the pressure of milk bringeth forth butter, and the pressure of the nose bringeth forth blood, so the pressure of wrath bringeth forth strife? That is, In whom can you find the butter (the prime) of Torah? who has vomited the milk of his mother's breast on account of her (the Torah). And the pressure of the nose bringeth forth blood, i.e., every disciple who is silent when the provocation of his teacher is upon him the first time, will be rewarded with the knowledge of being able to distinguish between ritually purified blood and unpurified blood. So the pressure of wrath bringeth forth strife, i.e., every disciple who remains silent at the provocation of his teacher once and a second time will be rewarded with the knowledge of being able to distinguish between civil and criminal laws; for we are taught (in a Mishnah) that R. Ishmael says: "He who wants to become wise shall study the civil laws for there is no store (of wisdom) in the entire Torah richer than this (civil law), which is like a flowing well." R. Samuel b. Nachmeini said: "What is meant by the passage (Pr. 30, 32.) If thou hast become degraded by lifting thyself up or, if thou hast devised evil, put thy hand to thy mouth, i.e., He who lowers himself (exposes his ignorance) for the sake of learning the Torah. shall finally be raised; if he muzzle his mouth (is ashamed to ask his teacher) he will have to put his hand to the mouth [when he in turn is questioned]."

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

Another matter: “Vineyard” – this is the Sanhedrin, as we learned there: Rabbi Yishmael testified three matters before the Sages in the vineyard of Yavne.⁴²Mishna Eduyot 2:4. Were they sitting in a vineyard? Rather, this is the Sanhedrin, which was configured in rows like a vineyard. “At Baal Hamon” – hamon baal, for they streamed [hamu] after the Baal. Therefore the hordes [hamonot] beset them, and multitudes of angels followed them. That is what is written: “The kings [malkhei] of hosts flee [yidodun], they flee” (Psalms 68:13). Rabbi Yudan [said] in the name of Rabbi Aivu: It is not written there: “angels [malakhei] of hosts,” but rather “kings [malkhei].” These are the kings of the angels. Even Mikhael and even Gavriel flee again and again. Rabbi Yudan said: “Yidodun” – they were casting [memadedin] letters from among them,⁴³They were petitioning God not to give the Torah to Israel just as you say: “They cast [yadu] lots over My people” (Joel 4:3). Rabbi Yudan ben Rabbi Simon said: They prodded them⁴⁴The term yidodun is interpreted to mean they prodded [yedadun]. while going, they prodded them while returning.⁴⁵They prodded the Israelites to accept the Torah. Rabbi Aḥava son of Rabbi Ze’eira said: He had them racing, just as it says: “Why are you running, my son…” (II Samuel 18:22).⁴⁶The angels raced each other to assist Israel in accepting the Torah, similar to the race described in the verse in Samuel between two individuals who wanted to inform David about the death of Avshalom.
What is, “while the fair one at home divides the spoils” (Psalms 68:13)? The fair one in the home, this is the Torah, and you are giving it to him, and it is going to distribute the spoils?⁴⁷The angels said to God when He was about to give the Torah to Moses: Are you going to give it to him to bring to earth and disseminate among Israel, who will enjoy its heavenly purity?
Another matter: “The fair one at home” (Psalms 68:13) – fair one at home, will you distribute the spoils below? The fair one at home, this is Moses, as it is stated: “In all My house he is loyal” (Numbers 12:7); and you give it to him, and he will distribute it as spoils below?
Rabbi Pinḥas and Rabbi Aḥa [said] in the name of Rabbi Alexandri: It is written: “Lord, our Master, how mighty is Your name throughout the world that You set Your glory in the heavens” (Psalms 8:2). Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is not written here, “You set Your glory,” but rather, “that [asher] You set Your glory.” Your glory is in it; Your happiness [ishurakh] is that Your Torah remain in Heaven. He said to them: ‘Its essence will not be achieved in your midst.’⁴⁸The angels argued that it would be fitting for the Torah to remain in Heaven. God responded that the Torah is not meant for the angels. Rabbi Yudan said: [This is analogous] to one who had a son with severed fingers. What did he do? He took him to a master weaver to teach him his craft. He began looking at his fingers. He said: The entire essence of this craft is acquired only by means of the fingers. How can this one learn it? That is, its essence will not be achieved in your midst: So too, when the Holy One blessed be He sought to give the Torah to Israel, the ministering angels were prodding Israel away and they were prodding themselves before the Holy One blessed be He and saying: It is Your happiness, it is Your glory, it is Your honor that Your Torah remain in Heaven. He said to them: Its essence will not be achieved in your midst. It is written in it: “If a woman's blood flows for many days” (Leviticus 15:25). Is there a woman among you? That is, its essence will not be achieved in your midst. Moreover, it is written in it: “A person who dies in a tent” (Numbers 19:14); is there death among you? That is, its essence will not be achieved in your midst. That is why the verse praises [Moses]: “You ascended On High, you took captives. [You received gifts among men]” (Psalms 68:19). Rabbi Aḥa said: These are the halakhot that are practiced among people, e.g., zavim,⁴⁹These are men who discharge impure emissions. zavot,⁵⁰These are women who are impure because they saw an emission of blood not during their period. menstruating women, and birthing mothers. That is, its essence will not be achieved in your midst.
The Rabbis say: [This is analogous] to a king who married off his daughter outside his province. The residents of his province said to him: ‘Our lord the king, it is your praise, and it is proper, that your daughter be with you in the province.’ He said to them: ‘Why do you care?’ They said to him: ‘Perhaps tomorrow you will go to her and live near her [in order to be] with her due to your love for her.’ He said to them: ‘I will marry off my daughter outside the province, but I will live with you.’ So too, when the Holy One blessed be He said to give the Torah to Israel, the ministering angels said to the Holy One blessed be He: ‘Master of the universe, “that You set Your glory” (Psalms 8:2), it is Your happiness, it is Your glory, it is Your praise that Your Torah remain in Heaven.’ He said to them: ‘Why do you care?’ They said to Him: ‘Perhaps tomorrow you will rest Your Divine Presence on the lower worlds.’ The Holy One blessed be He said to them: ‘I give My Torah in the lower worlds, but I reside in the upper worlds. I am giving My daughter with her marriage contract in another province, to be honored with her husband with her beauty and her pleasantness, as she is the daughter of a king and they will respect her, but I will reside with you in the upper worlds.’ Who articulated this? Habakkuk, as it is stated: “His glory covered the heavens, and His praise filled the earth” (Habakkuk 3:3). Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Every place that the Holy One blessed be He rested His Torah, He rested His Divine Presence. Who articulated this? David. That is what is written: “Let them praise the name of the Lord, for His name alone is exalted, His glory across earth and heaven” (Psalms 148:13) – first over the earth and thereafter over the heavens.

R. Ze’era said: The laws of uncleanness apply to human beings: To men: When any man hath an issue out of his flesh (Lev. 15:2), and to women: If a woman have an issue (ibid., v. 19). This is the law: When a man dieth in a tent, everything shall be unclean (Num. 19:14). Thou art fairer than the children of men (Ps. 45:3). Moses is merely called human (but his essence is of a higher level). In what way? The Holy One, blessed be He, causes death and restores to life, He casts men into the pit and brings them out again, and Moses did likewise. He cast Korah and his followers, while still alive, into the pit, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:32). The Holy One, blessed be He, issued a decree, but he (Moses) caused it to be revoked, as is written: Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach (Ps. 106:23). Grace is poured upon thy lips (ibid. 45:3) indicates that he spoke in their defense, as it is said: And Moses besought the Lord (Exod. 32:11), and He did not depart until the Lord repented (ibid., v. 14).

The ministering angels said to him: Moses ! This Torah has been given only for our sakes. Moses replied to them: It is written in the Torah, "Honour thy father || and thy mother" (Ex. 20:12). Have ye then father and mother? Again, it is written in the Torah, "When a man dieth in the tent" (Num. 19:14). Does death happen among you? They were silent, and did not answer anything further.

(Bamidbar 19:14) "This is the Torah: A man if he die in a tent — all that enter the tent and all that is in the tent shall be tamei seven days." Scripture hereby comes to teach us a new tumah, that a dead man effects tent-uncleanliness. Whence do we derive that (the same obtains if he died) outside the tent (and were brought into it)? From "This is the Torah" (i.e., there is one law for both.) These are the words of Issi b. Akavya. R. Yishmael said (This derivation) is not needed. If when he had not been tamei (before), he effects tent-uncleanliness, how much more so, when he had been tamei (before, i.e., when he died outside the tent.) Whence do we derive that all things which "tent" are considered a tent (for purposes of tent-uncleanliness, and not only a flaxen tent)? R. Yitzchak said: If vis-à-vis a leper, the "lighter" (form of tumah), all things that "tent" (and not only flax) are considered tents, then vis-à-vis a dead man, the "graver" (form of tumah), how much more so should all things that "tent" be considered tents. "all that enter the tent": partially. "and all that is in the tent": entirely. Why need this be said? If one that enters partially is tamei, how much more so one who is in it entirely. R. Achi phrases it otherwise, viz.: If one who enters the tent is tamei, how much more so one who is already in it! What, then, is the intent of "all that is in the tent"? To render the floor of the house until the depths like the house itself (i.e., all that is in that space is tamei.) Everyone who enters the tent from its entrance becomes tamei, but it does not impart tumah from its sides if they are open (i.e., if a man or vessels touch the tent from the outside when it is open, they do not become tamei for seven days.) From here you can reason a fortiori to a grave, viz.: If a tent, which is susceptible of tumah, does not impart tumah from all of its sides when it is open, then a grave, which is not susceptible of tumah, (being soil per se,) how much more so does it not impart tumah from all of its sides when it is open. — But perhaps the reverse is the case, viz.: If a grave, which is not susceptible of tumah, imparts tumah from all of its sides when it is open, then a tent, which is susceptible of tumah, how much more so should it impart tumah from all of its sides when it is open! It is, therefore, written "all that enter the tent" — It is only through its entrance that it imparts tumah, but not from all of its sides when it is open. I have reasoned a fortiori and I have transposed (the reasoning). The transposition has been nullified and I return to the original a fortiori argument, viz.: If a tent, which is susceptible of tumah, does not impart tumah from all of its sides when it is open, then a grave, which is not susceptible of tumah, how much more so should it not impart tumah from all of its sides when it is open! — But (in that case) it should not (even) impart "evening tumah" (viz. Ibid. 22) — Would you say that? It follows a fortiori (that it does impart evening tumah), viz.: If one at a third remove from a dead body (as in Ibid. 22) is tamei, how much more so, one (as in our case) who is at a second remove! "and all that is in the tent shall be tamei": From this I understand that even straw and twigs and pieces of wood and stones are included; it is, therefore, written (Ibid. 18) "And a clean man shall take hyssop and dip it in the water and he shall sprinkle it upon the tent and upon all the vessels." — But I still would understand to be included vessels of ordure and vessels of earth and vessels of soil. It is, therefore, written (Bamidbar 31:20) "And every garment, and every vessel of skin, and every work of goats and every vessel of wood shall you cleanse." We learn, then, of four (types of) vessels (that are affected. Whence do we derive (the same for) metal vessels? From (Ibid. 22) "But the silver and the gold, etc." We learn, then, of four types of vessels and of metal vessels. Whence do we derive (the same for) earthen vessels? From (Ibid. 19:15) "And every open (i.e., earthen) vessel, etc." We learn, then, of four types of vessels, of metal vessels, and of earthen vessels. — But perhaps the intent is that these (those mentioned in 30:20) and those mentioned here (19:18 "and upon all the vessels") are subject to cleansing, and the others (straw and twigs) are subject to tumah in a tent, (but not to cleansing.) It is, therefore, written (Ibid. 11) "he shall be tamei for seven days. (12) He shall be cleansed with it." Whatever is subject to cleansing is subject to tumah; whatever is not subject to cleansing is not subject to tumah. (Ibid. 15) "And every open vessel whose cover is not fastened upon it is tamei." Scripture speaks of an earthen vessel. — But perhaps it speaks of all vessels! (This is not so,) for you reason as follows: Four vessels are mentioned vis-à-vis a sheretz (a creeping thing, viz. Vayikra 11:33), and one (type of) vessel was excluded for both attenuation and exacerbation (re tumah). And four vessels are mentioned in respect to a dead body, and one was excluded for both attenuation and exacerbation. Just as there, Scripture speaks of an earthen vessel (viz. Ibid.), so, here, Scripture speaks of an earthen vessel. These are the words of R. Yoshiyah. R. Yonathan says: Is Scripture (here) speaking of an earthen vessel or of all vessels? It is, therefore, written "an open vessel" — a vessel that is subject to tumah at (the atmosphere of) its opening (and not at its outer surface). R. Eliezer says; Is Scripture speaking of an earthen vessel or of all vessels? It is unclean" — forever, there being no cleansing for its tumah. And what is the intent of "open"? Any amount. Abba Channan says in the name of R. Eliezer: From "there is no tight covering upon it," I would understand upon all of it. It is, therefore, written "upon" — upon its opening and not upon all of it. "tight covering" ("tzamid pathil") "tzamid": This is the stopper (plugging the inside). "pathil": This is the lid. And though there is no proof for this, there is an allusion to it in (Ibid. 25:3) "And Israel adhered ("vayitzamed") to Ba'al Peor." "And every open vessel whose cover is not fastened upon it is unclean": Vessels are protected (against tumah) in the tent of the dead with a tzamid pathil, but in (plague-spot) tents, with a covering. "a tzamid pathil upon it": and not a vessel upon a tzamid pathil — whence they ruled: A jug which he turned on its mouth and smeared with clay from the sides is susceptible of tumah, it being written "a tzamid pathil upon it," and not "it upon a tzamid pathil." These are the words of R. Eliezer. "And every open vessel": This tells me only of an earthen vessel. Whence do I derive (the same for) vessels of ordure, vessels of stones, and vessels of soil? It follows a fortiori, viz.: If earthen vessels, which are subject to tumah, protect (what is in them against tumah) by a tzamid pathil, in the tent of the dead, then vessels of ordure, of stones, and of soil, which are not subject to tumah, how much more should they protect (against tumah) by a tzamid pathil in the tent of the dead! "It is tamei" (without a tzamid pathil). Why (the stress on) "it"? What protects (against tumah) by a tzamid pathil in the tent of the dead, protects itself by a tzamid pathil (from tumah) through contact with a sheretz.

(Bamidbar 31:19) "And you, abide outside the camp seven days": What is the intent of this? From (Bamidbar 19:14) "A man if he die in a tent, all that enter the tent (while the body is still in it) … shall be unclean seven days," I would think, even straw and twigs, etc. (see Chukath #126). "you and your captives": Just as you are children of the covenant (and require sprinkling with the waters of the red heifer), so, your captives (i.e., Those girls less than three year and one day of age, who were proselytized and became unclean, require sprinkling.)

(Devarim 32:50) "And die on the mountain which you are ascending": Moses said before Him: Why should I die? Is it not better that they should say "Moses is good" by sight than "Moses is good" by hearsay? Is it not better that they say: This Moses, who took us out of Egypt and split the sea for us and brought the Torah down for us and "flew in" the quail for us and performed miracles and feats of might for us, than "This and this is what he did"? and "This and this is what he said"? — whereupon He said to him: Leave off, Moses, this (i.e., death) is a decree for all men, viz. (Bamidbar 19:14) "This is the law: A man if he die in the tent." The ministering angels said before the Holy One Blessed be He: L-rd of the universe, Why did Adam die? He: Because he did not keep My commandments. They: But Moses kept Your commandments! He: It is a decree before Me for all men, viz. "This is the law: A man if he die."