מדרש על במדבר 20:16

And he called to Moshe: Rabbi Tanchum Bar Chanilai opened (Psalms 103:20), “'Bless the Lord, His messengers (malachav), powerful ones who fulfill His word, etc.' About whom is the verse speaking? If the verse is speaking about the [angels], has it not already been stated, 'Bless the Lord, all of His Hosts?' Behold, it is only speaking about [people]. [About the angels,] since they are able to accomplish the errands of the Holy One, blessed be He, they are told, ' Bless the Lord, all of His Hosts'; but [about people], since they are not able to accomplish the errands of the Holy One, blessed be He, hence it states, 'Bless the Lord, His messengers,' and not 'all of His messengers.'” Another explanation: The prophets are called messengers. So is it written (Numbers 20:16), “and He sent a messenger and he took us out of Egypt.' And was it an angel of the Lord, and was it not Moshe? And [so] why is he called a messenger? Rather, from here [we see that] prophets are called messengers. And like it is (Judges 2:1) “And a messenger of the Lord came up from Bokhim.” Was it an angel of the Lord and was it not Pinchas? And [so] why did it call him a messenger? But rather Rabbi Simon said, “When Pinchas had the holy spirit come upon him, his face would burn like torches.” And our rabbis said, “Manoach's wife said to him (Judges 13:16), 'Behold, a man of God is coming towards me and his appearance is like the appearance of an angel of God' – she thought that he was a prophet and he was [actually] an angel.” Rabbi Yochanan said, “From their essence, the prophets were called messengers – so it is written (Chaggai 1:13), 'And Chaggai, the messenger of the Lord in the service of the Lord said.' Perforce you learn that from their essence, prophets were called messengers.” (Psalms 103:20) “Powerful ones who fulfill His word, etc.” – about what is the verse speaking? Rabbi Yitzchak said, “The verse is speaking about those that observe the sabbatical year. It is customary in the world that a man will fulfill a commandment for a day, for a Shabbat, for a month, but for the rest of the days of the year? And this one watches his field empty, watches his vineyard empty and he gives his purse and is silent – is there one more powerful than this one? And if you would say that it is not speaking about those that observe the sabbatical year, here it states, 'who fulfill his word' and later it states (Deuteronomy 15:2) 'This is the word of the Sabbatical.' Just like regarding the word that is stated later on, the verse is speaking about those that observe the Sabbatical year, so too the word stated here, - it is about those that observe the Sabbatical year that the verse is speaking. "Who fulfill His word" - Rabbi Huna said in the name of Rav Acha, "The verse is speaking about Israel when they were standing in front of Mount Sinai; as they had fulfilling precede hearing and said (Exodus 24:7), 'Everything that the Lord said, we will fulfill and we will hear.'" [The verse in Psalms continues] "To listen to the voice of His word" - Rabbi Tanchum Bar Chanilai said, "It is customary in the world that a load that is difficult for one [to carry] is comfortable for two, and [one difficult] for two is comfortable for four; and [so] would a load that is difficult for sixty multitudes be comfortable for one? All of Israel was standing in front of Mount Sinai and saying (Deuteronomy 5:22), 'if we continue to listen, etc.' and [yet] Moshe listens to the Voice of the word by himself and lives? You should know that it is so, as from all of them He only called to Moshe. Hence it states, 'And He called to Moshe.'"

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

(Numb. 13:1-2:) “Then the Lord spoke unto Moses, saying, ‘Send men to explore the land of Canaan.’” Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath?¹Numb. R. 16:1. Thus have our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.”²Suk. 25a (bar). You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two spies [from Shittim secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh), saying? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. Hence secretly (heresh) is written [in this verse, but] read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.:) “So they went and came to the house of a woman who was a harlot whose name was Rahab […].” She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And the prophets are also comparable to angels. As so is it stated about Moshe (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. And so do you find with the wife of Manoah, as she said (in Jud. 13:6), “A man of God came to me; he looked like an angel (mal'akh) of God, very frightening.” And it likewise states (in Hag. 1:13), “And Hagai, the messenger (mal'akh) of God, spoke in the mission of the Lord to the people, saying.” Hence you have learned that the prophets were called angels. And it likewise states (in II Chron. 36:16), “And they mocked the messengers of God and disdained His words.” Hence Phinehas said to her, “I am a priest, when I desire [to be visible] I am visible; and when I desire [to be invisible], I am not visible. Now where is it shown that [Rahab] had only hidden Caleb? Where it is stated (in Josh. 2:4), “So the woman took the two men and concealed him.” It does not say, “hid them,” but rather “hid him³Him is a literal translation of the Masoretic text.” [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 14:36), “As for the men whom Moses sent to scout the land, those who came back and caused the whole community to mutter against Him by spreading calumnies about the land.” Ergo (in Numb. 13:2) “Send men.”

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM>…. This text is related (to Ps. 103:20): BLESS THE LORD, O HIS MESSENGERS¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” OF HIS, MIGHTY IN STRENGTH WHO FULFILL HIS WORD.²Tanh., Lev. 1:1; Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT.³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16): BUT THEY MOCKED THE MESSENGERS (mal'akhim) OF GOD, <DISDAINED HIS WORDS, AND TAUNTED HIS PROPHETS,>…. R. Huna said in the name of R. Aha: These <messengers> are Israel, since it says (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD, in <reference to the fact> that they <were the ones who> had put fulfilling ahead of hearkening.⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said: These are those who observe the Sabbatical year. So why were they called MIGHTY IN STRENGTH? When <such a one> sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak. Thus have our masters taught (in Avot 4:1): AND WHO IS MIGHTY? ONE WHO SUBDUES HIS DRIVE.⁵Also Tamid 32a.

(Numb. 13:1–2:) THEN THE LORD SPOKE <UNTO MOSES, SAYING>: SEND MEN TO EXPLORE THE LAND OF CANAAN. Thus did Rabbi Tanhuma bar Abba interpret. Let our master instruct us: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath?¹Tanh., Numb. 4:1; Numb. R. 16:1. Thus have our masters taught (in Shab. 19a [bar.]): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go <there> while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for <carrying out> a commandment, it is permitted for <such a> one to set sail on whatever day he wants. Why? Because he is an agent for < carrying out> a commandment, and an agent for <carrying out> a commandment overrides the Sabbath. And so you find with reference to the Sukkah that they have taught (in Suk. 2:4): AGENTS FOR <CARRYING OUT> A RELIGIOUS DUTY ARE EXEMPTED FROM THE REQUIREMENTS OF> THE SUKKAH.²Suk. 25a (bar). You have no one so dear to the Holy One as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. [Thus it is stated (in Josh. 2:1): THEN <JOSHUA BEN NUN> SENT TWO SPIES <FROM SHITTIM> SECRETLY, SAYING: <….> Who were they? Our masters have taught: These were Phinehas and Caleb. They had gone and risked their lives in order to be successful in their mission. What is the implication of SECRETLY (heresh)? That they made themselves out to be potters and cried: Here are pots. Whoever wants <some>, let him come and buy. <Their disguise was> so that no one would notice them. Do <not> read <SECRETLY (heresh)> in this <verse but> POTS (heres). <They had made themselves out to be potters> lest people say that they were spies. (Ibid., cont.:) SO THEY WENT AND CAME {UN}TO THE HOUSE OF A WOMAN WHO WAS A HARLOT < WHOSE NAME WAS RAHAB>. She arose and received them. The king of Jericho became aware of them and heard that they had come to explore the land, as stated (in vs. 2): BUT IT WAS TOLD THE KING OF JERICHO [….] When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her: I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7): {MOREOVER} [FOR] THE LIPS OF A PRIEST PRESERVE KNOWLEDGE, AND THEY SEEK TORAH FROM HIS MOUTH, BECAUSE HE IS A MESSENGER (mal'akh) OF THE LORD OF HOSTS. Now an angel desiring <to be visible> is visible; and one desiring <to be invisible> is not visible. But where is it shown that the prophets were called angels? Where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT. And was he not Moses? Hence the prophets are likened to angels (mal'akhim). Now where is it shown that <Rahab> had only hidden Caleb? Where it is stated (in Josh. 2:4): SO [THE WOMAN] TOOK THE TWO MEN AND CONCEALED HIM.³him is a literal translation of the Masoretic text. <This is> to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. {Thus it is stated} [Where is it shown? From what they have read on the matter] (in Numb. 13:2:) SEND MEN <TO EXPLORE THE LAND OF CANAAN >.

“Do not allow your mouth to cause your flesh to sin, and do not say before the messenger that it was unwitting; why should God grow angry at your voice, and destroy your handiwork?” (Ecclesiastes 5:5)
“Do not allow your mouth to cause your flesh to sin” – Rabbi Yehoshua ben Levi interpreted the verse regarding those who pledge charity in public, but do not give it. “And do not say before the messenger” – this is the pledge collector; “that it was unwitting” – and I have reconsidered. “Why should God grow angry at your voice” – at that voice with which you uttered [your pledge]. “And destroy your handiwork” – the few mitzvot that this man has, the Holy One blessed be He introduces a curse in them and eradicates them from him.
Rabbi Binyamin interpreted the verse regarding those who engage in Torah disingenuously: “Do not allow your mouth” – do not give your mouth permission; “to cause your flesh to sin” – to cause your body to sin in your study.¹¹This means: Do not speak in such a way that you cause yourself to sin, as the midrash will continue to explain. Alternatively, it may be interpreted to mean that you cause your body to suffer, as you will be punished for your sin. “And do not say before the messenger” – this is the rabbi; “that it was unwitting”¹²This is referring to one who claims to be expert in his studies although he is not. If he is discovered to have made a mistake, he claims to the rabbi who made this discovery that his statement was accidental and he really knows the issue at hand. – he renders himself as though well versed in Bible, but he is not well versed in Bible, well versed in Mishna, but he is not well versed in Mishna. “Why should God grow angry at your voice” – at the voice with which you said: This halakha he told me, this chapter he told me; “and destroy your handiwork” – the few halakhot that this man knows, the Holy One blessed be He introduces forgetfulness and curse in them and eradicates them from him.
The Rabbis interpreted the verse regarding one who takes a vow. “Before the messenger” – this is the Sage; “that it was unwitting” – I did not take a vow.¹³I did not realize how circumstances would develop when I took my vow, and therefore you should accept this claim as an extenuation to absolve me of my vow. “Why should God grow angry” – that you introduced an extenuation to the vow; “and destroy your handiwork” – even the limited property that is in the possession of that man, the Holy One blessed be He introduces a curse in him and eradicates it from him.
Rav Huna interpreted the verse regarding slander. “Do not allow your mouth” – to speak slander; “before the messenger” – this is the body; “that it was unwitting” – I did not [intend to] speak slander; “and destroy your handiwork” – the sinews and bones that are in the body of that man, the Holy One blessed be He introduces consumption and fever in them and eradicates them from him.
Rabbi Mani interpreted the verse regarding Miriam. “Do not allow your mouth” – this is Miriam; “to cause your flesh to sin” – as she spoke slander regarding Moses: “Was it only with Moses [that the Lord spoke]?” (Numbers 12:2). “Before the messenger” – this is Moses, as it is stated: “He sent a messenger [and took us out of Egypt] (Numbers 20:16). “That it was unwitting” – [as it is stated:] “that we have been foolish and we have sinned” (Numbers 12:11). “Why should God grow angry at your voice” – [as it is stated:] “Miriam…spoke [against Moses]” (Numbers 12:1). “And destroy your handiwork” – [this is] Miriam, who spoke with her mouth and all her limbs were stricken.
Rabbi Yehoshua taught: A word for a sela, silence for two, like a jewel.¹⁴Silence is very valuable, like a jewel; more valuable than speech. Rabbi said: The remedy of the matter is silence, as it is taught there in Avot (1:17): Shimon his son says: All my days I grew among the Sages, but I found nothing for the body better than silence.

3. [God] confirmeth the word of His servant, and performeth the counsel of His messengers; that saith of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built, and I will raise up the waste places thereof';(Is 44:26) R. Berekiah said in the name of R Levi: Whoever confirmeth the word of His servant, and performeth the counsel of His messengers, do we not [therefore also] know that he will say of Jerusalem: 'She shall be inhabited'; and of the cities of Judah: 'They shall be built?' Rather [the apparent repetition may be understood by another text]: an angel appeared to our father Jacob and said to him, 'What is thy name?' And he said: 'Jacob.' And he said: 'Thy name shall be called no more Jacob, but Israel;(Gen 32:28-29). The Kadosh Baruch Hu appeared [afterwards] to our father Jacob to fulfill the decree of the angel [in another verse]: And God said unto him: 'Thy name is Jacob: [thy name shall not be called any more Jacob, but Israel shall be thy name'; and He called his name Israel.] (Gen 35:10) Jerusalem, of which all the prophets prophesied that it will be built, all the more so! Another interpretation: “[God] confirmeth the word of His servant” refers to Moses, [as he is called in another verse]: My servant Moses is not so. (Num 12:7) “Performeth the counsel of His messengers” refers to Moses, [as he is called in another verse]: [God] sent a messenger, and brought us forth out of Egypt. (Num 20:16) The Kadosh Baruch Hu said to Moses, “Go, tell the people Israel that I will go through the land of Egypt in that night, [and will smite all the first-born in the land of Egypt.]” (Ex. 12:12) Moses went and said to Israel, “Thus saith the LORD: About midnight will I go out into the midst of Egypt.” (Ex 11:4) The Kadosh Baruch Hu said, “Already I have made my promise to Moses, And I said of him 'My servant Moses is not so; he is trusted in all My house.' (Num 12:7) Should I make a liar out of My servant Moses? No, instead Since Moses said “About midnight,” then I will go out at midnight. So it happened that it came to pass at midnight, [that the LORD smote all the firstborn in the land of Egypt.]

1 A legal teaching: Is it permitted to set sail on the Great Sea (i.e., the Mediterranean) three days before the Sabbath? Our masters taught (in Shab. 19a): One does not set sail in a ship on the Great Sea three days before the Sabbath, when one wants to go to a distant place. If, however, one desires to set sail from Tyre to Sidon, for example, it is permitted for one to set sail even on the Sabbath eve, because it is a known fact that one can go [there] while it is still daylight. Now these words concern agents with freedom of action; but in the case of agents for [carrying out] a commandment, it is permitted for [such a] one to set sail on whatever day he wants. Why? Because he is an agent for [carrying out] a commandment, and an agent for [carrying out] a commandment overrides the Sabbath. And so you find with reference to the sukkah that they have taught (in Suk. 2:4), “Agents for [carrying out] a religious duty are exempted from [the requirements of] the sukkah.”¹Suk. 25a (bar). You have none so dear to the Holy One, blessed be He, as an agent, when he is sent to carry out a religious duty and is risking his life to succeed in it. And you have none who were sent to carry out a religious duty and who risked their lives to succeed in their mission like those two whom Joshua ben Nun sent. Thus it is stated (in Josh. 2:1), “Then Joshua ben Nun sent two [spies] from Shittim [secretly, saying]….” Who were they? Our masters have taught, “These were Phinehas and Caleb.” They had gone and risked their lives in order to be successful in their mission. What is the implication of secretly (heresh)? That they made themselves out to be potters and cried, “Here are pots. Whoever wants [some], let him come and buy.” [Their ruse was] so that no one would notice them. [Hence secretly (heresh) is written [in this verse,] but read it [as] clay (heres), (from which pots are made). [They had made themselves out to be potters] lest people say that they were spies. (Ibid., cont.) “So they went and came to the house of a woman who was a harlot whose name was Rahab […]”: She arose and received them. The king of Jericho became aware of them and heard that they had come to investigate the whole land, as stated (in vs. 2), “But it was told the king of Jericho [….].” When they came to look for them, what did Rahab do? She took them away to hide them. Phinehas said to her, “I am a priest, and the priests are comparable to the angels (mal'akhim), as stated (in Mal. 2:7), “For the lips of a priest preserve knowledge, and they seek Torah from his mouth, because he is a messenger (mal'akh) of the Lord of hosts.” Now an angel desiring [to be visible] is visible; and one desiring [to be invisible] is not visible. And from where is it known that the prophets are also comparable to angels. As so is it stated about Moses (in Numb. 20:16), “and he sent a messenger (mal'akh) who brought us out of Egypt.” And was it an angel? And was he not Moses? Hence the prophets are likened to angels (mal'akhim). And so too is it stated (in Jud. 2:1), “An angel (mal'akh) of the Lord came up from Gilgal to Bochim and said, ‘I brought you up from Egypt…” And was he not Phinehas? It is simply that from here [it is shown] that the prophets are called angels. Hence Phinehas said to her, “I am a priest, and I do not need to hide. Hide my colleague, Caleb, and I will stand in front of them but they will not see me.” And so did she do, as stated (in Josh. 2:4), “So the woman took the two men [and hid him].” It does not say, “hid them,” but rather “hid him²Him is a literal translation of the Masoretic text.” Behold that she did not hide Phinehas, but rather [only] Caleb. [This is] to teach you how much these two righteous men risked themselves to fulfill their mission. But the agents whom Moses sent were wicked. Where is it shown? From what they have read on the matter (in Numb. 13:2) “Send men.”

Moses spake before the Holy One, blessed be He, saying: Sovereign of all worlds ! The enemy is behind them, and the sea is in front of them, which way shall they go forward? What did the Holy One, blessed be He, do? He sent Michael, and he became a wall of fire between (Israel and) the Egyptians. The Egyptians desired to follow after Israel, but they are unable to come (near) because of the fire. The angels beheld the misfortune of Israel all the night, and they uttered neither praise nor sanctification to their Creator, as it is said, "And the one came not near the other all the night" (Ex. 14:20).