Midras 1 Samuel 12:10: Midrash Tanchuma, Bamidbar Rabbah & Midrash Tanchuma Buber

(Numb. 21:4:) “Then they journeyed from Mount Hor by way of the Reed Sea in order to go around the Land of Edom, but the people grew restive on the journey.” But is it not written (of that era in Neh. 9:20), “And You gave Your good spirit to enlighten them?” It is simply that those remnants of Israel which had come out of Egypt over whom death had been decreed, saw neither a peaceful nor agreeable spirit in the desert.¹²²Numb. R. 19:21. Thus it says (in Numb. 14:33), “And your children shall roam in the wilderness....” This was (according to Numb. 21:4) the people who grew restive on the journey. (Numb. 21:5:) “And the people spoke against God and against Moses.” They equated the slave and his Master. (Numb. 21:5:) “Our soul loathes this miserable food,” for that generation was unable to taste any of the fruits of the land at all. R. Aqiva said, “When merchants [even] uncovered a basket with some fruits of the land for them, they died.” It is so stated (in Deut. 1:35), “Not one of these men, this evil generation, shall see the good land,” [i.e.,] any good that comes because of the land. That is why the people grew restive on the journey. These are the ones that grumbled (in Numb. 21:5), “Our soul loathes.” (Numb. 21:6:) “Then the Lord sent fiery serpents among the people.” Why did the Holy One, blessed be He, see fit to exact retribution from them through serpents?¹²³Numb. R. 19:22. It is simply that the snake started [the use of] slanderous language at the beginning and was cursed; yet they did not learn from it and spoke slanderous language against the Holy One, blessed be He. [The Holy One, blessed be He, said,] “Let the serpent, which was the first [to use] slanderous language, come and exact retribution from those who [still] speak slanderous language.” This is what is written (in Eccl. 10:8), “the one who breaks through a barrier¹²⁴In general “to break through a barrier” means “to say,” but here the reference may denote more specifically the barrier of one’s teeth, through which slander must pass. will have a snake bite him.” Another interpretation of why retribution was exacted from them through serpents: Even if the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth. Thus it is stated (in Is. 65:25), “but the serpent's food shall be dust.” Now these people ate the manna, as stated (in Ps. 106:15), “So He gave them what they asked for,” and (in Ps. 78:29), “He gave them their desire.” It also says (in Deut. 2:7), “these forty years the Lord your God has been with you; you have lacked nothing.”¹²⁵I.e., no luxury foods. Let a serpent that eats many species and has [but] one taste in his mouth come and exact the retribution from those who eat one species and taste many species. (Numb. 21:6:) “Fiery serpents (serafim).” [They are called serafim] because they burn (sorefim) the soul. R. Judan says, “[God] sent out the [same] serpents that the cloud of glory would burn and make into a fence for the camp to let them know the miracles that the Omnipresent had done for them.” (Numb. 21:7:) “Then the people came unto Moses and said, ‘We have sinned, since we spoke against the Lord and you.’” [They] knew that they had spoken against Moses, so they fell prostrate before him and said (ibid., cont.), “pray unto the Lord to remove the serpent¹²⁶The use of the singular here may be suggesting to midrashic interpreter that this was the same serpent that sinned in the Garden of Eden. See the parallel in Numb. R. 19:23. from us.” Rabbi says, “There was one serpent.” [(Ibid., cont.:) “And he prayed.” The passage serves] to make Moses' humility known to you, in that he did not hesitate to seek mercy for them. And [it is also] to make the power of repentance known to you. As soon as they said, “We have sinned,” he was immediately reconciled to them. [The passage serves] to teach you that the one who forgives should not be cruel. And so too does it say (in Gen. 20:17), “Abraham then prayed to God, and God healed Abimelech and his wife.” And so does it say (in Job 42:10), “The Lord restored Job’s fortunes when he prayed on behalf of his friends.” And where is it shown that if one has sinned against his companion and says to him, “I have sinned,” without [the companion] forgiving him, that [the unforgiving one] is called a sinner? Where it is stated (in I Sam. 12:23), “As for me also, far be it for me to sin against the Lord by ceasing to pray on your behalf.” When? When they came and said to him, “We have sinned,” [as stated] (in I Sam. 12:10), “and [they] said, ‘We have sinned […].’” And he answered, “Far be it from me to sin.” (Numb. 21:8), “And the Lord said unto Moses, ‘Make a fiery serpent, [and put it on a pole]; then it shall come to pass that, when anyone bitten [looks at it, he shall live],” not only one bitten by a serpent, but anyone bitten, even one bitten by an adder, by a scorpion, a wild beast, or a dog. (Numb. 21:9:) “So Moses made a bronze serpent and set it up by a miracle.”¹²⁷Nes. The usual rendering would read: AND SET IT UP ON A POLE (nes). However, since nes can also mean “miracle,” the midrash is understanding it in the latter sense. He tossed it into the air and it remained there. (Numb. 21:10:) “Then the Children of Israel journeyed on and camped in Oboth (Ovot, rt: 'wb),” because they had become enemies (oyevim, rt: 'yb) to the Omnipresent.¹²⁸Numb. R. 19:24. (Numb. 21:11:) “And they camped at Iye-Abarim ('avarim, rt.: 'br),” because they were full of transgressions ('averot, rt.: 'br). (Numb. 21:12:) “And they camped in the Wadi Zered,” because the wadi was [only] about a full span (zeret) [in width]; but they were unable to cross it for thirty-eight years. Thus it is stated (in Deut. 2:13-14), “Now then arise and cross the Wadi Zered…. And the time that we traveled from Kadesh-Barnea until we crossed the Wadi Zered was thirty-eight years.”(Numb. 21:13:) “From there they journeyed and camped on the other side of (m'br) the Arnon (rt.: rnn),” because the Omnipresent was reconciled to them.¹²⁹The argument seems to depend on the following: M‘BR is close to M‘BRH, which means, “away from transgression” or, with different voweling, “away from wrath”; while the root, RNN, means “sing” or “rejoice.”

“The people came to Moses and said: We sinned, for we spoke against the Lord and against you; pray to the Lord, and He will remove the serpent from us. Moses prayed on behalf of the people” (Numbers 21:7).
“The people came to Moses and said: We sinned” – they knew that they had spoken against Moses, and they prostrated themselves before him and said: “Pray to the Lord, and He will remove [the serpent] from us” – it was a single serpent.
“[Moses] prayed” – to inform you of Moses’s humility; he did not hesitate to plead for mercy on their behalf, and to inform you of the power of repentance. Once they said: “We sinned,” he was immediately placated before them, as the one from whom forgiveness is asked must not become cruel. Likewise it says: “Abraham prayed to God, and God healed [Avimelekh]” (Genesis 20:17). Likewise it says: “The Lord restored Job’s loss when he prayed for his friends” (Job 42:10). From where is it derived that if one wronged another and he says to him: I sinned, that he is called a sinner if he does not forgive him? It is as it is stated: “I too, far be it from me to sin against the Lord, to cease to pray on your behalf. (I Samuel 12:23). When? It was when they came and said: We sinned, as it is stated: <“All the people said to Samuel: Pray on behalf of your servants…for we have added evil upon all our sins”> “The people said to Samuel: We have sinned because we transgressed the directive of the Lord and your words” (I Samuel 12:19).⁶⁶The bracketed verse that appears in the Hebrew without vocalization and in English in pointed brackets is the actual verse. The verse that appears unbracketed and with vocalization is the non-existent verse that appears in the midrash. He responded: “Far be it from me to sin against the Lord.”
“The Lord said to Moses: Craft for yourself a fiery serpent, and place it upon a standard; it will be, that anyone who was bitten, if he will see it he will live” (Numbers 21:8).
“The Lord said to Moses: Craft for yourself a fiery serpent…it will be, that anyone who was bitten” – not only one who was bitten by a serpent, but rather “anyone who was bitten” – even if he was bitten by a cobra, a scorpion, a wild beast, or a dog.
“Moses crafted a bronze serpent and placed it on the standard [nes]” (Numbers 21:9) – he cast it into the air and it remained.⁶⁷The word nes can also mean, “the miracle.”

(Numb. 21:7:) THEN THE PEOPLE CAME UNTO MOSES AND SAID: WE HAVE SINNED. They knew that they had spoken against Moses, so they fell prostrate before him and said (ibid., cont.): PRAY UNTO THE LORD TO REMOVE THE SERPENT¹⁷⁸The use of the singular here may be suggesting to midrashic interpreter that this was the same serpent that sinned in the Garden of Eden. See the parallel in Numb. R. 19:23. FROM US. <The passage serves> to make Moses' humility known to you, in that he did not hesitate to seek mercy for them and to make the power of repentance known to you. As soon as they said: We have sinned, he was immediately reconciled to them. <The passage serves> to teach you that there is no one who forgives that becomes cruel. And where is it shown that, if one has sinned against his companion and says to him: I have sinned, without <the companion> forgiving him, that <the unforgiving one> is called a sinner? Where it is stated (in I Sam. 12:23): {AND} AS FOR ME ALSO, FAR BE IT FOR ME TO SIN AGAINST THE LORD BY CEASING TO PRAY ON YOUR BEHALF. When? When they came and said to him: We have sinned, [as stated] (in I Sam. 12:10): AND [THEY] {THE PEOPLE] SAID {UNTO SAMUEL}: WE HAVE SINNED….