כִּ֛י בְּצֵ֥ל הַֽחָכְמָ֖ה בְּצֵ֣ל הַכָּ֑סֶף וְיִתְר֣וֹן דַּ֔עַת הַֽחָכְמָ֖ה תְּחַיֶּ֥ה בְעָלֶֽיהָ׃
Sebab berada dalam naungan hikmat sama seperti berada dalam naungan uang, dan kelebihan pengetahuan ialah bahwa hikmat memelihara hidup pemiliknya.
Eikhah Rabbah
“Her adversaries have become the head, her enemies are tranquil, for the Lord has tormented her for her abundant transgressions; her infants are led into captivity before the adversary (Lamentations 1:5).
“Her adversaries have become the head.” Rabbi Hillel ben Rabbi Berekhya said: Anyone who comes to oppress Israel becomes a leader. What is the source? “Her adversaries have become the head.” You find that until Jerusalem was destroyed, there was no province that was at all significant.99No city inhabited by non-Jews in the Land of Israel was significant. When Jerusalem was destroyed, Caesarea became a metropolis and a fortified city.
Another matter, “Her adversaries have become the head,” this is Nebuchadnezzar. “Her enemies are tranquil,” this is Nevuzaradan. Alternatively, “Her adversaries have become the head,” this is Vespasian. “Her enemies are tranquil,” this is Titus. For three-and-a-half years, Vespasian surrounded Jerusalem. There were four governors with him: The governor of Arabia, the governor of Africa, the governor of Alexandria, and the governor of Palestine. Regarding the governor of Arabia, there are two amora’im, one says that his name was Kilus and one said that his name was Pangar. There were four noblemen in Jerusalem: Ben Tzitzit, ben Guryon, ben Nakdimon, and ben Kalba Savua. Each and every one was capable of providing sustenance for the city for ten years. There was also ben Batiaḥ,100Ben Batiaḥ was the leader of the zealots. the son of the sister of Rabban Yoḥanan ben Zakai, who was appointed over the storehouses, and he burned all the storehouses.101The zealots wanted to confront the Romans militarily, and burned the storehouses so that the people would be so desperate that they would have to fight. Rabban Yoḥanan ben Zakai heard and said ‘woe [vai].’ They went and told ben Batiaḥ: ‘Your uncle said woe.’ He sent and had him brought and said to him: ‘Why did you say woe?’ He said to him: ‘I did not say woe. Rather, I said va.’102This is an exclamation of joy. He said to him: ‘You said va; why did you say va?’ He said: ‘Because you burned all the storehouses, and I said: As long as the storehouses are intact, they will not risk their lives to engage in battle.’ Between vai and va Rabban Yoḥanan ben Zakai escaped.103He would have been killed if he had been known to have criticized the zealots. They applied to him the verse: “The advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:12).
Three days later, Rabban Yoḥanan ben Zakai went out to walk in the marketplace. He saw that they were boiling straw and drinking its broth. He said: ‘Are people who boil straw and drink its broth capable of standing against Vespasian’s troops?’ He said: ‘The priority is to get me out of here.’ He sent [a message] to ben Batiaḥ saying: ‘Get me out of here.’ [Ben Batiaḥ] said to him: ‘We have agreed among us that no person may emerge from here unless he is dead.’ He said: ‘Get me out in the guise of one who died.’ Rabbi Eliezer carried his [bier] from the head and Rabbi Yehoshua from the feet, and ben Batiaḥ walked before them. When they arrived they sought to stab him.104When they arrived at the gate of the city, the zealots standing guard sought to stab him to ensure that he was, in fact, dead. Ben Batiaḥ said to them: ‘Is that what you want, that they will say that their rabbi died and they stabbed him?’ When he said that to them, they let him go. When they went out of the gate of the wall, they carried him and placed him in a certain tomb and they returned to the city. Rabban Yoḥanan ben Zakai went to walk among Vespasian’s troops. He said to them: ‘Where is the king?’ They went and said to Vespasian: ‘A certain Jew wishes to inquire after your wellbeing.’ He said to them: ‘Let him come.’ When he came he said: ‘Long live my lord, the emperor.’ He said to him: ‘You greeted me with the greeting of a king, but I do not reign [as king], and if the king will hear of it, he will kill me.’105Literally, “he will kill that man.” Vespasian was referring to himself, as it was considered an act of rebellion to allow oneself to be treated as a king. [Rabban Yoḥanan ben Zakai] said to him: ‘If you are not [yet] the king, ultimately you will reign, as this Temple will be destroyed only by a king, as it is stated: “The Lebanon will fall by a mighty one”’ (Isaiah 10:34). They took him and placed him behind seven partitions.106They placed him in detention in a place where there was no daylight. They would ask him: ‘What hour of the night is it?’ He would tell them. ‘What hour of the day is it?’ He would tell them. How did Rabban Yoḥanan ben Zakai know? It was from his studies.107Based on the amount of material that he covered, he was able to calculate the time that elapsed (Etz Yosef).
Three days later, Vespasian went to bathe in the Gafna spring. After he bathed and put on one of his shoes, tidings reached him informing him that Nero had died and that the citizens of Rome had crowned him king. He sought to put on his other shoe, but it did not fit. He sent and had Rabban Yoḥanan ben Zakai brought and he said to him: ‘Are you not able to tell me? All these days I would wear two shoes and they would fit me, now one fits and one does not fit.’ He said to him: ‘You received good tidings, as it is written: “Good tidings fatten the bone”’ (Proverbs 15:30). He said to him: ‘What shall I do so it will fit?’ He said to him: ‘Is there a person whom you hate or who wronged you? Let him pass before you and your flesh will recede, as it is written: “A depressed spirit dries bones”’ (Proverbs 17:22).
They began telling parables before him: ‘What should one do to a barrel in which a snake has nested?’108Their point was to trap him into admitting that he should have fought against the zealots of Jerusalem. He said to them: ‘One brings a snake charmer, charms the snake, and leaves the barrel intact.’ Pangar said: ‘One kills the snake and breaks the barrel.’ ‘What should one do to a cabinet in which a snake has nested?’ He said to them: ‘One brings a snake charmer, charms the snake, and leaves the cabinet intact.’ Pangar said: ‘One kills the snake and burns the cabinet.’ Rabban Yoḥanan ben Zakai said to Pangar: ‘All neighbors who perform evil perform it in their own neighborhood. Not only do you fail to plea in our favor, you speak to our detriment.’109Pangar was the governor of Arabia, which is near the Land of Israel. By inciting Vespasian to deal harshly with the Jews, Pangar made it more likely that Vespasian would also deal harshly with Arabia. He said to him: ‘I want only what is best for you. As long as that Temple is intact, the kingdoms will confront you; if that Temple is destroyed, the kingdoms will not confront you.’ Rabban Yoḥanan said to him: ‘The heart knows whether it is constructive [laakal]110Literally, a woven basket. A play on words; literally, for a basket. or crooked [laakalkalot].’111This phrase literally means “whether it is for a woven basket [laakal] or crooked [laakalkalot].” This was a common expression based on the play of words, and simply means the heart knows its real intent.
Vespasian said to Rabban Yoḥanan ben Zakai: ‘Make a request and I will grant it.’ He said to him: ‘I request that you leave this city and go on your way.’ He said to him: ‘Did the citizens of Rome crown me so I would leave this city? Make a [different] request and I will grant it.’ He said to him: ‘I request that you leave the gate of the western gate, which points toward Lod, so that anyone who emerges for four hours will be saved.’ After [Vespasian] conquered it, he said to him: ‘If you have someone who is beloved to you or someone with whom you are close, send and bring him before the soldiers enter.’ He sent to Rabbi Eliezer and Rabbi Yehoshua to take out Rabbi Tzadok. They went and found him at the city gate. When he came, Rabban Yoḥanan stood before him. Vespasian said to him: ‘You stand before this repulsive old man?’ He said to him: ‘By your life, if there was another like him, and you had double the [number of your] soldiers, you would not be able to conquer [the city.’ He said to him: ‘What is his strength?’ He said to him: ‘He eats one gamzuz112A fruit similar to a fig (Arukh). and from it studies one hundred chapters.’ He said to him: ‘Why is he so emaciated?’ He said to him: ‘It is due to the effects of fasts and abstinences.’ [Vespasian] sent and brought physicians and they would feed him a little at a time and would give him to drink a little at a time, until his body was restored [to good health]. Elazar, his son,113The son of Rabbi Tzadok. said to him: ‘Father, give them their reward in this world, so that they will have no merit with you in the World to Come.’ He gave them [a method for] mathematical calculations with fingers114This was a method of using the fingers to aid in easy computations of multiplication tables from six to nine (Yefei Anaf). and scales.115He introduced to them a new type of scale for weighing.
After he conquered it, he distributed the four sides to the four governors. The western gate was in the portion of Pangar. It was decreed from Heaven that it would never be destroyed. Why? Because the Divine Presence is in the west. They destroyed theirs, he did not destroy his. [Vespasian] sent and had him brought and said to him: ‘Why did you not destroy yours?’ He said to him: ‘By your life, I did so for the glory of the kingdom. Had I destroyed it, people would not know what you destroyed. When the people will see [the remaining wall], they will say: Look at the power of Vespasian, what he destroyed.’ He said to him: ‘By your life, you have spoken well; however, because you violated my command, that man116The reference is to Pangar himself. will ascend to the roof and cast himself from it. If he lives, he lives; if he dies, he dies.’ He ascended, cast himself, and died. The curse of Rabban Yoḥanan ben Zakai came upon him.117Rabban Yoḥanan had implied that if Pangar’s intentions were malicious toward the Jews, he should be cursed.
“Her adversaries have become the head.” Rabbi Hillel ben Rabbi Berekhya said: Anyone who comes to oppress Israel becomes a leader. What is the source? “Her adversaries have become the head.” You find that until Jerusalem was destroyed, there was no province that was at all significant.99No city inhabited by non-Jews in the Land of Israel was significant. When Jerusalem was destroyed, Caesarea became a metropolis and a fortified city.
Another matter, “Her adversaries have become the head,” this is Nebuchadnezzar. “Her enemies are tranquil,” this is Nevuzaradan. Alternatively, “Her adversaries have become the head,” this is Vespasian. “Her enemies are tranquil,” this is Titus. For three-and-a-half years, Vespasian surrounded Jerusalem. There were four governors with him: The governor of Arabia, the governor of Africa, the governor of Alexandria, and the governor of Palestine. Regarding the governor of Arabia, there are two amora’im, one says that his name was Kilus and one said that his name was Pangar. There were four noblemen in Jerusalem: Ben Tzitzit, ben Guryon, ben Nakdimon, and ben Kalba Savua. Each and every one was capable of providing sustenance for the city for ten years. There was also ben Batiaḥ,100Ben Batiaḥ was the leader of the zealots. the son of the sister of Rabban Yoḥanan ben Zakai, who was appointed over the storehouses, and he burned all the storehouses.101The zealots wanted to confront the Romans militarily, and burned the storehouses so that the people would be so desperate that they would have to fight. Rabban Yoḥanan ben Zakai heard and said ‘woe [vai].’ They went and told ben Batiaḥ: ‘Your uncle said woe.’ He sent and had him brought and said to him: ‘Why did you say woe?’ He said to him: ‘I did not say woe. Rather, I said va.’102This is an exclamation of joy. He said to him: ‘You said va; why did you say va?’ He said: ‘Because you burned all the storehouses, and I said: As long as the storehouses are intact, they will not risk their lives to engage in battle.’ Between vai and va Rabban Yoḥanan ben Zakai escaped.103He would have been killed if he had been known to have criticized the zealots. They applied to him the verse: “The advantage of knowledge is that wisdom preserves the life of its possessors” (Ecclesiastes 7:12).
Three days later, Rabban Yoḥanan ben Zakai went out to walk in the marketplace. He saw that they were boiling straw and drinking its broth. He said: ‘Are people who boil straw and drink its broth capable of standing against Vespasian’s troops?’ He said: ‘The priority is to get me out of here.’ He sent [a message] to ben Batiaḥ saying: ‘Get me out of here.’ [Ben Batiaḥ] said to him: ‘We have agreed among us that no person may emerge from here unless he is dead.’ He said: ‘Get me out in the guise of one who died.’ Rabbi Eliezer carried his [bier] from the head and Rabbi Yehoshua from the feet, and ben Batiaḥ walked before them. When they arrived they sought to stab him.104When they arrived at the gate of the city, the zealots standing guard sought to stab him to ensure that he was, in fact, dead. Ben Batiaḥ said to them: ‘Is that what you want, that they will say that their rabbi died and they stabbed him?’ When he said that to them, they let him go. When they went out of the gate of the wall, they carried him and placed him in a certain tomb and they returned to the city. Rabban Yoḥanan ben Zakai went to walk among Vespasian’s troops. He said to them: ‘Where is the king?’ They went and said to Vespasian: ‘A certain Jew wishes to inquire after your wellbeing.’ He said to them: ‘Let him come.’ When he came he said: ‘Long live my lord, the emperor.’ He said to him: ‘You greeted me with the greeting of a king, but I do not reign [as king], and if the king will hear of it, he will kill me.’105Literally, “he will kill that man.” Vespasian was referring to himself, as it was considered an act of rebellion to allow oneself to be treated as a king. [Rabban Yoḥanan ben Zakai] said to him: ‘If you are not [yet] the king, ultimately you will reign, as this Temple will be destroyed only by a king, as it is stated: “The Lebanon will fall by a mighty one”’ (Isaiah 10:34). They took him and placed him behind seven partitions.106They placed him in detention in a place where there was no daylight. They would ask him: ‘What hour of the night is it?’ He would tell them. ‘What hour of the day is it?’ He would tell them. How did Rabban Yoḥanan ben Zakai know? It was from his studies.107Based on the amount of material that he covered, he was able to calculate the time that elapsed (Etz Yosef).
Three days later, Vespasian went to bathe in the Gafna spring. After he bathed and put on one of his shoes, tidings reached him informing him that Nero had died and that the citizens of Rome had crowned him king. He sought to put on his other shoe, but it did not fit. He sent and had Rabban Yoḥanan ben Zakai brought and he said to him: ‘Are you not able to tell me? All these days I would wear two shoes and they would fit me, now one fits and one does not fit.’ He said to him: ‘You received good tidings, as it is written: “Good tidings fatten the bone”’ (Proverbs 15:30). He said to him: ‘What shall I do so it will fit?’ He said to him: ‘Is there a person whom you hate or who wronged you? Let him pass before you and your flesh will recede, as it is written: “A depressed spirit dries bones”’ (Proverbs 17:22).
They began telling parables before him: ‘What should one do to a barrel in which a snake has nested?’108Their point was to trap him into admitting that he should have fought against the zealots of Jerusalem. He said to them: ‘One brings a snake charmer, charms the snake, and leaves the barrel intact.’ Pangar said: ‘One kills the snake and breaks the barrel.’ ‘What should one do to a cabinet in which a snake has nested?’ He said to them: ‘One brings a snake charmer, charms the snake, and leaves the cabinet intact.’ Pangar said: ‘One kills the snake and burns the cabinet.’ Rabban Yoḥanan ben Zakai said to Pangar: ‘All neighbors who perform evil perform it in their own neighborhood. Not only do you fail to plea in our favor, you speak to our detriment.’109Pangar was the governor of Arabia, which is near the Land of Israel. By inciting Vespasian to deal harshly with the Jews, Pangar made it more likely that Vespasian would also deal harshly with Arabia. He said to him: ‘I want only what is best for you. As long as that Temple is intact, the kingdoms will confront you; if that Temple is destroyed, the kingdoms will not confront you.’ Rabban Yoḥanan said to him: ‘The heart knows whether it is constructive [laakal]110Literally, a woven basket. A play on words; literally, for a basket. or crooked [laakalkalot].’111This phrase literally means “whether it is for a woven basket [laakal] or crooked [laakalkalot].” This was a common expression based on the play of words, and simply means the heart knows its real intent.
Vespasian said to Rabban Yoḥanan ben Zakai: ‘Make a request and I will grant it.’ He said to him: ‘I request that you leave this city and go on your way.’ He said to him: ‘Did the citizens of Rome crown me so I would leave this city? Make a [different] request and I will grant it.’ He said to him: ‘I request that you leave the gate of the western gate, which points toward Lod, so that anyone who emerges for four hours will be saved.’ After [Vespasian] conquered it, he said to him: ‘If you have someone who is beloved to you or someone with whom you are close, send and bring him before the soldiers enter.’ He sent to Rabbi Eliezer and Rabbi Yehoshua to take out Rabbi Tzadok. They went and found him at the city gate. When he came, Rabban Yoḥanan stood before him. Vespasian said to him: ‘You stand before this repulsive old man?’ He said to him: ‘By your life, if there was another like him, and you had double the [number of your] soldiers, you would not be able to conquer [the city.’ He said to him: ‘What is his strength?’ He said to him: ‘He eats one gamzuz112A fruit similar to a fig (Arukh). and from it studies one hundred chapters.’ He said to him: ‘Why is he so emaciated?’ He said to him: ‘It is due to the effects of fasts and abstinences.’ [Vespasian] sent and brought physicians and they would feed him a little at a time and would give him to drink a little at a time, until his body was restored [to good health]. Elazar, his son,113The son of Rabbi Tzadok. said to him: ‘Father, give them their reward in this world, so that they will have no merit with you in the World to Come.’ He gave them [a method for] mathematical calculations with fingers114This was a method of using the fingers to aid in easy computations of multiplication tables from six to nine (Yefei Anaf). and scales.115He introduced to them a new type of scale for weighing.
After he conquered it, he distributed the four sides to the four governors. The western gate was in the portion of Pangar. It was decreed from Heaven that it would never be destroyed. Why? Because the Divine Presence is in the west. They destroyed theirs, he did not destroy his. [Vespasian] sent and had him brought and said to him: ‘Why did you not destroy yours?’ He said to him: ‘By your life, I did so for the glory of the kingdom. Had I destroyed it, people would not know what you destroyed. When the people will see [the remaining wall], they will say: Look at the power of Vespasian, what he destroyed.’ He said to him: ‘By your life, you have spoken well; however, because you violated my command, that man116The reference is to Pangar himself. will ascend to the roof and cast himself from it. If he lives, he lives; if he dies, he dies.’ He ascended, cast himself, and died. The curse of Rabban Yoḥanan ben Zakai came upon him.117Rabban Yoḥanan had implied that if Pangar’s intentions were malicious toward the Jews, he should be cursed.
Bamidbar Rabbah
“Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3).
“Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory.
Corresponding to them,15The four directions. the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23),16Torah here is a reference to Issachar. and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12),17Money here is a reference to Zebulun. and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13).18The king is a reference to Judah.
You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald19Who will announce the redemption of Israel. comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east.
The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it.20For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15). That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah.
After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17).
West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination.
North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil”21Oil is used to light up the darkness. (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19).
Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael. Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael.
Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it,22For the tribe of Dan. and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8).
Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east.23The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south. Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel.
Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).
“Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south. East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world. Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory.
Corresponding to them,15The four directions. the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3). With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13). Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23),16Torah here is a reference to Issachar. and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12),17Money here is a reference to Zebulun. and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13).18The king is a reference to Judah.
You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…? The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald19Who will announce the redemption of Israel. comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1). That is from the east.
The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent. That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it.20For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15). That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah.
After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17).
West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3). The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24). Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination.
North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship. Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north. That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil”21Oil is used to light up the darkness. (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23). Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19).
Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael. Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26). Mi khamokha, ein kael, that is Mikhael.
Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it,22For the tribe of Dan. and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1). And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8).
Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east.23The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south. Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel.
Refael, corresponding to Ephraim. Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).
Midrash Tanchuma
(Numb. 25:16-17:) “Then the Lord spoke [unto Moses], saying, ‘Harass the Midianites […].’” Why?5Numb. R. 21:4. (Numb. 25:18:) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”6Ber. 62b; Sanh. 72a. R. Simeon says, “Whoever causes a person to sin is worse than the one who kills him. Because whoever kills [a person] kills him in this world, but he [still] has a share in the world to come. However, the one who causes him to sin kills him in this world and for the world to come. Two peoples encountered Israel with the sword, the Egyptians and the Edomites. Thus it is stated (of the Egyptians that they said (in Exod. 15:9), “I will pursue, I will overtake, [I will divide the spoil…].” And Edom [did the same], as stated (in Numb. 20:18), “But Edom said unto him, ‘You shall not pass through me, or else I will come out to meet you with the sword.’” Moreover, two [peoples encountered them] with sin, Moab and the Ammonites. Concerning the ones who encountered them with the sword, it is written (in Deut. 23:8), “You shall not abhor an Edomite …; you shall not abhor an Egyptian.” But concerning the ones who encountered them with sin to cause Israel to sin, it is stated (according to Deut. 23:4), “No Ammonite or Moabite shall come into the assembly of the Lord […].” And in this world you have not [yet] fulfilled your obligation, as stated (in Numb. 25:17), “Harass the Midianites.” (Numb. 25:17:) “Harass the Midianites.” What is the meaning of “Harass the Midianites?” Even though it is written in the Torah (in Deut. 20:10), “When you draw near unto a city to fight against it, you shall offer terms of peace (shalom) unto it”; however, in regard to these [peoples] you shall not do this; (according to Deut. 23:7), “You shall not seek their welfare (shalom) and benefit all your days forever.”7Numb. R. 21:5. You find that the one who came to them with the trait of mercy, in the end came to disgrace, war and distress. And who [was that]? David, as stated (in II Sam. 10:2), “David said, ‘I will do kindness with Hanun son of Nahash.’” The Holy One, blessed be He, said to him, “You are transgressing My word, as I wrote (in Deut. 23:7), ‘You shall not seek their welfare and benefit,’ and you are doing acts of kindness with them? (Eccl. 7:12:) ‘Do not be greatly righteous,’ such that a man should not forego [what is written in] the Torah. And this one is sending [word] to console the Children of Ammon and to do kindness and good to him?” And in the end, he came to disgrace [as stated] (in II Sam. 10:4), “So Hanun seized David’s courtiers, clipped off one side of their beards [and cut away half of their garments at the buttocks, and sent them off].” And he came to disgrace, and afterwards to war with four nations: Aram-Naharayim, with the kings of Zova, with the kings of Maakha and with Children of Ammon. And it is written (about this in II Sam. 10:9), “Joab saw that there was a battle line against him both front and rear.” What caused him [this]? That he sought to do good to those about whom the Holy One, blessed be He, told him, “You shall not seek their welfare and benefit.” Hence it is written (Numb. 25:17), “Harass the Midianites.” Another interpretation (of Numb. 25:17), “Harass (tsrwr) the Midianites.” Even though I have written (in Deut. 20:19), “When you besiege (rt. tswr) a city a [long time] […], you shall not destroy its trees,”8Numb. R. 21:6. in the case of these (i.e., Moab and the Ammonites) you shall not do so. On the contrary, their trees you shall destroy. And so you find that when Joram king of Israel, Jehoshaphat king of Judah, and the king of Edom went to fight with Moab, (according to II Kings 3:9) “they circled around on a seven-day march, so that there was no water for the army or for the animals that were with them.” They began to weep, and (according to vs. 10) “The king of Israel said, ‘Alas, for the Lord has summoned these three kings to give them into the hand of Moab.’” Jehoshaphat answered (in vs. 11), “Is there no prophet of the Lord here through, who we may inquire of the Lord…?” [This passage is] to make known the wickedness of Joram, in that he did not acknowledge Him. (Vs. 12:) “Then Jehoshaphat said, ‘the word of the Lord is with him’; so the king of Israel, Jehoshaphat, and the king of Edom went down unto him.” Why is Jehoshaphat not called a king here? In order to make known the humility of that righteous man, in that he did not want to go down before the prophet in royal garb, but as a commoner.9Gk.: idiotes. But some say, “[It was] because an edict had been decreed that he would be killed with Ahab that the scriptural text has reckoned [the reign of] his son from that hour. For that reason ‘king’ was not written.” But as a reward for their going down to the prophet, they attained the right to see all those miracles. When the king of Israel saw Elisha, Elisha said to the king of Israel (according to vs. 13,) “What have I to do with you; go unto the prophets of your father and unto the prophets of your mother.” He began to implore him. (Ibid., cont.:) “And the king of Israel said to him…,” as he had never asked him [anything] in his life. (Vss. 14-15:) “Elisha said, ‘As the Lord of hosts lives…Now then get me a musician….” And the rest of the whole parashah. Moreover, he said to them “The Moabites shall fall into your hands, (in vs. 19) ‘thus you shall smite every fortified city and every choice city, [you shall also fell every good tree].’” They said to him, “[But] the Holy One, blessed be He said (in Deut. 20:19), ‘You shall not destroy its trees’; yet you are saying [to do] so.” He said to them, “He gave the command with reference to the rest of the nations, but this one is insignificant and contemptable,” as stated (in II Kings 3:18), “This one is insignificant in the eyes of the Lord, so He will give Moab into your hands.” It is [also] stated (in Deut. 23:7), “You shall not seek their welfare and benefit (literally, their good).” [That is referring to] the good trees. It is therefore stated (in Numb. 25:17), “Harass the Midianites.”