וְהָיָ֛ה מַעֲשֵׂ֥ה הַצְּדָקָ֖ה שָׁל֑וֹם וַֽעֲבֹדַת֙ הַצְּדָקָ֔ה הַשְׁקֵ֥ט וָבֶ֖טַח עַד־עוֹלָֽם׃
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Bamidbar Rabbah
“May the Lord show favor to you, and grant you peace” (Numbers 6:26).
“May the Lord show favor [yisa…panav] to you” – He will remove his anger from you. Yisa is nothing other than an expression of removal, just as it says: “Pharaoh will remove [yisa] your head [from upon you]” (Genesis 40:19). “Panav” – this is the countenance [panim] of rage, just as it says: “I will direct My countenance against that person…” (Leviticus 20:6). In other words, He will remove from you that countenance of rage that was fitting to come upon you.
“May the Lord show [yisa] [favor [panav] to you]” – when you are standing and praying, as it is stated: “He said to him: See, I have granted [nasati] your request [fanekha]…” (Genesis 19:21). The matters may be inferred a fortiori: If I granted Lot’s request due to Abraham, My beloved, will I not show you favor due to you and due to your forefathers? That is what is written: “May the Lord show favor to you.”
One verse says: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). How can both of these verses be realized? When Israel performs the will of the Omnipresent, “May the Lord show favor to you.” When they do not perform the will of the Omnipresent, “Who will not show favor.”
Another matter: “May the Lord show favor” – does the Holy One blessed be He show favor? Is it not already stated: “Who will not show favor” (Deuteronomy 10:17)? The Holy One blessed be He said: Just as they show Me favor, I show them favor. How so? I wrote in My Torah: “You will eat and be satisfied, and you shall bless” (Deuteronomy 8:10), but a person of Israel sits, he, his children, and the members of his household, and they do not have sufficient food to satisfy them, but they show Me favor and recite a blessing, and are exacting with themselves for the measure of an olive-bulk or an egg-bulk.33There is a disagreement among the Sages regarding whether one must say Grace after Meals after eating an olive-bulk of bread or an egg-bulk of bread (Berakhot 45a). Therefore, “may the Lord show favor [to you].”
Another matter: “May the Lord show…” – one verse says: “May…show,” and one verse says: “Who will not show” (Deuteronomy 10:17). Until the sentence is sealed, “may the Lord show…”; after the sentence is sealed, “who will not show favor.”
Similarly, one verse says: “You hear prayer” (Psalms 65:3), and one verse says: “You have covered Yourself with a cloud [so that no prayer can pass]” (Lamentations 3:44). Until the sentence is sealed, “You hear prayer”; after the sentence is sealed, “You have covered Yourself with a cloud.” One verse says: “The Lord is near to all who call Him” (Psalms 145:18), and one verse says: “Why do You stand afar, Lord?” (Psalms 10:1). Until the sentence is sealed, “the Lord is near to all who call Him”; after the sentence is sealed, “why do You stand afar, Lord?”
One verse says: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38), and one verse says: “The Lord was intent on harm” (Daniel 9:14). Until the sentence is sealed, “from the mouth of the Most High…”; after the sentence is sealed, “the Lord was intent…”
One verse says: “Launder your heart of evil, Jerusalem” (Jeremiah 4:14), and one verse says: “For even if you launder with natron [and use much soap, your iniquity is stained before Me]” (Jeremiah 2:22). Until the sentence is sealed, “launder [your heart] of evil…”; after the sentence is sealed, “even if you launder…”
One verse says: “Return, wayward sons” (Jeremiah 3:22), and one verse says: “If they repent, He does not repent” (Jeremiah 8:4).34Even if they repent, God will not retract the punishment. This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “Seek the Lord when He can be found” (Isaiah 55:6), and one verse says: “As I live, the utterance of the Lord God, I will not respond to you” (Ezekiel 20:31). This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “I do not desire the death of the wicked” (Ezekiel 33:11), and one verse says: “The Lord wished to put them to death.” (I Samuel 2:25). This is before the sentence is sealed; that is after the sentence is sealed.
Another matter: “May the Lord show favor to you” – in this world; “who will not show favor” (Deuteronomy 10:17) – in the World to Come.35Repentance is possible in this world, not in the World to Come (Etz Yosef).
Another matter: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). Rabbi Yosei ben Dostai says: How can these two verses be realized? It is, rather, “may the Lord show favor” – regarding a matter between you and Him; “who will not show favor” – regarding matters between you and your counterpart.
Rabbi Akiva says: One verse says: “He will cleanse” (Exodus 34:7), and one verse says: “He will not cleanse” (Exodus 34:7). How is it possible to realize these two verses? It is, rather, regarding a matter between you and Him, “He will cleanse”; regarding matters between you and your counterpart, “He will not cleanse.” Ben Azai says: He cleanses for those who repent, but does not cleanse for those who do not repent.
Another matter: “May the Lord show favor [panav]…” – He will turn His face [panav] toward you. One who greets his counterpart face-to-face is not comparable to one who greets him from the side. Rather, “May the Lord show favor [panav]” – He will turn His face to you, just as it says: “I will turn [ufaniti] to you and make [you] fruitful” (Leviticus 26:9).
“And grant you peace” – peace upon your arrival, peace upon your departure, peace with every person. Rabbi Natan says: “And grant you peace” – peace is the peace of the kingdom of the house of David: “with abundant authority and everlasting peace [upon the throne of David and upon his kingdom]” (Isaiah 9:6).
Rabbi [Yehuda HaNasi] says: This is the peace of Torah, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Great is peace, as the Holy One blessed be He altered a matter due to peace, as it is stated: “Shall I indeed bear a child? But I have grown old” (Genesis 18:13).36This is what God told Abraham, despite the fact that Sarah had actually said: “And my lord is old” (Genesis 18:12), referring to Abraham.
Great is peace, as the angel that spoke with Manoaḥ altered due to peace. He had said to the woman: “Behold, you are barren and have not given birth” (Judges 13:3), but he did not relate that matter to Manoaḥ.37He refrained from saying this when Manoaḥ could hear, so that Manoaḥ would not blame his wife for their childlessness.
Great is peace, as the Name that is written in sanctity, the Holy One blessed be He said: Let it be erased on the water in order to instill peace between a man and his wife.38This is referring to the procedure of the sota.
Rabbi Elazar says: Great is peace, as the prophets implanted into the mouths of all the people only peace.39See Nahum 2:1, Hagai 2:9, Isaiah 57:19.
Rabbi Shimon ben Ḥalafta said: Great is peace, as there is no vessel that contains blessing other than peace, as it is stated: “The Lord will bless His people with peace” (Psalms 29:11). In the Priestly Benediction as well, after all the blessings, He concluded them with peace: “And grant you peace,” saying that the blessings are of no avail unless accompanied by peace. Rabbi Elazar HaKappar says: Great is peace, as every prayer concludes only with peace, and the Priestly Benediction concludes only with peace.
Great is peace, as it is given to the humble, as it is stated: “The humble inherit the earth and delight in abundant peace” (Psalms 37:11). Great is peace, as it is equivalent to everything. We recite: Who makes peace and creates everything.
Rabbi Elazar son of Rabbi Elazar HaKappar says: Even if Israel engages in idol worship but there is peace between them, the Holy One blessed be He, as it were, said: The accuser cannot touch them, as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But when they were divided, what is stated in their regard? “Their heart is divided; now they will be punished” (Hosea 10:2). That is, great is peace and dispute is despised.
Great is peace, as even in time of war, peace is necessary, as it is stated: “When you approach a city [to wage war against it, you shall call to it for peace]” (Deuteronomy 20:10). And it says: “I sent messengers from the wilderness of Kedemot [to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). And it says: “Restore them peacefully” (Judges 11:13).
Great is peace, as even the dead require peace, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). And it says: “You will die in peace” (Jeremiah 34:5).
Great is peace, as it is provided for penitents, as it is stated: “Creator of the expression of the lips: Peace, peace [for the far and for the near]” (Isaiah 57:19).
Rabbi Meir says: Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, which was given to the righteous, as when he passes from the world, three groups of ministering angels greet him with peace. The first says: “He will come in peace” (Isaiah 57:2). The second says: “They will rest on their resting places” (Isaiah 57:2). The third says: “One who walks with integrity” (Isaiah 57:2). It is not sufficient for the righteous that their death is in the hands of Glory, as it is stated: “The glory of the Lord will gather you” (Isaiah 58:8), but they laud them before them with peace: “He will come in peace.”
Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, and He withheld it from the wicked, as when they pass from the world, three groups of angels of destruction greet them. The first says: “There is no peace” (Isaiah 48:22). The second says: “The Lord says to the wicked” (Isaiah 48:22). The third says: “You will lie in suffering” (Isaiah 50:11). It is not sufficient for the wicked that their death is at the hand of destroyers, as it is stated: “His soul approaches perdition and his life to the killers” (Job 33:22); and it says: “He will be driven from light to darkness” (Job 18:18); and it says: “Let their way be dark and slippery, with an angel of the Lord pursuing them” (Psalms 35:6); but they vex them and say to them: “There is no peace,” “you will lie in suffering.”
Great is peace, as it is given as reward for Torah and mitzvot, as it is stated: “I will grant peace in the land” (Leviticus 26:6). Great is peace, as it is given to lovers of Torah, as it is stated: “Great peace for lovers of Your Torah” (Psalms 119:165). Great is peace, as it is given to those who study Torah, as it is stated: “All your children will be students of the Lord, and the peace of your children will be abundant” (Isaiah 54:13). Great is peace, as it is given to those who perform acts of charity [tzedaka], as it is stated: “The act of righteousness [hatzedaka] will be peace” (Isaiah 32:17).
Great is peace, as the name of the Omnipresent is called peace, as it is stated: “He called it: The Lord is peace” (Judges 6:24).
Great is peace, as those who reside On High require peace, as it is stated: “He makes peace in His heights” (Job 25:2). The matters can be inferred a fortiori; if in a place where there is no enmity and hatred they require peace, all the more so for a place where all these attributes exist.
Rabbi Shimon would say: Come and see that the attribute of flesh and blood is not like the attribute of the Holy One blessed be He. A king of flesh and blood, when he goes out to war he goes with multitudes and legions, but when he goes to make peace, he goes alone. But the attribute of the Holy One blessed be He is not so. When He goes to make peace, He emerges with multitudes and legions, as it is stated: “He makes peace in His heights” (Job 25:2), and then it is written: “Is there a number to His troops?” (Job 25:3). And it says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). And it says: “Thousands upon thousands serve Him, and myriads upon myriads…” (Daniel 7:10). But when He goes out to war, He goes alone, as it is stated: “The Lord is a Man of war…” (Exodus 15:3) – He wages war with His name and does not require assistance. And it says: “I have trodden a winepress alone…” (Isaiah 63:3).
You find that when the Holy One blessed be He exacted retribution from the generation of the Flood, He exacted retribution only alone, as it is stated: “Behold, I am bringing the Flood, water….” (Genesis 6:17). Likewise, from the people of Sodom, He exacted retribution only alone: “The Lord rained [brimstone and fire] upon Sodom and [upon Gomorrah from the Lord from the heavens]” (Genesis 19:24). Likewise when He exacted retribution from the Egyptians, as it is stated: “The Lord smote every firstborn…” (Exodus 12:29). Likewise, He exacted retribution alone from the Emorites, as it is stated: “And the Lord cast large stones upon them” (Joshua 10:11). Likewise, from Sennacherib, He exacted retribution alone, as it is stated: “The angel of the Lord emerged and smote in the camp…” (II Kings 19:35).
One verse says: “Is there a number to His troops?” (Job 25:3), and one verse says: “Thousands upon thousands serve Him” (Daniel 7:10). When Israel were exiled, “Thousands upon thousands serve Him”; as it were, the entourage On High was diminished. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: “Thousands upon thousands serve Him” – one troop; how many troops are they? “Is there a number to his troops?”
One verse says: “He counts a number for the stars, and calls them all by names” (Psalms 147:4), and one verse says: “Who brings out their host by number, calling all of them by name” (Isaiah 40:26).40One verse implies that each one is called by a separate name, and one verse implies that they are all called by one name. When the Holy One blessed be He calls them, He calls all their names simultaneously and they respond, something that is impossible for flesh and blood, to call two names simultaneously. Likewise it says: “God spoke all these matters, saying” (Exodus 20:1). It teaches that He said all of the Ten Commandments in one utterance. And it says: “God spoke one; these are two that I heard. Might belongs to God” (Psalms 62:12). And it says: “Is My word not like fire, the utterance of the Lord, and like a hammer that shatters the rock?” (Jeremiah 23:29).41See Shabbat 88b. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: What is “and calls them all by names”? There is no name repeated; the name that he is called now is not the name that he is called later. Likewise it says: “Why do you ask my name? It is hidden” (Judges 13:18). I do not know to what name I will be switched.
One verse says: “David gave to Ornan for the place shekels of gold, six hundred by weight” (I Chronicles 21:25), and one verse says: “For silver, fifty shekels” (II Samuel 24:24). How can both of these verses be realized? It was the place of the threshing floor for six hundred [shekels of gold], the place of the altar for fifty [shekels of silver]. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: There were twelve tribes, and David took fifty shekels from each and every tribe, the result being six hundred shekels from all the tribes.42See Zevaḥim 116b, where the Gemara explains that according to this opinion David collected from each tribe an amount of silver worth fifty shekels of gold, and paid to Ornan an amount of silver worth six hundred shekels of gold. Rabbi Elazar ben Shamua says: The threshing floor for six hundred, but “the cattle for the burnt offering, the threshing tools, and the implements of the cattle for the wood” (II Samuel 24:22), were for “fifty shekels of silver.”
One verse says: “Solomon had four thousand stables for horses” (II Chronicles 9:25), and one verse says: “Solomon had forty thousand horses’ stables” (I Kings 5:6). How can both of these verses be realized? There were four thousand large stables, with forty thousand horses.
One verse says: “It would hold three thousand bat that it contained” (II Chronicles 4:5), and one verse says: “It would hold two thousand bat” (I Kings 7:26). How can both of these verses be realized? It was two thousand for liquid and three thousand for dry goods. From here they said: Two kor of liquid that are three kor of dry goods.43The term bat, which measured volume, represented different volumes depending on whether the item being measured was liquid or solid. The same was true for the kor. Two kor of liquid took up the same amount of space as three kor of dry goods.
Beloved is peace, as for all the deeds and meritorious acts performed by Abraham our patriarch, He gave only peace as his reward, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). Likewise, you find regarding Jacob our patriarch, who requested peace from the Omnipresent, as it is stated: “And I will return [to my father’s house] in peace” (Genesis 28:21). Likewise you find regarding Aaron, who was praised before the Omnipresent only with peace, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5). Likewise you find regarding Pinḥas that He gave peace as his reward, as it is stated: “Behold, I am granting him My covenant of peace” (Numbers 25:12). Likewise, you find that the Torah was analogized only to peace, as it is stated: “And all its paths are peace” (Proverbs 3:17). Likewise, you find that the Holy One blessed be He consoles Jerusalem only with peace, as it is stated: “My people will reside in an abode of peace” (Isaiah 32:18). Likewise, He exacted retribution from Amon and Moav only by withholding peace from them, as it is stated: “You shall not seek their peace or their welfare…” (Deuteronomy 23:7). Likewise, Israel is blessed each day with peace, as it is stated: “And grant you peace.”
“May the Lord show favor [yisa…panav] to you” – He will remove his anger from you. Yisa is nothing other than an expression of removal, just as it says: “Pharaoh will remove [yisa] your head [from upon you]” (Genesis 40:19). “Panav” – this is the countenance [panim] of rage, just as it says: “I will direct My countenance against that person…” (Leviticus 20:6). In other words, He will remove from you that countenance of rage that was fitting to come upon you.
“May the Lord show [yisa] [favor [panav] to you]” – when you are standing and praying, as it is stated: “He said to him: See, I have granted [nasati] your request [fanekha]…” (Genesis 19:21). The matters may be inferred a fortiori: If I granted Lot’s request due to Abraham, My beloved, will I not show you favor due to you and due to your forefathers? That is what is written: “May the Lord show favor to you.”
One verse says: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). How can both of these verses be realized? When Israel performs the will of the Omnipresent, “May the Lord show favor to you.” When they do not perform the will of the Omnipresent, “Who will not show favor.”
Another matter: “May the Lord show favor” – does the Holy One blessed be He show favor? Is it not already stated: “Who will not show favor” (Deuteronomy 10:17)? The Holy One blessed be He said: Just as they show Me favor, I show them favor. How so? I wrote in My Torah: “You will eat and be satisfied, and you shall bless” (Deuteronomy 8:10), but a person of Israel sits, he, his children, and the members of his household, and they do not have sufficient food to satisfy them, but they show Me favor and recite a blessing, and are exacting with themselves for the measure of an olive-bulk or an egg-bulk.33There is a disagreement among the Sages regarding whether one must say Grace after Meals after eating an olive-bulk of bread or an egg-bulk of bread (Berakhot 45a). Therefore, “may the Lord show favor [to you].”
Another matter: “May the Lord show…” – one verse says: “May…show,” and one verse says: “Who will not show” (Deuteronomy 10:17). Until the sentence is sealed, “may the Lord show…”; after the sentence is sealed, “who will not show favor.”
Similarly, one verse says: “You hear prayer” (Psalms 65:3), and one verse says: “You have covered Yourself with a cloud [so that no prayer can pass]” (Lamentations 3:44). Until the sentence is sealed, “You hear prayer”; after the sentence is sealed, “You have covered Yourself with a cloud.” One verse says: “The Lord is near to all who call Him” (Psalms 145:18), and one verse says: “Why do You stand afar, Lord?” (Psalms 10:1). Until the sentence is sealed, “the Lord is near to all who call Him”; after the sentence is sealed, “why do You stand afar, Lord?”
One verse says: “From the mouth of the Most High, evil and good do not emerge” (Lamentations 3:38), and one verse says: “The Lord was intent on harm” (Daniel 9:14). Until the sentence is sealed, “from the mouth of the Most High…”; after the sentence is sealed, “the Lord was intent…”
One verse says: “Launder your heart of evil, Jerusalem” (Jeremiah 4:14), and one verse says: “For even if you launder with natron [and use much soap, your iniquity is stained before Me]” (Jeremiah 2:22). Until the sentence is sealed, “launder [your heart] of evil…”; after the sentence is sealed, “even if you launder…”
One verse says: “Return, wayward sons” (Jeremiah 3:22), and one verse says: “If they repent, He does not repent” (Jeremiah 8:4).34Even if they repent, God will not retract the punishment. This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “Seek the Lord when He can be found” (Isaiah 55:6), and one verse says: “As I live, the utterance of the Lord God, I will not respond to you” (Ezekiel 20:31). This is before the sentence is sealed; that is after the sentence is sealed.
One verse says: “I do not desire the death of the wicked” (Ezekiel 33:11), and one verse says: “The Lord wished to put them to death.” (I Samuel 2:25). This is before the sentence is sealed; that is after the sentence is sealed.
Another matter: “May the Lord show favor to you” – in this world; “who will not show favor” (Deuteronomy 10:17) – in the World to Come.35Repentance is possible in this world, not in the World to Come (Etz Yosef).
Another matter: “May the Lord show favor to you,” and one verse says: “Who will not show favor” (Deuteronomy 10:17). Rabbi Yosei ben Dostai says: How can these two verses be realized? It is, rather, “may the Lord show favor” – regarding a matter between you and Him; “who will not show favor” – regarding matters between you and your counterpart.
Rabbi Akiva says: One verse says: “He will cleanse” (Exodus 34:7), and one verse says: “He will not cleanse” (Exodus 34:7). How is it possible to realize these two verses? It is, rather, regarding a matter between you and Him, “He will cleanse”; regarding matters between you and your counterpart, “He will not cleanse.” Ben Azai says: He cleanses for those who repent, but does not cleanse for those who do not repent.
Another matter: “May the Lord show favor [panav]…” – He will turn His face [panav] toward you. One who greets his counterpart face-to-face is not comparable to one who greets him from the side. Rather, “May the Lord show favor [panav]” – He will turn His face to you, just as it says: “I will turn [ufaniti] to you and make [you] fruitful” (Leviticus 26:9).
“And grant you peace” – peace upon your arrival, peace upon your departure, peace with every person. Rabbi Natan says: “And grant you peace” – peace is the peace of the kingdom of the house of David: “with abundant authority and everlasting peace [upon the throne of David and upon his kingdom]” (Isaiah 9:6).
Rabbi [Yehuda HaNasi] says: This is the peace of Torah, as it is stated: “The Lord gives strength to His people; the Lord will bless His people with peace” (Psalms 29:11).
Great is peace, as the Holy One blessed be He altered a matter due to peace, as it is stated: “Shall I indeed bear a child? But I have grown old” (Genesis 18:13).36This is what God told Abraham, despite the fact that Sarah had actually said: “And my lord is old” (Genesis 18:12), referring to Abraham.
Great is peace, as the angel that spoke with Manoaḥ altered due to peace. He had said to the woman: “Behold, you are barren and have not given birth” (Judges 13:3), but he did not relate that matter to Manoaḥ.37He refrained from saying this when Manoaḥ could hear, so that Manoaḥ would not blame his wife for their childlessness.
Great is peace, as the Name that is written in sanctity, the Holy One blessed be He said: Let it be erased on the water in order to instill peace between a man and his wife.38This is referring to the procedure of the sota.
Rabbi Elazar says: Great is peace, as the prophets implanted into the mouths of all the people only peace.39See Nahum 2:1, Hagai 2:9, Isaiah 57:19.
Rabbi Shimon ben Ḥalafta said: Great is peace, as there is no vessel that contains blessing other than peace, as it is stated: “The Lord will bless His people with peace” (Psalms 29:11). In the Priestly Benediction as well, after all the blessings, He concluded them with peace: “And grant you peace,” saying that the blessings are of no avail unless accompanied by peace. Rabbi Elazar HaKappar says: Great is peace, as every prayer concludes only with peace, and the Priestly Benediction concludes only with peace.
Great is peace, as it is given to the humble, as it is stated: “The humble inherit the earth and delight in abundant peace” (Psalms 37:11). Great is peace, as it is equivalent to everything. We recite: Who makes peace and creates everything.
Rabbi Elazar son of Rabbi Elazar HaKappar says: Even if Israel engages in idol worship but there is peace between them, the Holy One blessed be He, as it were, said: The accuser cannot touch them, as it is stated: “Ephraim is attached to idols, leave him” (Hosea 4:17). But when they were divided, what is stated in their regard? “Their heart is divided; now they will be punished” (Hosea 10:2). That is, great is peace and dispute is despised.
Great is peace, as even in time of war, peace is necessary, as it is stated: “When you approach a city [to wage war against it, you shall call to it for peace]” (Deuteronomy 20:10). And it says: “I sent messengers from the wilderness of Kedemot [to Siḥon, king of Ḥeshbon, with words of peace]” (Deuteronomy 2:26). And it says: “Restore them peacefully” (Judges 11:13).
Great is peace, as even the dead require peace, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). And it says: “You will die in peace” (Jeremiah 34:5).
Great is peace, as it is provided for penitents, as it is stated: “Creator of the expression of the lips: Peace, peace [for the far and for the near]” (Isaiah 57:19).
Rabbi Meir says: Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, which was given to the righteous, as when he passes from the world, three groups of ministering angels greet him with peace. The first says: “He will come in peace” (Isaiah 57:2). The second says: “They will rest on their resting places” (Isaiah 57:2). The third says: “One who walks with integrity” (Isaiah 57:2). It is not sufficient for the righteous that their death is in the hands of Glory, as it is stated: “The glory of the Lord will gather you” (Isaiah 58:8), but they laud them before them with peace: “He will come in peace.”
Great is peace, as the Holy One blessed be He did not create an attribute more beautiful than peace, and He withheld it from the wicked, as when they pass from the world, three groups of angels of destruction greet them. The first says: “There is no peace” (Isaiah 48:22). The second says: “The Lord says to the wicked” (Isaiah 48:22). The third says: “You will lie in suffering” (Isaiah 50:11). It is not sufficient for the wicked that their death is at the hand of destroyers, as it is stated: “His soul approaches perdition and his life to the killers” (Job 33:22); and it says: “He will be driven from light to darkness” (Job 18:18); and it says: “Let their way be dark and slippery, with an angel of the Lord pursuing them” (Psalms 35:6); but they vex them and say to them: “There is no peace,” “you will lie in suffering.”
Great is peace, as it is given as reward for Torah and mitzvot, as it is stated: “I will grant peace in the land” (Leviticus 26:6). Great is peace, as it is given to lovers of Torah, as it is stated: “Great peace for lovers of Your Torah” (Psalms 119:165). Great is peace, as it is given to those who study Torah, as it is stated: “All your children will be students of the Lord, and the peace of your children will be abundant” (Isaiah 54:13). Great is peace, as it is given to those who perform acts of charity [tzedaka], as it is stated: “The act of righteousness [hatzedaka] will be peace” (Isaiah 32:17).
Great is peace, as the name of the Omnipresent is called peace, as it is stated: “He called it: The Lord is peace” (Judges 6:24).
Great is peace, as those who reside On High require peace, as it is stated: “He makes peace in His heights” (Job 25:2). The matters can be inferred a fortiori; if in a place where there is no enmity and hatred they require peace, all the more so for a place where all these attributes exist.
Rabbi Shimon would say: Come and see that the attribute of flesh and blood is not like the attribute of the Holy One blessed be He. A king of flesh and blood, when he goes out to war he goes with multitudes and legions, but when he goes to make peace, he goes alone. But the attribute of the Holy One blessed be He is not so. When He goes to make peace, He emerges with multitudes and legions, as it is stated: “He makes peace in His heights” (Job 25:2), and then it is written: “Is there a number to His troops?” (Job 25:3). And it says: “The chariots of God are myriads, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). And it says: “Thousands upon thousands serve Him, and myriads upon myriads…” (Daniel 7:10). But when He goes out to war, He goes alone, as it is stated: “The Lord is a Man of war…” (Exodus 15:3) – He wages war with His name and does not require assistance. And it says: “I have trodden a winepress alone…” (Isaiah 63:3).
You find that when the Holy One blessed be He exacted retribution from the generation of the Flood, He exacted retribution only alone, as it is stated: “Behold, I am bringing the Flood, water….” (Genesis 6:17). Likewise, from the people of Sodom, He exacted retribution only alone: “The Lord rained [brimstone and fire] upon Sodom and [upon Gomorrah from the Lord from the heavens]” (Genesis 19:24). Likewise when He exacted retribution from the Egyptians, as it is stated: “The Lord smote every firstborn…” (Exodus 12:29). Likewise, He exacted retribution alone from the Emorites, as it is stated: “And the Lord cast large stones upon them” (Joshua 10:11). Likewise, from Sennacherib, He exacted retribution alone, as it is stated: “The angel of the Lord emerged and smote in the camp…” (II Kings 19:35).
One verse says: “Is there a number to His troops?” (Job 25:3), and one verse says: “Thousands upon thousands serve Him” (Daniel 7:10). When Israel were exiled, “Thousands upon thousands serve Him”; as it were, the entourage On High was diminished. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: “Thousands upon thousands serve Him” – one troop; how many troops are they? “Is there a number to his troops?”
One verse says: “He counts a number for the stars, and calls them all by names” (Psalms 147:4), and one verse says: “Who brings out their host by number, calling all of them by name” (Isaiah 40:26).40One verse implies that each one is called by a separate name, and one verse implies that they are all called by one name. When the Holy One blessed be He calls them, He calls all their names simultaneously and they respond, something that is impossible for flesh and blood, to call two names simultaneously. Likewise it says: “God spoke all these matters, saying” (Exodus 20:1). It teaches that He said all of the Ten Commandments in one utterance. And it says: “God spoke one; these are two that I heard. Might belongs to God” (Psalms 62:12). And it says: “Is My word not like fire, the utterance of the Lord, and like a hammer that shatters the rock?” (Jeremiah 23:29).41See Shabbat 88b. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: What is “and calls them all by names”? There is no name repeated; the name that he is called now is not the name that he is called later. Likewise it says: “Why do you ask my name? It is hidden” (Judges 13:18). I do not know to what name I will be switched.
One verse says: “David gave to Ornan for the place shekels of gold, six hundred by weight” (I Chronicles 21:25), and one verse says: “For silver, fifty shekels” (II Samuel 24:24). How can both of these verses be realized? It was the place of the threshing floor for six hundred [shekels of gold], the place of the altar for fifty [shekels of silver]. Rabbi [Yehuda HaNasi] says in the name of Abba Yosei ben Dostai: There were twelve tribes, and David took fifty shekels from each and every tribe, the result being six hundred shekels from all the tribes.42See Zevaḥim 116b, where the Gemara explains that according to this opinion David collected from each tribe an amount of silver worth fifty shekels of gold, and paid to Ornan an amount of silver worth six hundred shekels of gold. Rabbi Elazar ben Shamua says: The threshing floor for six hundred, but “the cattle for the burnt offering, the threshing tools, and the implements of the cattle for the wood” (II Samuel 24:22), were for “fifty shekels of silver.”
One verse says: “Solomon had four thousand stables for horses” (II Chronicles 9:25), and one verse says: “Solomon had forty thousand horses’ stables” (I Kings 5:6). How can both of these verses be realized? There were four thousand large stables, with forty thousand horses.
One verse says: “It would hold three thousand bat that it contained” (II Chronicles 4:5), and one verse says: “It would hold two thousand bat” (I Kings 7:26). How can both of these verses be realized? It was two thousand for liquid and three thousand for dry goods. From here they said: Two kor of liquid that are three kor of dry goods.43The term bat, which measured volume, represented different volumes depending on whether the item being measured was liquid or solid. The same was true for the kor. Two kor of liquid took up the same amount of space as three kor of dry goods.
Beloved is peace, as for all the deeds and meritorious acts performed by Abraham our patriarch, He gave only peace as his reward, as it is stated: “You will come to your fathers in peace” (Genesis 15:15). Likewise, you find regarding Jacob our patriarch, who requested peace from the Omnipresent, as it is stated: “And I will return [to my father’s house] in peace” (Genesis 28:21). Likewise you find regarding Aaron, who was praised before the Omnipresent only with peace, as it is stated: “My covenant was with him, life and peace” (Malachi 2:5). Likewise you find regarding Pinḥas that He gave peace as his reward, as it is stated: “Behold, I am granting him My covenant of peace” (Numbers 25:12). Likewise, you find that the Torah was analogized only to peace, as it is stated: “And all its paths are peace” (Proverbs 3:17). Likewise, you find that the Holy One blessed be He consoles Jerusalem only with peace, as it is stated: “My people will reside in an abode of peace” (Isaiah 32:18). Likewise, He exacted retribution from Amon and Moav only by withholding peace from them, as it is stated: “You shall not seek their peace or their welfare…” (Deuteronomy 23:7). Likewise, Israel is blessed each day with peace, as it is stated: “And grant you peace.”
Bamidbar Rabbah
“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” (Numbers 7:72).
“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17).
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:73).
“His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15). Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5). Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham.66See Genesis 17:5.
“Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons. How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16). They are nine,67They are nine with the addition of Koraḥ, who is listed in the verse in Genesis but does not appear in the verse in Chronicles. Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three:68Besides Elifaz and Re'uel. “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen. And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom.69See Genesis 36:32–34. They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor”70“Beir” can mean animal; see Exodus 22:4. – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin].71Shabbat 155b. The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33). Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9). But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37). “Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa.
“One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4). And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3).
“Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them. That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:74).
“One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them? It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action.72These are sometimes compared to a pleasant smell. See Vayikra Rabba 30:12.
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75).
“One goat as a sin offering” (Numbers 7:76).
“One young bull…” – these three species of burnt offering, why? They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3). The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23). Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77).
“And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21). He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.”
“Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine. You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet.
Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37).
“This was the offering of Pagiel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Pagiel son of Okhran.”
“On the eleventh day, prince of the children of Asher, Pagiel the son of Okhran” – what was the reason for the prince of Asher to present his offering after the prince of Dan? It is because Dan is named for judgment [din], and Asher is named for its confirmation [ishuro]; that is why the Holy One blessed be He commanded Asher to present his offering after Dan, because the judge must confirm his judgment, just as it says: “Seek justice, confirm it for the oppressed” (Isaiah 1:17).
“His offering was one silver dish, its weight one hundred and thirty; one silver basin of seventy shekels, in the sacred shekel; both of them full of high-quality flour mixed with oil as a meal offering” (Numbers 7:73).
“His offering was [one] silver dish…” – Rabbi Tanḥuma said: The names of all the tribes were called for the redemption of Israel and for their praise. Asher’s name was called for the redemption of Israel, just as it says: “All the nations will praise [ve’ishru] you, as you will be a desired land, said the Lord of hosts” (Malachi 3:12), and for their praise, just as it says: “Happy [ashrei] is the nation for whom this is so; happy is the nation whose God is the Lord” (Psalms 144:15). Israel’s happiness [ishuran] is only because they chose the Holy One blessed be He to be God for them and the Holy One blessed be He chose them to be a treasured nation for Him. That is why when the prince of Asher came to present his offering, he presented his offering for the sake of the choice, that the Holy One blessed be He chose Israel from all the nations, just as it says: “The Lord has chosen you to be His treasured people of distinction [from all the peoples that are on the face of the earth]” (Deuteronomy 14:2), as it is stated: “Happy is the one whom You choose and draw near…” (Psalms 65:5). Therefore, he presented his offering of a silver dish, corresponding to the nations of the world, who were initially attributed to Abraham.66See Genesis 17:5.
“Its weight one hundred and thirty” – these are the seventy descendants of Noah and the sixty queens, as Solomon said: “They are sixty queens” (Song of Songs 6:8). Who were they? They were the sixteen sons of Ketura, Yishmael and his twelve sons, and Esau and his seventeen sons and grandsons. How so? The sons of Elifaz are eight and they are: “The sons of Elifaz: Teman, Omar, Tzefi, Gatam, Kenaz, Timna, and Amalek” (I Chronicles 1:36); they, with Elifaz, are eight. There it is written: “These are the chieftains of the sons of Esau: The sons of Elifaz firstborn of Esau: The chieftain of Teiman,… the chieftain of Koraḥ, the chieftain of Gatam, the chieftain of Amalek…” (Genesis 36:15–16). They are nine,67They are nine with the addition of Koraḥ, who is listed in the verse in Genesis but does not appear in the verse in Chronicles. Re’uel with his sons are five, as it is stated: “The sons of Re’uel: Naḥat, Zeraḥ, Shama, and Miza” (I Chronicles 1:37), that is fourteen. The sons of Esau are three:68Besides Elifaz and Re'uel. “[The sons of Esau…] Yeush, Yalam, and Koraḥ…” (I Chronicles 1:35), that is seventeen. And the eleven chieftains who are tallied at the end, as it is stated: “These are the names of the chieftains of Esau, according to their families, according to their places, by their names: The chieftain of Timna…” (Genesis 36:40), that is fifty-seven. If you say: Are they not fifty-eight, Timna was the daughter of Elifaz. It is completed with three kings of Edom who were descendants of Edom.69See Genesis 36:32–34. They are: Bela son of Beor (Genesis 36:32), who was named after Esau, who was a glutton [bela] and sold his birthright because of his gluttony. “Son of Beor”70“Beir” can mean animal; see Exodus 22:4. – the son of one who rendered himself like an animal, as it is stated: “Feed me [haliteni] now from that red stuff, as I am exhausted” (Genesis 25:30), just as it says: One may not forcibly feed an animal, but one may place food in its mouth [malitin].71Shabbat 155b. The second, “Yovav son of Zeraḥ from Botzra” (Genesis 36:33). Botzra was of Edom, as it is stated: “Who is this, coming from Edom, with crimsoned garments from Botzra, resplendent in His attire, striding in His abundant strength? I speak with justice, potent to save” (Isaiah 63:1). The third, “Ḥusham of the land of the Temanite” (Genesis 36:34), and Teman was the land of Edom, as it is stated: “Your mighty, Teman, will be broken, so that each man from the mountain of Esau will be eliminated by slaughter” (Obadiah 1:9). But the other kings were from other places and other nations, that is sixty. Why did he call all these dishes [ke’arot]? It is because the Holy One blessed be He disqualified all of them. Ke’ara is nothing other than an expression of leprosy, just as it says: “Recessed [shekaarurot], deep green” (Leviticus 14:37). “Silver [kesef]” – due to shame, as they will all go “to reviling and eternal disgrace” (Daniel 12:2). From where is it derived that kesef is an expression of shame. It is as in the Jerusalem Targum, they call disgrace kisufa.
“One silver basin” – this is Israel, whom the Holy One blessed be He separated out from them, just as it says: “For the Lord has chosen Jacob for Himself…” (Psalms 135:4). And it says: “I took your father, Abraham, from beyond the river, and I led him throughout the land of Canaan, and I multiplied his descendants, and I gave him Isaac” (Joshua 24:3).
“Seventy shekels, in the sacred shekel…” – just as it says: “With seventy people, your ancestors descended to Egypt” (Deuteronomy 10:22). “Both of them full of high-quality flour mixed with oil as a meal offering [leminḥa]” – as the Holy One blessed be He dispatched to the nations of the world and to Israel prophets of them and among them. That is leminḥa, just as it says: “The spirit of the Lord will rest [venaḥa] upon him” (Isaiah 11:2), and it says: “The spirit rested [vatanaḥ] upon them” (Numbers 11:26). The Holy One blessed be He wished to give His Torah to all of them, as it is stated: “He said: The Lord came from Sinai, [and shone from Seir for them, He appeared from Mount Paran]” (Deuteronomy 33:2).
“One gold ladle of ten shekels, filled with incense” (Numbers 7:74).
“One [gold] ladle” – from all of them, the Holy One blessed be He chose only Israel, as it is stated: “Unique is my faultless dove, unique to her mother, pure to the one who bore her” (Song of Songs 6:9). That is why they are the happiest of the nations, just as it says: “Girls see her and laud her, and queens and concubines praise her” (Song of Songs 6:9) – these are the nations. Why did the Holy One blessed be He choose them? It is because all the nations rejected the Torah and did not want to receive it, but these wanted and chose the Holy One blessed be He and His Torah, which is five books corresponding to the five fingers on the hand, and received the Ten Commandments at Sinai. That is, “one gold ladle of ten shekels.” What is “filled with incense”? It is because they all said: “All that God spoke we will perform and we will heed” (Exodus 24:7); they accepted upon themselves Torah study and action.72These are sometimes compared to a pleasant smell. See Vayikra Rabba 30:12.
“One young bull, one ram, one lamb in its first year, as a burnt offering” (Numbers 7:75).
“One goat as a sin offering” (Numbers 7:76).
“One young bull…” – these three species of burnt offering, why? They correspond to the three crowns that the Holy One blessed be He gave to Israel for this: the crown of Torah, the crown of priesthood, and the crown of kingship. The crown of Torah, this is the Ark, as it is written: “You shall craft a gold crown upon it all around” (Exodus 25:11). The crown of priesthood, this is the golden altar, in whose regard it is written: “You shall craft a gold crown for it all around” (Exodus 30:3). The crown of kingship, this is the table, as it is written: “He crafted a crown of gold for it all around” (Exodus 37:11). “One goat as a sin offering” – corresponding to a good name, which is action, just as we learned: Study is not the principal matter but action, as action atones for the person, like what we learned: Repentance and good deeds are a shield before punishment. That crown corresponds to the candelabrum, to realize what is stated: “For mitzva is a candle, and Torah is light” (Proverbs 6:23). Why is Torah called light? It is because it illuminates for the person what he should do. And because the Torah teaches the person how he shall perform the will of the Omnipresent, therefore, the reward of study is great. And one who causes another to perform an action is greater than one who performs it, as it is stated: “The act of righteousness will be peace and the work of righteousness will be quiet and security forever” (Isaiah 32:17).
“And for the peace offering, two bulls, five rams, five goats, five lambs in their first year. This was the offering of Pagiel son of Okhran” (Numbers 7:77).
“And for the peace offering, two bulls…” – as the Holy One blessed be He gave two Torahs to Israel: the Written Torah and the Oral Torah. He gave them the Written Torah, in which there are six hundred and thirteen mitzvot, in order to fill them with mitzvot and accord them merit, as it is stated: “The Lord desires for the sake of His righteousness; He will make the Torah great and glorious” (Isaiah 42:21). He gave them the Oral Torah, so they would excel through it among the other nations. That is the reason that He did not give it in writing, so that the Ishmaelites would not falsify it the way that they did to the Written Torah and say that they are Israel. In that regard, the verse said: “I write for him much of My Torah, but it is regarded like a strange matter” (Hosea 8:12). The Holy One blessed be He said: If I write for Israel much of My Torah – this is the Mishna, which is greater than the Bible – “it will be regarded like a strange matter.”
“Five rams, five goats, five lambs in their first year” – these three species of peace offerings correspond to the priests, Levites, and Israelites. Alternatively, corresponding to the three types of greatness that the Holy One blessed be He conferred upon them in reward for the fact that they received the Torah. They are: being a treasure, a kingdom of priests, and a holy nation, as it is stated: “You shall be treasured for Me from among all the peoples, for all the earth is Mine. You shall be for Me a kingdom of priests and a holy nation” (Exodus 19:5–6). They were three species of five each for a total of fifteen, corresponding to the Torah, that is five books, and the Ten Commandments, which they received, which were written on two tablets, five on this tablet and five on that tablet.
Another matter: It corresponds to Abraham, Isaac, and Jacob, and the twelve tribes, as they are the primary chosen ones, just as it says: “Because He loved your forefathers, He chose their descendants after them, and He took you out before Him, with His great power, from Egypt” (Deuteronomy 4:37).
“This was the offering of Pagiel…” – since the Holy One blessed be He saw that he presented the offering in this order, He began lauding his offering: “This was the offering of Pagiel son of Okhran.”
Sifrei Bamidbar
One verse states "The L-rd lift His countenance unto you," and another, (Devarim 10:17) "who does not lift the countenance" (i.e., who does not forgive) and who does not take a bribe." How are these two verses to be reconciled? When Israel do the L-rd's will — "The L-rd lift His countenance unto you"; when they do not do the L-rd's will — "who does not lift the countenance." Variantly: Before the decree has been sealed — "The L-rd lift His countenance unto you"; after the decree has been sealed — "who does not lift the countenance." One verse states (Psalms 65:3) "O, heeder of prayer, to You does all flesh come," and another, (Eichah 3:44) "You have covered Yourself with a cloud against the passing of prayer." How are these two verses to be reconciled? Before the decree has been sealed — "heeder of prayer"; after the decree has been sealed — "You have covered Yourself with a cloud." One verse states (Psalms 145:18) "Close is the L-rd to all who call upon Him, to all who call upon Him in truth," and another, (Ibid. 10:1) "Why, O L-rd, do You stand afar?" How are these two verses to be reconciled? Before the decree has been sealed" — "Close is the L-rd to all who call upon Him"; after the decree has been sealed, He is "afar." One verse states (Eichah 3:28) "From the mouth of the Most High there shall not issue forth the evils and the good," and another, (Daniel 9:14) "and the L-rd was anxious for the evil (to materialize)." How are these two verses to be reconciled? Before the decree has been sealed — "From the mouth of the Most High there shall not issue forth the evils and the good"; after the decree has been sealed — "and the L-rd was anxious for the evil." One verse states (Jeremiah 4:14) "Wash your heart of evil, O Jerusalem, so that you be saved," and another, (Ibid. 2:22) "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." How are these two verses to be reconciled? Before the decree has been sealed — "Wash your heart of evil, O Jerusalem"; after the decree has been sealed — "Though you wash yourself with niter and add borax, your sin is an (indelible) stain before Me." One verse states (Ibid. 3:22) "Return, you wayward sons," and another, (Ibid. 8:4) "If they (wish to) return, He will not return" (to accept them.) How are these two verses to be reconciled? Before the decree has been sealed — "Return, you wayward sons"; after the decree has been sealed — "If they return, He will not return." One verse states (Isaiah 55:6) "Seek the L-rd when He is found," and another, (Ezekiel 20:3) "As I live (says the L-rd), will I be sought out for you?" How are these two verses to be reconciled? Before the decree has been sealed — "Seek the L-rd when He is found"; after the decree has been sealed — "Will I be sought out for you?" One verse states (Ibid. 18:32) "For I do not desire the death of the dead one," and another (I Samuel 2:25) "… for the L-rd desired to kill them." How are these two verses to be reconciled? Before the decree has been sealed — "For I do not desire the death of the dead one"; after the decree has been sealed — "for the L-rd desired to kill them." Variantly: One verse states "The L-rd lift His countenance unto you," and another (Devarim 10:17) "who does not lift the countenance." How are these two verses to be reconciled? "The L-rd lift His countenance" — in this world; "who does not lift the countenance" — in the world to come. Variantly: "The L-rd lift His countenance" — (Let Him) remove His anger from you. "and grant you peace": peace in your coming in and peace in your going out and peace with all men. R. Chanina, the adjutant high-priest says: "and grant you peace" — in your house. R. Nathan says: This is the peace of the Davidic kingdom, of which it is written (Isaiah 9:6) (the king) "who increases the governance (of the L-rd), and his peace will be endless. Upon the throne of David and upon his kingdom" (shall this peace be). Variantly: This is the peace of Torah, of which it is written (Psalms 29:11) "The L-rd gives strength (Torah) to His people; the L-rd blesses His people with peace." Great is peace, the Holy One Blessed be He deviating from the truth for its sake in the instance of Sarah, who said "I am old" (see Bereshit 18:12-13). Great is peace, the angel deviating from the truth for its sake in the instance of Manoach for its sake (viz. Judges 13). Great is peace, the Name written in holiness being erased by the bitter waters (of the sotah) to make peace between a man and his wife. R. Elazar says: Great is peace, the prophets having exhorted all men for its sake. R. Shimon b Chalafta says: Great is peace, it being the only vessel which contains all of the blessings, it being written "The L-rd gives strength to His people; the L-rd blesses His people with peace." R. Elazar Hakappar says: Great is peace, all of the blessings being sealed with peace, viz.: "The L-rd bless you and keep you. The L-rd cause His countenance to shine upon you and be gracious unto you. The L-rd lift His countenance unto you and grant you peace." R. Elazar the son of R. Elazar Hakappar says: Great is peace, for even if the idolators live in peace, the Holy One, as it were, does not "touch" them, as it is written (Hoshea 4:17) "Ephraim (Yisrael) has bound himself (in friendship to serve) idols — Let him be." But when they were divided amongst themselves, what is written of them? (Ibid. 10:2) "Their hearts are divided — Now they will be laid waste!" How great is peace! — How abhorrent is contention! Great is peace, for even in time of war, peace is needed, viz. (Devarim 20:10) "If you draw near a city to do battle with it, then you shall call out to it for peace," (Ibid. 2:26) "And I sent messengers from the desert of Kedemoth to Sichon, king of Moav, (with) words of peace," (Judges 11:12) "And Yiftach sent messengers …" What did he (the king of Ammon) say? (13) "And now, return them (the lands you took from us) in peace." Great is peace, for even the dead need peace, as it is written (Bereshit 15:13) "And you will come to your fathers in peace," and (Jeremiah 34:5) "In peace will you die, and as the burnings of your fathers, etc." Great is peace, which is given to the penitent, as it is written (Isaiah 57:19) "(I will) create (for him [the penitent a new]) expression of the lips:" Shalom Shalom! (And both will be alike, both) the far (i.e., one who had served the L-rd from his youth) and the near (i.e., one who had sinned and had just repented), etc." Great is peace, which was given in the portion of the righteous, as it is written (Ibid. 2) "Let him (the righteous one) come in peace (to the grave). Let them (the men of lovingkindness) rest (peacefully) where they lie." Great is peace, which was not given in the portion of the wicked, viz. (Ibid. 21) "There is no peace, says the L-rd, for the wicked." Great is peace, which was given to the lovers of Torah, viz. (Psalms 119:165) "Peace in abundance for the lovers of Your Torah." Great is peace, which was given to the humble, viz. (Ibid. 37:11) "and the humble will inherit the land and rejoice in an abundance of peace." Great is peace, which was given to the learners of Torah, viz. (Isaiah 59:13) "And all your children will be (as if) taught by the L-rd, and (there will be) an abundance of peace (among) your children." Great is peace, which is given to the doers of righteousness, viz. (Ibid. 32:7) "And the reward of righteousness will be peace." Great is peace, for the name of the Holy One Blessed be He is "Peace," viz. (Judges 6:24) "and he called it (the altar) 'the L-rd is Peace.'" R. Chanina, the adjutant high-priest says: Great is peace, which is over and against the entire creation, as it is written "who makes peace … and creates all" (viz. Isaiah 45:7). Great is peace, which is needed (even) by the celestial creations, viz. (Job 25:22) "Governance and fear is with Him: He makes peace in His heights." Now does this not follow a fortiori, viz.: If in a place where there is no enmity, or rivalry, or hatred, or hostility, peace is needed — how much more so, in a place where all of these obtain!