Midrash su Deuteronomio 2:5

(Deut. 2:2–4:) THEN THE LORD SPOKE UNTO ME, SAYING: YOU HAVE HAD ENOUGH OF GOING ABOUT THIS HILL COUNTRY. <TURN NORTH. > NOW CHARGE THE PEOPLE, SAYING: <YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU, WHO DWELL IN SEIR. THOUGH THEY WILL BE AFRAID OF YOU, YOU ARE TO BE VERY WARY.> This text is related (to Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH; A MIKHTAM OF DAVID; FOR INSTRUCTION. When? (According to vs. 2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM AND ARAM-ZOBAH.³Tanh., Deut. 1:3; see Gen. R. 74:15. Now was it not already stated (in I Kings 11:15–16): [AND HE (Joab) SMOTE EVERY MALE IN EDOM;] FOR JOAB <AND ALL ISRAEL> STAYED THERE SIX MONTHS, <UNTIL HE HAD ANNIHILATED EVERY MALE IN EDOM>? Still it says next (here in Ps. 60:2, cont.): JOAB RETURNED AND SMOTE <TWELVE THOUSAND> EDOMITES IN THE VALLEY OF SALT. This text is related (to Is. 50:8): MY VINDICATOR IS AT HAND. WHO WILL CONTEND WITH ME? LET US STAND TOGETHER…. The Holy One gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁴Gk.: Synedrion. as stated (in II Sam. 23:8) {AND} THESE ARE THE NAMES OF THE WARRIORS WHOM DAVID HAD: ONE WHO SITS IN THE SEAT OF WISDOM.⁵These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9.: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab; but David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David): MY LORD IS AS WISE [AS THE WISDOM OF AN ANGEL OF GOD.] Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1): TO THE DIRECTOR: ACCORDING TO SHUSHAN EDUTH (i.e., LILY OF WITNESS); A MIKHTAM OF DAVID. SHUSHAN EDUTH refers to the Sanhedrin, since it is stated (in Cant. 7:3): <YOUR BELLY IS A HEAP OF WHEAT> FENCED IN WITH THE LILIES (shoshanim). WITNESS (EDUTH) <is mentioned> because of the Torah, which is called a witness.⁶For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. MIKHTAM refers to David, who made himself humble (Makh) and innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2) WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM. What does that mean? When Joab went to fight with ARAM-NAHARAIM, they came out toward him. They said to him: You are one of the children of Jacob, but we are from the children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52): THIS MOUND IS A WITNESS, <AND THE PILLAR⁷Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. IS A WITNESS THAT I WILL NOT PASS BEYOND THIS MOUND AND THIS PILLAR UNTO YOU WITH EVIL INTENT>. When Joab heard <that>, he returned to David. He said to him: What do you say to that? Here is our ancestor Jacob's sworn agreement. They immediately convened a Sanhedrin, (in the words of Ps. 60:1) A SHUSHAN EDUTH (i.e., LILY OF WITNESS) < … > [FOR INSTRUCTION]. They instructed him and said: It really was so, but they transgressed it first. Why did Balaam the Wicked transgress it? Does it not say so (in Numb. 23:7): IT IS FROM ARAM THAT BALAK HAS BROUGHT ME, THE KING OF MOAB <FROM THE HILLS OF THE EAST> …? Moreover, did not Cushan-rishathaim (of Aram-naharaim) enslave us, as stated (in Jud. 3:8): AND THE CHILDREN OF ISRAEL SERVED CUSHAN-RISHATHAIM EIGHT YEARS? <Thus> they have committed two wicked acts against us. When the court had so {thanked} [instructed] him, he immediately turned back against them and slew them, as stated (in Ps. 60:2): WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH, JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. Did he not make war with Aram (i.e., Syria)? What is the meaning of AND SMOTE EDOM? It should have said "Aram" and not EDOM.⁸In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him: Did not the Holy One say to you (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE? Joab answered them: Did he not say this to us (in vs. 4): YOU ARE PASSING THROUGH THE TERRITORY OF YOUR KINDRED, THE CHILDREN OF ESAU? Allow us to pass! But they did not want to <do so>. Joab said to them: If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them. It is therefore stated (in Ps. 60:2 [1]): <WHEN HE HAD STRUGGLED WITH ARAM-NAHARAIM <AND ARAM-ZOBAH,> JOAB RETURNED AND SMOTE EDOM, TWELVE THOUSAND, IN THE VALLEY OF SALT>. The Holy One said: You are to eradicate Edom little by little. When the time comes, I will destroy and eradicate it, as stated (in Obad. vs. 19): {HE SHALL TAKE POSSESSION OF THE NEGEB AND THE MOUNTAIN} [THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF] <ESAU>…. It also says (in vs. 20): AND THE EXILES IN THIS ARMY <OF THE CHILDREN OF ISRAEL>…. And it says (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU. At that time (ibid., cont.): THE KINGDOM SHALL BELONG TO THE LORD.

(Deut. 2:2-4:) “Then the Lord spoke unto me, saying, ‘You have had enough of going about this mountain; turn north. Now charge the people, saying, “You are passing through the territory of your kindred, the children of Esau, who dwell in Seir.”’” This text is related (to Ps. 60:1), “To the director: With a shushan eduth; a mikhtam of David, for instruction.” When? (According to vs. 2,) “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.”⁵See Gen. R. 74:15. Now was it not already stated (in I Kings 11:16), “For Joab and all Israel stayed there six months, until he had annihilated every male in Edom?” And yet it repeats afterwards (here in Ps. 60:2, cont.), “Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” This text is related (to Is. 50:8), “My Vindicator is at hand; who will contend with me; let us stand together […].” The Holy One, blessed be He, gave Torah to Israel, so that through it they would attain vindication before all peoples. You find that Joab was head of the Sanhedrin,⁶Gk.: Synedrion. as stated (in II Sam. 23:8), “These are the names of the warriors whom David had: one who sits in the seat of wisdom.”⁷These words are commonly understood as the proper name, JOSHEB-BASSHEBETH, A TAHCHEMONITE, but this and other citations of the verse in rabbinic literature tend to understand the verse as translated here. See above, Tanh. (Buber), Gen. 4:12, and the note there; also Tanh. (Buber), Numb. 10:9: Cf. MQ 16b, for an interpretation that identifies this sage with David himself. This was Joab. But David was wiser than all, since it is stated (in II Sam. 14:20 with reference to David), “my lord is as wise as the wisdom of an angel of God.” Still, they only acted on something in accord with the Sanhedrin, as stated (in Ps. 60:1), “To the director: with the shushan eduth (i.e., lily of witness).” “Shushan” refers to the Sanhedrin, since it is stated (in Cant. 7:3), “fenced in with the lilies (shoshanim).” “Witness (eduth)” [is mentioned] because of the Torah, which is called a witness.⁸For this interpretation, see William G. Braude, The Midrash on Psalms (“Yale Judaica Series,” 13; New Haven: Yale, 1959), vol. 2, p. 477, n. 2 on Ps. 60, who explains that wheat symbolizes Torah and lilies represent the sages. Thus SHUSHAN EDUTH, “Lily of Witness,” alludes to the sages in the Sanhedrin, who teach from their knowledge of the Witness or Torah. See also above, Tanh. (Buber), Exod 9:1; Numb. 1:4, and the notes there. “Mikhtam” refers to David, who became (a king [melekh]) [humble (makh)] and called himself, poor; innocent (tam), because he walked in innocence with his Creator. When? (According to Ps. 60:2,) “When he had struggled with Aram-Naharaim.” What does that mean? When Joab went to fight with Aram-Naharaim, they came out towards him. They said to him, “You are one of the Children of Jacob, but we are from the Children of Laban. Now here is their confirmed agreement, as written (in Gen. 31:52), ‘This mound is a witness, [and the pillar⁹Matstsebah. Cf. Braude, ibid., n. 1 to Ps. 60, who suggests that the mikhtam of Ps. 60:1 may denote a pillar. is a witness that […] you will not pass beyond this mound and this pillar towards me with evil intent].’” When Joab heard that, he returned to David. He said to him, “What do you say to that? Here is our ancestor Jacob's sworn agreement.” They immediately convened a Sanhedrin, (in the words of Ps. 60:1) “a shushan eduth (i.e., lily of witness) […] [for instruction].” They instructed him and said, “It really was so, but they transgressed it first. Did Balaam the Wicked not say like this (in Numb. 23:7), ‘It is from Aram that Balak has brought me, the king of Moab…?’ Moreover, did not Cushan-Rishathaim (of Aram-Naharaim) enslave us, as stated (in Jud. 3:8), ‘and the children of Israel served Cushan-Rishathaim eight years?’ [Thus] they have committed two wicked acts against us.” When the court had so instructed him, he immediately turned back against them and slew them, as stated (in Ps. 60:2), “When he had struggled with Aram-Naharaim and Aram-Zobah, and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” But did he not make war with Aram (i.e., Syria)? [So] shat is the meaning of “and smote Edom?” It should have said "and he smote Aram," not “Edom.”¹⁰In Hebrew block letters “Aram” and “Edom” look almost identical. It is simply that when Joab came to fight with Aram, the children of Edom stood up to him and said to him, “Did not the Holy One, blessed be He, say to you (in Deut. 2:5), ‘Do not engage them in battle, for I will not give you of their land so much as a foot can tread on?’ Joab answered them, “Did he not say this to us (in vs. 4), ‘You are passing through the territory of your kindred, the children of Esau?’ Allow us to pass to our land! [But they did not want to do so.] Joab said to [his army], “If we eradicate Edom now, we shall find nothing to eat or drink on our return. Instead let us leave them alone until we have smitten Aram, and then we shall turn back against them.” It is therefore stated (in Ps. 60:2), “[When he had struggled with Aram-Naharaim and Aram-Zobah,] and Joab returned and smote Edom – [an army] of twelve thousand men – in the Valley of Salt.” The Holy One, blessed be He, said, “What benefit is it for you that you smite Edom little by little?” [As we also find that] Abishai ben Zuriyah killed eighteen thousand, “and (in II Sam. 8:14), all the Edomites became vassals of David.” When the time comes, I will destroy and eradicate it, as stated (in Obad. 1:19-21), “They shall take possession of the Negeb and the Mountain of Esau…. They shall possess the Ephraimite country and the district of Samaria…. And the exiles in this army of the Children of Israel…. For saviors shall go up on Mount Zion to judge the Mountain of Esau.” At that time (ibid., cont.), “the kingdom shall belong to the Lord.”

(Deut. 2:5:) DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ENOUGH OF THEIR LAND FOR ('ad) <EVEN> THE SOLE OF A FOOT TO TREAD (rt.: DRK) ON. R. Meir says: Until ('ad) his (the Holy One's) feet stand on that day (upon the Mount of Olives).²³See Zech. 14:4.: Thus R. Meir would understand Deut. 2:5 to mean: DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ANY OF THEIR LAND UNTIL THE SOLE OF A FOOT GAINS A FOOTHOLD. R. Samuel says: Until ('ad) that one comes of whom it is written (in Numb. 24:17): A STAR SHALL COME (DRK) OUT OF JACOB.²⁴See Deut. R. 1:20. This refers to the messianic King. The Holy One said to them: In this world you have no property on this mountain, but in the world to come you shall be redeemed. Then you shall claim it and take possession of it.²⁵Buber suggests emending TAKE POSSESSION OF TO TREAD UNDER FOOT. It is so stated (in Obad. vs. 19): THE NEGEB SHALL TAKE POSSESSION OF THE MOUNTAIN OF ESAU. It is also written (in vs. 21): FOR SAVIORS SHALL GO UP ON MOUNT ZION TO JUDGE THE MOUNTAIN OF ESAU, AND THE KINGDOM SHALL BELONG TO THE LORD.

(Numb. 20:18:) “But Edom said unto him, “You shall not pass through me.’” This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you [enough of their land for (even) the sole of a foot to tread on].” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; [but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused].” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

(Exodus 15:15) "Then the chiefs of Edom were confounded": If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:5) "… for I will not give you of their (Edom's) land"? What, then, is the intent of "Then the chiefs of Edom were confounded"? Because of worry (over contention.) They said: Now they are coming to stir up strife because of our father's hatred of their father, viz. (Genesis 27:41) "And Esav hated Jacob." (Exodus, Ibid.) "the mighty ones of Moav" (were confounded. Why so?) If you say because they (thought) they were coming to inherit their land, is it not written (Devarim 2:9) "Do not antagonize Moav, etc." and (Ibid. 19) "When you come opposite the children of Ammon, do not antagonize them, etc."? What, then, is the intent of "the mighty ones of Moav (were seized with trembling")? Because of worry (over contention.) They said: Now they are coming to rekindle the strife between our father and theirs, viz.(Genesis 13:7) "And there was strife between the herdsmen of Avram's cattle and those of Lot's, etc."

[(Numb. 20:29:) “Then all the congregation saw that Aaron had died.”] What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, who dwelt in the Negeb, heard [that Israel had come….].” And who was this king of Arad? This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb.” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.:) “By way of Atharim (a place name interpreted as coming from twr),”¹²⁰The actual root is ’TR. [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them. It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them three days' journey to seek (rt.: twr) out a resting place for them.” (Numb. 21:1, cont.:) “He fought against Israel.” That was Amalek. [So] why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].” When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, the Hittites, the Amorites, the Canaanites, […].’” For that reason he was called a Canaanite; and from time immemorial Amalek has been a strap for the punishment of Israel. You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” And here (in Numb. 20:29:) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites... came down and dealt them a shattering blow at Hormah.” You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?”¹²¹yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.

15 (Numb. 20:14) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “[…] nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business⁶²Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.” (Numb. 20:14, cont.) “You know all the trouble that has befallen us”: They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien in a land not theirs where they shall serve them and be oppressed by them […],’ it was us who have been enslaved, while you are free.” (Numb. 20:15) “How our forefathers went down to Egypt [...]”: This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15) “How our forefathers went down [to Egypt]”: What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is to teach you] that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well”: Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,⁶³On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your purses to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” [As stated] (in Gen. 15:14.) “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand [...].” (Numb. 20:17, cont.) “We shall go along the king's highway,” since we restrain⁶⁴Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.) “Without turning right or left”: This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].” (Numb. 20:18) “But Edom said unto him, “You shall not pass through me’”: This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you of their land.” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused.” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

20 (Numb. 20:29) “Then all the congregation saw that Aaron had died”: When Moses and Elazar came down [from the mountain], the whole congregation assembled themselves against them and said, “Where is Aaron?” They said to them, “He is dead.” They said to them, “How could the angel of death hurt him, a man who has halted the angel of death and held him back?” It is so stated (in Numb. 17:13), “So he (i.e., Aaron) stood between the dead and the living, and the plague was halted.” They said to them, “If you bring him [back], well and good; but if not, we will stone you [to death].” At that time Moses rose in prayer. He said, “Master of the world, bring us out from [this] suspicion.” Immediately the Holy One, blessed be He, opened the [burial] cave and showed him to [the congregation] for them. It is so stated (in Numb. 20:29), “Then all the congregation saw that Aaron had died.” What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, [who dwelt in the Negeb], heard.” You find that once Aaron died, the clouds of glory withdrew, and they appeared like an unkempt woman. And who was this king of Arad? This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb […].” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.) “By way of Atharim (a place name interpreted as coming from twr),”⁷⁰The actual root is ’TR. [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them. It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them [three days' journey to seek (rt.: twr) out a resting place for them].” (Numb. 21:1, cont.) “He fought against Israel”: If that was Amalek, why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].” When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, [the Hittites, the Amorites, the Canaanites].’” For that reason he was called a Canaanite. From time immemorial Amalek has been a strap for the punishment of Israel. You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites [...] came down [and dealt them a shattering blow at Hormah].” And here (in Numb. 20:29,) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad heard.” You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?”⁷¹yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.

(Numb. 20:18:) BUT EDOM SAID UNTO HIM: YOU SHALL NOT PASS THROUGH ME. This text is related to Ps. 120:7): I AM FOR PEACE; BUT WHEN I SPEAK, THEY ARE FOR WAR.¹⁵⁴Tanh., Numb. 6:13. Where is it shown that the Holy One also told them that they would not permit you to pass, <that> everything is not due to them, but <that> it is I who wills it? Where it is stated (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE, FOR I WILL NOT GIVE YOU ENOUGH OF THEIR LAND FOR <EVEN> THE SOLE OF A FOOT TO TREAD ON.

(Numb. 21:1, cont.:) HE FOUGHT AGAINST ISRAEL. <That king> was Amalek. Why did < Scripture > call him a Canaanite? Because because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5): DO NOT ENGAGE THEM IN BATTLE. When Amalek came and engaged in battle with them a first time and a second, the Holy One said to them: This <nation> is not forbidden like the the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17): NO, YOU SHALL UTTERLY DESTROY THEM: THE HITTITES, THE AMORITES, THE CANAANITES, [….] For that reason he was called a Canaanite; and from time immemorial Amalek has been a {scourge} [strap] for the punishment of Israel. You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages <of their journey>. Thus it is stated (in Deut. 10:6): THEN FROM THE WELLS OF BENE-JAAKAN THE CHILDREN OF ISRAEL JOURNEYED TO MOSERAH. THERE AARON DIED…. Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) AND AARON DIED THERE ON THE SUMMIT OF THE MOUNTAIN?¹⁷²yYoma 1:1 (38ab); ySot. 1:10 (17d); cf. Mekhilta deRabbi Ishmael, Wayassa‘ 1, on Exod. 15:22. The verses are evidence of seven stages backwards (from Mount Hor to Moserah)¹⁷³Cf. Numb. 33:31-37, which lists the seven stages, but in the opposite direction. to teach you that <Israel> had retreated.

Rabbi Dustai said in the name of Rabbi Shmuel bar Nachman, since it does not mention the Hivites here, it brings the Rephaim instead. Rabbi Chelbo in the name of Rabbi Abba in the name of Rabbi Yochanan said, Such arose in the mind of the omnipresent to bequeath to Israel the land of ten nations, the Kenites, the Kenizzites, and the Kadmonites, but he only gave them seven, the Hittites, the Perizzites, the Rephaim, the Amorites, the Canaanites, the Girgashites, and the Jebusites. [. . .] Which are the three that he did not give to them. Rabbi says Arabia, Shalmaite, and Nabataea. Rabbi Shimon ben Yochai says Damascus, Asia, and Hispania. Rabbi Eliezer ben Yaakov said Asia, Thracia, and Carthage. The Rabbis say Edom, Moab, and the first of the sons of Ammon. They are the three that were not given to [Israel] in this world. Edom as it says (Deuteronomy 2:5) "For I will not give you of their land so much as a foot can tread on; I have given the hill country of Seir as a possession to Esau." And regarding Moab it is written, (Deuteronomy 2:9) "Do not harass the Moabites or provoke them to war." The Kenizzites are from Esau, the Kenites and the Kadmonites are from Ammon and Moab. But in the days of the Messiah they will return and become Israel's to fulfil the statement of The Holy One Blessed is He. However, presently He gave seven to [Israel] as it says (Deuteronomy 7:1) "Seven nations much larger than you." Rabbi Yitzhak said, a sow feeds ten and a ewe has not even one. All these The Holy One Blessed is He said to Abraham that He would give him, " the Kenites, the Kenizzites etc." and still (Genesis 16:1) "Sarai, Abram’s wife, had borne him no children."