Midrash su Deuteronomio 2:7

(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 business¹⁰⁴Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁰⁵Numb. R. 19:15. 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,¹⁰⁶On 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 money 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 the Holy One, blessed be He, already said (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 restrain¹⁰⁷Hosemin. 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. 21:4:) “Then they journeyed from Mount Hor by way of the Reed Sea in order to go around the Land of Edom, but the people grew restive on the journey.” But is it not written (of that era in Neh. 9:20), “And You gave Your good spirit to enlighten them?” It is simply that those remnants of Israel which had come out of Egypt over whom death had been decreed, saw neither a peaceful nor agreeable spirit in the desert.¹²²Numb. R. 19:21. Thus it says (in Numb. 14:33), “And your children shall roam in the wilderness....” This was (according to Numb. 21:4) the people who grew restive on the journey. (Numb. 21:5:) “And the people spoke against God and against Moses.” They equated the slave and his Master. (Numb. 21:5:) “Our soul loathes this miserable food,” for that generation was unable to taste any of the fruits of the land at all. R. Aqiva said, “When merchants [even] uncovered a basket with some fruits of the land for them, they died.” It is so stated (in Deut. 1:35), “Not one of these men, this evil generation, shall see the good land,” [i.e.,] any good that comes because of the land. That is why the people grew restive on the journey. These are the ones that grumbled (in Numb. 21:5), “Our soul loathes.” (Numb. 21:6:) “Then the Lord sent fiery serpents among the people.” Why did the Holy One, blessed be He, see fit to exact retribution from them through serpents?¹²³Numb. R. 19:22. It is simply that the snake started [the use of] slanderous language at the beginning and was cursed; yet they did not learn from it and spoke slanderous language against the Holy One, blessed be He. [The Holy One, blessed be He, said,] “Let the serpent, which was the first [to use] slanderous language, come and exact retribution from those who [still] speak slanderous language.” This is what is written (in Eccl. 10:8), “the one who breaks through a barrier¹²⁴In general “to break through a barrier” means “to say,” but here the reference may denote more specifically the barrier of one’s teeth, through which slander must pass. will have a snake bite him.” Another interpretation of why retribution was exacted from them through serpents: Even if the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth. Thus it is stated (in Is. 65:25), “but the serpent's food shall be dust.” Now these people ate the manna, as stated (in Ps. 106:15), “So He gave them what they asked for,” and (in Ps. 78:29), “He gave them their desire.” It also says (in Deut. 2:7), “these forty years the Lord your God has been with you; you have lacked nothing.”¹²⁵I.e., no luxury foods. Let a serpent that eats many species and has [but] one taste in his mouth come and exact the retribution from those who eat one species and taste many species. (Numb. 21:6:) “Fiery serpents (serafim).” [They are called serafim] because they burn (sorefim) the soul. R. Judan says, “[God] sent out the [same] serpents that the cloud of glory would burn and make into a fence for the camp to let them know the miracles that the Omnipresent had done for them.” (Numb. 21:7:) “Then the people came unto Moses and said, ‘We have sinned, since we spoke against the Lord and you.’” [They] knew that they had spoken against Moses, so they fell prostrate before him and said (ibid., cont.), “pray unto the Lord to remove the serpent¹²⁶The use of the singular here may be suggesting to midrashic interpreter that this was the same serpent that sinned in the Garden of Eden. See the parallel in Numb. R. 19:23. from us.” Rabbi says, “There was one serpent.” [(Ibid., cont.:) “And he prayed.” The passage serves] to make Moses' humility known to you, in that he did not hesitate to seek mercy for them. And [it is also] to make the power of repentance known to you. As soon as they said, “We have sinned,” he was immediately reconciled to them. [The passage serves] to teach you that the one who forgives should not be cruel. And so too does it say (in Gen. 20:17), “Abraham then prayed to God, and God healed Abimelech and his wife.” And so does it say (in Job 42:10), “The Lord restored Job’s fortunes when he prayed on behalf of his friends.” And where is it shown that if one has sinned against his companion and says to him, “I have sinned,” without [the companion] forgiving him, that [the unforgiving one] is called a sinner? Where it is stated (in I Sam. 12:23), “As for me also, far be it for me to sin against the Lord by ceasing to pray on your behalf.” When? When they came and said to him, “We have sinned,” [as stated] (in I Sam. 12:10), “and [they] said, ‘We have sinned […].’” And he answered, “Far be it from me to sin.” (Numb. 21:8), “And the Lord said unto Moses, ‘Make a fiery serpent, [and put it on a pole]; then it shall come to pass that, when anyone bitten [looks at it, he shall live],” not only one bitten by a serpent, but anyone bitten, even one bitten by an adder, by a scorpion, a wild beast, or a dog. (Numb. 21:9:) “So Moses made a bronze serpent and set it up by a miracle.”¹²⁷Nes. The usual rendering would read: AND SET IT UP ON A POLE (nes). However, since nes can also mean “miracle,” the midrash is understanding it in the latter sense. He tossed it into the air and it remained there. (Numb. 21:10:) “Then the Children of Israel journeyed on and camped in Oboth (Ovot, rt: 'wb),” because they had become enemies (oyevim, rt: 'yb) to the Omnipresent.¹²⁸Numb. R. 19:24. (Numb. 21:11:) “And they camped at Iye-Abarim ('avarim, rt.: 'br),” because they were full of transgressions ('averot, rt.: 'br). (Numb. 21:12:) “And they camped in the Wadi Zered,” because the wadi was [only] about a full span (zeret) [in width]; but they were unable to cross it for thirty-eight years. Thus it is stated (in Deut. 2:13-14), “Now then arise and cross the Wadi Zered…. And the time that we traveled from Kadesh-Barnea until we crossed the Wadi Zered was thirty-eight years.”(Numb. 21:13:) “From there they journeyed and camped on the other side of (m'br) the Arnon (rt.: rnn),” because the Omnipresent was reconciled to them.¹²⁹The argument seems to depend on the following: M‘BR is close to M‘BRH, which means, “away from transgression” or, with different voweling, “away from wrath”; while the root, RNN, means “sing” or “rejoice.”

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].”

"And God sent against the nation the burning snakes" (Bamidbar 21:1). Why did he punish [lit. collect from] them with snakes? Since the snake was the first to speak slander and was cursed for it, and they did not learn from it, the Holy One Blessed Be He said: The snake should come, which was the first to speak slander, and punish the speakers of slander, as it says (Ecclesiastes 10:8): "And one who breaks a fence, a snake will bit him." Another explanation: Why were they punished by snakes? The snake, even if it partakes of all the delectable foods of the world, they turn into dust in its mouth, as it says (Isaiah 65:25): "And a snake, dust is its bread" - but these [the Jews] eat man, which turns into many flavors, as it says (Psalms 106:15): "And He gave to them what they asked", and it says (Devarim 20:7): "For these forty years Hashem your God has been with you; you have not lacked anything" - the snake, which eats many things and taste one taste, should come punish these who eat one thing and taste many tastes.

(Bamidbar 6:27) "And they shall place My name": Why is this stated? It is written (Ibid. 23) "Thus shall you bless the children of Israel" — with the explicit Name (the Tetragrammaton). — But perhaps with an epithet (only). It is, therefore, written "And they shall place My name" — My distinctive name (Yod-Keh-Vav-Keh). I might think, even in the borders (of Jerusalem). It is, therefore, written here "And they shall place My name," and elsewhere (Devarim 12:5) "to place My name there." Just as there, the Temple; here, too, the Temple. In the sanctuary, with the explicit Name; in the province, with an epithet. "and I shall bless them": Why is this stated? (Ibid. 23) "Thus shall you bless, etc." tells us only of a blessing [by the Cohanim] to Israel. Whence do I derive a blessing for the Cohanim themselves? From "and I shall bless them." Variantly: "and I shall bless them": So that Israel not say that their blessings are dependent upon the Cohanim; it is written "and I shall bless them." So that the Cohanim not say We shall bless Israel, it is written "and I shall bless them." I shall bless My people Israel, as it is written (Devarim 2:7) "For the L-rd your G-d has blessed you in all the work of your hands," (15:6) "as He spoke to you," viz. (7:13) "And He will love you and bless you and multiply you, and bless etc.", and (28:12) "The L-rd will open for you His goodly treasure, the heavens," and (Ezekiel 34:14) "In a goodly pasture will I graze them," and (Ibid. 15) "I will feed My flock."

Another interpretation of why retribution was exacted from them through serpents. Even though the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth and belly. Thus it is stated (in Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST. Now these people ate the manna, as stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. It also says (in Deut. 2:7): THESE FORTY YEARS THE LORD YOUR GOD HAS BEEN WITH YOU; YOU HAVE LACKED NOTHING.¹⁷⁷I.e., no luxury foods. Let a serpent that eats many species and has <but> one taste in his mouth come and exact the retribution {from one species and those who eat it} [from those who eat one species] and taste many species.

(Bamidbar 11:8) "The people would stroll out and gather it": I might think that they railed against Him because it was difficult to gather; it is, therefore, written (Shemot 16:4) "And the people will go out and gather it." One would sit at the door of his house and gather his share and the share of his household, and when the sun came out, it melted. "and they would grind it in a mill": Now (did we not learn that) it never "descended" to a mill? The intent is, rather, that it was converted for them to everything that is ground in a mill. "or beat it in a mortar": Now (did we not learn that) it was never beaten in a mortar? The intent is, rather, that it was converted for them to everything that is beaten in a mortar. I might think that it was converted only into these things alone. Whence is it derived that all the forty years that Israel was in the desert a woman had no need of spices, but was "decorated" (i.e., perfumed) by the manna? From "or" beat it." "or cook it in a pot": Now (did we not learn that) it never "descended" to a pot? The intent is, rather, that it was converted for them to everything that is cooked in a pot. "and they made cakes of it": Now (did we not learn that) it never "descended" to an oven? The intent is, rather, that it was converted for them to everything that is baked in an oven. I might think that it was converted only into these things alone. Whence do I derive (the same for) all the things gathered in a field? From "and they would gather it." And it is written (Devarim 2:7) "These forty years the L-rd has been with you. You have lacked nothing." As if a man would say I want to eat grapes, and they were given to him; I want to eat figs, and they were given to him. "and its taste was like the 'sap' (leshad) of oil": "leshad": an acronymic for three words: "layish" (dough), "shemen" (oil), and "dvash" (honey). As dough kneaded with oil and honey, such was the inherent taste of the manna, and thus (i.e., with intent for this taste) did the upright of Israel eat it. Variantly: "and its taste was like the 'sap' (leshad) of oil": Just as the breast (shad) is "primary" to an infant, and everything else, secondary. Variantly: Just as the breast, if an infant sucks it the whole day, it does not harm it, so, the manna; if Israel ate it a whole day, it would not harm them. Variantly: Just as the breast, which produces one kind, which changes into many kinds, so, the (taste of the) manna changed for Israel into any taste that they desired, except for that of the five kinds (viz. Ibid. 5). An analogy: (A doctor) tells a (nursing) woman: Do not eat garlic and onion for the sake of the infant. Variantly: Just as the breast, an infant suffers when it withdraws from it, so, Israel suffered when they withdrew from the manna, viz. (Joshua 5:12) "And the manna ceased the following day, when they ate from the grain of the land." An analogy: A man is asked: Why are you eating barley bread? He answers: Because I don't have wheat bread. Why are you eating carobs? Because I don't have figs. Similarly, if Israel had that handful (of manna) that they took on the day of Moses' death, from which they ate all forty days, they would not desire to eat of the grain of the land of Canaan. (Bamidbar, Ibid. 9) "And when the dew descended upon the camp at night, the manna descended upon it.": We are hereby taught that it descended upon the thresholds and the doorposts. I might think that the manna was eaten sullied; it is, therefore, written (Shemot 16:14) "and, behold, on the face of the desert it was spread thin." It (the dew) descended as a kind of hoarfrost and became a kind of layer upon the ground on which the manna descended. And from it Israel took and ate. This accounts for the lower level; but couldn't the reptiles and the flies infest it from above? It is, therefore, written (Ibid.) "and the dew layer ascended," whence it follows that it was enclosed in a kind of casing. And they would recite the Shema and pray; and one would go out to the entrance of his house and take his share and that of his household, after which the sun would come out and melt it. Similarly, R. Shimon says: Why didn't the manna descend once a year? So that their hearts turn to their Father in heaven (for their food). An analogy: A king decreed that his son be fed once a year — and he visited his father only on the day of his stipend! Once he decreed that he be fed every day — and he visited him every day. So with Israel. If a man had five sons or five daughters, he would sit and worry, thinking: If the manna does not fall tomorrow, we will all die of hunger! — So that they all turned their hearts to their Father in heaven. R. Dostai b. R. Yannai said: If so, the son will say: Even if I visit my father only for the sake of my stipend it is sufficient for me! So that the visit becomes entirely opportunistic. Rather, (the manna fell every day) so that it could be eaten while it was still warm. Variantly: (It did not fall once for a long period of time) so that it would not be a burden on the road. Similarly, R. Dostai b. R. Yannai says: Why did the L-rd not create hot springs in Jerusalem as He did in Tiberias? So that one not say to his friend: Let us go up to the hot springs of Jerusalem. If we go up for only one dousing, it will be sufficient for us. So that the ascent becomes entirely opportunistic.

When Israel went out of Egypt, Moses said ‘God your God has been with you these past forty years: you have lacked nothing’ (Deuteronomy 2:7); and when Israel went out of Jerusalem, Jeremiah said ‘the young children ask bread, and noone gives it to them.’ (Lamentations 4:4)