Midrash su Esodo 24:78

“I am a rose of Sharon, a lily of the valleys” (Song of Songs 2:1).
“I am a rose [ḥavatzelet] of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved [ḥaviva]. It is I whom the Holy One blessed be He loved me more than seventy nations. “A rose [ḥavatzelet] of Sharon,” I made Him shelter [tzel] by means of Betzalel, as it is written: “Betzalel crafted the Ark” (Exodus 37:1). “Of Sharon,” as I recited song [shira] before Him by means of Moses, as it is written: “Then Moses and the children of Israel sang” (Exodus 15:1).
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Egypt, but the Holy One blessed be He brought me quickly to Rameses. I sprouted good deeds like a lily, and I recited a song before Him, as it is stated: “The song will be for you like the night of the consecration of the festival” (Isaiah 30:29).¹The song after the fall of Sennacherib will be like the Hallel that they recited in Egypt on the night before they left.
Another matter, “I am a rose of Sharon.” The congregation of Israel said: I am as I am, yet I am beloved. It is I who was shrouded in the shadow of the sea,²I was in danger when Pharaoh was pursuing me. but I quickly sprouted good deeds like a lily, and I pointed to Him with my finger [and pronounced that He is] my Master, as it is stated: “This is my God and I will exalt Him” (Exodus 15:2).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded in the shadow of Sinai.³God suspended the mountain over the Israelites, threatening to obliterate them if they refused to accept the Torah (see Shabbat 88a). I quickly blossomed good deeds with my hand and my heart, and I said before Him: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter, “I am a rose of Sharon.” I am as I am, yet I am beloved. It is I who was shrouded and trampled in the shadow of kingdoms. Tomorrow, when the Holy One blessed be He redeems me from the shadow of the kingdoms, I will blossom like a lily, and I will recite a new song before Him, as it is stated: “A psalm. Sing to the Lord a new song, for He has performed wonders; His right hand and His holy arm have wrought salvation for Him” (Psalms 98:1).

“Return, return, O Shulamite; return, return, and we will gaze upon you. Why will you gaze at the Shulamite like at a dance of two companies?” (Song of Songs 7:1)
“Return, return, O Shulamite,” Rabbi Shmuel bar Ḥiyya bar Yudan [said] in the name of Rabbi Ḥanina: Four times “return,” is written here, corresponding to the four kingdoms that rule over Israel. Israel comes under their control unscathed and emerges unscathed. “The Shulamite,” a nation in whose midst the eternal One who lives in peace [shalom] moves about; that is what is written: “I have moved about in a tent and a Tabernacle” (II Samuel 7:6).¹God rested His presence in the Tabernacle in the midst of Israel. The Tabernacle resided in four places in the Land of Israel: Gilgal, Shilo, Nov, and Givon, corresponding to the four times “return” is written here, as though the word Shulamite is written with each one (Maharzu, Bereshit Rabba 66:2).
Another matter, “the Shulamite,” a nation to whom [a blessing] concluding with peace is [recited] each day, just as it says: “And grant you peace [shalom]” (Numbers 6:26). Alternatively, “the Shulamite,” the nation that I am destined to settle in an abode of peace; that is what is written: “My people will live in a peaceful abode…” (Isaiah 32:18). Another matter, “the Shulamite,” the nation to whom I extend peace; that is what is written: “Behold, I will extend peace toward it” (Isaiah 66:12).
Rabbi Elazar bar Rabbi Maron said: A nation that completes [mashlemet] the stability of the world, both in this world and in the World to Come. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: A nation that all the good of the word comes only due to its merit. That is what is written: “God will give you from the dew of the heavens, and from the fat of the earth” (Genesis 27:28); “you,” the matter is dependent upon you and your merit, as it is written: “The Lord will open for you His good storehouse” (Deuteronomy 28:12), the matter is dependent upon you and your merit.
Rabbi Shmuel bar Tanḥum and Rabbi Ḥanan, the son of Rabbi Berekhya from Botzra, [said] in the name of Rabbi Yirmeya: The nation that made peace between Me and My world, as had they not accepted My Torah, I would have returned My world to emptiness and disorder, as Huna said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away” (Psalms 75:4). Had Israel not stood before Mount Sinai and said: “Everything that the Lord has said, we will perform and we will heed” (Exodus 24:7), the world would have begun to disintegrate. Who buttressed the world? It is I [anokhi], as it is stated: “I [anokhi] set its pillars firm, Selah” (Psalms 75:4); by the merit of: “I [anokhi] am the Lord your God” (Exodus 20:2), I set its pillars firm.²God caused the pillars of the world to be firm in the merit of the people of Israel accepting the Ten Commandments, the first of which was “I am the Lord your God” (Etz Yosef).

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES <AND SPOKE UNTO HIM>…. This text is related (to Ps. 103:20): BLESS THE LORD, O HIS MESSENGERS¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” OF HIS, MIGHTY IN STRENGTH WHO FULFILL HIS WORD.²Tanh., Lev. 1:1; Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16): AND HE SENT A MESSENGER (mal'akh) WHO BROUGHT US OUT OF EGYPT.³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16): BUT THEY MOCKED THE MESSENGERS (mal'akhim) OF GOD, <DISDAINED HIS WORDS, AND TAUNTED HIS PROPHETS,>…. R. Huna said in the name of R. Aha: These <messengers> are Israel, since it says (in Ps. 103:20): MIGHTY IN STRENGTH WHO FULFILL HIS WORD, HEARKENING TO THE VOICE OF HIS WORD, in <reference to the fact> that they <were the ones who> had put fulfilling ahead of hearkening.⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said: These are those who observe the Sabbatical year. So why were they called MIGHTY IN STRENGTH? When <such a one> sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak. Thus have our masters taught (in Avot 4:1): AND WHO IS MIGHTY? ONE WHO SUBDUES HIS DRIVE.⁵Also Tamid 32a.

(Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Ps. 103:20), “Bless the Lord, O His messengers,¹Mal’akhaw. Throughout this section of the midrash mal’akh(im) is interpreted as referring to humans; therefore “messenger(s)” is a more appropriate translation here than the more usual “angel(s).” mighty in strength who fulfill His word.”²Lev. R. 1:1. These are the prophets, since they are called messengers where it is stated (in Numb. 20:16), “and He sent a messenger (mal'akh) who brought us out of Egypt.”³Numb. R. 16:1; see also Gen. R. 68:12, according to which the angels on Jacob’s ladder symbolized Moses ascending and descending Sinai. So also (in II Chron. 36:16), “But they mocked the messengers (mal'akhim) of God, [disdained His words, and taunted His prophets].” R. Huna said in the name of R. Aha, “These [messengers] are Israel, since it says (in Ps. 103:20), ‘mighty in strength who fulfill His word, hearkening to the voice of His word,’ in [reference to the fact] that they [were the ones who] had put fulfilling ahead of hearkening.”⁴In Exod. 24:7, where Israel promises: WE WILL FULFILL AND WE WILL HEARKEN, in that order. R. Isaac the Smith said, “These are those who observe the sabbatical year. So why were they called mighty in strength? When [such a one] sees his field abandoned, his trees abandoned, his fences breached, and sees his fruit trees eaten, he suppresses his drive (like one mighty in strength) and does not speak.” And thus have our masters taught (in Avot 4:1): And who is mighty? One who subdues his drive.⁵Also Tamid 32a. R. Tanhum ben Hanila'i says (Ps. 103:20), “’Mighty in strength.’ This is Moses because no one is as mighty in strength as Moses. When Israel stood before Mount Sinai, they were not capable of hearing the divinely spoken word, as stated (in Deut. 5:22), ‘if we continue hearing the voice of the Lord our God any longer, we shall die.’ But Moses was not harmed.” [This is ] in order to teach you that the righteous ones are greater than the ministering angels, since the ministering angels are not able to hear His voice. Rather they stand with excitement and dismay, while the righteous are able to hear His voice. It is so stated (in Joel 2:11), “The Lord shouts aloud before His army, for His host is very great, for mighty is the one who fulfills His word.” “His host” denotes angels, since it is stated (regarding angels in Gen. 32:3), “This is God's host.” And so it says (in Dan. 7:10), “thousands upon thousands ministered to Him.” And who is stronger than them? The righteous, of whom it is stated (in Joel 2:11), “for mighty is the one who fulfills His word,” i.e., a righteous person who does His bidding. And who is this? This is Moses, to whom the Holy One, blessed be He, said, “Make a tabernacle.” So he was hurried and made it. Then he stood alone outside, because he was afraid to enter the tent of meeting, as stated (in Exod. 40:35), “Now Moses could not enter the tent of meeting.” The Holy One, blessed be He, said, “It is not right for Moses, since he made the tabernacle, to stand outside while I stand inside; so look, I am calling upon him to enter.” It is therefore written (in Lev. 1:1), “Then [the Lord] called unto Moses.” Ergo, greater is the strength of the righteous, in that they are able to hear His voice! So also it is written concerning Samuel (in I Sam. 3:10), “Then the Lord came, and stood there, and He called as at other times, ‘Samuel, Samuel’; so Samuel said, ‘Speak, for Your servant is listening.’” Therefore David has said (in Ps. 103:20), “mighty in strength who fulfill His word.” Now if you say that, when He spoke with Moses, He spoke in a low voice, [and] for that reason he was able to hear, He only spoke in the voice [used in] the giving of Torah. [That was] when they heard His voice and were dying at the first utterance. It is so stated (in Deut. 5:22), “if we continue [hearing the voice of the Lord our God any longer, we shall die].” And so it says (in Cant. 5:6), “my soul departed when He spoke.” And where is it shown that He spoke with the voice [used in] the giving of Torah? Where it says (in Ps. 29:4), “The voice of the Lord has power.” It also says so (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him,” the voice which he heard in the giving of Torah. He also spoke thus for each and every utterance and for each and every saying, as it is stated (Ps. 29:5), “The voice of the Lord breaks the cedars.” Perhaps you will say that Israel heard the voice from outside.⁶Sifra to Lev. 1:1, (2: Wayyiqra, Pereq 2). The text (of Numb. 7:89) reads, “he would hear the voice.” He alone heard the voice. But since He spoke in a loud voice, why did they not hear? Because the Holy One, blessed be He, decreed over the utterance, that it would go forth and come to Moses. So the Holy One, blessed be He, made a path for it by which the utterance went forth until it reached Moses, but it was not heard here and there. It is so stated (in Job 28:25), “To fix a weight for the wind.” Thus, when each saying went forth from the mouth of the Holy One, blessed be He, every one had a [fixed] weight. And so it says (in Job 28:26), “and a way for the thunder of voices,”⁷The midrash requires this literal translation. A more idiomatic translation would read: A WAY FOR THUNDERSTORMS. in that the Holy One, blessed be He, made a way for that voice, because it was going forth to Moses alone. Thus it is stated (in Lev. 1:1), “Then [the Lord] called unto Moses and spoke unto him.” It was heard by him and not by another. It is therefore stated (in Ps. 103:20), “mighty in strength who fulfill His word.” (Lev. 1:1:) “Then [the Lord] called unto Moses [and spoke unto him].” This text is related (to Prov. 25:7), “For it is better that you be told, ‘Come up here,’ than that you be put down before a prince, whom your eyes have seen.” R. Tanhum says, “Keep two or three places distance from your [rightful] place so that they will say to you, ‘Come up higher.’ So do not come up, lest they tell you, ‘Go down.’” R. Tanhuma says (Prov. 20:15), “’There is gold and a multitude of jewels, but lips with knowledge are a precious object.’ The proverb says, ‘If you lack knowledge, what do you possess? If you possess knowledge, what do you lack?’⁸Ned. 41a; PRK 3:1; Numb. R. 19:3; Eccl. R. 7:23:1. Even Moses did not ascend until the Holy One, blessed be He, called him (in Lev. 1:1), ‘Then [the Lord] called unto Moses.’”

And he called to Moshe: Rabbi Tanchum Bar Chanilai opened (Psalms 103:20), “'Bless the Lord, His messengers (malachav), powerful ones who fulfill His word, etc.' About whom is the verse speaking? If the verse is speaking about the [angels], has it not already been stated, 'Bless the Lord, all of His Hosts?' Behold, it is only speaking about [people]. [About the angels,] since they are able to accomplish the errands of the Holy One, blessed be He, they are told, ' Bless the Lord, all of His Hosts'; but [about people], since they are not able to accomplish the errands of the Holy One, blessed be He, hence it states, 'Bless the Lord, His messengers,' and not 'all of His messengers.'” Another explanation: The prophets are called messengers. So is it written (Numbers 20:16), “and He sent a messenger and he took us out of Egypt.' And was it an angel of the Lord, and was it not Moshe? And [so] why is he called a messenger? Rather, from here [we see that] prophets are called messengers. And like it is (Judges 2:1) “And a messenger of the Lord came up from Bokhim.” Was it an angel of the Lord and was it not Pinchas? And [so] why did it call him a messenger? But rather Rabbi Simon said, “When Pinchas had the holy spirit come upon him, his face would burn like torches.” And our rabbis said, “Manoach's wife said to him (Judges 13:16), 'Behold, a man of God is coming towards me and his appearance is like the appearance of an angel of God' – she thought that he was a prophet and he was [actually] an angel.” Rabbi Yochanan said, “From their essence, the prophets were called messengers – so it is written (Chaggai 1:13), 'And Chaggai, the messenger of the Lord in the service of the Lord said.' Perforce you learn that from their essence, prophets were called messengers.” (Psalms 103:20) “Powerful ones who fulfill His word, etc.” – about what is the verse speaking? Rabbi Yitzchak said, “The verse is speaking about those that observe the sabbatical year. It is customary in the world that a man will fulfill a commandment for a day, for a Shabbat, for a month, but for the rest of the days of the year? And this one watches his field empty, watches his vineyard empty and he gives his purse and is silent – is there one more powerful than this one? And if you would say that it is not speaking about those that observe the sabbatical year, here it states, 'who fulfill his word' and later it states (Deuteronomy 15:2) 'This is the word of the Sabbatical.' Just like regarding the word that is stated later on, the verse is speaking about those that observe the Sabbatical year, so too the word stated here, - it is about those that observe the Sabbatical year that the verse is speaking. "Who fulfill His word" - Rabbi Huna said in the name of Rav Acha, "The verse is speaking about Israel when they were standing in front of Mount Sinai; as they had fulfilling precede hearing and said (Exodus 24:7), 'Everything that the Lord said, we will fulfill and we will hear.'" [The verse in Psalms continues] "To listen to the voice of His word" - Rabbi Tanchum Bar Chanilai said, "It is customary in the world that a load that is difficult for one [to carry] is comfortable for two, and [one difficult] for two is comfortable for four; and [so] would a load that is difficult for sixty multitudes be comfortable for one? All of Israel was standing in front of Mount Sinai and saying (Deuteronomy 5:22), 'if we continue to listen, etc.' and [yet] Moshe listens to the Voice of the word by himself and lives? You should know that it is so, as from all of them He only called to Moshe. Hence it states, 'And He called to Moshe.'"

Another interpretation of NAVEL. As in the case of the navel, all the time that the infant is located in its mother's abdomen, the navel < coming > from it is a life<line>; so Israel draws its life from the Sanhedrin. Therefore, there is a resemblance between the Sanhedrin and a navel. What is the meaning of ROUND BOWL (literally: BOWL OF ROUNDNESS [sahar])? A patera²The Latin word denotes a merchant’s dish in which the various coins were arranged. used in business.³Gk.: pragmateia. {The ROUNDNESS (sahar) is like the merchant (soher).} Whatever is needed comes out of it (i.e., round bowl). Now this expression (ROUND BOWL, i.e., aggan ha-sahar) can only be a word for patera, as stated (in Exod. 24:6): AND MOSES TOOK HALF THE BLOOD AND PUT IT IN BOWLS (agganot). Another interpretation (of Cant. 7:3 [2]): YOUR NAVEL IS A ROUND BOWL. Abbin bar Bar Hisda said: What is the meaning of ROUND BOWL (aggan ha-sahar)?⁴Cant. R. 7:3:1. It is like the half moon, since they call the moon roundness (sihra in Aramaic).⁵The Aramaic word actually means “moonlight.” <Ergo:> ROUND BOWL, <i.e. the moon>.⁶Aggan ha-sahar actually denotes a full moon, but once the concept of the moon is introduced, it is easy to visualize the moon in any phase. Our masters have said (in Sanh 4:3): THE SANHEDRIN WAS <ARRANGED> LIKE HALF OF A ROUND THRESHING FLOOR. (Cant. 7:3 [2], cont.:) LET NOT MIXED WINE BE LACKING, since there is never less than one-third of them. In the case of mixed wine, whoever mixes it properly mixes a third of a cup of wine with two parts water. So the Sanhedrin would sit from the <time of > the morning sacrifice until the sacrifice at twilight, so that none of them was free for <heeding nature's> necessities. Then what did they do when one of them wanted to leave? He would count. If there were twenty-three, he would leave; but if not, he would not leave. Thus it is written (in Cant. 7:3 [2]): LET NOT MIXED WINE BE LACKING; and there was never less than one third of them. Ergo (in Cant. 7:3 [2]): LET NOT MIXED WINE BE LACKING.

(Fol. 4) We are taught (in a Baraitha): Moses ascended in the cloud, was covered by the cloud, and was sanctified in the cloud, in order that he should receive the Torah for Israel in a state of sanctification, as it is said (Ex. 24, 16) And the glory of the Lord abode upon Mount Sinai. This occurred on the day after the ten commandments were given, which was the first of the following forty days. This is the opinion of R. Jose, the Galilean. R. Akiba, however, says: And the glory of the Lord abode upon Mount Sinai, occurred on the first day (Ib. b) of the month [Sivan]; The cloud covered the mountain [not Moses]; And He called unto Moses, occurred on the seventh day [of Sivan]: And although Moses and all Israel were standing there, it intends to do honor to Moses [by mentioning specifically his name]." R. Nathan says: "The provisions and precautions [in the] entire verse above were made that he might be cleansed of all the food and drink in his bowels, so that he be pure as the ministering angels." R. Mathiah b. Kheresh, however, says: "The [precautions in the] entire verse [regarding his seclusion] were made for the purpose of impressing him with the feeling that the Torah should be received with awe, fear, shivering, trembling and agitation, as it is said (Ps. 2, 11), Serve the Lord with fear, and rejoice with trembling." What is meant by Rejoice with trembling? R. Adda b. Mathna said in the name of Rab: "Where there is rejoicing, there should be trembling." In what respect do R. Jose, the Galilean, and R. Achiba differ? They differ exactly as do the Tanaim of the following Baraitha, where we are taught: "On the sixth day of Sivan the Torah was given to Israel"; R. Jose, however, says: "On the seventh." According to him who says that the Torah was given on the sixth day, [it appears that] the Torah was given on the sixth and Moses ascended on the seventh; as it is written (Ex. 24, 16) And he called unto Moses on the seventh day; but according to him who says on the seventh, [it appears that] the Torah was given on the seventh day and Moses ascended on the seventh. R. Jose, the Galilean, agrees with the Tana, who maintains that the Torah was given unto Israel on the sixth of the month; and therefore, he says, The glory of the Lord abode upon Mount Sinai, came after the day on which the commandments had been given. The clouds covered Moses six days, and on the seventh he called him from amidst the clouds to receive the entire Torah. But R. Akiba agrees with the opinion of R. Jose, that the Torah was given unto Israel on the seventh day of the month. According to R. Akiba, the tradition is clearly, comprehended that the tablets were broken on the seventeenth day of Tammuz; as there remain twenty-four days of Sivan and sixteen of Tammuz, to make a total of forty days during which Moses remained on the mount. He descended the seventeenth of Tammuz when he broke the tablets. But as to R. Jose, the Galilean, who claims that the six days were spent in seclusion, add to them the forty days which Moses spent on the mount, and it will appear that the tablets were not broken until the twenty-third of Tammuz! R. Jose, the Galilean, would explain that the six days of seclusion were included in the forty days spent by Moses on the mount.

"Outside of the camp shall you send them": What is the intent of this (after "They shall send out of the camp")? From "They shall send out of the camp," I might think the intent is (only) that they not touch the ark or its bearers, but they should be assigned a place for themselves (inside the camp). It is, therefore, written "Outside of the camp shall you send them": "and they shall not make unclean their camps" — whence (i.e., from the three-fold repetition of "camp") they stated: There were three camps: the Israelite camp, the Levite camp, and the camp of the Shechinah. From the entrance to Jerusalem until the Temple mount — the Israelite camp. From the entrance to the Temple mount until the azarah (the Temple courtyard) — the Levite camp. From the entrance to the azarah and inwards — the camp of the Shechinah. (Ibid. 3) "in whose midst I dwell": Beloved are Israel, who, even when they are tamei, the Shechinah is among them, as it is written (Vayikra 16:16) "who dwells with them in the midst of their uncleanliness," and (Bamidbar) 35:34) "And you shall not defile the land which you inhabit, in which I dwell, for I, the L-rd, dwell in the midst of the children of Israel (even when they are unclean)."

(Ibid. 5:4) "And the children of Israel did so, and they sent them outside the camp": R. Yossi Haglili says: Come and see how great is the power of transgression. For before they stretched forth their hands to transgress (with the golden calf), there were no zavim or lepers among them, and after they did so, there were zavim and lepers among them. In the course (of our learning) we learned that these three things (zavim, lepers, and tamei meth) occurred on the same day (the day that they made the golden calf). R. Shimon b. Yochai says: Come and see how great is the power of transgression. For before they stretched forth their hands to transgress, what is written of them? (Shemot 24:17) "and the sight of the glory of the L-rd was like a consuming fire on the top of the mountain in the eyes of the children of Israel" — They did not fear and they did not tremble. After they stretched forth their hands to transgress, what is written of them? (Ibid. 34:30) "And Aaron and all of Israel saw Moses, and, behold, the skin of his face shone, and they were afraid to approach him." "And the children of Israel did so": This is to declare the praise of Israel, that just as Moses told them, thus did they do. What is the intent of (the additional) "As the L-rd spoke to Moses, so did the children of Israel do"? To teach that the unclean ones themselves, (who were sent out), did not protest.

Furthermore, said R. Levi b. Chama, in the name of Resh Lakish: "What is meant by the passage (Ex. 24, 12.) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I hare written, refers to the Prophets and Hagiographa; to teach them, refers to the Gemara; whence we infer that — all were given unto Moses on Mt. Sinai."

Furthermore, said R. Levi b. Chama, in the name of Resh Lakish : "What is meant by the passage (Ex. 24:12) And I will give thee the tablets of stone, with the law and the Commandments, which I have written to teach them? i.e, the tablets of stone, refers to the ten commandments; the Torah, refers to the Bible; the commandments, refers to the Mishnah; which I hare written, refers to the Prophets and Hagiographa ; to teach them, refers to the Gemara ; whence we infer that — all were given unto Moses on Mt. Sinai."...R. Simon b. Lakish said : "Whoever studies the Torah will prevent affliction from coming upon him, for it is said (Job 5:7), And the sons of fire take up their flight. By Uf (flight) is meant nothing else but the Torah, as it is said (Pr. 23, 5.) When thou letteth merely thine eye fly over it (i.e., if you study the Torah by merely glancing over it with your eyes), it is no more, (you will easily forget it). And Reshef (fire) means nothing else but affliction, as it is said (Deu. 32:24) Devoured with evil spirits." "Aye." exclaimed R. Jochanan, "even the school children know this! for it is said, (Ex. 15:2:5.) And he said, if thou wilt diligently hearken unto the voice of the Lord and wilt do what is right in His eyes, etc. But it means thus: Upon him who is capable of studying the Torah but does not do so, the Holy One, praised be He, will bring repulsive suffering, which will greatly disturb him; for it is said (Ps. 39, 3): I was dumb in deep silence, I was quite still even from speaking good, but my pain greatly disturbed me. By tov (good) is meant nothing else but the Torah, for it is said (Pr. 4, 2): "For good doctrine do I give, etc." R. Zeira, and some say, R. Chanina b. Papa said: "Come and see that the custom of the Holy One. praised be He, is not like the custom of mortal men. The custom of mortal men is that if a man sell a valuable thing to his fellow man, the seller is sorry and only the buyer is happy; but the custom of the Holy One, praised be He, is not so. He bestowed the Torah on Israel and He rejoiced, for it is said (ibid. 4, 2): For good doctrine do I give thee." Raba, and according to others R. Chisda said: "If a man see that troubles are coming unto him, let him search his deeds, for it is said (Lam. 3, 40): Let us search through and examine our ways and let us return unto the Lord. If he has investigated and found nothing wrong, then let him attribute it to a neglect of the study of the Torah. For it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth out of Thy Torah. But if he investigated and did not find [neglect of the study of the Torah], then it is known that his affliction is the cause of God's love, for it is said (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth." Raba, in the name of R. Sechorah, who quoted R. Huna, said: "Whomsoever the Holy One, praised be He, loveth. He afflicteth, for it is said (Is. 53, 10): But the Lord was pleased to crush him through disease. We might think that even if he does not accept the affliction with resignation. It is therefore said (ib.): When his soul hath brought the trespass offering, i.e., just as a guilt offering must come with his acknowledgment, so also must this be accepted with resignation. And if he accept it with love, what will be his reward? Then shall he see (his) seed live many days (ib.), and moreover his learning shall endure with him, as is said (ib.): And the pleasure of the Lord shall prosper in his hand." As to affliction, there is a difference of opinion between R. Jacob b. Ide and R. Acha b. Chanina. One holds that all such affliction which does not prevent one from studying the Torah is one of love, for it is said (Ps. 94, 12): Happy is the man whom Thou admonisheth, O Lord, and teacheth from Thy Torah; and the other holds that such affliction which does not prevent one from praying is one which comes from love, for it is said (Ps. 66, 20): Blessed be God, who hath not removed my prayer nor His kindness from me. R. Abba, the son of R. Chiya b. Abba, said: "Thus said my father [R. Chiya] in the name of R. Jochanan: 'Both of these afflictions are the kind which come from love, for it is written (Pr. 3, 12): Because whomsoever the Lord loveth He admonisheth. But what do we learn [from the passage] Thou teacheth him of the Torah. Do not read tlamdenu (that he should be able to study the Torah); but read it tlamdainu (out of Thy Torah, Thou teacheth us), i.e., we learn from Thine Torah [that one who is punished by God should be happy], namely, through the rule of a fortiori concerning the tooth and the eye: that if the loss of a tooth or an eye [stricken out by the master], which affects only one member of the human body, frees the slave, how much more then are afflictions, which affect the whole human body, capable of cleansing one of evil.'" And that is meant by R. Simon b. Lakish, for he said: "It is said Covenant (Brith) in connection with the word salt, and it is said Covenant (Brith) in connection with the word affliction. Covenant by salt — as it is written (Lev. 2, 13): Thou shalt not suffer the salt of the covenant (Brith)! Covenant by affliction — as it is written (Deut. 28, 49): These are the words of the covenant (Brith). Just as the covenant of the salt was made to sweeten meat, so the covenant of affliction was made to cleanse man of all iniquities."

“It was during the days when the judges judged, there was a famine in the land. A man from Bethlehem of Judah went to reside in the field of Moav, he, his wife, and his two sons” (Ruth 1:1).
“It was during the days when the judges judged” – Rabbi Yoḥanan began and said: “Hear My people and I will speak; [Israel, and I will forewarn you]” (Psalms 50:7). Rabbi Yoḥanan said: One forewarns only one who can hear it. Rabbi Yudan ben Rabbi Simon said: In the past they were called Israel like all other nations: “Savta, Rama, and Savtekha” (Genesis 10:7);¹These are the names of nations listed in Genesis, chap. 10. from here forward, they are called only My people. “Hear My people and I will speak” – from where did you merit to be called My people? From “and I will speak” – from what you spoke before Me at Sinai and said: “Everything that the Lord has spoken we will do and we will heed” (Exodus 24:7). Rabbi Yoḥanan said: “Hear My people” – [what I have said] in the past; “and I will speak” – in the future. “Hear My people” – in this world; “and I will speak” – in the World to Come. So I will have a response to the angels of the nations of the world who are destined to accuse them before Me and say: ‘Master of the universe, these worship idols and those worship idols, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these spilled blood and those spilled blood, and these are going down to the Garden of Eden and those are going down to Gehenna?’
At that time, the advocate of Israel is silenced. That is what you say: “At that time Mikhael will stand” (Daniel 12:1). Is there sitting on high? Did Rabbi Ḥanina not say: There is no sitting on high, as it is written: “I approached one of those standing [kamaya]” (Daniel 7:16). What is this language kamaya? Standing [kayama], as it is written: “Seraphim stood above Him” (Isaiah 6:2), and it is written: “The entire host of heaven standing in His presence on His right hand and on His left” (see I Kings 22:19). And you say “will stand”?²Since angels always stand, what does it mean that the angel Mikhael will stand at that moment? [Rather,] what is “will stand”? It is stand silent, as you say: “Shall I wait, because they do not speak, amdu] and do not answer>?” (Job 32:16).
The Holy One blessed be He says to him: ‘Do you stand silent and not advocate on behalf of My children? By your life, I will speak in support of their righteousness and rescue My children.’ What righteousness? Rabbi Elazar and Rabbi Yoḥanan, one says: Due to the righteousness that you established My world because you accepted My Torah, as had you not accepted My Torah, I would have restored it [the world] to emptiness and disorder, as Rabbi Huna said in the name of Rabbi Aḥa: “Earth and all its inhabitants dissolve, [I set its pillars, selah]” (Psalms 75:4). The world would have already dissolved, had Israel not stood before Mount Sinai…³Referring to a midrash that appears in Shir HaShirim Rabba 1:9: “If Israel had not stood on Mount Sinai and said: ‘Everything that the Lord has spoken we will do and we will heed’ (Exodus 24:7), the world would have dissolved and returned to emptiness and disorder.” The midrash there then continues as it does here. And who established the world? “I [anokhi] set its pillars” (Psalms 75:4). Due to the merit of anokhi, “I set its pillars, selah.”⁴Anokhi is the first word of the Ten Commandments. In other words, due to the merit of Israel’s future acceptance of the Ten Commandments and the entire Torah, God established the foundations of the world. One said: Due to the righteousness you did for yourselves in accepting My Torah, as had you not done so, I would have eliminated you from among the nations.
“God; I am your God” (Psalms 50:7) – Rabbi Yoḥanan said: It is sufficient for you that I am your patron. Reish Lakish said: Although I am your patron, how does My patronage help at trial?⁵The midrash is responding to the repetition in the verse: “God; I am your God.” God [Elohim] represents the attribute of justice, and the verse thus presents a tension between God being strictly just and God being particularly Israel’s God, i.e., their patron.
Rabbi Shimon bar Yoḥai taught: I am the God for all humankind, but I have designated My name only upon My people Israel. I am not called the God of all the nations, but rather, the God of Israel. “God [Elohim]; I am your God” – Rabbi Yudan interpreted the verse in reference to Moses: The Holy One blessed be He said to Moses: ‘Even though I called you “god to Pharaoh” (Exodus 7:1), “I am your God” – I am above you.’ Rabbi Abba bar Yudan interpreted the verse in reference to Israel: Although I called you god, as it is stated: “I said you are godlike [elohim]” (Psalms 82:6), “I am your God” – know that I am above you. The Rabbis interpreted the verse in reference to judges: Even though I called you elohim, as it is stated: “Do not curse elohim” (Exodus 22:27), know that I am above you. Then He said to Israel: ‘I accorded honor to the judges and called them elohim, and they demean them. Woe unto a generation that judges their judges.’

“It is the sound of my beloved knocking” – by means of Moses when he said: “Moses said: So said the Lord: At about midnight, I will emerge in the midst of Egypt” (Exodus 11:4). “Open for me” – Rabbi Yasa said: The Holy One blessed be He said to Israel: My children, open for Me one opening of repentance like the eye of the needle, and I will open for you openings that wagons and carriages enter through it.
Rabbi Tanḥuma, Rabbi Ḥunya, and Rabbi Abbahu [said] in the name of Reish Lakish: It is written: “Desist, and know that I am God…” (Psalms 46:11) – the Holy One blessed be He said to Israel: Desist from your evil actions and know that I am God. Rabbi Levi said: Were Israel to repent even one day, they would be redeemed immediately and the son of David would come immediately. What is the reason? “For He is our God, and we are the people of His flock and the sheep under His hand; today, if you heed His voice” (Psalms 95:7). Rabbi Yudan and Rabbi Levi say: The Holy One blessed be He said to Israel: Desist from your wicked actions and repent in the blink of an eye, “and know that I am God.”¹⁵Earnest repentance, even for a very short time, will lead to redemption, which will itself cause widespread recognition of God.
“My sister [aḥoti]” – as they were stitched [nitaḥu] to Me in Egypt with the blood of the paschal offering and the blood of circumcision. That is what is written: “I passed you and saw you wallowing in your blood, and I said to you, in your blood you shall live” (Ezekiel 16:6) – this is the blood of the paschal offering. “I said to you, in your blood you shall live” – this is the blood of circumcision (Ezekiel 16:6).
“My love [rayati]” – as they fell in love [sheriu] with Me at the sea and said: “This is my God and I will exalt Him” (Exodus 15:2), “the Lord will reign for ever and ever” (Exodus 15:18). “My dove” – at Mara, as from there they were commanded and became distinctive through all the mitzvot, acts of charity, and good deeds, like the dove that is distinctive.¹⁶A dove recognizes its mate, distinguishing it from among the other doves. That is what is written: “There He instituted for it statutes and ordinances” (Exodus 15:25). “My faultless [tamati]” – My wholehearted ones [tamuti], as they were wholehearted with Me at Sinai, and said: “Everything that the Lord said, we will perform and we will heed” (Exodus 24:7).
Rabbi Yannai said: My twin [teomati], as it were; I am not greater than it and it is not greater that I am.¹⁷God is as assiduous regarding the honor of the righteous of Israel as He is of His own honor. Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: My twin [teomati], just as with twins, if one has a headache his counterpart feels it. So too, as it were, the Holy One blessed be He says: “I am with him in times of trouble” (Psalms 91:15).
“For my head is filled with dew” – on the basis of: “The earth quaked, the heavens dripped” (Psalms 68:9). “My locks, drops of night” – on the basis of what is stated: “The clouds dripped water” (Judges 5:4).

Raba expounded: "As a reward to Abraham who said (Ib., ib., ib.) Although I am but dust and ashes, his children merited the following two commandments, the rule of the Parah A'dumah and the ashes of a Sota." But there is also the ashes that are used for covering the blood [of a beast and fowl]. The ashes used for covering the blood is only the prologue to a commandment but not the commandment itself. Raba expounded: "As a reward for what Abraham said, (Ib. 14, 23) And that I will not take from a, thread, even to a shoe-lachet, his children merited the following two commandments, the straps of the Tephillin and the T'cheileth of the Tzitzith It is readily understood that the strap of the Tephillin is a reward, for it is written (Dept. 28, 10) And all the nations of the world shall see, that thou art called by the name of the Lord, and they shall be afraid of thee. And we are taught that R. Elazar the Great says: "This refers to the Tephillin of the head." But as to the thread of Tcheleth, what kind of a reward is this? This is as R. Maier said in the following Baraitha, "Why was the color blue chosen from all other colors? Because blue resembles the sea, the sea resembles the heaven, and the heaven resembles the Divine Throne, as it is said (Ex. 24, 10) They saw the God of Israel; and the place under His feet was like a paved work of brilliant sapphire, and like the color of heaven in clearness. And again it is written (Ez. 1, 26) There was like the appearance of a sapphire stone, the likeness of a throne."

(Fol. 25) MISHNAH: It once happened that two witnesses came and said: "We saw the moon in the eastern part of the horizon in the morning, and in the evening, in the western part of the horizon." R. Jochanan b. Nuri declared them to be false witnesses; but when they came to Yamnia, Rabban Gamaliel accepted their testimony as valid. On another occasion two other witnesses came and said: "We saw the moon on its proper day, but could not see it on the next evening of the intercalary day." R. Gamaliel accepted their testimony, but R. Dosa b. Harkinas said: "They are false witnesses; for how can they testify of a woman that she gave birth, when on the next day she appears to be pregnant?" "I approve of your opinion," remarked R. Joshua. Upon this, R. Gamaliel sent word to R. Joshua, saying: "I order thee to come to me with your staff and your money, on the Day of Atonement, — which is to come according to your computation." R. Akiba went to him (R. Joshua) and found him grieving. He then said to him: "I can prove that all which Rabban Gamaliel has done is proper, for it is said (Lev. 23, 4) These are the feasts of the Lord, holy convocations which ye shall proclaim, etc.; i.e., whether at their proper time, or not at their proper time, shall their convocations be considered as holy festivals." R. Joshua then went to R. Dosa b. Harkinas. "If we are to reinvestigate the decisions of the Beth Din of R. Gamaliel." R. Doso b. Hankinas said to him, "then we must also reinvestigate the decisions of all the tribunals of justice which have existed from the time of Moses till the present day! But it is said (Ex. 24, 9) "Moses, Nadah, Abihu, and seventy elders went up [to the Mount]. Why were not the names of the elders also specified? To teach us that every three men which are appointed in Israel to form a Beth Din (judiciary tribunal), are equal to the Beth Din of Moses." E. Joshua then took his staff and money in his hand, and went to Yamnia, to Rabban Gamaliel, on the very day on which the Day of Atonement would have been according to his computation. Then Rabban Gamaliel arose and kissed him on his forehead, saying: "Enter in peace, my teacher and my disciple! My teacher in knowledge; my disciple — since thou didst fulfil my words."

Rabbi Azarya [said] in the name of Rabbi Yehuda that Rabbi Simon said: This is analogous to a king who had an orchard, and they descended and planted a row of fig trees, a row of grapevines, a row of pomegranate trees, and a row of apple trees. He entrusted it to a sharecropper and went. Some time later, the king came and peered at the orchard to ascertain what he had done, and he found it filled with thorns and briars. He brought cutters to cut it down,²¹He was going to cut down the entire orchard. but he saw a rose in it and smelled it, and he was placated. The king said: Because of this rose, the orchard will be saved. So too, the world was created only for Israel. After twenty-six generations passed, the Holy One blessed be He peered at His world to ascertain what it had done, and He saw that it was water in water. The generation of Enosh was obliterated with water.²²See Bereishit Rabba 23:6. The Generation of the Flood was obliterated with water; the Generation of the Dispersion, in water. He brought cutters to cut it, as it is stated: “The Lord sat enthroned at the Flood” (Psalms 29:10).²³He sat in judgment. He saw a rose, this is, Israel; He took it and smelled it when Israel assented to the Ten Commandments, and He was placated. When Israel said: “We will perform and we will heed” (Exodus 24:7), the Holy One blessed be He said: ‘Due to this rose, the orchard will be spared; due to the merit of the Torah and those who engage in its study, the world will be spared.’

Our Rabbis were taught [concerning the passage]: And seventy of the elders of Israel. What is the reason that the names of those elders are not mentioned? Because one should not say: "Is so-and-so like Moses and Aaron? Is so-and-so like Nadab and Abihu? Is so-and-so like Eldad and Medad?" And it is also said (Sam. 12, 6) And Samuel said unto the people the Lord that appointed Moses and Aaron; in the same connection it is said (Ib. 11) And the Lord sent Jerubaal and B'dan and Jephtha and Samuel; i.e., Jerubaal is Gideon. And why is he called Jerubaal? Because he incited a quarrel against Baal. B'dan is Sampson. And why is he called B'dan? Because he came from Dan. Jephtha, in its usual sense. (Ib. b) And it is also said (Ps. 99, 6) Moses and Aaron among his priests, and Samuel among those who called upon His name. Scripture regards the three smallest [leaders] in Israel's history equal to the three greatest; to teach us that Jerubaal was in his own generation like Moses in his; B'dan was in his own generation like Aaron in his; Jephtha was in his own generation, like Samuel in his. Infer from this that even the most worthless of worthless men, if once appointed a leader, should be respected as the highest of the nobility. And it is also said (Deut. 17, 9) And thou shall come unto the priests, the Levites, and unto the judges that shall be in those days. Can you imagine that one could go to a judge who did not live in his days? This means that a man must heed the judge of his own generation. And it is further said (Ecc. 7, 10) Say not thou: 'How was it that the former days were better than these!'

Variantly: "I am the L rd your G d": When the Holy One Blessed be He arose and proclaimed "I am the L rd your G d," the earth took ill, as it is written (Judges 5:4) "O L rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L rd," and (Psalms 29:4) "The voice of the L rd in strength; the voice of the L rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L rd came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.

5. "An angel of the LORD appeared to him." It is written: "I sleep, but my heart is awake" (Song of Songs 5:2). I am sleeping [from performing] the commandments, but my heart is awake to perform them. "My undefiled [tamati]" (ibid.) at Sinai, for they attached themselves [nitmemu] to Me at Sinai and said: ‘"Everything the LORD had spoken we will do and obey’" (Exodus 24:7). R. Yannai said: Just as twins [te'omim] feel one another's s headaches, [so too] God said, as it were [as if He were our twin]: "’I am with him in sorrow" (Psalms 91:15). Another explanation: What is [the meaning of] "I am with him in sorrow"? When they have sorrows they only call out to the Holy One, Blessed be He. In Egypt, [as it is written] "And their cry came up unto God" (Exodus 2:23). By the sea [as it is written] "And the children of Israel cried out unto the Lord" (ibid. 14:10) and there are many other examples like these. And it says: "In all their sorrows He [too] was in sorrow" (Isaiah 63:9). The Holy One, Blessed be He said to Moses, You do not sense that I too dwell in sorrow just as Israel dwells in sorrow. But you should know: from the place I speak to you from within the thorn-bush, [that is a sign] as it were that I too am a partner in their sorrow. "An angel of the LORD appeared." R. Yohanan said: This is Michael. R. Hanina said, it was Gabriel. Whenever they saw R. Yose the tall, they used to say, There is our holy Rabbi! So too wherever Michael appears, he is the Glory of the Shechinah. "To him." What does ’"to him" [imply]‘? To teach that other men were with him, yet only Moses saw [the angel]. So too it is written regarding Daniel: "And only I Daniel saw the vision." (Daniel 10:7). "In a flame of fire..." to embolden him, so that when he would come to Sinai and saw the fires he should not be afraid of them. Another explanation of "In a flame [labat] of fire" - from the upper half of the bush, jut as the heart ([leb] is in the upper half of a man. "From within the bush." A Gentile once asked R. Joshua b. Karhah: Why did the Holy One, Blessed be He, see fit to speak to Moses from within a thorn-bush? [R. Joshua retorted]: If it had been a carob tree or a sycamore tree, would you not have asked the same question. However to send you away you without any answer is not possible, [so] why from within a thorn-bush? To teach you that there is no empty place devoid of the Shechinah, not even a [lowly] thorn-bush. "In a flame of fire." At first only one angel descended and stood in the center of the fire as an intermediary. Only afterwards did the Shechinah descend and spoke with him from within the thorn-bush. Rabbi Eliezer said: Just as the thorn-bush is the lowliest of all trees in the world, so too Israel were lowly and downtrodden in Egypt. Therefore the Holy One, Blessed be He revealed Himself to them and redeemed them, as it says (Exodus 3:8) "And I will go down and save them from the Egypt." Rabbi Yossi said: Just as the thorn-bush is the hardest of all the trees, and any bird that enters into it does not come out unharmed, so too the servitude in Egypt was harsher to God more than any other servitude in the world, as it says (Ibid. 7) "And the LORD said seen I have seen the poverty of My people." Why does the verse say "see I have seen" twice? For after they drowned them in the river they would then bury them in a building. This can be compared to someone who took a staff and hit two people, and the two of them received [a lashing] with a whip and know its suffering. So too the suffering and the servitude of Israel was revealed and known to the One who spoke and thereby was the world, as it says "For I know their pains." Rabbi Yohanan said: Just as this thorn-bush is used as a fence for a garden, so too Israel is a fence for the world. Alternatively, just as the thorn-bush grows near any water, so too Israel only grows in the merit of Torah which is called water, as it says (Isaiah 55:1) "Ho any thirsty one go to water." Alternatively, just as the thorn-bush grows in a garden or in a river, so too Israel are in this world and the next world. Alternatively, just as the thorn-bush produces thorns and roses, so too Israel contains righteous and wicked people. Rabbi Pinhas ha-Kohen the son of Rabbi Hama said: Just as this thorn-bush, if someone puts his hand in he does not feel anything, but when he takes it out it gets scratched; so too when Israel went down to Egypt no one noticed anything, but when they went out "The Lord plagued Pharaoh" (Genesis 12:17). Alternatively, "From with in the thorn-bush." Rabbi Nahman the son of Rabbi Shmuel the son of Nahman said: of all the trees, some produce one leaf, some two or three. A myrtle produces three, as it says (Leviticus 23:40) "A plaited tree". A thorn-bush however has five leafs. The Holy One, Blessed be He, said to Moses, Israel will only be redeemed in the merit of Abraham, Isaac, Jacob, and in your and Aaron's merit. Alternatively, "From with in the thorn-bush." He hinted to him [Moses] that he would live 120 years, the numerical value of the thorn-bush [הסנה - ה=5 ס=60, נ=50, ה=5]. "And he saw and behold the thorn-bush was consumed by fire." From here they said, Heavenly fire raises palm branches and burns but does not consume and is black. Earthly fire does not raise palm branches and is red, consumes and does not burn. And why did the Holy One, Blessed be He reveal Himself to Moses in this way? Because he [Moses] thought in his heart, saying, Maybe the Egyptians will destroy Israel. Therefore the Holy One, Blessed be He revealed Himself in a thorn-bush that was burning but not consumed. He said to him, just as the thorn-bush is burning but is not consumed, so too the Egyptians will not be able to destroy Israel. Alternatively, since the Holy One, Blessed be He was talking with Moses and he did not want stop his task [of minding the sheep], He showed him this thing so he would turn his face and see Him. You find this [intimated] from the beginning [of the verse]: "An angel of the LORD appeared to him" - yet Moses did not go. Once he stopped doing his task and went to see, immediately "God called him" (Exodus 3:4).

R. Huna said in the name of R. Hiyya: The mighty ones are the Israelites, who placed doing before hearing, by declaring: All that the Lord hath spoken will we do and obey (Exod. 24:7). This verse teaches us that the righteous are superior to the ministering angels. You know this as well from the following incident: At the moment Isaiah exclaimed: Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips (Isa. 6:5), the Holy One, blessed be He, rebuked him, saying: You may say of yourself A man of unclean lips am I, but you may not say of Israel, In the midst of a people of unclean lips I dwell. They placed doing before hearing, and they declare the Unity of My Name twice daily, yet you would call them a people of unclean lips? What is written there? Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar (Isa. 6:6). What is meant by ritzpah (“a glowing stone”)? It means “smash the mouth” (rutz peh) of anyone who speaks ill of My people. With tongs. What does this signify? It teaches us that there were two tongs (because the text uses the dual form of the noun). At first the angel attempted to take the glowing stone with his fingers, but he burned himself. Then he took a tong to lift the stone but was burned again. Finally, he took a second tong, which he attached to the first, and with them he took from the altar the glowing stone and touched it to the lips of Isaiah, as is said: He touched my mouth with it, and said: Lo, this hath touched thy lips, and thine iniquity is taken away, and thy sin expiated (ibid., v. 7). All this occurred because Isaiah had said: In the midst of a people of unclean lips. The Seraph was forced to remove the glowing stone with the tongs because he could not lift it with his hand. Indeed, he was compelled to use two tongs, yet when he touched Isaiah’s lips with it, Isaiah was not burned. Hence, Scripture states: His camp is very great, for he is mighty who executeth his word (Joel 2:11). Who are they who executeth His word? The righteous men.

R. Jochanan, when he finished the book of Job, would say: "The end of man is to die; the end of an animal is to be slaughtered; all are bound to die; happy is he who has been brought up to study the Torah and put his energy in the Torah; and is a source of pleasure to his Creator; he shall grow with a good name and shall depart from the world with a good name." It is concerning such a man that Solomon said in his wisdom (Ecc. 7, 1.) A good name is better than precious ointment. R. Meier was accustomed to say: "Learn with all thy heart and soul to know my (the Torah's) ways, and to watch upon the gates of my Torah; guard my learning in thy heart and let my fear be before thy eyes; guard thy mouth from all sins, cleanse and purify thyself from all guilts and iniquities and I shall then be with thee in all places." The Rabbis of Jabnai were accustomed to say: "I am a human being; so is my neighbor a human being. My work is in the city and his work is in the field; I rise early to my work and he rises early to his work; as he cannot excel in my work, so can I not interfere in his. Shall I say that I am advancing the cause of learning more than he? We are therefore taught 'Whether one [offers] much or little only the intention of his heart shall be for the sake of Heaven.' " Abaye was accustomed to say: "Man should" always be deliberate for the fear of God (consider in what manner he can serve Him best); reply softly; try to pacify anger, and speak peacefully with his brethren, with his relatives and with every man, even with the heathen; so that he may be beloved in Heaven and below (on the earth) and acceptable by men." It was related of R. Jochanan b. Zakai that never, was he greeted first by any one, even by a heathen; for he always greeted people first. Raba was accustomed to say: "The end of wisdom is repentance and good deeds, lest a man read and study and speak with contempt against his father or mother or teacher, or against those superior to him in wisdom or exceeding in number. For it is said (Ps. 111, 10.) The beginning of wisdom is the fear of God; a good understanding have all they who do God's commands. It does not say Who study God's commands, but Who do God's commands, i.e., to them who do it for God's sake, but not to them who do it for their own sakes. And as for the man who does [study the Torah] not for its own sake, it would have been more satisfactory had he not been created." Rab was wont to say: "The future world will not be like this world. In the future world there will be neither eating nor drinking nor multiplying nor business nor envy nor hatred nor competition; only the righteous will sit with their crowns upon their heads and will enjoy the Divine Glory, as it is written (Ex. 24, 11.) And they saw God and they ate and drank." Our Rabbis taught: "The promise which the Holy One, praised be He! made unto women is much greater than that which He made unto men. for it is said (Is. 32, 9.) Rise up, ye women that are at ease, hear my voice; Ye careless daughters, give ear unto my speech." Rab said unto E. Chiya: "Wherewith do women [who do not study the Torah] deserve Divine Grace?" "Because," answered he, "they bring their children into school to learn and send their husbands to the house of study, and wait for their return." When the Rabbis departed from the academy of R. Ami, and according to others from the academy of R. Chanina, they were accustomed to say: "Mayest thou see (enjoy) thy existence during thy lifetime, and thy future [reward be reserved] for the life of the world to come, and thy only hope shall be [to endure] for everlasting generations. May thy heart reason with understanding, thy mouth utter wisdom, and thy eyelids shall direct thee straight forward in the Laws, and thine eyes lighten in the enlightenment of the Torah; may thy countenance shine like the brilliant sky; thy lips utter knowledge and thy kidneys rejoice in uprightness, and thy feet run to listen to the words of the Ancient in Days." When the Rabbis departed from the academy of R. Chisda and according to some from the academy of R. Samuel b. Nachmeini, they were in the habit of saying: May our oxen be strong to labor (Ps. 144, 14). Rab and Samuel, and some say R. Jochanan and R. Elazar, [explain the above passage]. One said: "Alupheinu (our oxen), alludes to the Torah and Messubalim (strong to labor), alludes to meritorious deeds;" and the other said "Alupheinu alludes to both the Torah and meritorious deeds, and Messubalim alludes to afflictions." (Ib. b) May there he no breach, (Ib.) i.e., that our following be not like that of Saul's company of whom Do'ag the Adomite was one. Nor land complaint (Ib.), nor shall our following be like that of Elisha of whom Geichazi was one. In our streets (Ib.), i.e., that we may not have a son or a pupil that disgraces his education in public. Hearken unto me, ye stout hearted, that are far from righteousness (Is. 46, 12). Rab and Samuel, and according to others R. Jochanan and R. Elazar, explain the meaning of this passage. One said that this means that the whole world is supported only because of the Lord's righteousness, and those mentioned by Isaiah are sustained on account of their own merits; [hence Isaiah addressed himself to the righteous]; and the others held that the entire world is sustained according to its own merits; and those [mentioned by Isaiah] even of their own merits cannot be sustained, as R. Juda in the name of Rab said; for R. Juda said in the name of Rab: "Every day a Bath Kol (heavenly voice) goes forth from Mount Horeb and says: 'The entire world is sustained by virtue of Chanina my son and as for Chanina my son himself, one Kab of Karob beans is sufficient for his maintenance, from one Friday to another Friday.'" And this disagrees with R. Juda, for R. Juda said: "Who may be called Stout hearted [referred to by Isaiah]? The inhabitants of Gabaya, the fools." And R. Joseph said: "It may be proved by the fact that never was one of them converted to Judaism." R. Ashi said: "Those sons of Matha Mechasia may also be termed Stout hearted, for they observe the praise of the Torah twice a year, yet none of them was converted to Judaism."

2) (Vayikra 7:36) ("which the L–rd commanded to give to them on the day He anointed them, from the children of Israel, a statute forever, throughout their generations.") "which the L–rd commanded to give to them": R. Shimon said: Whence is it derived that Israel separated the gifts of the priesthood (the breast and the shok of their peace-offerings [and gave them to the first-born]) from Mount Sinai (viz. Shemoth 24:5) and that they did not revert to Aaron and his sons until they were anointed with the oil of anointment? From "which the L–rd commanded to give to them on the day He anointed them." "from the children of Israel": (only) by the consent of (all of) Israel. "a statute forever": for the eternal house (the Temple). "throughout their generations": (The original oil of anointment "holds") for all the generations (even in the absence of the oil of anointment).

He said I am the God of your father. This is as it is written, "A fool will believe anything...". "Peti" is the language of seduction (pituy) as it says, "when a man seduces" (yifteh). R. Yehoshua the Kohen b. Nehemiah said, When the Holy Blessed One revealed Himself to Moshe he was a prophetic novice. The Holy Blessed One said, If I reveal Myself to him in a great voice I will frighten him, with a small voice I will sour him on prophecy. What did He do? He revealed Himself to him with the voice of his father. Moshe said, "Here I am! What does father ask?" The Holy Blessed One said, "I am not your father, rather I am the God of your father. I came to you with seduction so that you would not be afraid."

“I am the man who has seen affliction by the rod of His fury” (Lamentations 3:1).
“I am the man” – Rabbi Ḥama bar Ḥanina began: “Jeremiah took another scroll and gave it to Barukh son of Neriyahu, the scribe, and he wrote on it from the mouth of Jeremiah all the words of the book that Yehoyakim, king of Judah, had burned in the fire, and many more similar matters were also added to them” (Jeremiah 36:32). The verse need not have stated “similar.” Why does the verse state “similar”? Rav Kahana said: “Many more similar matters were also added to them”: “Matters” – “how does [the greatly crowded city] sit” (Lamentations 1:1), “how [the Lord] has clouded” (Lamentations 2:1), “how has [gold] tarnished” (Lamentations 4:1).¹Rav Kahana interprets “matters” to allude to chapters 1, 2, and 4 of Lamentations. “Many” – “remember, Lord” (Lamentations 5:1).²The word “many” alludes to chapter 5 of Lamentations. “Similar” – “I am the man,” which is three verses each.³In the third chapter of Lamentations there are three verses for each letter of the alphabet. That is what is written: “Did I not write it for you three times [shalishim]” (Proverbs 22:20) – words [organized] in a threefold manner. Rabbi Shmuel bar Naḥmani said: What is shalishim? It is mighty men, just as it says: “And shalishim over them all” (Exodus 14:7), and we translate it: “And mighty men were appointed over them all.”⁴The midrash is referencing Onkelos, an ancient Aramaic translation of the Torah. Alternatively: Shalishim – “I am the man” – as it is three verses each.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: “I am the man” – it is I who is well versed in suffering, what is pleasing to You is pleasing for me.⁵This statement is an acceptance of God’s judgment despite being unable to understand the need for such intense suffering (Matnot Kehuna). Others explain differently such that this statement introduces the upcoming analogy, and interpret this line to mean: I have received benefit by having benefited You by accepting Your Torah. Accordingly, this line is bitter and sarcastic, as the speaker complains that the great suffering is due only to Israel’s acceptance of the Torah, which brought them a higher level of accountability than other nations (Etz Yosef). This is analogous to a king who became angry at the queen and shoved her and expelled her from the palace. She went and concealed her face behind a pillar.⁶She hoped to catch a glimpse of the king as he passed. The king was passing and saw her. He said to her: ‘You have been impudent.’ She said to him: ‘My lord the king, is this [treatment] appropriate for me, is this becoming for me, is this befitting of me? No woman accepted you other than me.’ He said to her: ‘It was I who disqualified all the women in favor of you.’ She said to him: ‘If so, why did you enter such and such alleyway, such and such courtyard, and such and such place? Was it not for such and such a woman, and she did not accept you?’ So too, the Holy One blessed be He said to Israel: ‘You have been impudent.’ They said before Him: ‘Master of the universe, is this appropriate for me, is this becoming for me, is this befitting of me? No other nation accepted Your Torah other than me.’ He said to them: ‘It is I who disqualified all the nations in favor of you.’ They said to Him: ‘If so, why did You offer the Torah to all the nations but they did not accept it?’ As it is taught: Initially, He revealed himself to the children of Esau; that is what is written: “He said: The Lord came from Sinai, and shone from Seir for them” (Deuteronomy 33:2),⁷Seir is the land of Esau; see Genesis 36:8. but they did not accept it. He offered it to the children of Ishmael, but they did not accept it; that is what is written: “He appeared from Mount Paran” (Deuteronomy 33:2).⁸Ishmael dwelled in Paran; see Genesis 21:21. Ultimately, He offered it to Israel and they accepted it, as it is written: “And He came from the holy myriads, from His right, a fiery law to them” (Deuteronomy 33:2), and it is written: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7).
Another matter: “I am the man [hagever]” – Rabbi Yehoshua ben Levi said: It is I who is the man. I am Job, as it is stated: “Who is a man [gever] like Job, who drinks scoffing like water” (Job 34:7).
“Who has seen affliction [ani]” – Rabbi Shmuel bar Naḥman said: The congregation of Israel said: Since He saw me impoverished of mitzvot, impoverished of good deeds, He brought “the rod of His fury” upon me. Rabbi Berekhya said: He fortified me to withstand them all. What do you find written after the ninety-eight rebukes in the book of Deuteronomy?⁹See Deuteronomy 28:15–69. “You are standing today, all of you” (Deuteronomy 29:9), and we translate it: “You exist this day, all of you,” mighty to withstand them all.
“He conducted and led me in darkness and not light. Indeed, against me He will again turn His hand all day” (Lamentations 3:2–3).
“He conducted [and led] me” in this world, which is called “darkness and not light.” “Indeed, against me He will again turn His hand all day” – Rabbi Shimon ben Lakish said: This teaches that the Holy One blessed be He despairs of the righteous in this world, but then has mercy on them. That is what is written: “Indeed, against me He will again [turn His hand].”

Rabbi Aḥa ben Rabbi Ze’eira said another: Just as this apple tree produces its blossom before its leaves, so too, Israel put performance before hearing, as it is stated: “We will perform and we will heed [nishma]” (Exodus 24:7).³⁵Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were.
Rabbi Azarya said two [statements]: Just as the apple tree produces is ripened fruit only in Sivan, so too, Israel emitted a good fragrance only in Sivan.³⁶Sivan is the month in which Israel received the Torah. Rabbi Azarya said another: Just as this apple tree, from the time it produces its blossom until it produces ripened fruit is fifty days, so too, from the time that Israel departed from Egypt until they received the Torah it was fifty days. When did they receive it? It was “in the third month from the departure of the children of Israel” (Exodus 19:1).
Rabbi Yehuda ben Rabbi Simon said two [statements]: Just as this apple, you give an isar for it³⁷An isar is a coin of relatively little value. and you can smell its fragrances numerous times, so too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter.’ [This is analogous] to one who was injured in his legs and he circulated among all the doctors to be cured, but he was not cured. One came and said to him: ‘If you seek to be cured, you can be cured with a simple matter, attach animal dung to it.’ So too, Moses said to Israel: ‘If you wish to be redeemed, you can be redeemed with a simple matter: “You shall take a bundle of hyssop and dip”’ (Exodus 12:22). They said to him: ‘Moses our master, this bundle of hyssop, how much it its value, four ma’a or five ma’a?’³⁸It is of little monetary value. He said to them: ‘Even if it is one [ma’a], and it will cause you to acquire the plunder of Egypt, the plunder at the sea, the plunder of Siḥon and Og, and the plunder of the thirty-one kings. Regarding a palm branch,³⁹The reference is to the four species taken on Sukkot. on which a person is required to expend much money and it is associated with many mitzvot, all the more so.’ Therefore, Moses cautions Israel: “You shall take for you on the first day” (Leviticus 23:40).

Gemara Rabbi says: Circumcision is so important that it equals all the commandments of the Torah, as it is said (Ex. 24, 8) Behold the blood of the covenant [brith,] which the Lord has made yith you concerning all these words."

Who causeth the grass to spring forth for the cattle (ibid., v. 14). There are three things a man does not wish to have happen to him: weeds in his field; a woman among his sons; and ferment within his wine. Yet all three were created to meet the needs of the world. And thus it is said: O Lord my God, Thou art very great (ibid., v. 1). Another comment on O Lord my God, Thou are very great: Thou art very great refers to the wondrous deeds You performed for man when you gave him old age and a hoary head. If this had not been done, men would not know whom to honor. The word very alludes only to old age, as it is said: Eli was very old (I Sam. 2:22). Thou art clothed with glory and majesty (Ps. 104:1). Glory signifies the strength with which I clothed you at the sea, as is said: The Lord is my strength and my song (Exod. 15:2). R. Judah the son of Ilai said: He praised Me and I praised him (Israel). Majesty alludes to the majesty with which you were adorned through Me at Sinai above all the nations of the world. R. Judah the son of Simon stated: Because they declared: All that the Lord hath spoken we will do and hear (Exod. 24:7), Scripture speaks of them at that moment As a lily between the thorns (Song 2:22). Another comment on Thou art clothed with majesty and glory. This refers to the adornment with which you crowned the head of Abraham when you gave him the crown of old age, as it is said: And Abraham was old.

When Moses ascended on high, a cloud came up against him, and Moses our teacher did not know if one rides it or holds it. Immediately, the cloud opened its mouth and Moses entered it, and he walked into the firmament like a man walking on land, as it is written in the Torah: "And Moses entered within the cloud" [Exodus 24:18].He encountered Kemu'el, the guardian angel in charge of the twelve thousand angels of destruction who were standing at the gates of the firmament. He rebuked Moses, saying to him: "What do you have, son of Amram, that you should come into the place of the Fiery Angels?" Moses said to him: "I did not come merely by myself, but only with the permission of the Holy One, Blessed be He, to receive the Torah and bring it down to Israel. Since he would not let him pass, Moses hit him with one hit, and he made him lost from the world. And Moses continued walking in the firmament until he confronted the angel Hadraniel. They said about the angel Hadraniel that he is taller than his kinsman -- six-hundred thousand parasangs [tall] -- and with each and every word that comes out of his mouth, twelve thousand bolts of fire come out of his mouth (all at once). And when he saw Moses he rebuked him, saying, "What do you have, son of Amram, in the place of the highest holiness?" When Moses heard his voice, Moses became afraid before him. And his eyes were dripping tears and he wanted to be let down from the cloud. Immediately, the Holy One, Blessed be He's mercy was aroused, and He said to Hadraniel, "From the day I created you (all), you (all) have been an opponent of theirs [the humans]. In the beginning, when I wanted to created Adam the First, you (all) made their prosecution before me, and you (all) said to me, 'What is man that You are mindful of him?' [Psalms 8:5] And I was upset with you (all), and I burnt from you (all) many bunches with my little finger. And now you (all) are quarreling with my loyal servant, whom I brought up here to receive the Torah and to bring down to my chosen child? If it were not for the Torah that Israel is receiving, you (all) would not have a living space in the firmament!" When Hadraniel heard this, immediately he hastened himself before the Holy One, Blessed be He, and said before him, "Master of the Universe, it is revealed and known before you, but I did not know that he [Moses] came with your permission. Now I shall be his emissary and go before him as a student before his teacher." At once, Hadraniel ran and lowered himself before Moses as a student before his teacher, until they arrived at Sandalphon's fire. Hadraniel said to Moses, "You must return, for I am not able to protect myself before Sandalphon's fire that it should not burn me." When Moses saw Sandalphon, he was immediately startled and hastened to go down from the cloud, and his eyes were dripping tears, and he asked for mercy before the Holy One, Blessed be He. And He answered him. Out of his great fondness for Israel, the Holy One, Blessed be He, Himself descended from His Throne of Glory and stood before Moses until he passed from Sandalphon's fire. About that time it was written in the Torah: "And YHWH passed before him" [Exodus 34:6]. They said about Sandalphon that he was taller than his kinsman, the distance of five-hundred years, and about him it is written: "One of the Ophanim on the ground, next to the Chayot" [Ezekiel 1:15] -- this is Sandalphon, who stands behind the Chariot and ties crowns for its owner.Does it cross your mind that the ministering angels know where the Holy One, Blessed be He, dwells, for is it not written, "Blessed is YHWH's glory from His place [mimkomo]" [Ezekiel 3:12]? However, it does not say "in His place" [bimkomo] but rather "from His place" [mekomo], which teaches that the place of the Holy One, Blessed be He, is not known. But Sandalphon completes the crown that crowns the place of the Holy One, Blessed be He, with sanctity. And the crown rises from its own accord and sits on the head of its master. Immediately, all the legions on high are afraid and trembling, and the chayot are silent, and the holy seraphim roar like lions, and the seraphim call out, "Holy, holy, holy, YHWH of legions, the whole earth is filled with His glory" [Isaiah 6:3]. And this is its interpretation: holy in the upper [world]; holy in the lower [world]; holy, the eternal YHWH, who is sanctified in the foundations of the legions of Israel. And at the time when the crown reaches the Throne of Glory, immediately the wheels of the chariot start rolling, and the Lord shakes his footstool and all the heavens are shaken. And at the time when the crown passes over the Throne of Glory to sit in its place, all the legions on high open their mouths and they say, "Blessed is YHWH's glory from His place" [Ezekiel 3:12]. Come and see the praise of the Holy One, Blessed be He: that when the crown arrives at His head, YHWH holds His head to receive the crown from His servants. And all the chayot and seraphim and the wheels of the chariot and the Throne of Glory and the legions of the heavens and the chashmalim and the cherubim, elevate themselves and unite and give majesty and splendor, and they proclaim, and they say in one voice: "YHWH is king, YHWH was king, YHWH will be king forever and ever." And this is its interpretation: YHWH, the King before the creation of the world; YHWH, the King from the creation of the world; YHWH will reign forever and until the world to come. And the Holy One, Blessed be He, Blessed be His name, consents, and says: "YHWH shall reign forever, your God, O Zion, for all generations, hallelujah" [Psalm 146:10]. And when Moses passed by Sandalphon, he encountered Regyon, which is the river of fire. And in its burnings the ministering angels are immersing and renewing themselves every morning, as it says: "They are renewed every morning—great is Your faithfulness" [Lamentations 3:23], and so it is interpreted through Daniel [7:10]: "A river of fire streamed forth before Him; a thousand thousands served Him; myriads upon myriads attended Him; the court sat and the books were opened." And this is its interpretation: "river of fire" -- this is called Regyon, which flows with burning embers, and it goes out before the the Throne of Glory of the Holy One, Blessed be He. And it is made with the sweat of the four chayot beneath the Throne of Glory. And they sweat fire in awe of the Holy One, Blessed be He, and from the fiery sweat, that river is made. And the Holy One, Blessed be He, sits on the Throne of Judgement and judges even the ministering angels, as it says: "If He cannot trust His own servants, and casts reproach on His angels" [Job 4:18]. And it is written: "He puts no trust in His holy ones; the heavens are not guiltless in His sight" [Job 15:15]. And when the ministering angels are brought to judgment, they renew themselves in that river of fire. Therefore, if the ministering angels were immersing in the river of fire, would not humans also be doing so? Immediately, the Holy One, Blessed be He, sent it [the river of fire] away, and he [Moses] came upon Galizur, called Raziel, about whom it is said, "Is it not at the word of the Most High, that evil and good emanate?" [Lamentations 3:39] And why is his name Galizur? Because he reveals [gala] the taste of rock [tzur]. And why is his name Raziel? Because he is one who hears behind the curtain [ragod] what is decreed [gazer] to be, and he proclaims it in the world. And Elijah, who should be recalled for good, stands on Mount Horeb, and he hears the voice of the proclamation from His mouth, and he makes heard the voice in the world. As it is written: "For a bird of the air may carry the utterance" [Ecclesiastes 10:20] -- this is Raziel; "and a winged creature may report the word" [Ecclesiastes 10:20] -- this is Elijah.It is said about Galizur [Raziel] that he stands in front of the throne with his wings spread to receive the noxious breath from the mouth of the chayot, otherwise, all the ministering angels would be burned from the noxious breath of the chayot. And another vocation is said about Galizur: that he takes like an iron pan, which is made of fire, burning embers in the river Regyon, and he stands opposite the kings and ministers, leaders of the world, so that there luster should prevail and their awe befall the world. When Moses saw him, he trembled. Immediately, the Holy One, Blessed be He, took him and removed him from there. He [Moses] encountered a regiment of Angels of Terror, who surround the Throne of Glory, those who are mighty of all the angels. And they wanted to burn him with the noxious breath of their mouths. Immediately, the Holy One, Blessed be He, spread the luster of his glory and said to Moses: "Give them an answer." Moses our teacher said to them: "It is written in the Torah, 'I am the Lord your God Who brought you out of the land of Egypt, the house of bondage' [Exodus 20:2]; perhaps you were enslaved in Egypt and went forth as free people, that you are in need of the Torah? It is written: 'You shall have no other Gods' [Exodus 20:3]; perhaps there is idol worship amongst you and you are in need the Torah? It is written: 'You shall not swear' [Exodus 20:7]; perhaps there are dealings amongst you that you are in need of the Torah regarding oaths? It is written: 'Remember the Sabbath day and sanctify it' [Exodus 20:8]; perhaps there is activity amongst you that you are in need of the Torah? It is written: 'Honor your father and mother' [Exodus 20:12]; perhaps you have a father and mother that you are in need of the Torah? It is written: 'You shall not murder' [Exodus 20:13]; perhaps there is bloodshed amongst you that you are in need of the Torah? It is written: 'You shall not commit adultery' [Exodus 20:13]; perhaps there are women amongst you that you need the Torah? It is written: 'You shall not steal' [Exodus 20:13]; perhaps there are finances in the firmament that you are in need of the Torah? It is written, "You shall not bear [false witness]' [Exodus 20:13]; perhaps there are false testimonies amongst you that you are in need of the Torah? It is written: 'You shall not covet' [Exodus 20:14]; perhaps there are houses and fields and vineyards amongst you that you are in need of the Torah?" Immediately, all the ministering angels retracted [their desire to burn Moses] and they admitted to his words to the Holy One, Blessed be He. And they said: "YHWH, our Master, 'How majestic is Your name throughout the earth, you who have covered the heavens with Your splendor!'" [Psalm 8:2] And He, the Holy One, Blessed be He, taught him [Moses] the whole Torah in forty days. And when he [Moses] came to descend [from the firmament] and saw the awesomeness of the angels, and the legions of awesome angels -- trembling [zia] angels, and shuddering [chalchala] angels, and quaking [ratat] angels --  immediately, shuddering [chalchala] took hold of him and he forgot it [the Torah] all at one moment. Immediately, the Holy One, Blessed be He, called to Yefefiah, Minister of Torah, who gave over to him [Moses] the Torah, fully prepared and preserved. And all the ministering angels became his [Moses's] admirer. And each one of them gave him something of healing and the hidden meaning of names that comes out of each and every section of Torah [parsha] and all their uses, as it says, "You went up to the heights, having taken captives, having received tribute of men" [Psalm 68:19]. And even the Angel of Death gave him something, as it is written: "He places the incense and made expiation for the people" [Numbers 17:12]. And this is the honorable use of that which was taught to him by Yefefiah, the Minister of Torah, and by Metatron, Minister of the Faces. And Moses gave it over to Elazar, and Elazar to his son Pinchas, who is Elijah the great and precious priest, he should be remembered for good. Amen.

The Rock, His action is perfect: Yishaiyahu said, "Pursue the Lord in His being found" (Isaiah 55:6), and David said, "Pursue the Lord and His might, etc." (I Chronicles 16:11). Why did he [continue to] say, "seek His face always?" To teach you [that] the Holy One, blessed be He - may His name be blessed - sometimes appears and sometimes does not appear; sometimes hears and sometimes does not want to hear; sometimes answers and sometimes does not answer; sometimes is pursued and sometimes is not pursued; sometimes is found and sometimes is not found; sometimes is close and sometimes is not close. How is this? He appeared to Moshe, as it is stated (Exodus 33:11), "And the Lord spoke to Moshe." He went back and disappeared from him, when he said to Him, "Please show me Your glory" (Exodus 33:18). And so [too,] He appeared to Israel at Sinai, as it is stated (Exodus 24:10), "And they saw the God of Israel," and it states (Exodus 24:17), "And the appearance of the glory of the Lord." [But] He went back and disappeared from them, as it is stated (Deuteronomy 4:15), "since you did not see any picture," and it states (Deuteronomy 4:15), "the voice of words do you hear." And when Israel were in Egypt in torturous subjugation, "And God heard their moaning" (Exodus 2:24). [But] when they sinned, "The Lord did not hear your voice and did not listen to you" (Deuteronomy 1:45). He answered Shmuel at Mitspeh, as it is stated (I Samuel 7:9), "and Shmuel cried out to the Lord [...] and the Lord answered Shmuel." [But] He went back and did not answer Him, as it is stated (I Samuel 16:1), "And the Lord said to Shmuel, 'Until when are you mourning for Shaul.'" He answered David - and it stated (Psalms 34:5), "I have pursued the Lord and He answered me." [But] He went back and did not answer him, as it is stated (II Samuel 12:16), "and David fasted a fast, and he went in and laid down on the ground," and it is written (II Samuel 12:14), "also the child that is born to you will surely die." And at the time that Israel repents, He is found for them, as it is stated (Deuteronomy 4:29), "And from there, you will seek the Lord, your God [and you will find Him]." But if they do not repent, "They will go with their sheep and cattle to seek the Lord, but they will not find Him; He has cast them off" (Hosea 5:6). Sometimes He is close, as it is stated (Psalms 145:18), "Close is the Lord to all who call to Him"; [but] sometimes He is not close, as it is stated (Proverbs 15:29), "Far from evildoers is the Lord." And it is written (Numbers 6:26), "And the Lord shall lift His face"; but [another[ verse states (Deuteronomy 10:17), "Who does not lift the face." [Only] if [one] repents, He lifts His face to him. It is possible [that He does this] for all. [Hence] we learn to say "to you" (Numbers 6:26) - but not to another nation; as it is stated (Jeremiah 4:14), "Wash your heart from evil, Jerusalem, in order that you be saved" - if they repent. But if not, "Even if you wash with natron [... your iniquity is before Me]" (Jeremiah 2:22). Hence Yishaiyahu said, "Pursue the Lord in His being found; call to Him in His being close." [There is a relevant] parable: To what is the matter similar? To a king who said to his servants, "Go out and announce in all of my dominion that I am sitting and judging financial cases. Anyone who has an issue with his fellow - let him come in front of Me, and I will judge him favorably, [now] before I sit to judge capital cases." And so [too,] did the Holy One, blessed be He - may His name be blessed - say to Israel, "My sons, Know that I judge the world at these four periods: At Pesach about the grain; at [Shavouot] about the fruit of the trees; at Rosh HaShanah, all those that come to the world come in front of me like bnei Maron; and at [Sukkot] about the water. On three of these periods, I sit to judge financial cases, to make wealthy or make poor, to increase or to decrease. But on Rosh HaShanah, I judge capital cases, whether for death or life - as you say in the shofar blows of Rav, 'And upon it is said, about the provinces, etc.' But if you repent with a full heart, I will accept you and judge you favorably. As the gates of the Heavens are open and I will hear your prayers, since I 'observe from the windows, peer through the lattice,' [now] before I seal the judgement on Yom Kippur." Hence it is stated, "Pursue the Lord in His being found." Rabbi Shmuel bar Nachmani said, "[There is a relevant] parable: To what is the matter similar? To a king who resided in a province and the people of the province were angering him. The king got angry and went outside of it [a distance of] ten mil and he stayed there. A man saw him, [and] he said to the people of the province, 'Know that the king is angry with you and he is seeking to send his legions upon the city to destroy it. Go out and appease him and he will return to you, before he distances himself from you.' A clever man was there, [and] he said to them, 'Fools, While the king was with you, you did not seek to appease him. And now before he distances himself, go out to him. Maybe he will accept you.'" Hence it is stated, "Pursue the Lord in His being found" - these are the ten days of repentance, that he is found among you, as so did Yechezkel say, "a wall between Me and them" (Ezekiel 43:8). This is "call to Him in His being close. Let the evildoer leave his path and a man his thoughts of iniquity and return to the Lord and He will have mercy upon him" (Isaiah 55:6-7).

The Rock, His action is perfect: Yishaiyahu said, "Pursue the Lord in His being found" (Isaiah 55:6), and David said, "Pursue the Lord and His might, etc." (I Chronicles 16:11). Why did he [continue to] say, "seek His face always?" To teach you [that] the Holy One, blessed be He - may His name be blessed - sometimes appears and sometimes does not appear; sometimes hears and sometimes does not want to hear; sometimes answers and sometimes does not answer; sometimes is pursued and sometimes is not pursued; sometimes is found and sometimes is not found; sometimes is close and sometimes is not close. How is this? He appeared to Moshe, as it is stated (Exodus 33:11), "And the Lord spoke to Moshe." He went back and disappeared from him, when he said to Him, "Please show me Your glory" (Exodus 33:18). And so [too,] He appeared to Israel at Sinai, as it is stated (Exodus 24:10), "And they saw the God of Israel," and it states (Exodus 24:17), "And the appearance of the glory of the Lord." [But] He went back and disappeared from them, as it is stated (Deuteronomy 4:15), "since you did not see any picture," and it states (Deuteronomy 4:15), "the voice of words do you hear." And when Israel were in Egypt in torturous subjugation, "And God heard their moaning" (Exodus 2:24). [But] when they sinned, "The Lord did not hear your voice and did not listen to you" (Deuteronomy 1:45). He answered Shmuel at Mitspeh, as it is stated (I Samuel 7:9), "and Shmuel cried out to the Lord [...] and the Lord answered Shmuel." [But] He went back and did not answer Him, as it is stated (I Samuel 16:1), "And the Lord said to Shmuel, 'Until when are you mourning for Shaul.'" He answered David - and it stated (Psalms 34:5), "I have pursued the Lord and He answered me." [But] He went back and did not answer him, as it is stated (II Samuel 12:16), "and David fasted a fast, and he went in and laid down on the ground," and it is written (II Samuel 12:14), "also the child that is born to you will surely die." And at the time that Israel repents, He is found for them, as it is stated (Deuteronomy 4:29), "And from there, you will seek the Lord, your God [and you will find Him]." But if they do not repent, "They will go with their sheep and cattle to seek the Lord, but they will not find Him; He has cast them off" (Hosea 5:6). Sometimes He is close, as it is stated (Psalms 145:18), "Close is the Lord to all who call to Him"; [but] sometimes He is not close, as it is stated (Proverbs 15:29), "Far from evildoers is the Lord." And it is written (Numbers 6:26), "And the Lord shall lift His face"; but [another[ verse states (Deuteronomy 10:17), "Who does not lift the face." [Only] if [one] repents, He lifts His face to him. It is possible [that He does this] for all. [Hence] we learn to say "to you" (Numbers 6:26) - but not to another nation; as it is stated (Jeremiah 4:14), "Wash your heart from evil, Jerusalem, in order that you be saved" - if they repent. But if not, "Even if you wash with natron [... your iniquity is before Me]" (Jeremiah 2:22). Hence Yishaiyahu said, "Pursue the Lord in His being found; call to Him in His being close." [There is a relevant] parable: To what is the matter similar? To a king who said to his servants, "Go out and announce in all of my dominion that I am sitting and judging financial cases. Anyone who has an issue with his fellow - let him come in front of Me, and I will judge him favorably, [now] before I sit to judge capital cases." And so [too,] did the Holy One, blessed be He - may His name be blessed - say to Israel, "My sons, Know that I judge the world at these four periods: At Pesach about the grain; at [Shavouot] about the fruit of the trees; at Rosh HaShanah, all those that come to the world come in front of me like bnei Maron; and at [Sukkot] about the water. On three of these periods, I sit to judge financial cases, to make wealthy or make poor, to increase or to decrease. But on Rosh HaShanah, I judge capital cases, whether for death or life - as you say in the shofar blows of Rav, 'And upon it is said, about the provinces, etc.' But if you repent with a full heart, I will accept you and judge you favorably. As the gates of the Heavens are open and I will hear your prayers, since I 'observe from the windows, peer through the lattice,' [now] before I seal the judgement on Yom Kippur." Hence it is stated, "Pursue the Lord in His being found." Rabbi Shmuel bar Nachmani said, "[There is a relevant] parable: To what is the matter similar? To a king who resided in a province and the people of the province were angering him. The king got angry and went outside of it [a distance of] ten mil and he stayed there. A man saw him, [and] he said to the people of the province, 'Know that the king is angry with you and he is seeking to send his legions upon the city to destroy it. Go out and appease him and he will return to you, before he distances himself from you.' A clever man was there, [and] he said to them, 'Fools, While the king was with you, you did not seek to appease him. And now before he distances himself, go out to him. Maybe he will accept you.'" Hence it is stated, "Pursue the Lord in His being found" - these are the ten days of repentance, that he is found among you, as so did Yechezkel say, "a wall between Me and them" (Ezekiel 43:8). This is "call to Him in His being close. Let the evildoer leave his path and a man his thoughts of iniquity and return to the Lord and He will have mercy upon him" (Isaiah 55:6-7).

“Your neck is like the tower of David, built magnificently. One thousand bucklers are hung upon it, all the shields of the mighty” (Song of Songs 4:4).
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Who split the Red Sea asunder, [His mercy endures forever. He led Israel through its midst]” (Psalms 136:13).¹⁴The fact that Israel was the recipient of this great miracle is a credit to them. “Built magnificently [letalpiyot]” – what is letalpiyot? It is the book that was stated by many mouths [piyot]. Ten people said the book of Psalms: Adam the first man, Abraham, Moses, David, Solomon. Regarding these five there is no dispute. Who are the other five? Rav and Rabbi Yoḥanan: Rav said: Asaf, Heiman, Yedutun, the three sons of Koraḥ,¹⁵The three sons of Koraḥ are counted as one. and Ezra; Rabbi Yoḥanan said: Asaf, Heiman, and Yedutun are one,¹⁶Asaf is one of the sons of Koraḥ, and Yedutun is not the name of an author, as explained below. each of the three sons of Koraḥ, and Ezra. In the opinion of Rav, Asaf is not included among the sons of Koraḥ. In the opinion of Rabbi Yoḥanan, Asaf here is Asaf there;¹⁷The Asaf mentioned as an author of certain psalms (see, e.g., Psalms 50:1) is the same Asaf who was a son of Koraḥ (see Exodus 6:24, which mentions a son of Koraḥ named Aviasaf). however, because he was a Torah personality he was privileged to recite song with his brothers¹⁸The other sons of Koraḥ and to recite song on his own. In the opinion of Rav, it is a different Asaf, as it is stated: “With Asaf, who prophesied by means of the king” (I Chronicles 25:2).¹⁹The Asaf mentioned in this verse was a contemporary of King David and not a son of Koraḥ.
“Who prophesied” – Rav and Rabbi Yoḥanan: Rav said: “To Yedutun” (Psalms 39:1) – who prophesied;²⁰This psalm was written by the individual named Yedutun who is mentioned as having prophesied (See I Chronicles 25:1). “regarding Yedutun” (Psalms 77:1) – regarding the punishments [dinin] that befell him and Israel. Rabbi Yoḥanan said: “To Yedutun” [means] that [the psalmist] prophesied regarding the decrees [datin] and the punishment that befell him and Israel.²¹Even the Yedutun mentioned in Psalms 39 is not the name of a person. Rabbi Huna [said] in the name of Rabbi Aḥa: Even though ten people said the book of Psalms, of all of them, it is not attributed to them, but exclusively to David king of Israel. They stated a parable: to what is this matter analogous? It is to a group of people who seek to recite a hymn to the king. The king said: You are all pleasant, you are all pious, you are all qualified to recite a hymn before me. However, so-and-so will recite it on behalf of all of you. Why? Because his voice is sweet. So too, when ten righteous people sought to recite the book of Psalms, the Holy One blessed be He said to them: You are all pleasant, pious, and qualified to recite a hymn before Me; however, David will recite it on behalf of all of you. Why? Because his voice is sweet. That is what is written: “The sweet singer of Israel” (II Samuel 23:1). Rabbi Huna said in the name of Rabbi Aḥa: Who sweetly sings the psalms of Israel? It is David son of Yishai.
“One thousand bucklers are hung upon it” – all those thousands and tens of thousands who stood at the sea and I defended them. I defended them only because of the merit of what came after one thousand generations.²²The Torah was given after one thousand generations (see Bereshit Rabba 28:4; Kohelet Rabba 7:28). The first nine hundred seventy-four generations that were supposed to exist were erased because they were not worthy, and there were twenty-six generations from Adam to Moses.
“All the shields of the mighty” – to include one who stands and controls his inclination and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time; his entire generation depends upon him. By means of whom was the Red Sea split for you? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.
Rabbi Yoḥanan interpreted the verse regarding Israel before Mount Sinai: the flock that stood at Mount Sinai did not stand with lightheartedness. “Behind your braid [tzamatekh]” (Song of Songs 4:3) – they would contract [metzamtzemin] themselves with each and every divine statement.²³They would huddle together in an expression of humility and unity. They would not stand with lightheartedness, but rather with fear, trembling, and agitation. Rabbi Abba bar Kahana in the name of Rabbi Yoḥanan cites it from here:²⁴This statement should appear after Rabbi Yehoshua’s statement that Israel was absolved of its sins at Sinai, which implies that the nations of the world, who did not receive the Torah, were still held accountable for their sins (Maharzu). It is written: “And the nations will be destroyed [ḥarov yeḥeravu]” (Isaiah 60:12) – from Ḥorev they will be destroyed, they received their death sentence.
“Your hair is like a flock of goats [that streams down [shegaleshu] from Mount Gilad]” (Song of Songs 4:1) – Rabbi Yehoshua said in the name of Rabbi Levi: The mountain from whose midst you took away [shegelashtem], I rendered it a memorial for the nations of the world. Which is this? This is Mount Sinai. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, two hundred and forty-eight positive commandments and three hundred and sixty-five negative commandments. “That have come up from bathing” (Song of Songs 4:2) – all of them were cleansed of iniquity. Rabbi Aḥa and Rabbi Mesharshiya say in the name of Rabbi Idi: In all the additional offerings it is written: “And one goat as a sin offering” (Numbers 28:15), “and [one] goat as a sin offering” (Numbers 28:22). However, regarding Shavuot it is not written that there is a sin offering, to teach you that they did not have sin or iniquity attributed to them.
“That are all paired” (Song of Songs 4:2) – Rabbi Yoḥanan said: On the day that the Lord descended onto Mount Sinai to give the Torah to Israel, six hundred thousand ministering angels descended with him, and in the hand of each and every one of them was a crown with which to crown an Israelite, [one] for each and every one of Israel. Rabbi Abba bar Kahana [said] in the name of Rabbi Yoḥanan: One million two hundred thousand ministering angels descended with the Holy One blessed be He to Sinai; one would adorn [an Israelite] with a crown and one would gird a zoni on him. What is a zoni? Rabbi Huna the Great of Tzippori said: It is a belt [zonam], just as it says: “He loosens the bonds of kings and girds a belt on their waists” (Job 12:18). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was harmed.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – this is the voice before the divine speech; just as it says: “The entire people responded with one voice” (Exodus 24:3). “Your speech is lovely” (Song of Songs 4:3) – this is the voice that is after the divine speech, as it is stated: “The Lord heard the sound of your words…the Lord said to me: I heard the sound of the words…they did well in everything that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in everything that they spoke”? Rabbi Ḥiyya bar Ada and bar Kappara: one said it was done well like the removal [hatava] of the ashes from the lamps of the candelabrum,²⁵This is performed after the flames are extinguished, a reference to what they said after the commandments. and one said it was done well like the preparation [hatava] of the incense.”²⁶This is performed before the incense is burned, a reference to what they said before the commandments. At that moment, Moses began lauding them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty [hareikan] among you is packed with mitzvot like this pomegranate. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Your neck is like the tower of [kemigdal] David” – regarding which David elevated [gidel] you in his book. Regarding what did David elevate you in his book? “God, when You emerged before Your people” (Psalms 68:8). What is written thereafter? “The earth quaked…[this is Sinai; at the presence of God, the God of Israel]” (Psalms 68:9). Likewise, “The mountains flowed before the Lord; [this is Sinai before the Lord, God of Israel]” (Judges 5:5), as the verse did not need to say: “This is Sinai before the Lord, God of Israel.”²⁷It mentions Israel in order to accord them honor. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers” – all those thousands and tens of thousands who stood before Mount Sinai and I defended them. I defended them only because of the merit of what came after one thousand generations.²⁸Moses You relied not only upon him, but rather, “all the shields of the mighty” – to include anyone who arises and controls and overcomes his inclination, like Moses in his time, David in his time, Ezra in his time. Their entire generations depend upon them. By means of whom was the Torah given? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses and Aaron.

We are taught that R. Mair said: "Why was purple-blue selected [for the showfringes] rather than any other color? Because purple-blue resembles the [color of the] ocean, and the ocean resembles the sky and the sky resembles the Divine Throne, as it is said (Ex. 24, 10) And there was under His feet the like of a paved work sapphire stone, and the like of the very heavens for clearness, and again there is a passage (Ez. 1, 26) The likeness of a throne, as the appearance of a sapphire stone."

Rabbi Yanai said: The Torah need have been taught only from: “This month shall be for you” (Exodus 12:2). Why, then, did the Holy One blessed be He reveal to Israel what was on the first day, and what was from the second day to the sixth day? In the merit of their saying: “Everything that the Lord had said, we will perform and we will heed” (Exodus 24:7), He immediately revealed it to them. Rabbi Berekhya said: It is written: “He told you His covenant [berito]” (Deuteronomy 4:13); He told you the book of Genesis, which is the beginning of the creation [beriyato] of the world. “That He commanded you to perform, the ten precepts” (Deuteronomy 4:13), these are the Ten Commandments, ten for the Bible and ten for the Talmud.¹⁷³The Ten Commandments are to be understood as they are written, and are also to be expounded in the manner of Talmudic analysis. From where, then, will Elihu ben Berekhel the Buzite¹⁷⁴One of Job’s friends (see Job 32:2). come and reveal to Israel the secrets of [ḥadrei] Behemoth and Leviathan,¹⁷⁵Some suggest that the text of the midrash should be emended. Elihu discussed with Job aspects of the creation of the world (See Job 37:6–11), but the secrets of the Behemoth and Leviathan were mentioned by God Himself (see Job 40:15, 25) (Rabbi David Luria; Etz Yosef). and from where will Ezekiel come and reveal the secrets [ḥadrei] of the Divine Chariot?¹⁷⁶Had God not detailed the creation of the world in the Torah, and hinted in its text to further secrets of creation, they could not have been expounded upon and revealed in greater detail later in history. That is what is written: “The king has brought me to his chambers [ḥadarav].”

We have been taught in a Baraitha: On the sixth day of Sivan the ten commandments were given unto Israel. R. Jose says: "On the seventh day the ten commandments were given." The one who maintains that it was given on the sixth day (shows us) that Moses received the Tablets on the sixth day and ascended Mount Sinai on the seventh, but the one who maintains that the Tablets were given on the seventh, holds that the tablets were given on the seventh day and that Moses ascended Mount Sinai on the same day. Moses was there, etc., i.e. the twenty-four days of Sivan together with the sixteen days of Tamuz, forty days. That the continual daily offerings ceased on the seventeenth of Tamuz, is known by tradition; and the statement that the city was stormed on that day refers to the second destruction. That the other two calamities occurred on that day is also traditional.

R. Jochanan said: "Every place where the Minim gave their wrong interpretation, the answer of annulling it is to be found in the same place — i.e., they claim from (Gen. 1, 26) Let us make man. [Hence it is in the plural]; however, in (Ib. 27) it reads: And God created in His image (singular) (Ib. 9, 7) Let us go down [plural).] However, (Ib., ib. 5) And the Lord came down [singular]. (Deut. 4, 7) For what great natoin is there that hath gods so nigh unto it? However it reads further on, as is the Lord our God every time we call upon Him. (II Sam. 7, 23) Whom God went? [plural]. However, (Dan. 7, 9) I was looking down until chairs were set down, and the Ancient of days seated Himself [singular]. But why are all the above-mentioned written in the plural? This is in accordance with R. Jochanan; for R. Jochanan said: "The Holy One, praised be He! does not do anything until he consults the heavenly household, as it is said (Ib. 4, 14) Through the resolve of the angels is this decree, and by the order of the holy ones is this decision. However, this answer is for all the plurals mentioned, except the last one, the chairs. Why are they in plural? One for Him and one for David, as we are taught in a Baraitha: One for Him and one for David, so said R. Akiba. R. Elazar b. Azaryah then said to him: "Akiba, how do you dare to make the Shechina so common? It means one chair for Divine judgment and one for Divine righteousness." Did R. Akiba accept R. Elazar's answer, or did he not? Come and listen: from the following Baraitha: R. Elazar b. Azaryah said to him: "Akiba, what hast thou to do with Aggada? Give thy attention to Negaim and Ohaloth. One is a chair and one a footstoll, the chair to sit upon and the footstoll to put the feet upon." R. Nachman said: "He who knows how to give a right answer to the Minim like R. Aidith may discuss with them, but he who is not able to do so, it is better for him not to discuss with them at all." There was a Min who said to R. Aidith: "It is written (Ex. 24, 1) Come up unto the Lord. It ought to be, Come up to Me. [And when God said to him: Come up to the Lord, there must be one lord more]." And he answered: "That is the angel Mattatron, who bears the name of his master, as it is written (Ib., ib. 21) Because My name is in him." "If so," rejoined the Min, "let us worship him." It reads (Ib., ib.) Al tamer bee (Do not exchange Me). Hence Thou shalt not exchange him for Me." The Min said again: "But does it not read he will not pardon your transgression?" And Aidith answered: "Believe me, that even as a guide we refused to accept him, as it is written (Ib. 33, 15) If thy presence go not [with us], carry us not up from, here." A Min asked R. Ishmael b. R. Jose: It reads (Gen. 19, 24) And the Lord rained upon Sodom and Gomorrah brimstone and fire. From the Lord, etc. From the Lord! It ought to be from Him [hence there was one more Lord]? And a certain washer said to R. Ishmael: "Let me answer him. It reads (Gen. 4, 23) And Lemech said unto his wives, Adah and Zellah. Hear my voice, ye wives of Lemech, etc. Wives of Lemech! My wives, it ought to be. You must then say that so is it customary in the language of the verse, the same is the case here." And to the question of R. Ishmael to the washer: "Whence do you know this?" he answered: "From the lectures of R. Maier. As R. Jochanan used to say that R. Maier's lectures consisted always of one part Halacha, of another part Aggada, and the rest of parables." R. Jochanan said further: "R. Maier had three hundred fox parables, but we have only three. (Fol. 39) (Ezek. 18, 2) The fathers have eaten sour grapes, and the teeth of the children have become blunt; (Lev. l9, 36) Just balances, just weighs, and (Prov. 11, 8) The righteous is delivered out of distress, and the wicked cometh in his stead.

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

“Avert your eyes from me, as they excite my arrogance. Your hair is like a flock of goats that streams down from Gilad” (Song of Songs 6:5).
“Avert your eyes,” Rabbi Azarya [said] in the name of Rabbi Yehuda ben Rabbi Simon: [This is analogous] to a king who was angry at the queen and banished her, expelling her from the palace. What did she do? She went and concealed her face behind a pillar outside the palace. When the king passed, the king said: ‘Remove her from before me, as I am unable to bear [her suffering].’ So too, when the rabbinical court convenes and decrees fasts and the individuals fast, the Holy One blessed be He says: ‘I am unable to bear it.’¹⁶God is unable to bear their distress and therefore alleviates the suffering or ends the drought that was the cause of their fasting. “As they excite my arrogance”—they caused Me to extend My hand against My world.¹⁷It is due to the merit of the righteous individuals that I displayed My dominance over the world by redeeming Israel from Egypt.
When the rabbinical court convenes and decrees fasts and the children fast, the Holy One blessed be He says: ‘I am unable to bear it.’ “As they excite my arrogance,” they crowned Me as king over them, and said: “The Lord will reign for ever and ever” (Exodus 15:18). When they decree fasts and the elderly fast, the Holy One blessed be He says: ‘I am unable to bear it.’ “As they excite my arrogance [hirhivuni],” they accepted My kingdom over them at Sinai, and said: “Everything that the Lord says we will perform and we will heed” (Exodus 24:7), and it is written: “To those of my acquaintance, I mention Rahav¹⁸In this verse, too, the word Rahav is a term indicating exaltedness or kingship, as the word hirhivuni, which shares the same root as Rahav, is understood in the midrash. and Babylon…” (Psalms 87:4).
Rabbi Pinḥas [said] in the name of Rabbi Ḥama bar Ḥanina bar Pappa: It is written: “Even the rebellious You captured to dwell over, Lord God” (Psalms 68:19); even the rebellious, the Holy One blessed be He rests His Divine presence in their midst. By what merit? By the merit of: “Everything that the Lord says we will perform and we will heed.”
“Your hair is like a flock of goats,” just as the goat is contemptible,¹⁹This is because its tail does not cover its sexual organs. so, too, Israel was contemptible in Shitim, as it is stated: “Israel was living in Shitim, [and the people began to engage in licentiousness with the daughters of Moav]” (Numbers 25:1).

“Who is that ascending from the wilderness, leaning upon her beloved? Under the apple tree I roused you; there your mother was in travail with you; there she who bore you was in travail” (Song of Songs 8:5).
“Who is that ascending from the wilderness” – [Israel’s] ascent was from the wilderness, its decline was from the wilderness, and its death was from the wilderness. That is what it says: “In this wilderness they will expire, and there they will die” (Numbers 14:35). “Leaning [mitrapeket] upon her beloved” – Rabbi Yoḥanan said: Because it will resolve sections of the Torah and issues of kingdom in the future.⁵Mitrapeket when rearranged is a portmanteau of matir perek – resolves a section. In the future, Israel will resolve all questions relating to Torah, and will reestablish its monarchy. “Under the apple tree I roused you” – Pelatyon of Rome expounded and said: Mount Sinai was detached and positioned in the supernal heavens, and Israel was situated beneath it, as it is stated: “You approached and stood beneath the mountain” (Deuteronomy 4:11).
Another matter: “Under the apple tree I roused you” – this is Sinai. Why is it likened to an apple tree? Just as the apple tree produces fruit in the month of Sivan, so too, the Torah was given in Sivan. Alternatively, “under the apple tree I roused you” – why not a nut tree or a different tree? Each tree typically grows its leaves first and then its fruit, but the apple tree grows its fruit first and then grows its leaves. Similarly, Israel put performing before hearing, as it is stated: “We will perform and we will heed” (Exodus 24:7).⁶Although translated here as “heed,” the term nishma can be translated “hear.” The point here is that Israel committed to following God’s commands even before hearing what they were. The Holy One blessed be He said: ‘If you accept My Torah upon yourself, fine, but if not, I will lower this mountain upon you and kill you.’ “There your mother was in travail with you” – was it there that she was in travail? Rabbi Berekhya said: This is analogous to one who went to a dangerous place and was saved. His friend encountered him and said to him: ‘Did you pass through that dangerous place? How much danger you experienced! It is as though you were now borne by your mother. How much suffering you experienced! Now it is as though you were created as a new creation.’
Rabbi Abba bar Kahana said: “There [your mother] was in travail [ḥibela]” and there she had collateral taken from her [ḥubela]; “was in travail” – at the moment that they said: “Everything that the Lord spoke we will perform and we will heed” (Exodus 24:7). She had collateral taken from her – at the moment that they said to the calf: “This is your God, Israel” (Exodus 32:4), they had collateral taken. Rabbi Shimon ben Yoḥai taught: The weapon that was given to Israel at Ḥorev had the ineffable name etched upon it.⁷This is stated in explanation of the adornment mentioned in the verse: “The children of Israel were stripped of their adornment from Mount Ḥorev” (Exodus 33:6). When they sinned it was taken from them. Rabbi Aivu and the Rabbis: Rabbi Aivu said: It was peeled on its own. The Rabbis say: An angel descended and peeled it. Rabbi Shimon ben Ḥalafta said: Wretched is the bride who sins under the wedding canopy. Rabbi Yoḥanan said: They lost the good counsel that was given them at Sinai, as it is stated: “You hollowed all my counsel” (Proverbs 1:25), and counsel is nothing other than Torah, as it is stated: “Counsel and resourcefulness are mine” (Proverbs 8:14).
Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: It is written: “At Ḥorev you provoked [hiktzaftem] the Lord” (Deuteronomy 9:8). The Holy One blessed be He said: I came to bless you and found your palate pierced and unable to hold a blessing, as it is stated: “Moses saw the people that it was parua (Exodus 32:25), and parua means nothing other than hollowed, just as you say: “You hollowed [vatifre’u] all my counsel” (Proverbs 1:25). Rabbi Levi said: You made the Holy One blessed be He as though He was mourning over you. There are places that call the house of mourning the house of wrath [beit ketzofa].

5) (Vayikra 4:5): "And the anointed Cohein shall take (from the blood of the bullock"): "taking" is written here and elsewhere (Shemoth 24:6: "And Moses took half of the blood and put it into basins.") Just as the "taking" there refers to (receiving the blood) in a vessel, here, too, (the "taking" is) in a vessel.

(Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there]. In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

(Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there]. In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

(Lev. 11:1-2:) “Then the Lord spoke unto Moses and unto Aaron, saying […], ‘Speak unto the Children of Israel, saying, “These are the creatures that you may eat….”’” It is stated (in Hab. 3:6), “He arose and measured the earth; He looked and made nations tremble.” What is the meaning of “He arose and measured the earth?”²⁸Tanh., Deut. 11:3. It is simply that, when the Holy One, blessed be He, wanted to give the Torah to Israel, He arose and measured (mdd) the earth.²⁹Cf. Mekhilta de Rabbi Ishmael, Bahodesh 1, 5; Lev. R. 8:2. Then he gave the Torah in public³⁰Gk.: parresia. in the desert.³¹The sense here is that the Holy One gave the Torah openly on neutral ground, not secretly in Israel. Therefore (in Hab. 3:6), “He arose and measured the earth,” because He wanted to return the world to the measurements of His waters, when the nations did not want to accept the Torah. If it had not been for Israel accepting it, the world would have returned to the measurements of His waters. [It is] just as you say (in Is. 40:12), “Who has measured the waters in the hollow of His hand?” But when Israel accepted it, the earth was still, as stated (in Ps. 76:9), “the earth was afraid and was still.” So it is from there (i.e., from Sinai) that the gentiles received their judgement,³²Gk.: apophasis. as stated (Hab. 3:6, cont.), “He looked and made nations tremble (rt.: ntr).” R. Tanhum ben Hanila'i said, “He permitted (hittir) what was forbidden, abhorrent creatures and creeping things.” The matter is comparable to a physician who went to visit two patients.³³Lev. R. 13:2. He saw that one of them was in danger. He said to the children of his house, “Tell him to eat whatever he wants.” He saw the other, who was recovering. He said to the children of his house, “Such and such food he may eat; such and such food he may not eat.” They said to the physician, “What is [the difference] that you said to the one, ‘Let him eat whatever he wants,’ but said to the other one, ‘Such and such food he may eat; such and such food he may not eat?’” The physician said to them, “When I saw that the one was dying, I said, ‘Give him [any food] because he is going to die’; but let the other one watch himself, because there is life in him.” So also the Holy One, blessed be He, has permitted (hittir) abhorrent creatures and creeping things to the gentiles. But in the case of Israel, because they are [destined] for life, He has said to them (in Lev. 11:44), “and be holy, for I am holy”; (in Lev. 11:43) “You shall not make yourselves loathsome.” This you may eat and this you may not eat. Why? Because they are alive, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” Ergo (in Hab. 3:6), “He arose and measured the earth; He looked and permitted (rt.: ntr) gentiles,” [that which is forbidden]….³⁴So R. Tanhum ben Hanila’i has reinterpreted the more traditional, AND MADE NATIONS TREMBLE. Three things Moshe found difficult [to comprehend], and the Holy One, blessed be He, showed him, etc.

On the seventh day after the Ten Commandments Moshe went up on the mountain, as it says "The Presence of the LORD abode on Mount Sinai, and the cloud hid it for six days..." (Shemot 24:16) This was in order for Moshe to purify himself. "On the seventh day He called to Moses from the midst of the cloud." (ibid.) "Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights." (Shemot 24:18) On the 17th of Tammuz he came down and shattered the tablets, "The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to the LORD; perhaps I may win forgiveness for your sin.” Moshe went back up on the 18th of Tammuz and pleaded for mercy on behalf of Israel, as it is written "When I lay prostrate before the LORD those forty days and forty nights, because the LORD was determined to destroy you," (Devarim 9:25) At that moment, the Holy One once again viewed Israel with favor and said to Moshe to carve new tablets and to come up the mountain once again, as it says "Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood." (Devarim 10:1) He came down on the 28th of Av and carved the second tablets, as it says "So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai..." (Shemot 34:4) He went back up on the 29th of Av and the Torah was repeated to him a second time, as it says "I had stayed on the mountain, as I did the first time, forty days and forty nights; and the LORD heeded me once again: the LORD agreed not to destroy you." (Devarim 10:10) 'As I did the first time,' just as the first was a time of favor, so too the second were a time of favor- we can derive from this that those in the middle were a time of anger. He came down on the 10th of Tishre, which was Yom Kippur, and announced to them that they had found favor before God (Hamakom), as it says "Pardon our iniquity and our sin, and take us for Your own!” (Shemot 34:9) Therefore it was established as a fixed day and a remembrance for the generations, as it says "This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year..." (Vayikra 16:34)

On the seventh day after the Ten Commandments Moshe went up on the mountain, as it says "The Presence of the LORD abode on Mount Sinai, and the cloud hid it for six days..." (Shemot 24:16) This was in order for Moshe to purify himself. "On the seventh day He called to Moses from the midst of the cloud." (ibid.) "Moses went inside the cloud and ascended the mountain; and Moses remained on the mountain forty days and forty nights." (Shemot 24:18) On the 17th of Tammuz he came down and shattered the tablets, "The next day Moses said to the people, “You have been guilty of a great sin. Yet I will now go up to the LORD; perhaps I may win forgiveness for your sin.” Moshe went back up on the 18th of Tammuz and pleaded for mercy on behalf of Israel, as it is written "When I lay prostrate before the LORD those forty days and forty nights, because the LORD was determined to destroy you," (Devarim 9:25) At that moment, the Holy One once again viewed Israel with favor and said to Moshe to carve new tablets and to come up the mountain once again, as it says "Thereupon the LORD said to me, “Carve out two tablets of stone like the first, and come up to Me on the mountain; and make an ark of wood." (Devarim 10:1) He came down on the 28th of Av and carved the second tablets, as it says "So Moses carved two tablets of stone, like the first, and early in the morning he went up on Mount Sinai..." (Shemot 34:4) He went back up on the 29th of Av and the Torah was repeated to him a second time, as it says "I had stayed on the mountain, as I did the first time, forty days and forty nights; and the LORD heeded me once again: the LORD agreed not to destroy you." (Devarim 10:10) 'As I did the first time,' just as the first was a time of favor, so too the second were a time of favor- we can derive from this that those in the middle were a time of anger. He came down on the 10th of Tishre, which was Yom Kippur, and announced to them that they had found favor before God (Hamakom), as it says "Pardon our iniquity and our sin, and take us for Your own!” (Shemot 34:9) Therefore it was established as a fixed day and a remembrance for the generations, as it says "This shall be to you a law for all time: to make atonement for the Israelites for all their sins once a year..." (Vayikra 16:34)

(Fol. 89) Raba said further: "As a reward to Abraham for what he said (Ib. 14, 23) I will not take a thread nor a shoelatchet, his children were privileged with two commandments — T'cheleth and the straps of the phylacteries." It is quite understood that the straps of the phylacteries is a privilege, for the passage says (Deut. 28, 10) And all the nations of the earth shall see, that the name of the Lord is called upon thee, and we are taught in a Baraitha that R. Eliezer the great, says: "The above passage refers to the phylacteries of the head"; but in what consists the privilege of the T'cheleth? As we are taught in the following Baraitha that R. Mair says: "Why was the blue color preferred to all other colors? Because blue resembles the sea, and the sea resembles heaven, and heaven resembles the sapphire stone and the sapphire stone resembles the Divine throne, as it is written (Ex. 24, 10) And they saw the God of Israel; and there was under His feet the like of a paved work of sapphire stone. And it is also written (Ez. 1, 26) As the appearance of a sapphire-stone; and upon the likeness of the throne." R. Abba said: "It is difficult [to return] robbery which is already consumed; for even the perfect righteous could not return it, as it is said (Gen. 14, 24) Save only that which thy men have eaten."

6) — But let this exclude only Israel, who were not found fit to ascend Mount Sinai, but not the elders, who were found fit to do so! (viz. [Shemoth 24:1]: "And to Moses He said: Go up … and seventy of the elders of Israel.") Let it exclude the elders, who were not present at the L–rd's dibbur to Moses (on Mount Sinai after the giving of the Torah, viz. [Shemoth 24:14]: "Abide for us here," in the encampment, with the rest of the people), and not the sons of Aaron, who were present at the L–rd's dibbur to Moses. Let it exclude the sons of Aaron, who were not together with Moses for dibbur, and not Aaron, who was together with Moses for dibbur (viz.: "And the L–rd spoke to Moses and to Aaron" — and not to his sons). It is, therefore, written (Vayikra 30:6): "… where I shall be appointed for you" — For you there was appointment, but not for (any) of the others.

6) — But let this exclude only Israel, who were not found fit to ascend Mount Sinai, but not the elders, who were found fit to do so! (viz. [Shemoth 24:1]: "And to Moses He said: Go up … and seventy of the elders of Israel.") Let it exclude the elders, who were not present at the L–rd's dibbur to Moses (on Mount Sinai after the giving of the Torah, viz. [Shemoth 24:14]: "Abide for us here," in the encampment, with the rest of the people), and not the sons of Aaron, who were present at the L–rd's dibbur to Moses. Let it exclude the sons of Aaron, who were not together with Moses for dibbur, and not Aaron, who was together with Moses for dibbur (viz.: "And the L–rd spoke to Moses and to Aaron" — and not to his sons). It is, therefore, written (Vayikra 30:6): "… where I shall be appointed for you" — For you there was appointment, but not for (any) of the others.

Another interpretation (of Gen. 28:12): THEN HE DREAMED THAT HERE WAS A LADDER (rt. SLM). R. Jose the Galilean said: He showed him Manasseh making an image (rt. SML).¹⁸Cf. Gen. R. 68:13. Another interpretation (of Gen. 28:12): R. Eleazar b. R. Simeon ben {Jose} [Johay] said: He showed him an altar, as stated (in Exod. 20:21 [24], 23 [26]): AN ALTAR OF EARTH YOU SHALL MAKE FOR ME…. AND YOU SHALL NOT GO UP BY STEPS UPON MY ALTAR.¹⁹Cf. Gen. R. 68:12. (Gen. 28:12, cont.:) WITH ITS TOP REACHING TO THE HEAVENS. This is the cloud of incense. (Ibid., cont.:) AND BEHOLD, THE ANGELS OF GOD. These are the priests who stand on the ramp (KBSh)²⁰Cf. the end of the previous verse, according to which Jacob LAY DOWN (rt.: ShKB) IN THAT PLACE. of the altar and minister. R. Simeon ben Halafta said: He showed him Korah, as stated (in Numb. 16:32): AND THE EARTH OPENED ITS MOUTH. (Gen. 28:12:) WITH ITS TOP REACHING TO THE HEAVENS. He showed him Moses, as stated (in Exod 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD.

“All of you is fair, my love, and there is no blemish in you” (Song of Songs 4:7).
“All of you is fair, my love” – this is Jacob our patriarch, whose bed was unflawed and no waste was found among it.⁹²Unlike his father and grandfather, all his offspring were righteous.
What is, “all of you is fair, my love”? Rabbi Shimon ben Yoḥai taught: When Israel stood before Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), at that moment there were in their midst neither zav, nor leper, nor lame, nor blind, nor mute, nor deaf, nor imbecile, nor depressed, nor fool, nor doubter. Regarding that moment it is stated: “All of you is fair, my love.” When they sinned, there were not easy times, and there were in their midst zav, leper, lame, blind, mute, deaf, imbecile, and fool. At that moment it is stated: “They shall banish from the camp every leper and every zav” (Numbers 5:2).
Rabbi Ḥelbo said: It is written: “The one who presented his offering on the first day was [Naḥshon son of Aminadav of the tribe of Judah. And his offering was…]” (Numbers 7:12–13). “On the second day, presented Netanel [son of Tzuar].… his offering was…” (Numbers 7:18–19). Why did the Torah depict Judah as secondary?⁹³In relating Naḥshon’s offering the Torah uses a vav, meaning “and,” in the term vekorbano, “and his offering was,” indicating that there had been someone before him, although there had not been. Regarding Netanel the Torah does not use a vav even though there had been someone before him. It is so Judah would not become arrogant and say: I presented first, I am the greatest of them all. Rather, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Elazar said: It is written: “This was the dedication of the altar on the day it was anointed” (Numbers 7:84). But did each of them not offer one bowl, one ladle? Why does the verse state: “twelve silver bowls, twelve silver basins, twelve golden ladles” (Numbers 7:84)? It was so that Judah would not say: I presented first, I am the greatest of them all. Therefore, the Holy One blessed be He treated them as though they all presented on the first day and on the last day.
Rabbi Berekhya said: It is written: “All these are the tribes of Israel, twelve, [and this is that which their father spoke to them and blessed them; every one according to his blessing he blessed them]” (Genesis 49:28). After he blessed them did he bless them again? Rather, it teaches that Jacob our patriarch sat and likened them to beasts. He likened Judah to a lion, as it is stated: “Judah is a lion cub” (Genesis 49:9). Dan to a snake, as it is stated: “Dan will be a serpent on the road” (Genesis 49:17). Naphtali to a hind, as it is stated: “Naphtali is a hind let loose” (Genesis 49:21). Benjamin to a wolf, as it is stated: “Benjamin is a ravenous wolf” (Genesis 49:27). Then he called them all wolves, all of them snakes, all of them fiery serpents, all of them scorpions. Know that it is so, as Dan, whom he called a snake, he⁹⁴Moses then called a lion, as it is stated: “Dan is a lion cub” (Deuteronomy 33:22). Rabbi Idi said: We have found in the offerings of the princes that what this one offered that one offered. This one sacrificed a burnt offering, and that one sacrificed a burnt-offering; this one a meal offering and that one a meal offering; this one a sin offering and that one a sin offering; this one a peace offering and that one a peace offering. Why? It is because all of them are faultless and equal to one another.
What led the verse to delineate their genealogy in the book [of Exodus], Reuben, Simeon, and Levi?⁹⁵The verses delineate the genealogies of only these three tribes (see Exodus 6:14–25). Rabbi Ḥanina and Rabbi Levi: one said: It is because their father reprimanded them,⁹⁶When Jacob gave blessings to his sons before his death, he reprimanded Reuben, Simeon, and Levi (see Genesis 49:3–7). In order to emphasize that these tribes were not inferior, the verses list their genealogies as they introduce Moses and Aaron. and one said: It was because it delineated the genealogy of Moses and Aaron.⁹⁷Because the Torah sought to address the genealogy of Aaron and Moses from the tribe of Levi, it began with Reuben, the first of the tribes, and continued through Levi. We do not know who said this and who said that. However, from the fact that Rabbi Yudan said in the name of Rabbi Yehuda ben Rabbi Simon in the name of Rabbi Huna: “An ear that heeds life’s reprimand will rest among the wise” (Proverbs 15:31), it is Rabbi Huna⁹⁸This is possibly an alternate pronunciation of the name of Rabbi Ḥanina. Alternatively, the text should either state Rabbi Ḥanina here or Rabbi Huna above. who said because their father reprimanded them. Because they accepted their father’s reprimand they were privileged to have their genealogy delineated alongside Moses and Aaron. That is why it is stated: “All of you is fair.”
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis: Rabbi Yehuda said: It is because all the tribes did not preserve their genealogies in Egypt, but Reuben, Simeon, and Levi preserved their genealogy.⁹⁹They married only with families that could prove they were of pure lineage. Rabbi Neḥemya said: It is because all the tribes engaged in idol worship in Egypt, but the tribes of Reuben, Simeon, and Levi did not engage in idol worship. The Rabbis say: It is because the other tribes did not exercise authority in Egypt, but these tribes exercised authority. How so? When Reuben died,¹⁰⁰Joseph had been the authority figure among the brothers and their descendants in Egypt, but he died before his brothers. At that point, Reuben, the eldest son of Jacob, became the authority figure. authority was transferred to Simeon. When Simeon died, authority was transferred to Levi. When Levi died, authority was going to be transferred to Judah. A Divine voice emerged and said: Leave it until its time arrives. When did its time arrive? After the death of Joshua. That is what is written: “It was after the death of Joshua.… the Lord said: Judah shall ascend” (Judges 1:1–2). He was called three names: Judah, Otniel, and Yabetz. Rabbi Berekhya and Rabbi Levi [said] in the name of Rabbi Ḥama ben Rabbi Ḥanina: This¹⁰¹Yabetz is Boaz. Rabbi Simon [said] in the name of Rabbi Yehoshua ben Levi: This¹⁰²Yabetz is Otniel.
It is written: “Son of man, the House of Israel has become dross to Me; they are all…” (Ezekiel 22:18). Zechariah said: I saw them, and they were pure gold: “I saw, and behold, a candelabrum of gold in its entirety, with a bowl [gulah] atop it.… and there are two olive trees over it” (Zechariah 4:2–3). There were two amora’im; one said exile [gola], and one said their Redeemer [go’alah]. The one who said gola: As they were exiled to Babylon, and the Divine Presence was exiled with them. The one who said go’alah: It is their redemption, as it is written: “Our Redeemer, the Lord of hosts is His name…” (Isaiah 47:4). The Holy One blessed be He said: Since that is the case:¹⁰³Since in the future they will all be comparable to pure gold, as envisioned by Zechariah. “All of you is fair, my love, and there is no blemish in you.”

(Exod. 29:1:) AND THIS IS THE THING WHICH YOU SHALL DO TO THEM <TO SANCTIFY THEM FOR SERVING ME AS PRIESTS >. This text is related (to Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are the Israelites.²³Tanh., Exod. 8:11; Numb. R. 11:1. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world. Now when did²⁴The past tense here follows Tanh., Exod. 8:11. The Buber text reads “shall.” Israel inherit the glory? When they received the Torah from Sinai. R. Johanan said: Sixty myriads of ministering angels descended with the Holy One to Sinai, and they put crowns on the head of each and every one from Israel.²⁵Above, Exod. 2:9. PR 10:6; 21:7; 33:10. R. Abba bar Kahana said: When Israel stood at Mount Sinai and said (in Exod. 24:7): WE WILL CARRY OUT AND OBEY, the Holy One immediately loved them and gave two angels to each and every one of them. The one girded on his armor (zayin),²⁶Cf. Gk.: zone, or Lat.: zona (“girdle”). and the other set a crown for him on his head. R. Simon said: They clothed them in purple,²⁷Gk.: porphura. as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. R. Simeon ben Johay said: They gave them implements of war (zayin) with the Ineffable Name engraved thereon.²⁸Below, Exod. 9:15. Ergo (in Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are the Israelites, because they received the Torah. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world. The Holy One put them to shame. R. Samuel said: (Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are David and Solomon, who built the Temple. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are the peoples of the world who destroyed it. The Holy One puts them to shame. R. Nahman said: See what is written (in Ps. 73:20): O LORD, IN THE CITY²⁹This is the meaning of ba’ir assumed in the midrash. A more common interpretation would be: ON BEING AROUSED. YOU DESPISE THEIR IMAGE.³⁰Esther R. 3:14. Why IN THE CITY? The proverb is simply saying: In the place where the robber³¹Gk.: lestes. The last letter of this word should certainly be S, as in the traditional Tanhuma, instead of the M of the Buber text. commits robbery, there he is hung. For that reason IN THE CITY is written.

R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi: Aaron's sons died because of four things, and < a sentence of > death is recorded in connection with all of them.⁴⁷PRK 26 (27):9; Lev. R. 20:9. Because they entered and had drunk wine, and it says (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR…, LEST YOU DIE. Because they entered without washing hands and feet, and it says (in Exod. 30:20): WHEN THEY COME UNTO THE TENT OF MEETING, THEY SHALL WASH WITH WATER LEST THEY DIE. Because they entered while lacking < the proper > clothes. And what did they lack? R. Levi said: They were lacking a robe, and < a sentence of > death is recorded in connection with < that lack >, where it is stated (in Exod. 28:35): AND IT (the robe with golden bells and pomegranates) SHALL BE UPON AARON FOR OFFICIATING, SO THAT THE SOUND OF IT SHALL BE HEARD, < WHEN HE COMES INTO THE SANCTUARY >…, [LEST HE DIE]. And because they had no children, and < a sentence of > death is recorded in connection with < that lack >, where it is stated (in Numb. 3:4): BUT NADAB AND ABIHU DIED…; AND THEY HAD NO CHILDREN. Abba Hanan says: Because they had no wives, and it is recorded (in Lev. 16:6): AND HE SHALL MAKE ATONEMENT FOR HIMSELF AND FOR HIS HOUSEHOLD. R. Levi said: They had a lot of arrogance and were saying: Which woman is worthy of us?⁴⁸Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying: Our father is high priest, our father's brother is prince, < and > we are deputy high priests. Which woman is worthy of us? R. Menahama [said] in the name of R. Joshua bar Hanina: < It is > about them < that > it says (in Ps. 78:63): FIRE DEVOURED THEIR YOUNG MEN, AND THEIR MAIDENS HAD NO NUPTIAL SONG. Why had FIRE DEVOURED THEIR YOUNG MEN? Because of THEIR MAIDENS, who HAD NO NUPTIAL SONG. And moreover, < their arrogance may be inferred > from this (i.e., from Exod. 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD, YOU AND AARON, NADAB AND ABIHU, < AND THE SEVENTY ELDERS OF ISRAEL >. This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying: These two old men shall die, and we shall assume authority over the community in their place.⁴⁹See below, Lev. 6:13. {R. Ayyevu said:} [R. Judan said in the name of R. Ayyevu:] They said it to each other with their mouths, < while > R. Pinhas said: they pondered it in their hearts. R. Berekhyah said: The Holy One said to them (in Prov. 27:1): DO NOT BOAST OF TOMORROW…. A lot of colts have died, and their skins have been made into coverings for their mother's backs. And in addition < their arrogance may be inferred > from this (i.e., from Exod. 24:11): BUT HE (i.e., the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From here < it follows > that they deserved to have a hand raised < against them >. R. Hosha'ya said: Did cellaria⁵⁰The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.): THEY BEHELD GOD, < AND THEY ATE AND DRANK >. It is simply that they feasted their eyes on the Divine Presence. < They were > like someone who beholds his colleague in the midst of eating and drinking. R. Johanan said: < There was > actual eating [and drinking], since it is written (in Prov. 16:15): IN THE LIGHT OF THE KING'S FACE THERE IS LIFE. R. Tanhuma said: < Exod. 24:11 > teaches that they became bold in their hearts and stood on their feet, < while > they feasted their eyes on the Divine Presence. R. Joshua of Sikhnin said in the name of R. Levi: Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6): MOSES HID HIS FACE…. And in addition, < the boldness of Aaron's sons may be inferred > from this (i.e., from Numb. 3:4): BUT NADAB AND ABIHU DIED BEFORE THE LORD. Was it BEFORE THE LORD that they died? < The verse > simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their < parents' > lifetime.

R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi: Aaron's sons died because of four things, and < a sentence of > death is recorded in connection with all of them.⁴⁷PRK 26 (27):9; Lev. R. 20:9. Because they entered and had drunk wine, and it says (in Lev. 10:9): DRINK NO WINE OR INTOXICATING LIQUOR…, LEST YOU DIE. Because they entered without washing hands and feet, and it says (in Exod. 30:20): WHEN THEY COME UNTO THE TENT OF MEETING, THEY SHALL WASH WITH WATER LEST THEY DIE. Because they entered while lacking < the proper > clothes. And what did they lack? R. Levi said: They were lacking a robe, and < a sentence of > death is recorded in connection with < that lack >, where it is stated (in Exod. 28:35): AND IT (the robe with golden bells and pomegranates) SHALL BE UPON AARON FOR OFFICIATING, SO THAT THE SOUND OF IT SHALL BE HEARD, < WHEN HE COMES INTO THE SANCTUARY >…, [LEST HE DIE]. And because they had no children, and < a sentence of > death is recorded in connection with < that lack >, where it is stated (in Numb. 3:4): BUT NADAB AND ABIHU DIED…; AND THEY HAD NO CHILDREN. Abba Hanan says: Because they had no wives, and it is recorded (in Lev. 16:6): AND HE SHALL MAKE ATONEMENT FOR HIMSELF AND FOR HIS HOUSEHOLD. R. Levi said: They had a lot of arrogance and were saying: Which woman is worthy of us?⁴⁸Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying: Our father is high priest, our father's brother is prince, < and > we are deputy high priests. Which woman is worthy of us? R. Menahama [said] in the name of R. Joshua bar Hanina: < It is > about them < that > it says (in Ps. 78:63): FIRE DEVOURED THEIR YOUNG MEN, AND THEIR MAIDENS HAD NO NUPTIAL SONG. Why had FIRE DEVOURED THEIR YOUNG MEN? Because of THEIR MAIDENS, who HAD NO NUPTIAL SONG. And moreover, < their arrogance may be inferred > from this (i.e., from Exod. 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD, YOU AND AARON, NADAB AND ABIHU, < AND THE SEVENTY ELDERS OF ISRAEL >. This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying: These two old men shall die, and we shall assume authority over the community in their place.⁴⁹See below, Lev. 6:13. {R. Ayyevu said:} [R. Judan said in the name of R. Ayyevu:] They said it to each other with their mouths, < while > R. Pinhas said: they pondered it in their hearts. R. Berekhyah said: The Holy One said to them (in Prov. 27:1): DO NOT BOAST OF TOMORROW…. A lot of colts have died, and their skins have been made into coverings for their mother's backs. And in addition < their arrogance may be inferred > from this (i.e., from Exod. 24:11): BUT HE (i.e., the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From here < it follows > that they deserved to have a hand raised < against them >. R. Hosha'ya said: Did cellaria⁵⁰The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.): THEY BEHELD GOD, < AND THEY ATE AND DRANK >. It is simply that they feasted their eyes on the Divine Presence. < They were > like someone who beholds his colleague in the midst of eating and drinking. R. Johanan said: < There was > actual eating [and drinking], since it is written (in Prov. 16:15): IN THE LIGHT OF THE KING'S FACE THERE IS LIFE. R. Tanhuma said: < Exod. 24:11 > teaches that they became bold in their hearts and stood on their feet, < while > they feasted their eyes on the Divine Presence. R. Joshua of Sikhnin said in the name of R. Levi: Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6): MOSES HID HIS FACE…. And in addition, < the boldness of Aaron's sons may be inferred > from this (i.e., from Numb. 3:4): BUT NADAB AND ABIHU DIED BEFORE THE LORD. Was it BEFORE THE LORD that they died? < The verse > simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their < parents' > lifetime.

Another interpretation (of Gen. 28:12): AND BEHOLD, THE ANGELS OF GOD. This refers to Moses and Aaron, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON.²²The passage continues: NADAB, ABIHU, AND SEVENTY OF THE ELDERS OF ISRAEL. (Gen. 28:13:) AND BEHOLD, THE LORD STOOD UPON IT. (Exod. 19:20:) AND THE LORD CAME DOWN UPON MOUNT SINAI. (Gen. 12:13, cont.:) AND SAID: I AM THE LORD, THE GOD OF YOUR FATHER ABRAHAM AND THE GOD OF ISAAC. It is also stated on Sinai (in Exod. 20:1): I AM THE LORD YOUR GOD.

7) R. Yishmael b. R. Yochanan b. Beroka says (Shemoth 24:6): "And Moses took half of the blood and he placed it in basins": From here we learn that the burnt-offering of Sinai required a vessel.

“Come with me from Lebanon, my bride, with me from Lebanon; look from the peak of Amana, from the peak of Senir and Ḥermon, from the dens of lions, from the mountains of leopards” (Song of Songs 4:8).
“With me from Lebanon, my bride, with me from Lebanon” – the Holy One blessed be He said: Come with Me from Lebanon.¹⁰⁴The term Lebanon [Levanon] is expounded to mean bricks [levenim]. We learned there: One gives a virgin twelve months from when the husband asked to marry her in order to provide for herself (Ketubot 57a).¹⁰⁵She is to provide herself with all her needs for the wedding and marriage. But I did not do so; rather, while you were still engaged in mortar and bricks, I hastened and redeemed you. The repugnant opinion of Aḥashverosh said: “Six months with myrrh oil [shemen hamor], [and six months with perfumes, and with women’s cosmetics]” (Esther 2:12). Rabbi Yehuda bar Yeḥezkel said: [Shemen hamor] is oil of the boxwood. Rabbi Yannai said: It is the oil of unripe olives, which removes the hair and softens the flesh of the body. But I did not do so.
Rabbi Berekhya and Rabbi Yirmeya said in the name of Rabbi Ḥiyya bar Abba: Rabbi Levi ben Sisi expounded in Neharde’a: “They saw the God of Israel, and under His feet [was like the craftsmanship [kemaaseh] of sapphire brickwork]” (Exodus 24:10). That was before they were redeemed; however, after they were redeemed, where was it? It was placed in the location where it is appropriate to place a brick.¹⁰⁶After the redemption from Egypt, the heavenly brick, representing the bricks of enslavement, was stored away.
Rabbi Berekhya said: It is not written here, “the craftsmanship [maaseh],” but rather, “like the craftsmanship [kemaaseh]” – it and all its accessories were placed there; it, its basket, and its trowel were placed. Bar Kappara said: Until Israel departed from Egypt, its impression was in the sky. Once Israel departed from Egypt, it was no longer visible in the cloud. What is the reason? “And like the very heavens in purity” – as it is when it is clear of clouds.¹⁰⁷See Targum Yerushalmi (Exodus 24:10).
The Holy One blessed be He said to them: When you were exiled to Babylon, I was with you, as it is stated: “For your sake I was sent to Babylon” (Isaiah 43:14). When you return to the chosen House¹⁰⁸The Temple in the near future, I am with you. That is what is written: “With me from Lebanon,¹⁰⁹The Temple is referred to as Lebanon because the first Temple was built with the cedars of Lebanon. my bride.”
Rabbi Levi said: The verse should have rather said: “With me to Lebanon, my bride,” but you say, “from Lebanon”? Rather, initially, He bounds from the Temple, and then He exacts retribution from the nations of the world.
Rabbi Berekhya said: At three junctures the Holy One blessed be He exacts retribution from Esau and his chieftains. What is the reason? “Now I will arise, the Lord will say, [now I will ascend, now I will be exalted]” (Isaiah 33:10).¹¹⁰There are three verbs each accompanied by the adverb “now,” referring to three different times. Rabbi Shimon ben Rabbi Yannai: “Now I will arise” – as long as [Israel] is wallowing in the ashes, as it were, so is [the Holy One blessed be] He. That is what Isaiah said: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2). At that moment, “Be silent all flesh before the Lord” (Zechariah 2:17). Why? “For He is roused from His holy abode (Zechariah 2:17); Rabbi Aḥa said: Like this hen that shakes its wings free from the midst of the ashes.

The Holy One, blessed be He, said that there is no ailment that does not have its cure; and the cure and drug for every ailment have been predetermined. If you desire your body to be free of pain, devote yourself to the Torah, for it is a healing balm to the entire body. We know that it is a cure for the head, since it is said: She will give to thy head a chaplet of grace (Prov. 1:9); for the heart, as it is said: Write them upon the table of thy heart (ibid. 3:3); for the neck, since it is written: And chains about thy neck (ibid. 1:9); for the hands, as it is said: And it shall be for a sign unto thee upon thy hand (Exod. 13:9); for the navel, for it is written: It shall be health to thy navel (Prov. 3:8); and for all of the bones of the body, as it is said: And marrow to thy bones (ibid.). R. Joshua the son of Levi declared: The Holy One, blessed be He, demonstrated this when he gave the law. Prior to the departure of the Israelites from Egypt, some of them had been injured as a result of the hazardous labor they performed with mud and straw. Stones from the buildings had fallen upon them, breaking their hands and mutilating their legs. The Holy One, blessed be He, said: It is not right that I should give my law to imperfect men. What did He do then? He instructed His angels to descend and heal them. Whence do we know that none of them were blind? It is said: And all the people perceived the thunderings (Exod. 20:15). How do we know that there were no deaf ones among them? It is written: We will hear (ibid. 24:7). Whence do we know that there were none among them without hands? They said: We will do (ibid.). How do we know that there were none with crippled legs among them? It is written: And they stood at the nether part of the mount (ibid. 19:17). R. Judah the son of Simon said: Because they were as new, the Holy One, blessed be He, called that month “master of renewal.”¹²The giving of the Law, which took place in the third month renewed Israel both spiritually and physically. Whence do we know this? We know it from what is written about this matter in the section In the third month.

Izevel, the daughter of Etba"al king of the Tzidonim and the wife of Achav, at the first time that she was brought before Achav taught him the ways of idol worshippers and because of her he was brought to become an idolater.

“King Solomon made himself a palanquin of the timber of Lebanon” (Song of Songs 3:9).
“Made himself a palanquin,” Rabbi Azarya in the name of Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding the Tabernacle. “Palanquin,” this is the Tabernacle. Rabbi Yehuda ben Rabbi Ilai said: [This is analogous] to a king who had a young daughter. Until she matured and signs of puberty appeared, he would see her in the street and speak with her in public, in an alleyway, and in a courtyard. Once she grew and signs of puberty appeared, the king said: ‘It is not befitting my daughter’s honor to speak with me in public; make her a partition, and when I need to speak with her I will speak with her from behind the partition.’ So it is written: “Because Israel is a lad and I loved him,” (Hosea 11:1). In Egypt, they saw Him in public, as it is stated: “The Lord will pass to smite Egypt” (Exodus 12:23). At the sea they saw Him in public, as it is stated: “Israel saw the great power” (Exodus 14:31), and the toddlers would point to Him with their fingers and say: “This is my God and I will exalt Him” (Exodus 15:2). At Sinai they saw Him face to face, as it is stated: “The Lord came from Sinai…” (Deuteronomy 33:2). When Israel stood at Mount Sinai, received the Torah, and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7), they became His complete nation. The Holy One blessed be He said: ‘It is not befitting the honor of My children that I will speak to them in public; rather, let them craft a Tabernacle for Me and when I need to speak with them, I will speak with them from within the Tabernacle.’ That is what is written: “When Moses went into the Tent of Meeting to speak with Him” (Numbers 7:89). “King Solomon [Shlomo] made,” the King [of Whom it may be said] that peace [shalom] is His; “of the timber of Lebanon,” just as it says: “You shall make the planks for the Tabernacle of acacia wood, standing” (Exodus 26:15).

“You have charmed me, my sister, my bride; you have charmed me with one of your eyes, with one bead of your necklace” (Song of Songs 4:9).
“You have charmed me [libavtini],¹¹⁸This word is spelled in Hebrew with the letter bet doubled, which is expounded as an allusion to two hearts [levavot]: the good inclination and the evil inclination. my sister, my bride; you have charmed me” – the Holy One blessed be He said: You had one heart [lev]¹¹⁹The Sages refer to a person as having two hearts due to the capacity one has to do good or evil. When acting properly, one is referring to as serving God with both of one’s hearts. When sinning, one is referred to as serving God with only one heart while rebelling against God with one’s other heart. in Egypt, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the blood of the paschal offering and the blood of circumcision; “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] at the sea, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – as you stood before Me on Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7); “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini]” – the Holy One blessed be He said: You had one heart [lev] in the wilderness, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established, [the cloud covered the tabernacle]” (Numbers 9:15);¹²⁰The cloud symbolized God’s Presence resting on the Tabernacle. He was “charmed” by the people’s generosity in donating toward the building of the Tabernacle. In rabbinic Hebrew donating generously can be referred to as donating “with a good eye.” “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes. Some say [the verse is referring to] the women of the generation of the wilderness, who were upright. When they encountered that incident they paused, considered the matter, and did not give any of their nose rings for the incident of the Golden Calf. When they heard that they were forbidden to their husbands they immediately locked their doors.¹²¹When they heard about the laws of family purity, according to which there are times when a woman is forbidden to her husband, they accepted these laws immediately and refused to have relations with their husbands during those times.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] with the scouts, but you gave Me two hearts. These are Joshua and Caleb, as it is stated: “Except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun…” (Numbers 32:12). “With one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] in the Shitim, but you gave Me two hearts. “You have charmed me with one of your eyes” – this is Pinḥas, as it is stated: “Pinḥas stood up to carry out judgment.… and it was considered righteousness for him” (Psalms 106:30–31). “With one bead of your necklace” – this is Moses.

(Zech. 13:8:) “’And it shall come to pass throughout all the land,’ says the Lord, ‘that two-thirds in it shall be cut off [and] die, but one-third shall remain in it.’” This is what is stated with the holy spirit through David (in Ps. 97:7), “All who worship an image, who boast in idols, are put to shame.” With reference to whom was he saying it? He only said it with reference to the Holy One, blessed be He. R. Hanina said, “The Holy One, blessed be He, is going to show His glory to all who have come into the world; for He will lower His throne in the middle of the firmament and again set it in place where the sun rises during the period of [the month of] Tebeth.” R. Hanina the Elder said to him, “Is it possible to see His glory, even the One of whom it is written (in Exod. 33:20), ‘for no human may see Me and live?’ Now you are saying, ‘The Holy One, blessed be He, is going to show His glory to all who have come into the world.’” He said to him, “See, it is written (in Ps. 84:12), ‘For the Lord God] is sun and shield […].” Just as a sun and shield denotes a shield over one in time of war, so also will the Holy One, blessed be He, be a shield over His children at that time [of His appearing].²⁰Even though the Holy One on his throne shines with the blinding rays of the sun, He will also provide a shield from these rays. R. Hanina said, “In the time that the Lord judges the peoples of the world, He seizes them for judgment; them, their Gods, and the one who sets up images²¹The translation reads protomin (Gk. partomai, denoting imperial busts.) for Buber’s pittumin. The emendation was first suggested by Jastrow, s.v. perotomi, and agrees with a note from S. Lieberman given orally to Daniel Sperber and cited in “Greek and Latin Words in Rabbinic Literature,” Bar-Ilan: Annual of Bar-ilan University Studies in Judaica and the Humanities, 14–15(1977), p. 12, n. 7. Buber’s pittumin, which means “ingredients” or “spices,” makes relatively little sense. Cf. Codex Vaticanus, Ebr. 34, which reads “patronin” (Gk.: patrones; Lat.: patroni), and denotes protectors. for them. Next He brings the two tablets with the Ten Commandments and says to them (i.e., to the tablets), ‘Have they all paid attention to you?’ Then they say to him, ‘From the day that You created us, no one has paid attention to us with the lone exception of Your people Israel.’” (Ps. 96:7:) “Who boast in idols.” [It would be] more fitting for Scripture to say, “who trust.” What is the meaning of “who boast?” That they did not perform idol worship until they had honored each other (for doing so). The Holy One, blessed be He, said, “On each day you will feel shame before Me. There are those among you who serve doves, and a lot of doves are slaughtered. There are also those among you who serve bricks, and a lot of bricks are broken in the marketplace. There are those among you who serve fish, and a lot of fish are sold in the marketplace.” Immediately the Holy One, blessed be He, put them to shame, as stated (in Micah 7:16), “The nations shall see Me and be ashamed […].” R. Hama bar Hanina said, “What is the meaning of (Is. 43:9), ‘All the nations are gathered together […].’ In the world to come the Holy One, blessed be He, brings the book of Torah and puts it on His lap.²²‘AZ 2a-3b. Then He says, ‘Let anyone who is occupied with this, come and receive his reward.’ Immediately all the peoples gather in confusion, as stated (ibid.), ‘All the nations are gathered together […].’ The Holy One, blessed be He, says to them, ‘Do not be gathered in confusion, but [have] every nation [come separately] with its scribes,’ as stated (ibid, cont.), ‘and let the peoples assemble.’ Edom (the Roman Empire) entered. The Holy One, blessed be He, says to them, ‘With what were you occupied?’ They say to Him, ‘We have established a lot of marketplaces, produced a lot of baths, and multiplied silver and gold. And everything was [done] so that Israel would [have leisure to] be occupied with Torah.’ He [then says] to them, ‘Everything that you did, you did for your own needs. Marketplaces are for settling harlots in. Baths are to refresh yourselves. Silver and gold are mine, as stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”’ The Persian Empire entered. He says to them, ‘With what were you occupied?’ They say, ‘We have conquered a lot of cities, established a lot of bridges, waged a lot of wars. And everything was [done] for the sake of Israel.’ He [then] says to them, ‘Everything that you did, you did for the sake of yourselves. Cities were for producing forced labor²³Gk.: angareia; Lat.: angaria. in them. Bridges were for collecting tolls. Wars [are what] I have waged, as stated (in Exod. 15:3), “The Lord is a man of war.” Are there any among you declaring “this?”’ It is so stated (in Is. 43:9, cont.), ‘who among them will declare this?’ Now ‘this’ can only be Torah, since it is stated (in Deut. 4:44), ‘And this is the Torah which Moses set.’ They say to Him ‘Did you give us anything that we have not accepted?’ [But] it says about them (in Deut. 33:2), ‘The Lord came forth from Sinai, and shone upon them from Seir….’ [This] teaches that the Holy One, blessed be He, brought [the light of Torah] to all the peoples of the world, but they did not want to accept it. [So] they say to Him, ‘Did You overturn the mountain above us like a basin like you did to Israel, as stated (in Exod. 19:17), “And they stood at the nether part of the mount,” and You said to them, “If you accept the Torah, excellent, but if not, there [under the mountain], will be your burial.” As if it were not for this, they [too] would not have accepted it.’ The Holy One, blessed be He, says to them, ‘But did they not say from the beginning (in Exod. 24:7), “we shall do and we shall heed?”’ They [then] say to Him, ‘Master of the world, give it to us in advance, and we will carry it out.’ He says to them, ‘I am giving you an easy commandment. If you observe it, I will give you a reward like [that of] Israel.’ He says to them, ‘Go and make a sukkah (booth).’ Immediately each and every one goes and builds a sukkah for himself. [But] when the Holy One, blessed be He, brings out the sun from its case,²⁴Gk. and Lat.: narthex, where it originally denoted a shrub. each one tramples down his sukkah and goes away, as stated (in Ps. 2:3), ‘Let us break their bonds asunder.’ Then the Holy One, blessed be He, sits and laughs at them, as stated (in vs. 4), ‘The One sitting in the heavens will laugh; the Lord will deride them.’” (Ps. 97:7, end:) “And all the powers will bow down to Him.” When He judges the peoples of the world, he will judge their gods along with them, as stated (in Is. 66:16), “For in fire will the Lord execute judgment….” When they are unable to remain in the fire, they fly away. Then the Holy One, blessed be He, sends out angels with [prisoner] collars²⁵Qolarin from the Lat.: collaria; cf. colla (“necks”). and chains, and they cast them into the midst of the fire, as stated (in Mal. 3:19), “’And that day is coming burning like an oven,’ said the Lord of Hosts, ‘[(it) shall burn them to ashes] and leave of them neither stock nor boughs.’” Another interpretation (of Ps. 97:7), “And all the powers bow down to Him”: All the idolaters say to their gods, “Come and bow down before the Holy One, blessed be He, for you have led us astray.” Immediately (according to Is. 2:18), “And the idols shall completely vanish,” and the idolaters bring them down into Gehinnom. It is therefore stated (in Ps. 97:7), “All who worship an image are put to shame.” (Zech. 13:8:) “And it shall come to pass throughout all the land, says the Lord, that two-thirds in it shall be cut off [and] die,” these are those that say there are two powers in the Heavens; “but one-third (shelishit) shall remain in it,” these are Israel, who are from a third (shelishit) of the world, [as they are] the children of three (sheloshet) patriarchs. Another interpretation (of Zech. 13:8) “but one-third shall remain in it”: [These words mean] that they shall only settle in their land in the third deliverance. The first deliverance was the deliverance from Egypt. The second was the deliverance of [in the time of] Ezra. The third has no interruption. R. Simlay said, “Six hundred and thirteen commandments were spoken to Moses on Sinai.²⁶Makk. 23b-24a; M. Pss. 17(addendum):18-25. David came and established them upon eleven [principles], as stated (in Ps. 15:1), ‘O Lord, who shall dwell in Your tent,’ and all [of that] psalm.²⁷The five verses to this psalm contain exactly eleven stipulations (in vss. 2-4a) for dwelling with the Holy One without being shaken. Isaiah came and established them upon six, as stated (in Is. 33:15), ‘(1) One who walks righteously and (2) speaks uprightly, (3) who detests the unjust gain of oppression, (4) who shakes his finger (literally, his hand) against grasping at a bribe, (5) [who shuts off his ears against hearing of bloodshed, and (6) closes his eyes against looking at evil].’ And it is written after that (in vs.16), ‘Such a one shall dwell on the heights; the strongholds on cliffs shall be his refuge, with his food supplied and his water assured.’ Micah came and established them upon three, as stated (in Micah 6:8), ‘He has told you, O human, what is good; so what does the Lord demand of you but to practice justice, love kindness, and to walk humbly with your God.’ Amos came established them upon two, as stated (in Amos 5:4), ‘For thus says the Lord […], “seek Me and live.”’ Habakkuk came and established them upon one, as stated (in Hab. 2:4), ‘but the righteous person shall live by his faithfulness.’”

Similarly you say (in Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU: I AM GOD, YOUR GOD. When Israel stood at Mount Sinai (according to Exod. 24:7): THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. R. Johanan said: Sixty myriads of angels came down and put crowns on their heads.⁶⁰Below, Exod. 8:7; Numb. 4a:1; PR 10:6; 21:7; 29/30A(from MS Parma, 197a-198a):3; 33:10; M. Pss. 103:8; also Septuagint, Deut. 33:2 and Ps. 67:18; Josephus, Ant. 15:136; Acts 7:38, 53; Hebrews 2:2; but cf. Galatians 3:19, according to which these angels lessened the importance of the giving of Torah. R. Simay said: He clothed them in purple.⁶¹Gk.: porphyra or porphyrion. Rav Huna of Sepphoris said: He girded them with girdles.⁶²Gk.: zonai. R. Simeon said: They gave them weapons. The great name was inscribed on them; and, as long as it was in their hands, the angel of death was unable to prevail over them.⁶³Cf. Mekhilta de Rabbi Ishmael, Bahodesh 9; AZ 5a. Thus it is stated (in Exod. 32:16): INSCRIBED ON THE TABLETS. What is the meaning of INSCRIBED (HRWT)? R. Judah says: Freedom (HRWT) from the empires.⁶⁴Avot 6:2; ARN, A, 2:3; ‘Erub. 54a; PRE 46; below, 9:12; Tanh., Numb. 4:13 [12]; Exod. R. 32:1; 41:7; 51:8; Lev. R. 18:3; Numb. R. 10:8; 16:24; Cant. 8:6:2. R. Pinhas bar Hama the Priest said in the name of R. Johanan, <who spoke > in the name of R. Eleazar the Son of R. Jose [the Galilean]: <The Holy One said:>⁶⁵On these added words, see Midrash Tanhuma (Jerusalem: Eshkol, n.d.), vol. 1, appendix, p. 92, n.5. If the angel of death should come and say to me: Why was I created, I should say to him: Surely I created you to be over the nations of the world and not over my children. Why? Because I made them gods, as stated (in Ps. 82:6): I SAID: YOU ARE GODS; EVEN ALL OF YOU ARE CHILDREN OF THE MOST HIGH. Therefore, when he came to give them the commandments, he said to them: Heed what I am saying to you. For this reason it is stated (in Ps. 50:7) HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU: I AM GOD, YOUR GOD. See, the Holy One said to Moses here: Although I made you a god, I am <still> your God. You are a god only to Pharaoh. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

Another interpretation: HONEY AND MILK ARE UNDER YOUR TONGUE. When they stood before Mount Sinai (according to Exod. 24:7), THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. In that hour the Holy One said to them: HONEY AND MILK ARE UNDER YOUR TONGUE. Another interpretation (of Cant. 4:11): NECTAR. The Holy One said to them: Thus (i.e., like nectar) you have cherished the Torah. By your life, it is given to you as a gift.²⁹Cf. below, 9:12; Ned. 38a. (Exod. 31:18:) HE THEN GAVE UNTO MOSES.

Another matter, “I have likened you [dimitikh], my love,” the Rabbis say: Because Israel appeared like mares, and [the horses of] the wicked Egyptians were aroused stallions, and they were pursuing them until they sank in the sea. Rabbi Simon said: Heaven forbid, Israel did not appear like mares, but rather the waves of the sea appeared like mares and [the horses of] the wicked Egyptians were aroused stallions, and they pursued them until they sank them in the sea. The Egyptian would say to his horse: ‘Yesterday, I would drag you to the Nile and you would not follow me, and now, you are sinking me in the sea?’ The horse would say to its rider: “He cast into the sea [rama bayam]” (Exodus 15:1); see what is in the sea [re’eh ma bayam]. A trap is prepared for you in the sea. Rabbi Yishmael taught: “The Lord overthrew Egypt in the midst of the sea” (Exodus 14:27); it teaches that the horse would cast its rider upward and he would descend downward with the horse above him. Rabbi Levi said: Like one who stirs a pot; what is below rises to the top and what is above descends below.
“My love [rayati]”—what is rayati? Rabbi Yonatan said: My benefactor; it is they who provide for Me two daily continual offerings. That is what is written: “The one lamb you shall offer in the morning” (Numbers 28:4), as Rabbi Yehuda bar Simon said: Israel would sacrifice two continual offerings each day, one in the morning and one in the afternoon. The one in the morning was sacrificed for transgressions that were performed at night, and the one in the afternoon was sacrificed for transgressions that were performed during the day. There was, then, no person in Jerusalem who would remain overnight with iniquity ascribed to him, as it is stated: “Righteousness would dwell there” (Isaiah 1:21).
Another matter, “I have likened you, my love [rayati]”—the shepherds [rayata] of My world, as you accepted the Torah. Had you not accepted it, I would have restored My world to emptiness and disorder, as Rabbi Ḥanina said in the name of Rabbi Aḥa: It is written: “The earth and all its inhabitants melt away; I set its pillars firm, Selah” (Psalms 75:4). Had Israel not stood at Mount Sinai and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7), the world would have melted away and returned to emptiness and disorder. Who firmly established the world? “I [anokhi] set its pillars firm, Selah.” Due to the merit of “I [anokhi] am the Lord your God” (Exodus 20:2),²⁵¹Due to the fact that Israel accepted the Torah, represented by the first of the Ten Commandments, “I am the Lord your God,” God set the the world on a firm foundation. “I set its pillars firm.”

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable? To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.” Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.” Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift]⁶⁷Gk.: doron. to the Holy One, blessed be He. It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.” Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you? Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings. One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.” One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”⁶⁸Cf. Eccl. R. 9:8:1, which also understands this verse as referring to Torah.

Why did He elevate Aaron and his sons to that holy station? R. Mani of Shaab and R. Joshua of Sikhnin said in the name of R. Levi: When the Israelites pleaded with him to erect the golden calf, they said to Aaron: Up, make us a god (Exod. 32:1). Thereupon Hur the son of Caleb arose and rebuked them. They attacked him and killed him. Aaron beheld what had happened and feared (vayir’a) for his own life, as it is said: And when Aaron saw (vaya’r) he built an altar before it (ibid., v. 5). You know that they killed Hur, for Moses told them before he ascended the mountain: Behold, Aaron and Hur are with you; whosoever hath a cause, let him come near unto them (ibid. 24:14), but after he descended, you find that he did not refer to Hur either as living or as dead. What does Scripture say: And Moses said to Aaron: “What did this people unto thee, that thou hast brought a great sin upon them?” (ibid. 32:21). Obviously they must have killed Hur.

Then afterwards < Jacob > took his kingdom (i.e., the kingdom of the Holy One) upon himself, as stated (in Gen. 33:20): HE ERECTED AN ALTAR THERE < AND CALLED IT EL, THE GOD OF ISRAEL >. So also did < the people > take his kingdom upon themselves. Thus it is stated (in Exod. 20:2): I AM THE LORD YOUR GOD. What did they say < in reply > ? All of them answered with one accord; AND (according to Exod. 24:7) THEY SAID: ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. Ergo (in Job 22:28): WHEN YOU DECREE SOMETHING, IT SHALL COME TO PASS FOR YOU.

Similarly, because Moses yearned for the Torah, it is called by his name. Whence do we know that he yearned for the Torah? It is said: And Moses was in the mount forty days and forty nights (Exod. 24:18). Where do we find that it is called by his name? It is written: Remember ye the law of Moses My servant (Mal. 3:22). Because he offered to sacrifice his life for Israel, Yet now if thou wilt forgive their sin (Exod. 32:33), they were called by his name: And his people remembered the days of old, the days of Moses (Isa. 63:11). And it is also written: Go, get thee down; for thy people have dealt corruptly (Exod. 32:7). Since He risked his life for the sake of justice, as it is written: Wherefore smitest thou thy fellow? (Exod. 2:13), he fled because of justice and returned because of justice. He executed righteousness, Lord, and his ordinances with Israel (Deut. 33:21). Does not justice, however, belong to God? Indeed! But since he devoted his life to justice, it is called by his name.

And to the elders of Israel: Rabbi Akiva said, "Israel is compared to a bird - just like a bird cannot fly without wings, so [too,] Israel cannot do anything without elders. Rabbi Yose bar Chalafta said, "Great is old age - as if they are elders, they are beloved; and if they are youths, the Holy One, blessed be He, makes old age spring upon them [early]." Rabbi Shimon ben Yochai said, "Not [only] in one place, nor in two or three places do we find that the Omnipresent dispenses honor to the elders: In Egypt, as it is stated (Exodus 3:18), 'And they will listen to your voice and you will come, you and the elders of Israel'; at the [burning] bush, 'Go and collect the elders of Israel' (Exodus 3:16); at Sinai, 'you and Aharon, Nadav and Avihu and seventy of the elders of Isreal' (Exodus 24:10); at the tent of meeting, 'to Aharon and to his sons and to the elders of Israel. So [too,] in the future to come, the Holy One, blessed be He, dispenses honor to the elders, as it is stated (Isaiah 24:23), 'And the moon will be embarrassed and the sun ashamed, since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" The Sages, may their memory be blessed, said, "The Holy One, blessed be He, will in the future make an assembly of His elders. And that is what the verse states, 'since the King, the Lord of hosts [will be] on Mount Zion and in Jerusalem and across from His elders will be honor.'" And the Holy One, blessed be He, honors the righteous ones and the pious ones, but any time that a mistake comes from them, He chastises them. See that which is written about the sons of Aharon, as they were assistant priests and erred with wine, as so did they, may their memory be blessed, say - that they were inebriated with wine; and hence the Holy One, blessed be He, commanded after their death, to warn about wine, as it is stated, "Wine and strong drink shall you not drink, you and your sons with you." The Holy One, blessed be He, said, "Be careful with wine. See that which Noach did, as he began to err with it, as it is stated (Genesis 9:20), 'And Noah, the man of the earth, began to plant a vineyard,' and it is written (Genesis 9:21), 'And he drank from the wine and he became drunk and he revealed himself.' What caused him to become disgraced? The wine. And it caused him to bring a curse upon his seed, as it is stated (Genesis 9:25), 'And he said, "Cursed is Canaan."' And hence, be warned about wine, since wine brings a person to all the sins in the world - to licentiousness, to the spilling of blood, to theft and to all the [other] sins in the world." And does it not gladden the heart of man; and the verse praise it like one reading in the Torah? As it is stated, (Psalms 104:15), "And wine gladdens the heart of a man," and it states (Pslams 19:9), "The precepts of the Lord, gladdening the heart." And further, He bequeaths the Garden of Eden to those occupied with Torah and its precepts, as it is stated (Deuteronomy 30:20), "as it is your life and the length of your days"; and a drunk - when the wine is still with him - sits happily, as if he was sitting in the Garden of Eden. [The resolution is] like [the story of] that student who was a pious man, and he had a father that drank heavily. And each time he would fall in the marketplace [from drinking], people would come and hit him with stones and pebbles. And they would yell and call out behind him, "Look at the drunkard." And when his son the pious man saw, he was embarrassed and wished for his soul to die. And every day, he would say to [his father,] "I will order [it] and they will bring you from every wine that they sell in the province to your house, and [just] don't go to drink in the tavern, such that you make a disgrace of yourself and of me." And he [would] say this to him once or twice every day, until his father said that he would do this, as he said, not to go to drink in the tavern. And so did the pious man do, that he would make food and drink for him every day and every night and put him to sleep in his bed, and then leave. One time, rain was falling and that pious man went out to the marketplace and was walking to the synagogue for prayer. And he saw a drunkard laying in the marketplace and a puddle of water was falling on him. And the young men and the youths were hitting him with stones and pebbles and throwing clay in his face and into his mouth. When this pious man saw, he said in his heart, "I will go to father and bring him to here, and I will show him this drunkard and the disgrace that the young men and youths make out of him; maybe he will prevent his mouth from drinking in the tavern and from getting drunk." And so did he do, he brought him to there and showed [the drunkard] to him. What did his old father do? He walked over to the drunkard and asked him in which [tavern] he drank that wine from which he became drunk. His pious son said to him, "Father, for this did I call you? Rather to see the disgrace they make out of him, as so do they do to you at the time that you drink - maybe you will prevent your mouth from drinking in the tavern?" He said to him, "My son, I have no enjoyment and Garden of Eden in my life besides this." When the pious man heard, he left with a bitter spirit. But the precepts and the Torah are not [just like] the joy of wine - since when the wine leaves his body, sorrow comes into his heart, 'this one leaves and that one comes'; but the Torah and the commandments are a delight and joy in this world and in the world to come, as it is stated, "as it is your life and the length of your days" - in this world and in the world to come, which is completely long. And you will find further with the sacrifices that it states about the lambs, "two one-year old unblemished lambs" (Numbers 28:9); about the bread, two issaron; but about the wine, [only] a quarter of a hin. So little would they offer [of the wine] to make known proper action (derekh erets). As much wine brings a person to sin, to great grief and to loss of the purse, as it is stated (Proverbs 23:31), "Do not ogle that red wine, as it lends its color to the cup, as it flows on smoothly" - in his home, such that there not be with what to cook, since he sells and gives everything for the sake of wine. Another [understanding]: Do not read it [as] "to the cup (kos)," but rather "to the purse (kis)," as he puts an evil eye into his purse. And so do you find with the Children of Ephraim, as it states (Hosea 7:11), "But Ephraim was like a silly dove, with no heart." Why? Because they drink much wine; and it states (Isaiah 28:1), "Woe, the crown of pride of the drunkards of Ephraim." And we have also found with a man and a woman that the verse states to take out their son to pelt him with stones, as it is stated (Deuteronomy 21:18), "And if a man has a son that is wild and rebellious," and it states (Deuteronomy 21:19), "And his father and his mother shall grab him." And why all of this? Because he went out to bad culture, such that he will spend his money, steal and do sins, and become liable for the death penalty. And before he becomes liable for death, "And his father and his mother shall grab him, etc. And all of the people of his city shall pelt him, etc." (Deuteronomy 21:19-21). And know [from this], that there is great evil in drinking much wine. And how much meat does he eat more than another man, for which he is liable for death? One litra. And another verse states, "Do not be of those who guzzle wine, or glut themselves on meat to them" (Proverbs 23:20). What is [the meaning of] "to them?" Meaning to say, to them do they do the evil - as they spend [all] their money and come to disgrace; and in the end, they become liable for death in this world and in the world to come.

“I went down to the nut garden to look at the budding of the valley, to see if the vine had blossomed and the pomegranates were in bloom” (Song of Songs 6:11).
“I went down to the nut garden,” Rabbi Yehoshua ben Levi said: Israel was likened to a nut tree. Just as a nut tree is pruned, and it regenerates, [such that] it is pruned for its own good – why? – because it regenerates, like that which is trimmed and regenerates, and like fingernails that are trimmed and regenerate, so too, whatever Israel pares from the wages of their labor and gives to those who toil in Torah study in this world, it is pared and regenerated for them, to their benefit. It provides them with wealth in this world and a fine reward in the World to Come.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Just as these trees, if you cover their roots at the time of their planting, they are successful, and if not, they are not successful, but this nut tree, if you cover its roots at the time of its planting, it is not successful, so too Israel, “one who conceals his transgressions will not succeed” (Proverbs 28:13).
Rabbi Elasha said: The verse should have stated only: “To the vegetable garden,” but it said: “To the nut garden.” Thus, it teaches that He gave them the strength of trees and the radiance of vegetables. Rabbi Azarya said two: Just as the shell of a nut protects its fruit, so the ignoramuses of Israel support the Torah.³⁶They do so by supporting those who engage in Torah study. That is what is written: “It is a tree of life for those who grasp it” (Proverbs 3:18).
He said another: Just as this nut, if it falls into filth, you take it, scour it and rinse it, and it is restored to its original state and it is fit for consumption, so too, regardless of how much Israel is sullied with iniquities all the days of the year, Yom Kippur comes and atones for them. That is what is written: “For on this day shall atonement be made for you, to purify you” (Leviticus 16:30). Rabbi Yehuda ben Rabbi Simon says: Just as this nut has two shells, so, Israel has two commandments, circumcision and uncovering.³⁷These are the two stages of circumcision, which are likened to the removal of the hard and the soft shells of a nut.
Another matter, “to the nut garden,” Reish Lakish said: Just as this nut tree is smooth, as we learned (Pe’a 4:1): Rabbi Shimon says: Regarding the smooth nut trees as well.³⁸As opposed to other trees, where one may leave the pe’a fruit on the tree for the poor, one may not do so on a nut tree, because it is smooth and dangerous to climb it. Therefore, one must remove all the nuts from the tree. Anyone who climbs to the top of it, and does not pay attention to how he should climb, will fall and die. He will receive his due from the nut tree. So too, anyone who asserts authority over the public in Israel and does not pay attention as to how he should lead Israel, ultimately, he will fall and receive his due from them. That is what is written: “Israel is sacred to the Lord, the first of His crop, all those who devour it will be guilty…” (Jeremiah 2:3).
Another matter, “I went down to the nut garden,” just as the nut is a toy for children and amusement for kings, so are Israel in this world, due to iniquity, as it is written: “I have become a laughingstock to all my people…” (Lamentations 3:14). But in the future, “Kings will be your caregivers” (Isaiah 49:23).
Another matter, “I went down to the nut garden,” just as on this nut tree there are nuts with brittle shells, medium shells, and hard shells, so too with Israel, some of them give charity at their own initiative, some give if you demand it from them, and some do not give even if you demand it from them. Rabbi Levi said: The parable says, a gate that does not open for a mitzva will open for a doctor.
Another matter, “I went down to the nut garden,” just as a stone breaks a nut, so too, the Torah is called a stone and the evil inclination is called a stone. The Torah is called a stone, as it is stated: “I will give you the stone tablets” (Exodus 24:12), and the evil inclination is called a stone, as it is stated: “I will remove the heart of stone from your flesh (Ezekiel 36:26). Rabbi Levi said: [This is analogous] to a desolate place which was afflicted by gangs. What did the king do? He positioned members of the royal guard there to defend it, so [the bandits] would not accost passersby. So too, the Holy One blessed be He said: ‘The Torah is called stone and the evil inclination is called stone, let the stone protect from the stone.’
Another matter, “I went down to the nut garden,” just as the nut cannot be smuggled past the tax collector because its [rattling] can be heard and it is conspicuous, so too Israel, any place that one of them goes, he cannot say that he is not a Jew. Why? Because he is conspicuous. That is what is written: “Everyone who sees them will recognize them, for they are the descendants of the blessed of the Lord” (Isaiah 61:9).
Another matter, “I went down to the nut garden,” just as the nut, if you have a sack filled with nuts, you can [still] put numerous sesame seeds and mustard seeds into it and it will hold them, so too, numerous proselytes have come and joined Israel. That is what is written: “Who has counted the dust of Jacob” (Numbers 23:10).
Another matter, “I went down to the nut garden,” just as the nut, if you take one from the pile, all of them collapse and roll onto one another, the same is true of Israel; if one of them is stricken all of them feel it. That is what is written: “Shall one man sin, and You will rage against the entire congregation?” (Numbers 16:22).
Rabbi Berekhya said: Just as the nut has four compartments and a space in the middle, so were Israel were situated in the wilderness; four banners, four camps, and the Tent of Meeting in the middle. That is what is written: “The Tent of Meeting…shall journey” (Numbers 2:17).
Another matter, “I went down to the nut garden,” this is the world. “To look at the budding of the valley, this is Israel. “To see if the vine had blossomed,” these are the synagogues and the study halls. “And the pomegranates were in bloom,” these are the children who sit and engage in Torah study, and sit in rows like pomegranate seeds.

(Lev. 22:27:) “A bull or a sheep or a goat.” This text is related (to Is. 41:24), “Behold (hen), you are nothing (me'ayin), and your work is naught (me’afa’); an abomination shall He choose among you.”⁵⁵Lev. R. 27:7; PRK 9:6. “Behold, you are nothing,” full of nothing, from a putrid liquid. “Naught (me’afa’)”; from the hundred screams (meah puot), that a woman screams when she sits on the birthing chair, ninety-nine are for death and [only] one is for life. “An abomination shall He choose among you.” What is the meaning of, “an abomination shall He choose among you?” [It is] speaking about this baby; even though it comes out from its mothers womb dirty, defiled and full of mucous, everyone kisses it and everyone hugs it, and especially if it is a male. Another interpretation: That (hen) is Greek. Hen [in Greek] means "one." You (Israel) are the one for Me, from (min) the nations of the world, who are called "nothing ('ayin),"⁵⁶Since min is commonly abbreviated to me, me’ayin is understood to mean “as compared to nothing” (literally: “than nothing.”) as stated (in Is. 40:17), “All the nations are as nothing ('ayin) before Him.” (Is. 41:24, cont.:) “And your work is naught.” R. Levi said, “All the good works and consolations which the Holy One, blessed be He, is going to bring about with Israel are only as reward for a single shout which they shouted on Sinai, when they said (according to Exod. 24:7), ‘All that the Lord has spoken we will carry out and obey.’” (Is. 41:24, cont.:) “An abomination shall He choose among you.” That is the abomination which you made as a molten calf. Of that very abomination, bring Me sacrifice, and I will choose you. And what is it? (As in Lev. 22:27), “A bull or a sheep or a goat.” [This text is related (to Hos. 7:3),] “They make a king glad with their evil.”⁵⁷Lev. R. 27:8; PRK 9:7–8. What did He see in the bull for making it first among the sacrifices? R. Levi said, “[The situation] is similar to a matron⁵⁸Lat.: matrona. concerning whom there went forth an evil report in connection with one of the notables in the kingdom. The king looked into the rumors and found no substance in them. What did the king do? He made a great banquet and sat him at the head of those reclining in order to show that the king had looked into the rumors and found no substance in them. [Similarly,] because the nations of the world were saying to Israel, “You made the calf,” the Holy One, blessed be He, examined the rumors and found no substance in them. Therefore the bull was made first among the sacrifices. How is this shown? From that which they read about the matter (in Lev. 22:27), “A bull or a sheep or a goat.” R. Huna and R. Idi [said] in the name of R. Samuel bar Nahman, “Israel was saved from that act. Because if they had made the calf, it would have been [natural] for them to say (in Exod. 32:8), ‘These are our Gods, O Israel.’ However, it was the proselytes who came up with them from Egypt that made it, and they directed Israel [by saying] (in Exod. 32:8), ‘These are your Gods, O Israel.’” R. Judah bar Simon said, “It is written (in Isaiah 1:3), ‘An ox knows its owner, and an ass..., Israel does not know [...].’ And did they not know? It is simply that they trampled [the notion] with their heel.” And similar to it is (Hos. 2:10) “And she did not know that it was I who bestowed on her the grain....” And did she not know? It is simply that she trampled it with her heel.

Another interpretation (of Cant. 4:8): WITH ME FROM LEBANON (rt.: LBN).²⁴Since this root also designates a brick, Lebanon becomes an allusion to the bricks made in Egypt. See Exod. R. 23:5. R. Levi said: The Holy One said: I was with you during the Egyptian enslavement. R. Berekhyah the Priest said: R. Levi bar Susi expounded as follows: (Exod. 24:10:) AND THEY SAW THE GOD OF ISRAEL, after they had been redeemed <from the Egyptian enslavement, (ibid., cont.:) AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK (rt.: LBN) OF SAPPHIRE, before they were redeemed. In a place where a road of brickwork (rt.: LBN) was to be laid, it was laid.²⁵Cf. Lev. R. 23:8; Cant. R. 4:8:1. Since the Holy One shares Israel’s sufferings, during the Egyptian enslavement it was fitting for heaven to have something like brickwork to correspond with the mortar and bricks for which Israel was enslaved. The enslavement in Babylon was greater than the enslavement in Egypt. Of Egypt it is written (ibid.) AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK (rt.: LBN) OF SAPPHIRE; but of Babylon it is written (in Ezek. 1:26): IN APPEARANCE LIKE {THE} STONEWORK OF SAPPHIRE….²⁶Since stone is harder to work than brick, the Babylonian enslavement must have been more difficult. Of Egypt it is written (in Exod. 1:14): AND THEY MADE THEIR LIVES BITTER WITH HARD LABOR; but of Babylon it is written (in Is. 14:3): AND IT SHALL COME TO PASS IN THE DAY THAT THE LORD GIVES <YOU> REST <FROM YOUR SORROW, FROM YOUR TROUBLE, > AND FROM YOUR HARD LABOR. The Holy One said to them: In Babylon I was with you, and in Egypt I was with you. Ergo (in Cant. 4:8): [COME] WITH ME FROM LEBANON, MY BRIDE, [WITH ME FROM LEBANON].²⁷The midrash is explaining that the twofold repetition of the words, WITH ME FROM LEBANON, is necessary because there were two enslavements. The first WITH ME FROM LEBANON depicts the Egyptian captivity, and the second concerns the Babylonian one.

R. Johanan stated: Sixty thousand guardian angels descended at Sinai with the Holy One, blessed be He, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18). They placed a wreath upon the head of each Israelite. R. Abba the son of Kahana held: When the Israelites stood at Sinai and proclaimed: All that the Lord hath spoken will we do, and obey (Exod. 24:17), the Holy One, blessed be He, loved them immediately and sent two angels to each of them; one to strap on his armor and the other to place a crown upon his head.

R. Johanan stated: Sixty thousand guardian angels descended at Sinai with the Holy One, blessed be He, as it is said: The chariots of God are myriads, even thousands upon thousands (Ps. 68:18). They placed a wreath upon the head of each Israelite. R. Abba the son of Kahana held: When the Israelites stood at Sinai and proclaimed: All that the Lord hath spoken will we do, and obey (Exod. 24:17), the Holy One, blessed be He, loved them immediately and sent two angels to each of them; one to strap on his armor and the other to place a crown upon his head.

... R’ Bibi and R’ Reuven said in the name of R’ Chanina: in the future the Holy One will appoint a yeshiva for His elders. This is what is written “…for the Lord of Hosts has reigned in Mount Zion…” the end of the verse is not written ‘and before elders will be glory’ but rather “…and before His elders will be glory.” (Isaiah 24:23)

For Thou, Lord, hast made me glad through thy work alludes to the Tent of Meeting. I will exult in the works of Thy hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are thy works, O Lord: Thy thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam.²⁰See Seder Olam 7. Seder Olam is a tannaitic midrash dealing with chronological matters. See Strack, Introduction to Talmud and Midrash, p. 225. The ten crowns are ten events that occurred on that day. See the lis tin Ginzberg, Legends, vol. III, p. 181.. Therefore it says: A brutish man knoweth not, neither doth a food understand this (ibid., v. 7). A brutish man knoweth not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither doth a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is nigh them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that day I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever. Amen. Selah.

For Thou, Lord, hast made me glad through thy work alludes to the Tent of Meeting. I will exult in the works of Thy hands refers to the building of the Temple, may it be rebuilt speedily in our time. How great are thy works, O Lord: Thy thoughts are very deep (ibid., v. 6) relates to the fact that You decided to combine the celebration of the erection of the Tabernacle with the celebration of the birthday of our patriarch Isaac. That day he received ten crowns, as discussed in Seder Olam.²⁰See Seder Olam 7. Seder Olam is a tannaitic midrash dealing with chronological matters. See Strack, Introduction to Talmud and Midrash, p. 225. The ten crowns are ten events that occurred on that day. See the lis tin Ginzberg, Legends, vol. III, p. 181.. Therefore it says: A brutish man knoweth not, neither doth a food understand this (ibid., v. 7). A brutish man knoweth not alludes to the scoffers and fools of that generation, who did not know the thoughts of the Holy One, blessed be He. Neither doth a fool understand refers to those who do not realize that none of them would be able to rear it, neither Bezalel nor Oholiab nor the wise men who had performed the work. Only Moses would come and do his part, since he was troubled by the fact that he had not participated at all in the work done on the Tabernacle. Therefore Moses reared the Tabernacle, and neither Bezalel nor Oholiab nor the wise could do it. And it is written: And it came to pass on that day that Moses made an end of setting up the Tabernacle (Num. 7:1). When the Tabernacle was set up, the Shekhinah descended into it immediately, as it is said: And Moses was not able to enter into the Tent of Meeting, because the cloud abode thereon, and the glory of the Lord filled the Tabernacle (Exod. 40:35). It is written elsewhere: For the cloud of the Lord was upon the Tabernacle by day (ibid., v. 38) to fulfill what is written: Surely His salvation is nigh them that fear Him; that glory may dwell in our land (Ps. 85:10). The Holy One, blessed be He, said: In this world My Shekhinah will dwell among you and within your sight, as it is said: And the appearance of the glory of the Lord (Exod. 24:1), but in the future the Shekhinah will never depart from you, as it is said: In that day I will dwell therein among the children of Israel and will not forsake My people Israel (I Kings 6:13). Blessed be the Lord forever. Amen. Selah.

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

“While the king was at his feast, my nard released its fragrance” (Song of Songs 1:12).
“While the king was at his feast,” Rabbi Meir and Rabbi Yehuda, Rabbi Meir says: While the King of kings was at His feast, in the firmament, Israel released a foul odor and said to the calf: “This is your god, Israel” (Exodus 32:4). Rabbi Yehuda said to him: ‘Enough, Meir, one does not expound Song of Songs disparagingly, but rather, favorably, as Song of Songs was given only in praise of Israel. What is: “While the king was at his feast”? While the King of kings was at His feast, in the firmament, Israel released a fine fragrance before Mount Sinai, and said: “Everything that the Lord has spoken we will perform and we will obey” (Exodus 24:7).
According to the opinion of Rabbi Meir, it should have said: My stench released its odor.²⁶⁸Since the verse was referring to the Golden Calf, it should have referred to stench rather than the fragrance of the sweet-smelling nard. Rather, a treatise ascended in their hand from the Diaspora,²⁶⁹The midrash is citing an ancient tradition recorded in a treatise that was transported from Babylon during the Return to Zion to build the second Temple. and they taught in its regard that He skipped the incident of the calf for them and the act of the Tabernacle preceded it.²⁷⁰The sin of the Golden Calf (Exodus chap. 32) should have been recorded in the Torah immediately following the events of the revelation at Sinai. Instead, it is preceded by the commandments concerning the building of the Tabernacle (Exodus chapters 25–31), to indicate that even when Israel sinned, they were still beloved in the eyes of the God. Therefore, the verse characterizes their odor as nard.
Rabbi Eliezer, Rabbi Akiva, and Rabbi Berekhya, Rabbi Eliezer says: “While the king was at his feast,” while the King of kings was at His feast, in the firmament, Mount Sinai was already enveloped in flames, as it is stated: “The mountain was burning with fire” (Deuteronomy 4:11). Rabbi Akiva says: While the King of kings was at His feast, in the firmament, already, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Rabbi Berekhya says: While Moses was at his feast in the firmament,²⁷¹While he was still on Mount Sinai. as he is called king, as it is stated: “He became king in Yeshurun, when the heads of the people were assembled” (Deuteronomy 33:5), already, “God spoke all these matters saying” (Exodus 20:1).
Rabbi Eliezer ben Yaakov and the Rabbis, Rabbi Eliezer says: While the King of kings was at His feast, in the firmament, Mikhael, the great prince, had already descended from the heavens and rescued Abraham our patriarch from the fiery furnace. The Rabbis say: The Holy One blessed be He descended and rescued him, as it is stated: “I am the Lord who took you out of Ur of the Chaldeans” (Genesis 15:7). When did Mikhael descend? It was in the days of Ḥanaya, Mishael, and Azarya.²⁷²Mikhael is identified as the angel who descended to rescue Ḥananya, Mishael, and Azarya from the fiery furnace (see Daniel 3:25).
Rabbi Tavyomei said: While Jacob our patriarch was lying [mesev] in his bed, ²⁷³The expression “at his feast [bimsibo]” in the verse is interpreted as a reference to Jacob lying on his deathbed. the Divine Spirit gleamed in him, and he said to his sons: “God will be with you” (Genesis 48:21). He said to them: ‘He is destined to rest His Divine Presence in your midst.’ Rav Naḥman said: It is written: “Israel and everything that he had traveled and came to Beersheba” (Genesis 46:1). Where did he go? He went to chop down the cedars that Abraham our patriarch had planted in Beersheba, as it is stated: “He planted a tamarisk in Beersheba” (Genesis 21:33).²⁷⁴Jacob chopped them down in order to take them to Egypt. Rabbi Levi said: It is written: “The central bar inside the planks extending from end to end” (Exodus 26:28). The bar was thirty-two cubits long. From where did they have it in their possession at that moment?²⁷⁵Where did they get such a long piece of wood in the wilderness, just when they needed it to build this part of the Tabernacle? It teaches that they were hidden with them from the days of Jacob our patriarch. That is what is written: “And everyone with whom acacia wood was found” (Exodus 35:24); “acacia wood was found,” is not written here, but rather, “with whom…it was found”—from the outset.
Rabbi Levi bar Ḥiyya said: They chopped them down in Magdala of the dyers²⁷⁶This was the name of a place in the Land of Israel. and took them with them down to Egypt. They had no knots and no cracks. There were acacia trees in Magdala and the custom was to prohibit [using] them due to the sanctity of the Ark.²⁷⁷Even in the times of the Sages of the midrash, acacia trees grew in Magdala, but due to the tradition that the wood eventually used for the Ark and the rest of the Tabernacle had been cut from there, the people of Magdala would not make use of the acacia trees. They came and asked Rav Ḥananya, colleague of the Rabbis, and he said to them: Do not deviate from the custom of your ancestors.

Another interpretation (of Exod. 19:1:) ON THE NEW MOON (bahodesh), <THE THIRD ONE >. Ba hodesh (understood as two words) < means > THE NEW MOON HAS COME.³⁵PRK 12:18. R. Abbin said: When the Holy One appeared to Moses on Sinai, he said to him (in Exod. 3:12): WHEN YOU HAVE BROUGHT {THIS} [THE] PEOPLE OUT OF EGYPT, YOU SHALL SERVE <GOD ON THIS MOUNTAIN>. Now Moses was eagerly waiting and saying: When is this designated time coming? However, when [the designated time] did arrive, the Holy One said, THE NEW MOON HAS COME, <namely the one> that you have been eagerly awaiting. It does not say (in Exod. 19:1): "In the third moon," even as it says (in I Kings 6:37): THE MOON OF ZIV, (in vs. 38:) THE MOON OF BUL, <or> (as in 8:2) THE MOON OF ETHANIM. Rather it says (here in Exod. 19:1): ON THE [THIRD] NEW MOON (rt.: HDSh).³⁶PRK 12:19; cf. Matthew 22:1–14 // Luke 14:15–24. R. Judah b. R. Shallum the Levite said: The Holy One said to them: I am making a renewal (rt.: HDSh) of things and renewing (rt.: HDSh) you. To what is the matter comparable? To a king who had a son. When he reached his maturity, his father wanted to have him marry; but he did not have a new argentaria³⁷The word may be Latin (argentaria) or Greek (argentarion) and denotes a chest of silver or silver table service, but in this context the word seems to denote table appointments generally. {i.e., court}. The king said: This is not the honor due my son, to have him marry {in an old court} [it should read: with an old argentaria]; yet if I wait until I provide him with a new one, I shall delay my son's happiness. What did the king do? He brought smiths and artisans to polish vessels of copper. He brought skilled workers to carve designs on vessels of wood. [<Thus> the king was able to have his son marry with an old argentaria which appeared to be new (rt.: HDSh).] So too, when Israel went forth out of Egypt, the blind, the deaf, and the lame were among them. The Holy One said: [The Torah, all of it, is complete, as stated (in Ps. 19:8 [7]): THE TORAH OF THE LORD IS PERFECT.] Shall I give it to this generation when there are deformities among them? Shall I wait until their children arise? Shall I delay the joy of Torah? What did the Holy One do? He healed them. Then he gave them the Torah. But where is it shown [that he healed them]? Whoever was blind saw, as stated (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS…. Whoever was deaf was made to hear, as stated (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY (literally: HEAR). Whoever was lame was made whole, as stated (in Exod. 19:17): AND THEY STOOD AT THE FOOT OF THE MOUNTAIN. Ergo: I will establish (rt.: HDSh) a renewal of things (rt.: HDSh) for you.

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16) To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.) When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6) ...

An idolater asked Rabban Gamliel, "Why was the Holy One, Blessed be He revealed to Moses in the Burning Bush?" Rabban Gamliel replied to him, "If God had been revealed in a carob tree or a fig tree, you would have asked me the same thing, and I could not send you away without an answer. This teaches you that there is no place in the world devoid of the Shekhinah."

(Exod. 32:1:) WHEN THE PEOPLE SAW THAT MOSES WAS LATE <IN COMING DOWN FROM THE MOUNTAIN >. What is the meaning of WAS LATE (boshesh)?³⁹Shab. 89a; Gen. R. 18:6; Exod. R. 41:7; cf. PR 11:12. <That> six (shesh) hours had passed (bo) without Moses having come down, for Moses had made an agreement with them and said to them: After forty days I will bring you the Law. As soon as six hours had passed and he had not come down, immediately (ibid., cont.): THE PEOPLE GATHERED TOGETHER AGAINST AARON. Our masters have said: Satan came, confounded the world,⁴⁰See also Tanh., Exod. 9:19. and showed them something like Moses suspended from the earth, i.e., in the air⁴¹Avir; cf. Gk.: aer. beneath it.⁴²Cf. the parallel in Exod. R. 41:7, which reads, “suspended between heaven and earth.” Then they pointed a finger at him and said (ibid., cont.): <ARISE AND MAKE A GOD FOR US WHO WILL GO BEFORE US, > FOR THIS IS THE MAN, MOSES.⁴³The biblical context would suggest the following translation: FOR REGARDING THIS MAN MOSES <WHO BROUGHT US UP FROM THE LAND OF EGYPT, WE DO NOT KNOW WHAT HAS BECOME OF HIM >. At that time Hur said to them: O stiff-necked < people >, do you not remember what he did for you?⁴⁴Lev. R. 10:3. According to Exod. 24:14, Moses left Aaron and Hur in charge while he was up on the mountain. They arose and killed him.⁴⁵Below, Exod. 10:4; Exod. R. 41:7; 42:1; 48:3; Numb. R. 9:45. Then they gathered together against Aaron, as stated (ibid.): THE PEOPLE GATHERED TOGETHER AGAINST AARON….⁴⁶Sanh. 7a; Exod. R. 51:8. They said to him: If you make a god for us, well and good; but if not, we will do to you just as we did to Hur. (Exod. 32:5:) WHEN AARON SAW THIS, <i.e., when> he saw what they had done to Hur, (ibid., cont.) HE BUILT (YBN) AN ALTAR (MZBH), <i.e.> he understood (HBYN) from the slaughtered (MZBWH) one.⁴⁷So also Lev. R. 10:3; cf. Gen. R. 34:9, which gives the same interpretation of BUILT, in Gen. 8:20. They wanted to build <the altar> along with him. He said to them, leave me alone, and I will make it by myself, for no one is to build it along with me. Now Aaron had a plan. <He was> saying <to himself>: While I am building it, Moses will come down.⁴⁸So also Exod. R. 37:2. Immediately (in Exod. 32:6): SO THEY ROSE EARLY THE NEXT DAY, < OFFERED BURNT OFFERINGS, AND BROUGHT PEACE OFFERINGS>; [AND THE PEOPLE SAT DOWN TO EAT AND DRINK.] In every place that you find sitting, there you find degradation.⁴⁹Exod. R. 41:7; similarly Sanh. 106a; Gen. R. 38:7; Tanh., Gen. 9:1; Sifre, Numb. 131; PRE 47. Thus it is stated (in Gen. 37:25): THEN THEY SAT DOWN TO EAT BREAD. What degradation happened there? <It was there> that they sold Joseph. It is also written (in Numb. 25:1): WHILE ISRAEL WAS STAYING (literally: SITTING) AT SHITTIM. And what was the degradation there? (Ibid., cont.:) THE PEOPLE BEGAN TO GO WHORING <WITH THE DAUGHTERS OF MOAB>. And here too (in Exod. 32:6): THEN THE PEOPLE SAT DOWN, <i.e., in> the sitting of idolatry. The Holy One said to Moses; They have risen to revel in idolatry, while you are sitting <up here>. (Exod. 32:7:) GO AND GET DOWN. At that time Moses was going to go down, but he saw the angels of destruction and was afraid to go down. Thus it is stated (in Deut. 9:19): FOR I WAS AFRAID OF ANGER AND RAGE. What did he do? He went and grasped the throne, as stated (in Job 26:9): HE (Moses) GRASPS THE FACE OF A THRONE; [HE (the Holy One) SPREAD HIS CLOUD UPON HIM]. So the Holy One protected him and spread some of the radiance of his Divine Presence over him. Come and see how many troubles they caused. Yesterday Moses had shoved them (the angels of destruction) aside,⁵⁰According to Shab. 88b-89a and Exod. R. 28:1, because the angels wanted the Torah for themselves, they tried to prevent Moses from receiving it. and now he was afraid of them. (Deut. 9:19:) FOR I WAS AFRAID OF [ANGER AND RAGE]. The five angels of destruction were Af (Anger), Qetsef (Wrath), Meshabber (Smasher), Mashhit (Destroyer), and Hemah (Rage); ⁵¹Cf. Tanh., Exod. 9:20. Moses mentioned three patriarchs, and three <angels> went away.⁵²See also Exod. R. 44:1. But ANGER AND RAGE remained behind. Moses said to the Holy One: Sovereign of the World: You stand up to one and I to one, as stated (in Ps. 7:7 [6]): RISE UP, O LORD, IN YOUR Af (ANGER).⁵³A more traditional translation would be: RISE UP, O LORD IN YOUR ANGER. The Holy One said to him (in Exod. 32:7): GO AND GET DOWN; you have a descent (i.e., degradation). He said to him: Why? HE SAID TO HIM: BECAUSE YOUR PEOPLE <WHOM YOU HAVE BROUGHT UP FROM THE LAND OF EGYPT > HAVE ACTED BASELY. Moses said to him: Now are they my people and not your people! (Exod. 32:12:) TURN BACK FROM YOUR WRATHFUL ANGER. R. Simeon ben Johay said: Moses did not move from praying until the Holy One was reconciled to them. The Holy One said: In this world you sinned against me because the evil drive was ordering you; but in the world to come I am rooting it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH AND GIVE YOU A HEART OF FLESH.⁵⁴Below, Tanh. (Buber), Lev. 1:12; above, Tanh. (Buber), Gen. 1:40; Tanh., Exod. 9:19; Tanh., Lev. 1:6.

Job said (in Job 14:4): WHO CAN PRODUCE SOMETHING CLEAN OUT OF SOMETHING UNCLEAN? NO ONE. After the Holy One permitted the cow and forbade the camel, who could declare clean or declare unclean?⁵⁶Tanh., Lev. 3:8. Who has done so? No one. Not a single person in the world. Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3): AS WITH THE GREEN GRASS, I HAVE GIVEN YOU EVERYTHING. Then after Israel stood by Mount Sinai, he increased Torah and commandments for them in order to give them a good reward. But if so, why did he not so command the first Adam? The Holy One said: When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he nullified and transgressed against them (sic).⁵⁷Cf. the parallel in Tanh., Lev. 3:8, which reads here: “Transgressed against it.” He was unable to remain obedient to the command for a single day. How < did his disobedience happen >?⁵⁸Cf. the traditional Tanhuma, which reads: “How did the Holy One create the human?” R. Judah ben Pedayah said: Twelve hours make up the day. In the first hour the first Adam arose in the thought of the Holy One < with a view > to creation.⁵⁹PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second he consulted with the ministering angels. In the third he gathered his dust. In the fourth he kneaded him. In the fifth he shaped him. In the sixth he stood him up as a golem. In the seventh he blew breath into him, as stated (in Gen. 2:7): AND HE BLEW INTO HIS NOSTRILS THE BREATH OF LIFE. In the eighth he brought him into the Garden of Eden. In the ninth he commanded him: Eat of this, and do not eat of that. In the tenth he sinned. In the eleventh he was judged. In the twelfth he was expelled. Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said: Would that someone remove the dust from your eyes, O First Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!⁶⁰Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23): THREE YEARS < IT SHALL BE] FORBIDDEN [TO YOU]…. But in the case of the first Adam, it was told him: Eat of this, and do not eat of that. [It is so stated (in Gen. 2:16–17): YOU MAY FREELY EAT OF ANY TREE IN THE GARDEN; BUT AS FOR THE TREE OF THE KNOWLEDGE < OF GOOD AND EVIL, YOU MAY NOT EAT OF IT >…. ] He did not remain obedient to the commandment for a single hour. [Instead (according to Gen. 3:6), THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE.] But [when] your children were commanded to eat this and not to eat that, [they remained obedient to those < commandments >]. And < this obedience is > especially < evident > when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31 [30], cont.): THE WORD OF THE LORD IS PURE. [For that reason, the first Adam was not given commandments, because it was revealed to the Holy One that he could not remain obedient to them; but in the case of Israel, when the Holy One gave them many commandments, they accepted them and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. He therefore warned them (in Lev. 11:2–4:) THESE ARE THE CREATURES THAT YOU MAY EAT…. THESE, HOWEVER, YOU MAY NOT EAT.]

Our masters say: < It was > because their eyes strayed away from the Divine Presence. They (i.e., Nadab and Abihu) said: Moses did not do so, when (according to Exod. 24:9–10) he went into the firmament and beheld the Divine Presence; for he had no need of either eating or drinking. With us also, when we behold the Divine Presence, we shall have no need of either eating or drinking. Even so, (according to vs. 11): THEY BEHELD GOD, but they did need to eat and drink, as stated (ibid., cont.): AND THEY ATE AND DRANK. From that time the Holy One sought to stretch out his hand against them. The Holy One said: I shall wait until the Tabernacle is made. Then when they enter to sacrifice (rt.: QRB), I shall carry out the divine judgment upon them. Thus it is stated (in Lev. 16:1, cont.): WHEN THEY DREW NEAR (rt.: QRB) BEFORE THE LORD, THEY DIED. BEFORE THE LORD is written two times (in Numb. 3:4): BUT NADAB AND ABIHU DIED BEFORE THE LORD, WHEN THEY OFFERED ALIEN FIRE [BEFORE THE LORD]. Why two times? The Holy One said: Bring out the dead from before me, for so it is written (in Lev. 10:4): DRAW NEAR AND CARRY YOUR BROTHERS AWAY FROM BEFORE THE SANCTUARY. When Israel, as it were, is in trouble, he also is with them; for so it is written (in Is. 63:9): IN ALL THEIR TROUBLE, IT TROUBLED HIM. R. Meir said (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled wayyiwwasha') < ON THAT DAY WITH ISRAEL >.⁷⁰Below, 6:18; below, Numb. 1:10; Tanh. Lev. 6:12; Numb. R. 2:2; cf. Exod. R. 30:24. R. Abbahu said: See what is written (in Ps. 80:3 [2]): BEFORE EPHRAIM AND MANASSEH⁷¹The Masoretic Text reads: BEFORE EPHRAIM, BENJAMIN, AND MANASSEH. STIR UP YOUR MIGHT AND COME TO SAVE US. To you and to us belongs the redemption. The Holy One said: In the world to come I will redeem you. Then you shall be happy, and I will be happy. [It is so stated] (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. (Ps. 149:2:) LET {THE LORD} [ISRAEL] BE HAPPY IN ITS MAKER.]

Our masters say: < It was > because their eyes strayed away from the Divine Presence. They (i.e., Nadab and Abihu) said: Moses did not do so, when (according to Exod. 24:9–10) he went into the firmament and beheld the Divine Presence; for he had no need of either eating or drinking. With us also, when we behold the Divine Presence, we shall have no need of either eating or drinking. Even so, (according to vs. 11): THEY BEHELD GOD, but they did need to eat and drink, as stated (ibid., cont.): AND THEY ATE AND DRANK. From that time the Holy One sought to stretch out his hand against them. The Holy One said: I shall wait until the Tabernacle is made. Then when they enter to sacrifice (rt.: QRB), I shall carry out the divine judgment upon them. Thus it is stated (in Lev. 16:1, cont.): WHEN THEY DREW NEAR (rt.: QRB) BEFORE THE LORD, THEY DIED. BEFORE THE LORD is written two times (in Numb. 3:4): BUT NADAB AND ABIHU DIED BEFORE THE LORD, WHEN THEY OFFERED ALIEN FIRE [BEFORE THE LORD]. Why two times? The Holy One said: Bring out the dead from before me, for so it is written (in Lev. 10:4): DRAW NEAR AND CARRY YOUR BROTHERS AWAY FROM BEFORE THE SANCTUARY. When Israel, as it were, is in trouble, he also is with them; for so it is written (in Is. 63:9): IN ALL THEIR TROUBLE, IT TROUBLED HIM. R. Meir said (concerning Exod. 14:30): SO THE LORD SAVED (WYWSh', voweled as wayyosha') < ISRAEL > ON THAT DAY: The written text (ketiv) < reads > SO < THE LORD > WAS SAVED (WYWSh', voweled wayyiwwasha') < ON THAT DAY WITH ISRAEL >.⁷⁰Below, 6:18; below, Numb. 1:10; Tanh. Lev. 6:12; Numb. R. 2:2; cf. Exod. R. 30:24. R. Abbahu said: See what is written (in Ps. 80:3 [2]): BEFORE EPHRAIM AND MANASSEH⁷¹The Masoretic Text reads: BEFORE EPHRAIM, BENJAMIN, AND MANASSEH. STIR UP YOUR MIGHT AND COME TO SAVE US. To you and to us belongs the redemption. The Holy One said: In the world to come I will redeem you. Then you shall be happy, and I will be happy. [It is so stated] (in Ps. 104:31): MAY THE LORD BE HAPPY IN HIS WORKS. (Ps. 149:2:) LET {THE LORD} [ISRAEL] BE HAPPY IN ITS MAKER.]

(Numb. 11:16:) “Gather Me seventy men from the elders of Israel.” But where were those former ones?⁵⁴Numb. R. 15:21. This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁵⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁵⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us.’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Why are you sitting?” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men, and do not consort with the wicked.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, if you prevent us [from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he built from the killing (vayiven mizvoach). Where is it shown that they killed the elders and Hur?⁵⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did he repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry [and raises up others in their stead].”

[Another interpretation of (Lev. 22:27): A BULL OR A SHEEP < OR A GOAT >. This text is related (to Is. 41:24): BEHOLD (hen), YOU ARE NOTHING (me'ayin), AND YOUR WORK IS NOUGHT. AN ABOMINATION SHALL HE CHOOSE AMONG YOU.⁶⁴Tanh., Lev. 8:11; Lev. R. 27:7; PRK 9:6. That (hen) is a Greek word. Hen < in Greek > means "one." You are the one for me [as compared to nothing (me'ayin),] < i.e., > as compared to (min) the nations of the world, who are called "nothing ('ayin),"⁶⁵Since min is commonly abbreviated to me, me’ayin is understood to mean “as compared to nothing” (literally: “than nothing.”) [as it is written} (in Is. 40:17): ALL THE NATIONS ARE AS NOTHING ('ayin) BEFORE HIM. (Is. 41:24, cont.:) AND YOUR WORK IS NOUGHT. R. Levi said: All the good works and consolations which the Holy One is going to bring about with Israel are only {in the name of} [as reward for] a single shout which they shouted on Sinai, when they said (according to Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL CARRY OUT AND OBEY. (Is. 41:24, cont.:) AN ABOMINATION SHALL HE CHOOSE AMONG YOU. That is the abomination which you made as a molten calf. Of that very abomination, bring me sacrifice, and I will choose you. (Lev. 22:27): A BULL OR A SHEEP OR A GOAT.

(Numb. 11:16:) “Gather Me seventy men from the elders of Israel.” But where were those former ones?⁵⁴Numb. R. 15:21. This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁵⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁵⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us.’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Why are you sitting?” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men, and do not consort with the wicked.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, if you prevent us [from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he built from the killing (vayiven mizvoach). Where is it shown that they killed the elders and Hur?⁵⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did he repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry [and raises up others in their stead].”

Rabbi Akiva interpreted the verse regarding Israel when they stood before Mount Sinai. “My dove, in the clefts of the rock,” as they were shadowed in the recesses of Sinai. “Show me,” as it is stated: “The entire people saw the thunder” (Exodus 20:15). “Let me hear your voice,” this is the sound before the commandments, as it is stated: “Everything that the Lord has spoken we will perform and we will heed” (Exodus 24:7). “For your voice is pleasant,” this is the sound before the commandments, as it is stated: “The Lord heard the sound of your words, when you spoke to me…they did well in all that they spoke” (Deuteronomy 5:25). What is “they did well [heitivu] in all that they spoke”? Ḥiyya bar Ada and bar Kappara, one said it was well done like the removal [hatava] of ashes from the lamps of the candelabrum,¹²⁸This process, referred to as hatava (see Exodus 30:7), is performed after the flames are extinguished, a reference to what Israel said after the commandments. and one said it was well done like the preparation [hatava] of the incense.¹²⁹This is performed before the incense is burned, a reference to what Israel said before the commandments. “And your appearance is lovely,” as it is stated: “The people saw and they trembled, and they stood at a distance” (Exodus 20:15).

Rabbi Huna and Rabbi Aḥa bat Ḥanina interpreted the verse according to the opinion of Rabbi Meir regarding the Tent of Meeting. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Tent of Meeting. “Show me your appearance,” as it is stated: The congregation assembled at the entrance of the Tent of Meeting” (Leviticus 8:4). “Let me hear your voice,” “the people saw and they sang songs of praise” (Leviticus 9:24), they recited a fine song. Because they saw something new, they sang a new song. “For your voice is pleasant,” this is the song. “And your appearance is lovely,” just as it says: “The entire congregation approached and stood before the Lord” (Leviticus 9:5).
Rabbi Tanḥuma said: They interpreted it according to the opinion of Rabbi Meir regarding the Tent of Meeting; I, too, will interpret it according to the opinion of the Rabbis regarding the Temple. “My dove, in the clefts of the rock,” as they were hidden in the shelter of the Temple. “Show me your appearance,” just as it says: “Then Solomon assembled [the elders of Israel… and all the men of Israel assembled themselves to Solomon]” (I Kings 8:1–2). “Let me hear your voice,” just as it says: “It was when the trumpeters and singers were as one, to sound one voice” (II Chronicles 5:13). Rabbi Avin said in the name of Rabbi Abba Kohen ben Delaya: It is written: “The entire people responded together” (Exodus 19:8), and it is written: “The entire people responded in one voice and said” (Exodus 24:3). Until when did that voice stand to their credit? Until, “it was when the trumpeters and singers were as one, to sound one voice.”¹³⁰Because Israel had united in accepting the Torah, they merited to unite to sing praise to God at the building of the Temple (Maharzu). “For your voice is pleasant,” this is the song. “And your appearance is lovely,” these are the offerings, just as it says: “Solomon brought the peace offering that he offered to the Lord, cattle” (I Kings 8:63). What cattle? It was “four of the wagons and eight of the cattle” (Numbers 7:8).¹³¹These cattle had been used to transport the Tabernacle through the wilderness. Once the Temple was built and the Tabernacle was no longer in use, Solomon offered the cattle as offerings (Maharzu).

Another explanation of Unto Thee, O Lord, belongeth righteousness. R. Samuel the son of Nahman said: It was fitting for our ancestors to receive the Torah and to exclaim: All that the Lord hath spoken we will do and we will hear (Exod. 24:7), but was it proper for them to say: This is thy god, O Israel (ibid. 32:4)?

Moses introduced priestcraft, priesthood, sacrifice, and the law. He introduced priestcraft when he officiated as priest for seven days during the inauguration (of the priesthood); priesthood when He appointed Elazar the son of Aaron to the office of priest in the Temple, as it is said: And the chief over the princes of the Levites was Elazar the son of Aaron the priest (Num. 3:32); sacrifice, for it is said: And Moses made the whole head ram smoke upon the altar; it was a burnt offering (Lev. 8:20); and law, for it is written: And I will give to thee the tablets of stone and the law and the commandments (Exod. 24:12). Balaam instituted gambling, plaiting the hair, sorcery, and unchastity. Hence, Noah was one of four men who introduced four things.

“…seventy shekels according to the holy shekel…” (Numbers 7:13) Seventy in parallel to the seventy nations which descended from him (from Adam). Another explanation. Why seventy? In parallel to the seventy verses from the beginning of the book of Genesis to the curse of the snake. R’ Pichas said: there are two enemies who were not cursed until seventy verses had been completed about them – the snake and Haman the wicked. Regarding the snake, from “In the beginning…” (Genesis 1:1) until “…cursed be you more than all the cattle…” (Genesis 3:14) is seventy verses. Regarding Haman, from “After these events, King Ahasuerus promoted Haman…” (Esther 3:1) until “And they hanged Haman…” (Esther 7:10) is seventy verses. For the purpose of seventy he was hanged on fifty (cubits of wood). Another explanation. In parallel to the seventy holy names from ‘In the beginning’ until the story of the snake. And if you say there is one more (than seventy) “…and you will be like gods…” (Genesis 3:5) is not a holy name. Another explanation. In parallel to the seventy years before Terach gave birth to Avraham, as it says “And Terach lived seventy years…” (Genesis 11:26) Two people lived in two generations for seventy years. Kenan in the first generation, “And Kenan lived seventy years…” (Genesis 5:12) and Terach in the second generation. Another explanation. Parallel to the seventy days which they wept over Yaakov the pious, as it says “…and the Egyptians wept over him for seventy days.” (Genesis 50:3) Another explanation. Parallel to the seventy days of goodness which the Holy One gave to Israel – seven days of Passover, eight days of Sukkot, Rosh HaShanah, Yom Kippur, Shavuot and the fifty two days of Shabbat in the solar year make seventy. Another explanation. Parallel to the seventy names of the Holy One, the seventy names of Israel, the seventy names of the Torah, the seventy names of Jerusalem. Another explanation. Parallel to the seventy years that Adam took away from his life and gave to David ben Yishai. It was fit that he live for a thousand years, as it says “…for on the day that you eat thereof, you shall surely die.” (Genesis 2:17) And a day to the Holy One is a thousand years, as it says “For a thousand years are in Your eyes like yesterday, which passed, and a watch in the night.” (Psalms 90:4)

And the Lord said unto Moses: “Stretch forth thy hand toward heaven that there may be hail” (Exod. 9:22). Scripture says (elsewhere in allusion to this verse): Whatsoever the Lord pleased, that hath He done, in heaven and in the earth (Ps. 135:6). In reference to the heaven, the Holy One, blessed be He, said: The heavens are the heavens of the Lord (Ps. 115:16), and in regard to the earth, The earth hath He given to the children of men (ibid.). This may be compared to a king who decreed that the people of Rome should not migrate to Syria and that the people of Syria should not migrate to Rome. And similarly, the Holy One, blessed be He, decreed when he created the world: The heavens are the heavens of the Lord; and the earth He hath given to the children of men. However, when He decided to give the Torah, He abrogated the first decrees and declared: Let the earthly beings ascend on high and the heavenly creatures descend below, and I will be the first (to do so), as it is said: And the Lord came down upon Sinai (Exod. 19:20). And it is also written: And to Moses He said: “Come up unto the Lord” (ibid. 24:1). Hence, Whatsoever the Lord pleased, that hath He done.

(Numb. 15:37-38:) “Then the Lord spoke unto Moses saying, ‘Speak unto the Children of Israel and tell them to make tassels for themselves.’” This text is related (to Ps. 97:11), “Light is sown for the righteous, and gladness for those with an upright heart.”⁶⁶Numb. R. 17:5. It also says (in Is. 42:21), “The Lord [desired] because of His righteousness [to magnify and glorify the Torah].” The Holy One, blessed be He, sowed the Torah and the commandments for Israel, in order to bequeath them life in the world to come. He did not put a thing in the world concerning which He did not give Israel a commandment. Did [an Israelite] go out to plow? [There is] (Deut. 22:10), “You shall not plow with an ox and an ass together.” To sow? [There is] (Deut. 22:9), “You shall not sow your vineyard with two kinds of seed.” To reap? [There is] (Deut. 24:19), “When you reap your harvest in your field [and have forgotten a sheaf in the field, you shall not return to take it.]” Did [an Israelite] thresh? [There is] (Numb. 25:4), “You shall not muzzle an ox in its threshing.” Did [an Israelite] knead? [There is] (Numb. 15:20), “Of the first of your dough you shall set aside a loaf (hallah) as an offering.” Did [an Israelite] butcher? [There is] (Deut. 18:3), “that one shall give the priest the shoulder, the two cheeks, and the stomach.” With respect to a bird's nest, [there is] (Deut. 22:7), “You shall surely send away.” Concerning animals and fowl, [there is] (Lev. 17:13), “he shall pour out its blood and cover it with dust.” Did he plant? [There is] (Lev. 19:23), “you shall regard [its fruit] as forbidden.” Did he bury the dead? [There is] (Deut. 14:1), “you shall not cut yourselves.” Did one shave hair? [There is] (Lev. 19:27), “You shall not round off the sideburns on your head.” Did he build a house? [There is] (Deut. 22:8), “you shall make a parapet [for your roof].” Concerning the doorposts, [there is] (Deut. 6:9), “And you shall write them upon the doorposts (mezuzot) of your house and on your gates.” Did he cover himself in a cloak (tallit)? [There is] (Numb. 15:38), “make tassels for themselves.” (Numb. 15:38:) “They make [tassels] for themselves.” Make them, and not that they shall be from [something already] made. Thus one must not extract threads⁶⁷Nimin, sing.: nima. Cf. Gk.: nema. from the cloak [itself] and make [tassels] from them. Rather [it is] a command to get [fresh] white and blue threads to make them.⁶⁸Cf. Men. 41b. When [did this rule apply]? When there was [a real] blue, but now we only have white, because the blue has been hidden. (Ibid., cont.:) “On the corners of [their garments].” Not in the middle, but on the corner. (Ibid., cont.:) “A twisted thread (petil).” And he must twist (petol) them. R. Meir said, “Why does blue differ from all [other] kinds of colors? Because blue resembles the sea; the sea resembles the firmament; and the firmament resembles the throne of glory. And from seeing it, he will remember his Creator” Thus it is stated (in Exod. 24:10), “And they saw the God of Israel, and under His feet there was something like brickwork of sapphire, like the heavens themselves for brightness.” (Numb. 15:39:) “So it shall be a tassel for you.” Thus it should be visible. And what is its size? Bet Shammai says, “Four fingers,” while Bet Hillel says “Three.”⁶⁹Men. 41b. And how many strings [should they have]? Bet Shammai says “Four,” while Bet Hillel says “Three.” (Ibid.:) “That you may see it.” [This is to] exclude a garment [typically worn] at night.⁷⁰Sifre to Numb. 15:39 (115); Men. 43a. Are you saying, it is to exclude a garment [worn] at night? Or is actually to exclude a blind person? Hence, it says again (in vs. 40), “So that you may remember.” Hence it ordains seeing and it ordains remembering: remembering for the one who does not see and seeing for the one who does see. (Vs. 39:) “That you may see it.” It (here) is masculine and not feminine.⁷¹Even though the antecedent, tassel, is feminine in Hebrew. As if you have done this, it is as if you see the throne of glory, since it is similar to the blue.⁷²Cf. also Sifre to Numb. 15:39 (115), where the argument is that the pronoun is IT (in the singular) and not THEM (in the plural) with reference to tassels. (Vss. 39-40:) “That you may see […]. So that you may remember.” The seeing leads to remembering [the commandments], and remembering leads to performing [them]. Thus it is stated (in vs. 40), “So that you may remember and perform all My commandments.” Why? (Deut. 32:47), “Because it is not a trifling thing for you.” To what is this comparable? To a homeowner who was evaluating his taxes, and writing settlements. His father said to him, “My son, be careful with the settlements, as your life is dependent upon them.” So did the Holy One, blessed be He, say to Israel (in Deuteronomy 32:47), “Because it is not a trifling thing for you.” (Numb. 15:39:) "So that you do not follow your heart.” The heart and the eyes are procurers for the body, in that they prostitute the body.⁷³Numb. R. 17:6. (Vs. 40:) “So that you may remember and perform all my commandments.” [The situation] is comparable to a certain person who was thrown into the midst of the water. The helmsman⁷⁴Gk.: kybernetes. extended a rope to him. He said to him, “Grab this rope with your hand, and do not let go of it; for if you do let go of it, you will lose your life.” So also did the Holy One, blessed be He, say to Israel, “As long as you adhere to the commandments, [the following holds true] (in Deut. 4:4), ‘But you who cling to the Lord your God are all alive today.’” And so it says (in Prov. 4:13), “Hold onto discipline, do not slack off; keep it, for it is your life.” (Numb. 15:40, cont.:) “And that you may be holy.” When you perform the commandments, you are made holy, and fear of you [comes] over the nations. [But if] you withdraw from the commandments and do sins, you immediately become profaned. The Holy One, blessed be He, said to Israel, “In this world because of the evil drive, you withdraw from the commandments; [but] in the future to come I am rooting it out of you.” Thus it is stated (in Ezek. 36:26–27), “then I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put My spirit within you; then I will make you walk in My statutes; and you will observe My ordinances [by performing them].”

[Another interpretation (of Lev. 17:3): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL. This text is related (to Ps. 51:20–21 [18–19]): MAKE ZION PROSPER IN YOUR GOOD PLEASURE; REBUILD THE WALLS OF JERUSALEM. THEN YOU SHALL DELIGHT IN SACRIFICES OF RIGHTEOUSNESS, BURNT OFFERINGS, AND WHOLE OFFERINGS….⁸⁰Tanh., Lev. 6:10. To what is the matter comparable? To a rich and noble bachelor, who has no wife. His house was not < really > a house. Why? When the tenants came, he said to them: Go to the store. Why? Because he had neither house nor wife. He took a wife. He said to them: Whatever you bring me, from now on bring them up to the house. Thus all the days before Moses erected the tent of meeting, they offered sacrifices {from} [in] any place, as stated (in Exod. 24:5): THEN HE SENT YOUTHS OF THE CHILDREN OF ISRAEL, AND THEY OFFERED BURNT OFFERINGS…. And so it says (in Exod. 8:23): LET US GO A DISTANCE OF THREE DAYS INTO THE WILDERNESS AND SACRIFICE TO THE LORD OUR GOD. When the Tabernacle was raised, the [Holy One] said to Moses: From now on you are only permitted to offer sacrifice in the Tent of Meeting; and there they offered up the {gifts} [gift]⁸¹Gk.: doron. to the Holy One. It is so stated (in Deut. 12:13–14): TAKE HEED THAT YOU DO NOT OFFER UP YOUR BURNT OFFERINGS [IN ANY PLACE THAT YOU SEE], BUT ONLY IN THE PLACE THAT THE LORD WILL CHOOSE [WITHIN ONE OF YOUR TRIBES. THERE SHALL YOU OFFER UP YOUR BURNT OFFERINGS]. And where did the Holy One choose? Jerusalem, as stated (in Ps. 132:13): FOR THE LORD HAS CHOSEN ZION; [HE HAS DESIRED IT FOR HIS DWELLING]. Moses therefore warns Israel, saying (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL < SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP >…, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING TO OFFER IT AS A SACRIFICE…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >.

21 (Numb. 11:16) “Gather Me seventy men from the elders of Israel”: But where were those former ones? This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁴⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁴⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us […].’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Get up! Why are you sitting? Get up!” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, [if you prevent us from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he understood from the one killed before him (vayiven me’mi she’zavuach lefaniv). Where is it shown that they killed the elders and Hur?⁴⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did He repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.”

21 (Numb. 11:16) “Gather Me seventy men from the elders of Israel”: But where were those former ones? This text is related (to Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.” When Israel was in Egypt, they had seventy elders as stated (in Exod. 3:16), “Go and gather the elders of Israel”; and with them they went out of Egypt. [Moreover] when Moses went up [on Sinai] to receive the Torah, they were [still] with him, as stated (in Exod. 24:9), “Then there went up Moses and Aaron, Nadab, Abihu, and the seventy elders of Israel,” [and then] (in Exod. 24:14) “But unto the elders he had said, ‘Wait [for us] here […].’” When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, all Israel came together to the elders. [He delayed,] even as it is stated (in Exod. 32:1), “When the people saw that Moses delayed (boshesh).”⁴⁵Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28), “Why is his chariot late (boshesh) in coming; why are the hoof-beats of his chariots delaying?” They said to them, Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more [have passed];⁴⁶Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ‘Arise and make a god for us […].’” When they heard that, they said to them, “Why are you angering Him, you for whom He performed all the miracles and wonders?” [But] they did not heed them and killed them. Then because Hur had stood ('md) up to them with harsh words, they (rt.: 'md) rose up against him and killed him [as well]. Then all of Israel gathered around Aaron with great pomp, as stated (ibid.), “and the people gathered unto Aaron...,” [saying,] “Get up! Why are you sitting? Get up!” R. Isaac said, “The holy spirit cried out (as in Psalms 26:5), ‘I detest the company of evil men.’” [They said to him] (again in the words of Exod. 32:1 cont.) “’Arise and make a god for us’; and if not, ‘as (like) this,’ we will do like this to you. In the same way that we rose up against Hur and killed him, so will we do to you, [if you prevent us from our demand].” Once Aaron saw what they did to the elders and to Hur, he was very afraid, as stated (Exodus 32:5), “And Aaron saw and he built an altar (vayiven mizbeach) in front of it,” [meaning that] he understood from the one killed before him (vayiven me’mi she’zavuach lefaniv). Where is it shown that they killed the elders and Hur?⁴⁷On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah rebuked Israel, as stated (in Jer. 2:34), “On your skirts there is found the lifeblood of the innocent poor; you did not find them breaking in; yet for of all these.” What is the significance of “for all these (elleh)?” [It is] because of (the statement in Exod. 32:4), “These (elleh) are your gods O Israel.” What [punishment] did He repay them? (As stated in Exod. 32:35), “Then the Lord sent a plague upon the people.” After a time, when the Holy One, blessed be He, had forgiven them, He said to Moses (in Numb. 11:16), “Gather Me seventy men, in place of those who were killed for the sanctification of My name.” That is what is written (in Job 34:24), “He shatters mighty ones without inquiry and raises up others in their stead.”

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

“Awake, north wind, and come, south wind; blow upon my garden, that its perfume will spread. Let my beloved come to his garden and eat his delicious fruits” (Song of Songs 4:16).
“Awake, north wind, and come, south wind” – Rabbi Elazar and Rabbi Yosei ben Rabbi Ḥanina: Rabbi Elazar said: The descendants of Noah sacrificed peace offerings. Rabbi Yosei said: The descendants of Noah sacrificed burnt offerings.¹⁶¹All agree that Noah and his descendants sacrificed burnt offerings, as this is explicit in the text (see, e.g., Genesis 8:20). The dispute is whether they also sacrificed peace offerings. Rabbi Elazar raised an objection to Rabbi Yosei: “Abel, too, brought from the firstborn of his flock and from the choicest of them [umeḥelvehen]” (Genesis 4:4).¹⁶²The understanding is that Abel sacrificed offerings from which only the fats [ḥelev] are burned, i.e., peace offerings. What does Rabbi Yosei do with this? He says: From the fattest among them. Rabbi Elazar raised an objection to Rabbi Yosei: “He sent the young men of the children of Israel [and they offered up burnt offerings and they slaughtered peace offerings [shelamim] of oxen to the Lord]” (Exodus 24:5).¹⁶³This verse explicitly states that they offered peace offerings, despite the fact that this took place before the giving of the Torah, when even the Israelites were considered no more than descendants of Noah (Etz Yosef). What does Rabbi Yosei do with this? Their bodies were whole [shelemim], without flaying and cutting.¹⁶⁴This is in contrast to standard burnt offerings, which require flaying and cutting. Rabbi Elazar raised an objection: It is written: “Yitro took…a burnt offering and a peace offering” (Exodus 18:12), a burnt offering for the sake of a burnt offering and a peace offering for the sake of a peace offering.¹⁶⁵The offerings were sacrificed properly. If an offering is sacrificed with the understanding that it is a different offering, e.g., if an animal designated as a burnt offering is sacrificed as a peace offering, one has not fulfilled one’s vow to bring the burnt offering. What does Rabbi Yosei do with this? He would say to you: Two amora’im disagree. One says: Yitro came after the giving of the Torah;¹⁶⁶When there were both burnt offerings and peace offerings. the other says: Yitro came before the giving of the Torah. The one who said Yitro came before the giving of the Torah [must hold that] the descendants of Noah sacrificed peace offerings. The one who said: Yitro came after the giving of the Torah [holds that] the descendants of Noah sacrificed [only] burnt offerings.
This supports Rabbi Yosei ben Rabbi Ḥanina: “Awake, north wind, and come, south wind.” “Awake north wind” – this is the burnt offering, which is slaughtered in the north.¹⁶⁷The north side of the Temple Courtyard. Why was the term “awake” addressed to it? [Because] it is something that was asleep and awakened.¹⁶⁸The patriarchs sacrificed burnt offerings, but the Israelites did not sacrifice burnt offerings while they were in Egypt. “Come, south wind” – this is the peace offering, which is slaughtered in the south.¹⁶⁹Unlike the burnt offering, the peace offering could be slaughtered anywhere in the Temple Courtyard. Why was the term “come” addressed to it? Because it was something new.
Rabbi Abba bar Kahana, Rabbi Ḥanina bar Pappa, and Rabbi Yehoshua say in the name of Rabbi Levi: This verse, too, supports Rabbi Yosei. “This is the law of the burnt offering; it is the burnt offering” (Leviticus 6:2) that the descendants of Noah sacrificed initially. When it arrives at the peace offering, it says: “This is the law of the peace offering [that one shall offer to the Lord]” (Leviticus 7:11). It is not written here, “that they offered,” but rather, that they shall offer, from here forward.
How does Rabbi Elazar interpret this verse: “Awake, north wind, and come, south wind”? When the exiles situated in the north will awaken and they will come and encamp in the south, just as it says: “Behold, I am bringing them from the land of the north, and I will gather them from the ends of the earth” (Jeremiah 31:7). When Gog and Magog, which are situated in the north, will awaken and come and fall in the south, just as it says: “I will lead you astray and I will entice you, and I will take you up” (Ezekiel 39:2). When the messianic king, who is situated in the north, will awaken and come build the Temple, which is located in the south, just as it says: “I have roused one from the north and he came” (Isaiah 41:25).
“Blow upon my garden, that its perfume will spread” – Rabbi Huna said in the name of Rabbi Yehoshua ben Rabbi Binyamin bar Levi: Because in this world when the southern wind blows the northern wind does not blow, and when the northern wind blows the southern wind does not blow. However, in the future, the Holy One blessed be He will bring an unusual wind to the world, and it will lead two winds simultaneously and both will serve. That is what is written: “I will say to the north: Give, and to the south: Do not withhold” (Isaiah 43:6).
“Let my beloved come to his garden” – Rabbi Yoḥanan said: The Torah teaches you proper etiquette, that a bridegroom should not enter the wedding canopy until the bride gives him permission. What is the reason? “Let my beloved come to his garden.”¹⁷⁰The next verse begins “I came to my garden, my sister, my bride,” which is an indication that he came only after receiving permission from his bride.

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

"And make for yourselves tzitzit" (Numbers 15:38): this is written (Psalms 97:11) "Light is sown for the righteous, etc" (Isaiah 42:21) "God desires [His servant's] vindication". The Holy Blessed One sowed the Torah and the commandments in order that the Jews would inherit them to life in the world to come. And God did not leave a thing in the world without giving a mitzvah about it to the Jews. Going out to plough: (Deuteronomy 22:10) "Do not plough with an ox and a donkey together". To sow: (Deuteronomy 22:9) "Do not sow your vineyard [with two different species]". To harvest: (Deuteronomy 24:19) "When you reap your harvest [and forget a sheaf, leave it in the field for the poor". Kneading: (Numbers 15:20) "The first yield of your baking, [you shall set aside] a loaf [as a gift]". Slaughter: (Deuteronomy 18:3) "And give the priest the shoulder and the cheeks". A birds' nest: sending away the mother bird. Animals and birds: (Leviticus 17:13) "And slaughter, and cover the blood with dust". Seedlings: (Leviticus 19:23) "And you shall regard its fruit as forbidden". Graves of the dead: (Deuteronomy 14:1) "Do not gash yourselves". Shaving hair: (Leviticus 19:27) "Do not round off [the side-growth of your head]". Building a house: (Deuteronomy 22:8) "And write on the doorposts". Covering oneself with a shawl: "And you shall make for yourselves tzitzit". And you shall make -- make, and not from a thing already made. That you should not go out numbered and make from them, rather, the commandment is to bring white and techelet and make. When? When there is techelet, and now we do not have anything but white, since the techelet has been lost ("nignaz", lit. stored away, like in a geniza). (Numbers 15:38) "On the corners" -- and not in the middle, but on the corner. (ibid.) "A twisted thread" -- that one needs to twist them. Rabbi Meir says: what is the difference between techelet and all other colours? Techelet resembles the firmament, and the firmament resembles the Throne of Glory, as it says (Exodus 24:10) "And they saw the God of Israel... [under His feet there was a likeness of a pavement of sapphire...]". (Numbers 15:39) "And they shall be to you for tzitzit" -- that they shall be seen. And what is the measurement [of the tzitzit]? Beit Shammai says, four fingers, and Beit Hillel says three. And how many threads? Beit Shammai says four, and Beit Hillel says three. (ibid." "And you shall see them" -- this comes to exclude nightclothes -- or, this is nothing other than an exclusion of the blind. He responded and said, (Numbers 15:40) "That you should remember" -- it gives sight and it reminds. Reminder to one who cannot see, and sight to one who can see. "And you shall see it", "it" in the masculine and not in the feminine. That if you make it so, like it is the Throne of Glory, you will see it similar to the techelet... [trans. unfinished]

(Cant. 5:2:) I SLEEP, BUT MY HEART IS AWAKE.⁷²PRK 5:6; PR 15:6; Cant. R. 5:2:1-2. The congregation of Israel said to the Holy One: Sovereign of the Universe, I SLEEP without the Holy Temple, BUT MY HEART IS AWAKE in the synagogues and in the academies. I SLEEP without the sacrifices, BUT MY HEART IS AWAKE in the commandments and almsgiving. I SLEEP without the good deeds, BUT MY HEART IS AWAKE for performing them. I SLEEP without the end time, BUT MY HEART IS AWAKE for the redemption. I SLEEP without the redemption, BUT MY HEART IS AWAKE for the Holy One when he redeems me. R. Hiyya bar Abba said: {How} [Where] do we find that the Holy One is called the Heart of Israel? In this scripture (Ps. 73:26): GOD IS THE ROCK OF MY HEART AND MY PORTION FOREVER. (Cant. 5:2, cont.:) THE SOUND OF MY BELOVED KNOCKING. This refers to Moses, since it is stated (in Exod. 11:4): THEN MOSES SAID: THUS SAYS THE LORD: ABOUT MIDNIGHT < I SHALL GO FORTH INTO THE MIDST OF EGYPT >. (Cant. 5:2, cont.:) OPEN FOR ME. R. Jose said: The Holy One said: Make an opening for me as with the point of a needle so that I may open up [an opening] for you through which tents and {siege fortifications} [< even > a camp]⁷³Lat.: castra. can pass. (Cant. 5:2, cont.:) MY SISTER (rt.: 'H), < so named > in Egypt, where they became grafted (rt.: 'HH) to me by < performing > two commandments through the blood of the paschal offering and through the blood of circumcision. (Ibid., cont.:) MY BELOVED (rt.: R'H): They became beloved (rt.: R'H) to him at the sea and said (in Exod. 15:18): THE LORD SHALL REIGN FOR EVER AND EVER. (Cant. 5:2, cont.:) MY DOVE, < so named > in Marah where they were given orders for me⁷⁴The translation follows MS 1240 of the De Rossi Library in Parma, which is similar to PRK 5:6. The Buber text reads: “I myself was given orders.” like a dove through commandments (see Exod. 15:23-25) (Cant. 5:2, cont.:) MY INNOCENT, because they became innocent to me at Sinai and said (in Exod. 24:7): ALL THAT THE LORD HAS SPOKEN WE WILL DO AND OBEY. (Cant. 5:2, cont.:) FOR MY HEAD IS DRENCHED WITH DEW, since it is stated (in Jud. 5:4): EVEN THE HEAVENS DRIPPED.

[Another interpretation (of Eccl. 8:1): WHO IS LIKE THE WISE PERSON? This is Israel, of whom it is written (in Deut. 4:6): SURELY THIS GREAT NATION IS A WISE AND UNDERSTANDING PEOPLE.¹⁰¹Eccl. R. 8:1:3. (Eccl. 8:1, cont.:) AND WHO KNOWS THE INTERPRETATION OF A SAYING? <These are> the ones who know how to interpret the Torah with forty-nine reasons for declaring an object clean and forty-nine reasons for declaring an object unclean.¹⁰²See above, Numb. 6:7, and the parallels listed there. (Eccl. 8:1, cont.:) A PERSON'S WISDOM LIGHTS UP HIS FACE. R. Zakkay of Sha'av <said> in the name of Rabbi Samuel bar Nahman: You find that, when Israel stood before Mount Sinai and said (in Exod. 24:7): <ALL THAT THE LORD HAS SPOKEN> WE WILL CARRY OUT AND OBEY, the Holy One gave them some of the glory of the Divine Presence. This is what is written (in Ezek. 16:14): AND YOUR NAME SPREAD AMONG THE GENTILES BECAUSE OF YOUR BEAUTY. Then when they said in the incident of that calf (in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. They became enemies (rt.: SN') of the Omnipresent. This is what is written (in Eccl. 8:1, cont.): AND THE RADIANCE OF HIS (i.e., Israel's) FACE IS CHANGED (rt.: ShNH).¹⁰³The Hebrew roots, SN’ and ShNH, are closer than would appear in transliteration. The S in SN’ is a sin and would be indistinguishable from the Sh of ShNH in an unvoweled text. As for the final letters, alef and he are often confused in the Hebrew of this period. So the Holy One also changed (rt.: ShNH) the promises concerning them, as stated (in Ps. 82:7): INDEED YOU SHALL DIE LIKE A HUMAN.]¹⁰⁴As Adam was expelled from Eden, so the generation of the golden calf was kept from the promised land.

(Exod. 9:22:) THEN THE LORD SAID UNTO MOSES: HOLD OUT YOUR ARM TOWARD THE HEAVENS <THAT THERE MAY BE HAIL IN ALL THE LAND OF EGYPT,>…. This text is related (to Ps. 115:3): <OUR GOD IS IN THE HEAVENS;> {THE LORD} [HE] HAS DONE WHATEVER HE PLEASED….¹⁰⁴Tanh., Exod. 2:15; Exod. R. 12:3. The Holy One said (in vs. 16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, <BUT THE EARTH HE GAVE OVER TO THE CHILDREN OF ADAM>. To what is the matter comparable? To a king who uttered a decree for the children of Rome not to go down to Syria and for the children of Syria not to go up to Rome. So it is with the Holy One. When he created [the beings on high, he said] (in Ps. 115:16): THE HEAVENS ARE HEAVENS BELONGING TO THE LORD, [BUT THE EARTH HE GAVE OVER TO THE CHILDREN OF ADAM]. When the Holy One wished to give Torah to Israel, he repealed the first decree and said: let those below ascend to those on high and those on high descend to those below. And I will be the one who begins. Thus it is stated (in Exod. 19:20): AND THE LORD CAME DOWN UPON MOUNT SINAI. It is also written (in Exod. 24:1): THEN HE SAID UNTO MOSES: GO UP UNTO THE LORD…. Ergo (in Ps. 115:3) THE LORD HE HAS DONE WHATEVER HE PLEASED [in the heavens and on earth]. <It was> when he wanted <that> he said (in Gen. 1:9): LET THE WATERS <UNDER THE HEAVENS> BE GATHERED <UNTO ONE PLACE>. And <it was> when he wanted <that> he spoke and made the sea into dry ground, as stated (in Exod. 14:29): BUT THE CHILDREN OF ISRAEL WENT THROUGH THE SEA [ON DRY GROUND],…

33 Another interpretation of (Numb. 21:17), "Then Israel sang": This is one of the three things that Moses said before the Holy One, blessed be He, and He said [back] to him, "You have taught me." He said in front of Him, "Master of the Universe, from where does Israel know what they did (was wrong)? Did they not grow up in Egypt? And all of Egypt are idolaters. And when You gave the Torah, You did not give it to them, and they were also not standing there, as it is stated (Exod. 20:18), 'And the people stood from afar.' And You only gave it to me, as it is stated (Exod. 24:1), 'And He said to Moses, "Ascend to the Lord.'" And when You gave the statements (Ten Commandments), You did not give [them] to them. You did not say, 'I am the Lord, your (plural) God'; but rather I am the Lord, your (singular) God. [Hence] You said it to me. Did I sin?" The Holy One, blessed be He, said to him, "By your life, you have spoken well. You have taught Me! From now on, I will say the expression, 'I am the Lord, your (plural) God.'" The second one is when the Holy One, blessed be He, said ( in Numb. 34:7), "visiting the iniquity of the parents upon the children": Moses said, "Master of the Universe, how many evildoers begat righteous ones; should they be removed by the iniquities of their parents? Terach was an idol-maker, but his son, Abraham, was righteous; so too Hezekiah was righteous, but Ahaz, his father was an evildoer; Josiah was righteous, but Amon, his father, was an evildoer. Is this proper, that the righteous be struck for the iniquities of their parents?" The Holy One, blessed be He, said to him, "Behold, you have taught Me! By your life, I will nullify My words and preserve your words, as it is stated (Deut. 24:15), ‘The parents shall not die for the children, and the children shall not die for the parents'; and it is by your life that I shall write [these things] in your name, as it is stated (II Kings 14:6), 'as it is written in the Torah of Moses, which God commanded ....'" The third one is when the Holy One, blessed be He, said to him, "Make war on Sichon; even if he does not want to engage with you, wage war with him, as stated (Deut. 2:24), 'Get up, go and cross the Arnon .'" But Moses did not do like this. Rather what is written above? "And I sent messengers" (Deut. 2:26). The Holy One, blessed be He, said to him, "By your life, I will nullify My words and preserve your words, as it is stated (Deut. 20:11), 'When you approach a town to attack it, you shall offer it terms of peace.'" Once Sichon did not accept, the Holy One, blessed be He, felled him in front of them, as it is stated (Deut. 20:33), "and we smote him." And not only that, but even [with] those that were hiding themselves in the caves to kill [the Israelites], the Holy One, blessed be He, signaled to the mountain and it crushed them, as it is stated (Ps. 74:13-14), "who smashed the heads of the monsters in the waters. It was You who crushed the heads of Leviathan." A common proverb says [that] if you gave bread to an infant, let his mother know. The Holy One, blessed be He, said, "From where will Israel know the favor I did for them?" What did He do? He distanced the mountains from each other and the streams swept down [the corpses], as it is stated (Numb 21:17), "And the streams poured." And the Israelites passed by and sang song - "then Israel sang" (Numb. 21:17). Israel said, "It is for You to do miracles for us, but it is for us to bless and laud Your name" - "Salvation is to the Lord; upon Your people is Your blessing, Selah" (Ps. 3:9). Upon the waters was it decreed against Moses, so he was not mentioned in the song. Moses said, "Master of the Universe, "I am dying because of them. You gave them the Torah from the wilderness, as it is stated, (Numb. 21:18), 'and from the wilderness, Matanah (which is also the word for gift).' And they possessed (nachalu) it from my hands, as it is stated (Numb. 21:19), 'And from Matanah, Nachliel.'" And from when they possessed it, You decreed death upon me, as it is stated (Numb. 21:19), "and from Nachliel, Bamot" - and from possession comes death (menachal, ba mot). "And from Bamot, Haggai in the field of Moav" (Numb. 21:20), as it is stated (Deut. 34:6), "And He buried him in the valley in the land of Moav." Job said, "He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands" (Job 34:19).

And the Lord spoke unto Moses: “Go, get thee down…. I have seen this people, and behold, it is a stiff-necked people” (Exod. 32:7–9). R. Tanhuma the son of Abba began the discussion with the verses: As vapors and wind without rain, so is he that boasteth himself of a false gift. By long forbearing is a ruler persuaded (Prov. 25:14–15). One who promises a gift to his friend but fails to fulfill his promise can be likened to vapors and wind without rain. The generation of the desert behaved in that fashion. It is said: All the people answered with one voice, and said: “All the words which the Lord hath spoken we will do” (Exod. 24:7), yet they violated every command He issued. When the Holy One, blessed be He, observed that, He ordered Moses: Go get thee down, thy people have dealt corruptly (ibid. 32:7). The word dealt corruptly refers to immoral acts, as it is said: Is corruption His? No, His children’s is the blemish (Deut. 32:5). Not only did they make the golden calf, they were also guilty of sexual crimes and shedding blood, as it is said: And the people sat down to eat and to drink, and rose up to make merry (ibid., v. 6). The words make merry imply sexual crimes, as is stated: The Hebrew servant, whom thou hast brought unto us, came unto me to make merry (Gen. 39:17). They were also guilty of bloodshed, as it is written: Let the young men, I pray thee, arise and play before us (II Sam. 2:14).

Moses was first with the priesthood, with the pulpit, with the sacrifices, and with the Torah.
• [With the priesthood, when he served in the high priesthood for the seven days during the consecration (of Aaron and his sons.)]⁷³yYoma 1:1 (38b); Lev. R. 11:7; PRK 4:5; PR 14:11.
• With the pulpit, when he had Eleazar stand on the pulpit. Thus it is stated (in Numb. 3:32): AND THE PRINCE OF THE LEVITE PRINCES WAS ELEAZAR….⁷⁴As a Levite he would officiate from a pulpit.
• With the sacrifices: Where is it shown? (Lev. 8:21): MOSES SACRIFICED THE [WHOLE] RAM UPON THE ALTAR (during the consecration of Aaron and his sons).
• With the Torah: Where is it shown? Where it is stated (in Exod. 24:12): COME UP TO ME ON THE MOUNTAIN [AND BE THERE, AND I WILL GIVE YOU STONE TABLETS WITH TORAH AND THE COMMANDMENTS WHICH I HAVE WRITTEN FOR THEIR INSTRUCTION].

(Gen. 17:1:) WHEN ABRAHAM WAS. This text is related (to Hos. 9:10): I HAVE FOUND {YOUR ANCESTORS} [ISRAEL] LIKE GRAPES IN THE DESERT; [I HAVE SEEN YOUR ANCESTORS LIKE EARLY FIGS ON A FIG TREE IN ITS FIRST SEASON]. < The text > speaks about Israel. When it stood at Mount Sinai, it resembled grapes. Just as grapes are beautiful on the outside and ugly on the inside, so was Israel when it stood at Mount Sinai and responded (according to Exod. 24:7): WE WILL DO AND OBEY. Note that < the response was > with their mouth, but their heart was not steadfast. Thus David has said (in Ps. 78:36-37): YET THEY DECEIVED HIM WITH THEIR MOUTH, AND WITH THEIR TONGUE THEY LIED TO HIM, FOR THEIR HEART WAS NOT STEADFAST WITH HIM. See, < they were > LIKE GRAPES IN THE DESERT. Just as the grapes have food and drink within them, so Israel has within itself children of Torah (i.e., scholars) and has within itself children of action.

While they were walking, they would lag behind by themselves singly and in pairs.⁹⁷Exod. R. 5:14. When they arrived at Pharaoh's palace,⁹⁸Lat.: Palatium. not even one of them was to be found with them (i.e., with Moses and Aaron). It is therefore stated (in Exod. 5:1): AFTERWARDS, MOSES AND AARON CAME <AND SAID UNTO PHARAOH>. And where were the elders? They had simply gone away. The Holy One said to them: What do you think? That I am not going to repay you? By your life, when Moses and Aaron go to receive the Torah, you are going up with them, but I am turning you back. It is so stated (in Exod. 24:14): BUT UNTO THE ELDERS HE HAD SAID: TURN BACK HERE….⁹⁹The Masoretic Text has: WAIT FOR US HERE…. The Holy one said to them: In this world you have not seen the glory of Torah, but in the world to come you shall be glorified in <the glory> of Torah.¹⁰⁰See below, 1:26. It is so stated (in Is. 24:23): THEN THE MOON SHALL BE ASHAMED, AND THE SUN SHALL BE ABASHED, FOR THE LORD OF HOSTS SHALL REIGN ON MOUNT ZION AND IN JERUSALEM. THEN <THE DIVINE> GLORY <SHALL STAND > IN THE PRESENCE OF HIS ELDERS.¹⁰¹This form, comparing this world and the world to come, is a common peroration to a parashah. It therefore seems likely that the triennial parashah ends here, even though the next section begins with Exod. 4:27, two verses before Exod. 4:29, which begins this section. See Jacob Mann, The Bible as Read and Preached in the Old Synagogue, Vol. I (Ktav, 1971), p. 372.

"And you, raise your staff" (Exodus 14:15) Moses said before the Holy One Blessed Be He, "You say to me that I will split the sea and I will make the sea dry land, but is it not written, 'that I have placed sand as the boundary of the sea' (Jeremiah 5:22)? And behold, you have sworn that you will not split ever!" Rabbi Eliezer ha Kappar said: Moses said to Him"Not so, for you have said that the sea will not be made dry land, as was said 'that I have placed sand as the boundary of the sea' and it is written, 'And who shut up the sea with doors' (Job 38:8)!" The Holy One Blessed Be He said to him, "You have not read the Torah from the beginning. What is written? 'And God said, let the waters be gathered' (Genesis 1:9). I am the one who placed a condition on it - such I placed a condition from the beginning that I would split it, as was said, 'the sea returned according to its condition at the approach of morning' (Exodus 24:27) [reading l'eitano - "to its strength" as liteinao "according to its condition"]" Immediately, Moses listened to God and went to split the sea, but when he went to divide the sea, it would not accept from him to split. The sea said to him, "I should split before you? I am greater than you! I was created on the third day, and you were created on the sixth day!" When Moses heard this, he went and said to the Holy One Blessed Be He, "The sea doesn't want to be split." What did the Holy One Blessed Be He do? He put His right hand on the the right hand of Moses, as it is said, "who caused [His glorious arm] to go at the right hand of Moses [dividing the waters before them to make Himself an eternal name]" (Isaiah 63:12) Immediately, it saw the Holy One Blessed Be He and fled, as was said, "the sea saw and fled" (Psalms 114:3). What did it see? It saw none other than the Holy One Blessed Be He who gave His right hand upon Moses, and it could not delay, but split immediately. Moses said, "Because of what do you flee?" The sea said to him, "Because of the God of Jacob. (Psalms 114:7) Because of the fear of the Holy One Blessed Be He." Immediately when Moses raised his hand against the sea, it was split, as was said, "The waters split" (Exodus 14:21). It does not say, the sea split, but rather the waters split to teach that all the waters that were in all the springs, and the well and in every place were split, as was said, "The waters were split." And so, at the time that they returned, all the waters returned, for such it says, "And the waters returned" (Exodus 14:28). And all these miracles were done through the hand of Moses, as was said, "And Moses extended his hand over the sea" (Exodus 14:21). Therefore, the Holy One Blessed Be He praised him, as was said, "His people remembered the days of old - Moses" (Isaiah 63:11), and it is written [in the next verse]: "who caused [His glorious arm] to go at the right hand of Moses".

And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). This is one of the ten verses our rabbis altered when they translated the Torah into Greek for King Ptolemy.¹⁶Megillah 9a. The Septuagint, begun during the reign of Ptolemy II Philadelphus (285–246 B.C.E.). The ten changes are: “God created in the beginning” (Gen. 1:1);¹⁷Instead of In the beginning God created, in order to emphasize that God alone created. “I shall make man in My image and My likeness” (ibid., v. 26);¹⁸Instead of Let us make man in our image. etc. “And He finished on the sixth day, and rested on the seventh day (ibid. 2:2);¹⁹Instead of And on the seventh day God finished, thus giving the impression that God actually worked on the seventh day. “Male and female He created him” (ibid. 5:2);²⁰Instead of Male and female He created them, etc. “Come, let Me descend and confound their tongue” (ibid. 11:7);²¹Instead of Come, let us go down, etc. “And Sarah laughed among her relatives” (ibid. 18:12);²²Instead of And Sarah laughed within herself. “For in their anger they slew an ox, and in their wrath they digged up a stall” (ibid. 49:6);²³Instead of For in their anger they slew men, and in their self-will they houghed oxen. “And Moses took his wife and his sons, and made them ride on a carrier of men” (Exod. 4:20);²⁴Instead of… and set them upon an ass. “Now the time that the children of Israel dwelt in Egypt, and in the land of Goshen and in Canaan was four hundred and thirty years” (ibid. 12:40);²⁵Instead of Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years, etc. “And he sent the elect of the children of Israel” (ibid. 24:5);²⁶Instead of And he sent the young men of the children of Israel. “And against the elect of the children of Israel he put not forth his hand (ibid., v. 11);²⁷Instead of And upon the nobles of the children of Israel He laid not His hand. “Since the Lord thy God hath arranged to give light to all the peoples under the entire heavens” (Deut. 4:19);²⁸The words “to give light” were added. “Which I had not commanded the people to serve” (Deut. 17:3);²⁹Instead of Which I have commanded not. they wrote about “the slender-footed,” but they did not write the word ‘arnevet (“the hare”) (Lev. 11:5) because the name of Ptolemy’s wife was ‘Arnevet,³⁰Actually, her name was Arsinoe. and he might say: “The Jews are ridiculing me by writing my wife’s name in the Torah.”

Rabbi Azaria in the name of Rabbi Y'hudah son of Rabbi Shimon says: The matter may be compared to the case of a king who had an orchard planted with one row of fig trees, one of vines, one of pomegranates, and one of apples. He entrusted it to a tenant and went away. After a time, the king came and looked in at the orchard to ascertain what it had yielded. He found it full of thorns and briars, so he brought woodcutters to raze it. He looked closely at the thorns and noticed among them a single rose-colored flower. He smelled it, and his spirits calmed down. The king said: "The whole orchard shall be saved because of this flower." In a similar manner, the whole world was created only for the sake of the Torah. . . . God saw a single rose-colored flower, to wit, Israel. God took it and smelled it when God gave them [the Israelites] the Ten Commandments, and God's spirits were calmed when they said, We will do, and we will hear (Exodus 24:7). Said the Holy One, "The orchard shall be saved on account of this flower. For the sake of the Torah and of Israel the world shall be saved." (Vayikra Rabbah 23:3)

Another explanation. “Then Moses and the children of Israel sang this song…” (Exodus 15:1) This is what is written “I am black but comely…” (Song of Songs 1:5) Knesset Yisrael says: I am black through my actions and comely through the actions of my forefathers. Our Rabbis said: don’t read this as ‘the daughters (b’not) of Jerusalem’ but rather as ‘the builders (bonot) of Jerusalem.’ This is the Great Sanhedrin of Israel, who sits and directs its construction. Another explanation. “daughters (b’not) of Jerusalem” (Song of Songs 1:5) R’ Yochanan said: in the future Jerusalem will become the metropolis of all the lands, as it says “Ashdod with her towns (b’noteha)…” (Joshua 15:47) What does “Like the tents of Kedar…” (Song of Songs 1:5) mean? Just as the tents of the Ishmaelites are ugly on the outside and beautiful within, so are the wise. Even though they appear ugly in this world, within they are filled with Mishna, Talmud, laws and parables. If the tents of the Ishmaelites move from place to place, perhaps Israel also moves from place to place? The verse continues “…like the curtains of Solomon.” (ibid.) Like the curtains of the One who spoke and brought the world into being. From the moment they were spread out like a tent, they did not move from their location. If the tents of the Ishmaelites are never washed, perhaps to too Israel? The verse continues “…like the curtains of Solomon (Shlomo).” Just as this cloak (salma) gets dirty and then can become clean again, so too Israel - even though they sin, they repent before the Holy One. Another explanation. “I am black but comely…” (Song of Songs 1:5) In that which I am black, I am comely. They sinned at Mount Horev, as it says “At Horev, you angered the Lord…” (Deuteronomy 9:8) And at Horev they said “All that the Lord spoke we will do and we will hear.” (Exodus 24:7) At the sea they rebelled, as it says “…and they were rebellious by the sea, by the Sea of Reeds.” (106:7) And at the sea they sang a song, as it says “Then Moses and the children of Israel sang this song…” (Exodus 15:1)

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. But where were those former ones?⁸⁸Tanh. 3:14; Numb. R. 15:21. This text is related (to Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD]. When the princes (i.e. the people of Israel) were in Egypt, they had seventy elders as stated (in Exod. 3:16): GO AND GATHER THE ELDERS OF ISRAEL; and with them they went out of Egypt. Moreover when Moses went up <on Sinai> to receive the Torah, they were <still> with him, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON, NADAB, ABIHU, AND THE SEVENTY ELDERS OF ISRAEL. (Exod. 24:14:) BUT UNTO THE ELDERS HE HAD SAID: WAIT [FOR US] HERE…. When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, even as it is stated (in Exod. 32:1): WHEN THE PEOPLE SAW THAT MOSES WAS LATE (boshesh) < … >.⁸⁹Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28): WHY IS HIS CHARIOT LATE (boshesh) IN COMING; WHY ARE THE HOOF-BEATS OF HIS CHARIOTS DELAYING? All Israel came together to the elders. They said to them: Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more <have passed>;⁹⁰Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ARISE AND MAKE A GOD FOR US. When they heard that, they said to them: Why are you making him angry, you for whom he performed all the miracles and wonders? They rose up against them and killed them. Then because Hur had stood ('MD) up to them with harsh words, they (rt.: 'MD) rose up against him and killed him. [Where is it shown that they killed the elders and Hur?]⁹¹On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah has said (in Jer. 2:34-35): MOREOVER ON YOUR SKIRTS THERE IS FOUND THE LIFEBLOOD OF THE INNOCENT POOR. YOU DID NOT FIND THEM BREAKING IN; YET FOR OF ALL THESE <YOU SAY: I AM INNOCENT>. [What is the significance of FOR ALL THESE (elleh)?] <It is> because of (the statement in Exod. 32:4): THIS (elleh) IS YOUR GOD O ISRAEL. After a time, when the Holy One had forgiven them, he said to Moses (in Numb. 11:16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL> in place of those who were killed for the sanctification of my name. That is what is written (in Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD].

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>…. But where were those former ones?⁸⁸Tanh. 3:14; Numb. R. 15:21. This text is related (to Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD]. When the princes (i.e. the people of Israel) were in Egypt, they had seventy elders as stated (in Exod. 3:16): GO AND GATHER THE ELDERS OF ISRAEL; and with them they went out of Egypt. Moreover when Moses went up <on Sinai> to receive the Torah, they were <still> with him, as stated (in Exod. 24:9): THEN THERE WENT UP MOSES AND AARON, NADAB, ABIHU, AND THE SEVENTY ELDERS OF ISRAEL. (Exod. 24:14:) BUT UNTO THE ELDERS HE HAD SAID: WAIT [FOR US] HERE…. When Moses had gone up, he had agreed with Israel to come down at the end of forty days. When he delayed coming down, even as it is stated (in Exod. 32:1): WHEN THE PEOPLE SAW THAT MOSES WAS LATE (boshesh) < … >.⁸⁹Cf. Shab. 89a. Now boshesh can only mean a delay since it is stated (in Judg. 5:28): WHY IS HIS CHARIOT LATE (boshesh) IN COMING; WHY ARE THE HOOF-BEATS OF HIS CHARIOTS DELAYING? All Israel came together to the elders. They said to them: Moses agreed with us that he would come down in forty days. Now here it is forty days and he has not come down. And in addition, six hours more <have passed>;⁹⁰Cf. Exod. R. 41:7, which derives boshesh from ba’u shesh, which means: “Six hours have come.” See Gen. R. 18:6. yet we do not know what has happened to him. So (in the words of Exod. 32:1 cont.) ARISE AND MAKE A GOD FOR US. When they heard that, they said to them: Why are you making him angry, you for whom he performed all the miracles and wonders? They rose up against them and killed them. Then because Hur had stood ('MD) up to them with harsh words, they (rt.: 'MD) rose up against him and killed him. [Where is it shown that they killed the elders and Hur?]⁹¹On the killing of Hur, see also Tanh. Exod. 8:10; Exod. R. 42:1; 48:3; 51:8; Lev. R. 10:2; Numb. R. 9:45; PRE 45. Where Jeremiah has said (in Jer. 2:34-35): MOREOVER ON YOUR SKIRTS THERE IS FOUND THE LIFEBLOOD OF THE INNOCENT POOR. YOU DID NOT FIND THEM BREAKING IN; YET FOR OF ALL THESE <YOU SAY: I AM INNOCENT>. [What is the significance of FOR ALL THESE (elleh)?] <It is> because of (the statement in Exod. 32:4): THIS (elleh) IS YOUR GOD O ISRAEL. After a time, when the Holy One had forgiven them, he said to Moses (in Numb. 11:16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL> in place of those who were killed for the sanctification of my name. That is what is written (in Job 34:24): HE SHATTERS MIGHTY ONES WITHOUT INQUIRY [AND RAISES UP OTHERS IN THEIR STEAD].

What happened to the elders who had accompanied them? The Holy One, blessed be He, said to them: Because you slipped away, be assured, I will exact retribution from you. When did that occur? At the time that Moses and Aaron went up to Mount Sinai with the elders to receive the Torah. The Holy One, blessed be He, kept them away, as it is said: And unto the elders, He said: “Tarry ye here for us until we come back unto you” (ibid. 24:14). In this world, the Holy One, blessed be He, said to them, you shall not witness the glory of the Torah, but in the world-to-come, I will reveal unto you the light of the glory of the Torah, as it is said: Then the moon shall be confounded and the sun ashamed (Isa. 24:23).

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>. But did you not have elders before?¹⁰¹Tanh. Numb. 3:16 cont.; Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9): THEN THERE WENT UP MOSES … AND THE SEVENTY ELDERS OF ISRAEL; and this parashah (with Numb. 11:16) comes after that. So where were the<se earlier> elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1): NOW THE PEOPLE WERE AS MURMURERS […. THEN THE FIRE OF THE LORD BURNED AGAINST THEM], they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11): THEY BEHELD GOD, AND THEY ATE AND DRANK. Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while <holding> a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, he therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.): BUT HE (the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From this you may infer that they deserved to have a hand raised <against them>. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4): THEN THE RABBLE WHICH WAS IN THEIR MIDST <BECAME FILLED WITH LUST>. Who were THE RABBLE (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba <differed>. One said: These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38): AND A MIXED MULTITUDE <WENT UP WITH THEM>…. But the other said: RABBLE can only be a sanhedrin, since it is stated (in Numb. 11:16:) GATHER ME [SEVENTY PEOPLE] <FROM THE ELDERS OF ISRAEL>. What <else> is written there (in vs. 1)? THEN THE FIRE OF THE LORD BURNED AGAINST THEM AND CONSUMED THEM IN THE OUTSKIRTS (qetseh) OF THE CAMP, <i.e.,> among the officers (qetsinim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18): AND FIRE BROKE OUT IN THEIR COMPANY ('edah), since COMPANY ('edah) can only be a sanhedrin as stated (in Numb. 15:24): AND IT SHALL COME TO PASS THAT IF IT WAS DONE <BY MISTAKE> AWAY FROM THE EYES OF THE CONGREGATION ('edah)….¹⁰²I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13): AND IF THE WHOLE CONGREGATION ('edah) OF ISRAEL¹⁰³This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. SHOULD ERR? Then they wept again and demanded meat. Now if you should say: What they wanted was flesh (not manna), did it not come about that the manna became whatever they wanted inside of their mouths. Thus it is stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. Again in case you should say that they did not have oxen and cattle in the desert, he caused to be written (in Exod. 12:38): AND A MIXED MULTITUDE WENT UP WITH THEM WITH FLOCKS AND HERDS. And in case you should say they ate them in the desert, is it not written (in Numb. 32:1): NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH LIVESTOCK? From here R. Simeon said: It was not flesh for which they lusted, since it says so (in Ps. 78:27): AND HE RAINED DOWN MEAT (she'er) UPON THEM LIKE DUST. Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6): NONE OF YOU SHALL APPROACH ANY CLOSE (she'er) RELATION TO HIM. Ergo, it <really> says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10): NOW MOSES HEARD THE PEOPLE WEEPING FOR THEIR FAMILIES.¹⁰⁴See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such <relations> (ibid. cont.:) THE LORD WAS VERY ANGRY…. At that time Moses said to the Holy One (in vs. 11): WHY HAVE YOU MISTREATED YOUR SERVANT …? In the past there was one with me who would bear the burden of Israel, but now I am alone. Thus it is written (in vs. 14—15): I AM NOT ABLE TO BEAR <ALL THIS PEOPLE ALONE … SO IF YOU ARE DEALING LIKE THIS WITH ME…. At that time the Holy One said to him: Appoint other elders instead of those elders. [It is so stated] (in vs. 16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL>.

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>. But did you not have elders before?¹⁰¹Tanh. Numb. 3:16 cont.; Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9): THEN THERE WENT UP MOSES … AND THE SEVENTY ELDERS OF ISRAEL; and this parashah (with Numb. 11:16) comes after that. So where were the<se earlier> elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1): NOW THE PEOPLE WERE AS MURMURERS […. THEN THE FIRE OF THE LORD BURNED AGAINST THEM], they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11): THEY BEHELD GOD, AND THEY ATE AND DRANK. Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while <holding> a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, he therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.): BUT HE (the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From this you may infer that they deserved to have a hand raised <against them>. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4): THEN THE RABBLE WHICH WAS IN THEIR MIDST <BECAME FILLED WITH LUST>. Who were THE RABBLE (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba <differed>. One said: These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38): AND A MIXED MULTITUDE <WENT UP WITH THEM>…. But the other said: RABBLE can only be a sanhedrin, since it is stated (in Numb. 11:16:) GATHER ME [SEVENTY PEOPLE] <FROM THE ELDERS OF ISRAEL>. What <else> is written there (in vs. 1)? THEN THE FIRE OF THE LORD BURNED AGAINST THEM AND CONSUMED THEM IN THE OUTSKIRTS (qetseh) OF THE CAMP, <i.e.,> among the officers (qetsinim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18): AND FIRE BROKE OUT IN THEIR COMPANY ('edah), since COMPANY ('edah) can only be a sanhedrin as stated (in Numb. 15:24): AND IT SHALL COME TO PASS THAT IF IT WAS DONE <BY MISTAKE> AWAY FROM THE EYES OF THE CONGREGATION ('edah)….¹⁰²I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13): AND IF THE WHOLE CONGREGATION ('edah) OF ISRAEL¹⁰³This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. SHOULD ERR? Then they wept again and demanded meat. Now if you should say: What they wanted was flesh (not manna), did it not come about that the manna became whatever they wanted inside of their mouths. Thus it is stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. Again in case you should say that they did not have oxen and cattle in the desert, he caused to be written (in Exod. 12:38): AND A MIXED MULTITUDE WENT UP WITH THEM WITH FLOCKS AND HERDS. And in case you should say they ate them in the desert, is it not written (in Numb. 32:1): NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH LIVESTOCK? From here R. Simeon said: It was not flesh for which they lusted, since it says so (in Ps. 78:27): AND HE RAINED DOWN MEAT (she'er) UPON THEM LIKE DUST. Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6): NONE OF YOU SHALL APPROACH ANY CLOSE (she'er) RELATION TO HIM. Ergo, it <really> says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10): NOW MOSES HEARD THE PEOPLE WEEPING FOR THEIR FAMILIES.¹⁰⁴See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such <relations> (ibid. cont.:) THE LORD WAS VERY ANGRY…. At that time Moses said to the Holy One (in vs. 11): WHY HAVE YOU MISTREATED YOUR SERVANT …? In the past there was one with me who would bear the burden of Israel, but now I am alone. Thus it is written (in vs. 14—15): I AM NOT ABLE TO BEAR <ALL THIS PEOPLE ALONE … SO IF YOU ARE DEALING LIKE THIS WITH ME…. At that time the Holy One said to him: Appoint other elders instead of those elders. [It is so stated] (in vs. 16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL>.

all embrace and kiss it, especially so if it is a male.

"And God called to him [Moshe] from the mountain, saying" (Exodus 19:3). God called to Moshe in the merit of the mountain, as it says (Micah 6:2) "Hear, mountains, the case of God". And Moshe ascended to the God, ascended in cloud and descended in cloud, and the merit of the forefathers ascended and descended with him. "So you shall say to the house of Jacob" (Exodus 19:3) -- these are the women. God said to Moshe, speak to them of the general matters [literally: heads of things] that they are able to hear. "And tell to the children of Israel" (Exodus 19:3) -- these are the men. God said to Moshe, say to them particulars of things that they are able to hear. Another explanation: why were the women first? Since they are keen with mitzvot. Another explanation, so that they could accustom their children to Torah. Rabbi Tachlifa Dekeisarin ["kingmaker"?] said, the Holy Blessed One said 'When I created the world, I commanded only the First Man; and after that Chava was commanded, and she transgressed and corrupted the world. Now, if I do not call to the women first, they will nullify the Torah.' So it says, "So say to the House of Jacob". And Rabbi Yochanan said: "So say to the House of Jacob", this is the Sanhedrin, as it says (Isaiah 2:5) "O House of Jacob! Come, let us walk by the light of the LORD." (Exodus 20:1) "And God spoke all these words, saying" - the Holy Blessed One leads Israel in the manner [?] of kings, as it says (Song of Songs 4:8) "With me from Lebanon, my bride!". Why so? In the merit that they said (Exodus 24:7) "We will do and we will hear."

[(Numb. 15:38:) THAT THEY MAKE <TASSELS> FOR THEMSELVES.] When you make them, they shall not be from <something already> made. Thus one must not extract threads⁷⁷Nimin, sing.: nima. Cf. Gk.: nema. from the cloak <itself> and make <tassels> from them. Rather <it is> a command to get <fresh> white and blue threads to make them.⁷⁸Cf. Men. 41b. When <did this rule apply>? When there was <a real> blue, but now we only have white, because the blue has been hidden. (Ibid., cont.:) ON THE CORNERS OF <THEIR GARMENTS>: Not in the middle, but on the corner. (Ibid., cont.:) A TWISTED THREAD (petil). Thus it is necessary to twist (petol) them. R. Meir said: Why does blue differ from all <other> kinds of colors? Because blue resembles [the sea, the sea resembles] the firmament, and the firmament resembles the throne of glory. Thus it is stated (in Exod. 24:10): AND THEY SAW THE GOD OF ISRAEL, AND UNDER HIS FEET THERE WAS SOMETHING LIKE BRICKWORK OF SAPPHIRE, LIKE THE HEAVENS THEMSELVES FOR BRIGHTNESS.

R. Simeon the son of Yohai taught: In numerous places we learn that the Holy One, blessed be He, paid homage to the elders. At the thornbush, since it is written: Go, and gather the elders of Israel (Exod. 3:16). And that is followed by: And they shall hearken unto thy voice. And thou shalt come, thou and the elders of Israel, unto the king of Egypt (ibid., v. 18). At Sinai, as it is written: And unto Moses he said: “Come up unto the Lord, thou, Aaron, Nadab, and Abihu, and seventy of the elders of Israel” (ibid. 24:1). In the Tent of Meeting whither Moses called Aaron, his sons, and the elders of Israel (Lev. 9:1). In the time-to-come, as it is said: For the Lord of hosts will reign in Mount Zion, and in Jerusalem, and before His elders shall be glory (Isa. 24:23).

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

Another comment on write thee (Exod. 34:27). Scripture states elsewhere: Let them be thine only, and not a stranger’s with thee (Prov. 5:17). What does this verse refer to? When they made the golden calf, Moses prayed until the Holy One, blessed be He, became reconciled with them. Moses cried out: My Master, restore the law to them just as David proclaimed: Restore unto me the joy of Thy salvation (Ps. 51:14). However, the Holy One, blessed be He, responded: How can I return it to them, when only yesterday they said at Sinai: All that the Lord hath spoken we will do (Exod. 24:17), and now, in the very place in which they committed themselves (to observe the law), they debased themselves, as it is said: They made a calf in Horeb (Ps. 106:19)? Despite all the miracles and wonders that I performed in their behalf in Egypt and at the Red Sea, and even though they beheld My Glory at Sinai, where myriads of angels descended and crowned them, as it is said: A beautiful crown upon thy head (Exod. 16:12), they erected a calf at Horeb. Indeed, within the blinking of an eye they forgot Me.

Another comment on write thee (Exod. 34:27). Scripture states elsewhere: Let them be thine only, and not a stranger’s with thee (Prov. 5:17). What does this verse refer to? When they made the golden calf, Moses prayed until the Holy One, blessed be He, became reconciled with them. Moses cried out: My Master, restore the law to them just as David proclaimed: Restore unto me the joy of Thy salvation (Ps. 51:14). However, the Holy One, blessed be He, responded: How can I return it to them, when only yesterday they said at Sinai: All that the Lord hath spoken we will do (Exod. 24:17), and now, in the very place in which they committed themselves (to observe the law), they debased themselves, as it is said: They made a calf in Horeb (Ps. 106:19)? Despite all the miracles and wonders that I performed in their behalf in Egypt and at the Red Sea, and even though they beheld My Glory at Sinai, where myriads of angels descended and crowned them, as it is said: A beautiful crown upon thy head (Exod. 16:12), they erected a calf at Horeb. Indeed, within the blinking of an eye they forgot Me.

... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)

Rabbi Eliezer said: From the day when the Israelites went forth from Egypt, they were journeying and encamping in smoothness, they were journeying in smoothness and they were encamping in smoothness, as it is said, "And they journeyed (from Rephidim, and they came to the wilderness of Sinai), and they encamped in the wilderness" (Ex. 19:2); until they all came to Mount Sinai, and they all encamped opposite the mountain, like one man with one heart, as it is said, "And there Israel encamped before the mount" (ibid.). The Holy One, blessed be He, spake to them: Will ye receive for yourselves || the Torah? Whilst the Torah had not yet been heard they said to Him: We will keep and observe all the precepts which are in the Torah, as it is said, "And they said, All that the Lord hath spoken will we do, and be obedient" (Ex. 24:7).

Rabbi Eliezer said: From the day when the Israelites went forth from Egypt, they were journeying and encamping in smoothness, they were journeying in smoothness and they were encamping in smoothness, as it is said, "And they journeyed (from Rephidim, and they came to the wilderness of Sinai), and they encamped in the wilderness" (Ex. 19:2); until they all came to Mount Sinai, and they all encamped opposite the mountain, like one man with one heart, as it is said, "And there Israel encamped before the mount" (ibid.). The Holy One, blessed be He, spake to them: Will ye receive for yourselves || the Torah? Whilst the Torah had not yet been heard they said to Him: We will keep and observe all the precepts which are in the Torah, as it is said, "And they said, All that the Lord hath spoken will we do, and be obedient" (Ex. 24:7).

Rabbi Phineas said: On the eve of Sabbath the Israelites stood at Mount Sinai, arranged with the men apart and the women apart. The Holy One, blessed be He, said to Moses: Go, speak to the daughters of Israel, (asking them) whether they wish to receive the Torah. Why were the women asked (first)? Because the way of men is to follow the opinion of women, as it is said, "Thus shalt thou say to the house of Jacob" (Ex. 19:3); these are the women. "And tell the children of Israel" (ibid.); these are the men. They all replied (as) with one mouth, and they said: "All that the Lord hath spoken we will do, and be obedient" (Ex. 24:7). (The Scripture also says,) "They that sing as well as they that dance (shall say), All my fountains are in thee" (Ps. 87:7).

"Now leave me be to make an end of them." Had Moses caught the Holy-One-Blessed be He in his grip that He had to say: "Leave Me Be"? But to what may this be comapred? To a king who became angry with his son and took him to an ante-room and set about to try and kill him. There he shouted fro the room: Leave me alone to kill him! The boy's tutor who was standing outside, reasoned thus: Both the king and his son are in a room together inside. Why then does he shout: Leave me alone? Te reasn must be that the king really wants me to go in and make peace between him and his son. That is why he cries out: Leave me alone!

"Now leave me be to make an end of them." Had Moses caught the Holy-One-Blessed be He in his grip that He had to say: "Leave Me Be"? But to what may this be comapred? To a king who became angry with his son and took him to an ante-room and set about to try and kill him. There he shouted fro the room: Leave me alone to kill him! The boy's tutor who was standing outside, reasoned thus: Both the king and his son are in a room together inside. Why then does he shout: Leave me alone? Te reasn must be that the king really wants me to go in and make peace between him and his son. That is why he cries out: Leave me alone!

Similarly the Holy-One-Blessed-be-He said to Moses: "Now leave Me alone." Said Moses: The Holy-One-Blessed-be-He wants me to make peace between Him and Israel. That is why He says: "Now--leave Me alone". So he promptly began to intercede on their behalf.

Rabbi said: All the princes were not associated in the affair of the calf, as it is said, "And upon the nobles of the children of Israel he laid not his hand" (Ex. 24:11). The word ("Azilê") means the "princes," therefore they were accounted worthy to gaze upon the glory of the Shekhinah, as it is said, "And they saw the God of Israel" (Ex. 24:10).

Rabbi said: All the princes were not associated in the affair of the calf, as it is said, "And upon the nobles of the children of Israel he laid not his hand" (Ex. 24:11). The word ("Azilê") means the "princes," therefore they were accounted worthy to gaze upon the glory of the Shekhinah, as it is said, "And they saw the God of Israel" (Ex. 24:10).

Rabbi Joshua, son of Ḳorchah, said: Forty days was Moses on the mountain, reading the Written Law by day, and studying the Oral Law by night. After the forty days he took the tables (of the Law) and descended into the camp on the 17th of Tammuz, and he broke in pieces the tables, and slew the sinners in Israel. He then spent forty days in the camp, until he had burnt the calf, and powdered it like the dust of the earth, and he had destroyed the idol worship from Israel, and he instituted every tribe in its place. And on the New Moon of Ellul the Holy One, blessed be He, said to him: "Come up || to me on the mount" (Ex. 24:12), and let them sound the Shophar (trumpet) throughout the camp, for, behold, Moses has ascended the mount, so that they do not go astray again after the worship of idols. The Holy One, blessed be He, was exalted with that Shophar, as it is said, "God is exalted with a shout, the Lord with the sound of a trumpet" (Ps. 47:5). Therefore the sages instituted that the Shophar should be sounded on the New Moon of Ellul every year.

Rabbi 'Aḳiba said: The taskmasters of Pharaoh were beating the Israelites in order that they should make the tale of bricks, and it is said, "And the tale of the bricks, which they did make heretofore, ye shall lay upon them" (Ex. 5:8). The Israelites were gathering the straw of the wilderness, and they were carrying it on their asses and (also on) their wives, and their sons. The straw of the wilderness pierced their heels, and the blood was mingled with the mortar. Rachel, the granddaughter || of Shuthelach, was near childbirth, and with her husband she was treading the mortar, and the child was born (there) and became entangled in the brick mould. Her cry ascended before the Throne of Glory. The angel Michael descended and took the brick mould with its clay, and brought it up before the Throne of Glory. That night the Holy One, blessed be He, descended, and smote the firstborn of the Egyptians, as it is said, "And it came to pass at midnight that the Lord smote all the firstborn in the land of Egypt" (Ex. 12:29).

He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6).

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

(Bamidbar 11:16) "And the L-rd said to Moses: Gather unto Me seventy men from the elders of Israel, etc.": Why (is this mentioned here)? Because Moses had said "I cannot bear alone," the L-rd responded: What you have requested, I have granted. "Gather unto Me": that the Sanhedrin be in My name. Wherever "unto Me" is written, the understanding is "forever." The Cohanim — (Shemot 28:41) "that they minister unto Me." The Levites — (Bamidbar 8:14) "and the Levites shall be unto Me." Israel — (Vayikra 25:35) "For unto Me are the children of Israel servants." The first-born — (Bamidbar 8:17) "For unto Me are all the first-born of the children of Israel." The sanctuary — (Shemot 25:8) "And let them make unto Me a sanctuary." The altar — (Ibid. 20:24) "An altar of earth shall you make unto Me." The oil of anointment — (Ibid. 30:31) "Holy oil of anointment shall this be unto Me." The kings — (I Samuel 16:1) "For I have seen among his sons a king unto Me." The offerings — (Bamidbar 28:2) "to sacrifice unto Me in its appointed time." Unto Me, then, always connotes "forever." (Bamidbar, Ibid. 16) "seventy men": There must be seventy in a Sanhedrin. "seventy men": They must be wise, strong, senior, and well-versed in the magic arts. "from the elders of Israel": Not in (only) one or two places does the L-rd accord honor to the elders, but in every place that you find, He does so, viz. (Shemot 3:16) "Go and assemble the elders of Israel, etc.", (Ibid. 24:1) "And to Moses He said: Ascend to the L-rd, you and Aaron and Nadav and Avihu and seventy of the elders of Israel," (Ibid. 14) "And to the elders He said: Wait for us here until we return to you," (Vayikra 9:1) "And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel" — Wherever you find elders, you find the L-rd according honor to the elders. R. Shimon b. Yochai says: Whence do you derive that it will also be thus in time to come? From (Isaiah 24:23) "And the moon will be shamed and the sun abashed. For the L-rd of hosts will reign on Mount Zion and in Jerusalem, and He will accord His elders honor." Now does it not follow a fortiori, viz.: If He who spoke and brought the world into being is destined to accord honor to the elders, how much more so should creatures of flesh and blood honor them! And thus do you find that the L-rd is aggrieved over (the suffering of) one elder over and against all of Israel, viz. (Ibid. 47:6) "I have fumed against My people; I have profaned My heritage, etc." The L-rd, as it were, "pardons" everything, but (Ibid.) "You have weighed your yoke exceedingly upon the elder" (i.e., this cannot be pardoned). (Bamidbar, Ibid.) "whom you know to be the elders of the people": You must know that they are "select" men. "that they are the elders of the people": We are hereby taught that one is not elected to sit in council until people tend to speak in praise of him, viz.: "That man is upright and pious and wise and fit to sit in council." "and its officers": those of whom it is written (Shemot 5:19) "And the officers of the children of Israel saw them in their plight." Since they saw themselves as involved in their plight, let them come and share in their welfare. (Devarim, Ibid.) "And you shall take them to the tent of meeting": He said to them. "Take them" with words first, with words of praise, viz.: How fortunate you are to have been selected (for this honor) — and then "hard" words: Know that they are importunate and recalcitrant. Take them on this condition, that they will curse you and stone you. And stipulate the same to them. "And have them stand there with you": Take them in with you to the tent of meeting, and let all of Israel deport themselves to them with awe and fear and honor, as they do with you. And let them say: How beloved are these, who have entered with Moses to hear the word of the Holy One Blessed be He!

(Bamidbar 11:16) "And the L-rd said to Moses: Gather unto Me seventy men from the elders of Israel, etc.": Why (is this mentioned here)? Because Moses had said "I cannot bear alone," the L-rd responded: What you have requested, I have granted. "Gather unto Me": that the Sanhedrin be in My name. Wherever "unto Me" is written, the understanding is "forever." The Cohanim — (Shemot 28:41) "that they minister unto Me." The Levites — (Bamidbar 8:14) "and the Levites shall be unto Me." Israel — (Vayikra 25:35) "For unto Me are the children of Israel servants." The first-born — (Bamidbar 8:17) "For unto Me are all the first-born of the children of Israel." The sanctuary — (Shemot 25:8) "And let them make unto Me a sanctuary." The altar — (Ibid. 20:24) "An altar of earth shall you make unto Me." The oil of anointment — (Ibid. 30:31) "Holy oil of anointment shall this be unto Me." The kings — (I Samuel 16:1) "For I have seen among his sons a king unto Me." The offerings — (Bamidbar 28:2) "to sacrifice unto Me in its appointed time." Unto Me, then, always connotes "forever." (Bamidbar, Ibid. 16) "seventy men": There must be seventy in a Sanhedrin. "seventy men": They must be wise, strong, senior, and well-versed in the magic arts. "from the elders of Israel": Not in (only) one or two places does the L-rd accord honor to the elders, but in every place that you find, He does so, viz. (Shemot 3:16) "Go and assemble the elders of Israel, etc.", (Ibid. 24:1) "And to Moses He said: Ascend to the L-rd, you and Aaron and Nadav and Avihu and seventy of the elders of Israel," (Ibid. 14) "And to the elders He said: Wait for us here until we return to you," (Vayikra 9:1) "And it was on the eighth day that Moses called to Aaron and to his sons and to the elders of Israel" — Wherever you find elders, you find the L-rd according honor to the elders. R. Shimon b. Yochai says: Whence do you derive that it will also be thus in time to come? From (Isaiah 24:23) "And the moon will be shamed and the sun abashed. For the L-rd of hosts will reign on Mount Zion and in Jerusalem, and He will accord His elders honor." Now does it not follow a fortiori, viz.: If He who spoke and brought the world into being is destined to accord honor to the elders, how much more so should creatures of flesh and blood honor them! And thus do you find that the L-rd is aggrieved over (the suffering of) one elder over and against all of Israel, viz. (Ibid. 47:6) "I have fumed against My people; I have profaned My heritage, etc." The L-rd, as it were, "pardons" everything, but (Ibid.) "You have weighed your yoke exceedingly upon the elder" (i.e., this cannot be pardoned). (Bamidbar, Ibid.) "whom you know to be the elders of the people": You must know that they are "select" men. "that they are the elders of the people": We are hereby taught that one is not elected to sit in council until people tend to speak in praise of him, viz.: "That man is upright and pious and wise and fit to sit in council." "and its officers": those of whom it is written (Shemot 5:19) "And the officers of the children of Israel saw them in their plight." Since they saw themselves as involved in their plight, let them come and share in their welfare. (Devarim, Ibid.) "And you shall take them to the tent of meeting": He said to them. "Take them" with words first, with words of praise, viz.: How fortunate you are to have been selected (for this honor) — and then "hard" words: Know that they are importunate and recalcitrant. Take them on this condition, that they will curse you and stone you. And stipulate the same to them. "And have them stand there with you": Take them in with you to the tent of meeting, and let all of Israel deport themselves to them with awe and fear and honor, as they do with you. And let them say: How beloved are these, who have entered with Moses to hear the word of the Holy One Blessed be He!

(Bamidbar 15:14) "And if a stranger sojourn among you": This tells me (as being likened to an Israelite in this regard) only of a proselyte who had converted before (i.e., one who had left Egypt with them). Whence do I derive (the same for) one who converts now? From "and who shall be in your midst throughout your generations." "and he shall offer a fire-offering": kinds of blood (i.e., animal sacrifices involving blood). You say sacrifices involving blood, but perhaps only a meal-offering (which is entirely burned)! — It is, therefore, written "Thus shall he do." Just as you (in the desert offered) kinds of (sacrifices involving) blood, so, converts offer kinds of blood. — (In that case,) why should we not say: Just as Israel (in the desert offered) blood of a beast ([and not of a fowl] viz. Shemot 24:5), so, converts (are inducted only) through the blood of a beast. It is, therefore, written (Bamidbar, Ibid. 16) ("One Torah and one judgment shall there be) for you (and for the stranger who sojourns with you") — To you (in general, as requiring blood for induction into Israel) have I likened him and not to (the specifics [i.e., beast versus fowl] of) your offerings. Rebbi says: Just as Israel entered the covenant only with three things — circumcision, immersion, and acceptance of the offering — so, the proselytes, like them. — But perhaps just as Israel through peace-offerings, so, proselytes, through peace-offerings. It is, therefore, written "And he shall offer a fire-offering, a sweet savor to the L-rd." Come and see: Which kind of blood (sacrifice) is relegated entirely to the fire, nothing remaining of it? Only a fowl burnt-offering ([but in a beast burnt-offering, the skin reverts to the Cohanim]). I might think (that the induction of the proselyte can be satisfied) even with a meal-offering; it is, therefore, written ("As you are) thus (shall the stranger be"). To bring one bird (as a fowl burnt-offering) is impossible. For we do not find a single bird serving as an offering in the entire Torah — whence it was stated: All the bird couples in the Torah — half is a burnt-offering; half a sin-offering, except for that of a proselyte, which is entirely (relegated) to the fire. Variantly: "As you do, thus shall he do": What is the intent of this? For it would follow (otherwise), that since we find the Torah to have differentiated his offering, (Israel bringing [beast] burnt-offerings and peace-offerings, and a proselyte, a fowl burnt-offering), it is, therefore, written "Just as you do (with libations), thus shall he do" — Just as you, six (logs) for a bullock, four for a ram, and three for a lamb, thus the proselytes."

Variantly: "Listen, O heavens," Torah having been given from the heavens, viz. (Shemoth 20:19) "You have seen that from the heavens I spoke to you" — and "and hear, O earth, the words of My mouth," Israel standing upon the earth and saying (Ibid. 24:7) "All that the L-rd has spoken, we shall do and we shall hear."

"your elders, and they shall say it to you": what I showed the elders in the mountain," (Sinai, at the giving of the Torah), viz. (Shemoth 24:1) "And to Moses He said: Go up to the L-rd, you and Aaron, Nadav and Avihu, and seventy from the elders of Israel… (Ibid. 10) And they saw the G-d of Israel" (and so, in time to come.)

Variantly: "You have weakened the Rock of your birth": Whenever I sought to confer good upon you, you "weakened the celestial power" (i.e., Me): You stood at the Red Sea and said (Shemoth 15:2) "This is my G-d and I will extol Him," and I sought to confer good upon you, when you turned around and said (Ibid. 17:3) "Why did You bring us up from Egypt, etc." You stood at Sinai and said (Ibid. 29:7) "All that the L-rd spoke we will do and we will hear," and I sought to confer good upon you, when you turned around and said of the golden calf (Ibid. 32:4) "These are your gods, O Israel" — Whenever I sought to confer good upon you, you "weakened the celestial power." (Devarim, Ibid.) "And you forgot the G-d mecholalecha":

They are "turncoats" (hafachpechanim), they are "runabouts." "sons without emun": You are sons without emunah (faith). You stood before Mount Sinai and said (Shemoth 24:7) "All that the L-rd spoke we will do and we will hear." I, too, said to you (Psalms 82:6) "You are angels." But since they said of the golden calf (Shemoth 32:4) "These are your gods, O Israel," I, too, said of you (Psalms, Ibid. 7) "but like men will you die." I brought you into the land of your forefathers and I gave you the Temple. I said to you: You will never be exiled from it. But since you said (II Samuel 20:1) 'We have no part in David," I, likewise, said to you (Amos 7:17) "And Israel will be exiled from its land." R. Dostai says: Read it not ("sons) without emun; but "without 'Amen.'" They did not want to answer "Amen" after the prophets when they blessed them. And thus is it written (Jeremiah 11:5) "in order to fulfill the oath that I swore to your forefathers to give them a land flowing with milk and honey, as this very day." And not one of them opened his mouth and answered Amen, until Jeremiah came and answered Amen, as it is written (Ibid.) "And I answered and said: 'Amen, O L-rd!'"

(Devarim Ibid.) "and they planted themselves at Your feet": Though under constraint, though under the lash, though in captivity — (Devarim, Ibid.) "they bore Your words": They bore the yoke of Torah upon themselves, viz. (Shemoth 24:7): "All that the L-rd had spoken, we shall do and we shall hear."

"and they planted themselves at your feet": Even though they bear the brunt of the (gentiles') anger, "they bear Your words": They take upon themselves the yoke of Your fear — (Shemoth 24:7) "All that the L-rd has spoken, we shall do and we shall hear."

(Devarim 33:27) "an abode (me'onah) for the G-d of yore": Three Torah scrolls were found in the azarah (the Temple court): one, the scroll of "me'on"; one, the scroll of "hi"; one, the scroll of "za'atutei." In one it was written "me'on for the G-d of yore," and in two, "me'onah for the G-d of yore." And the sages rejected the one and accepted the two. In one it was written (Shemoth 24:5) "And he sent "za'aturei the children of Israel," and in two, "na'arei the children of Israel." They rejected the one and accepted the two. In one it was written "hi" (it) was ten," and in two, "hi was eleven." They rejected the one and accepted the two.