Midrash su Esodo 3:6

Variantly: "to Moses and to Aaron": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) "It is Aaron and Moses" — Both are equal. Similarly, (Genesis 1:1) "In the beginning G d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L rd G d made earth and heaven" — They were both created together. Similarly, (Exodus 3:6) "I am the G d of your father, the G d of Abraham, the G d of Isaac, and the G d of Jacob." I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) "Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember" — to teach that all three are of equal importance. Similarly, (Exodus 20:12) "Honor your father and your mother." (Leviticus 19:3) "A man, his mother and his father shall you fear." — Both are of equal importance.

Both these attributes were possessed by our teacher, Moses. As to humility, it is stated: And the man Moses was very humble (Num. 12:3), and as to fear, it is written: For he feared to look upon God (Exod. 3:6).

Our teachers maintained that in reward for three things Moses was granted three things. As a reward for And Moses hid his face (Exod. 3:6), he was granted The skin of his face sent forth beams (ibid. 34:30); as a reward for For He feared (ibid. 3:6), he was granted They were afraid to come nigh unto him (ibid. 34:30); and as a reward for He was afraid to look (ibid. 3:6), he was granted The similitude of the Lord doth he behold (Num. 12:18).

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."

(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.”

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.

(Numb. 10:1–2:) “Then the Lord spoke [unto Moses saying], ‘Make two silver trumpets (hatsotserot).’” This text is related (to Ps. 24:7), “O gates, lift up your heads, be lifted up, you everlasting doors, [that the King of glory may come in].” When Solomon was bringing the ark into the Temple,¹⁷Numb. R. 15:13; above Exod. 2:6 and the note there. he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁸Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; and he brought them to the land of Shinar.” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” [Another interpretation:] What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.¹⁹Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” Because the Holy One, blessed be He, imparts some of his glory to those who fear Him, He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written about the Holy One, blessed be He, (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself two silver trumpets.” This text is related (to Prov. 24:21), “Fear the Lord, my child, and the king, and do not associate with those who would differ.” But what is the meaning of “and the king?” Simply [this, to] make Him (i.e., the Holy One, blessed be He,) king over you.²⁰Numb. R. 15:14 cont. Another interpretation (of Prov. 24:21), “and the king”: Be king over the evil drive, which is called a king, where it is stated (in Eccl. 9:14), “[There was a little city with few people in it,] and a great king came against it […].”²¹Cf. see above Gen. R. 11:1; 23:2; also Eccl. R. 4:13:1; 9:14:6, 9. Another interpretation (of Prov. 24:21), “and the king.” [More] than the king: Lest it be supposed that if the king says to you, “Worship an idol,” you should heed him;²²See above Gen. 2:15. the text reads (in Prov. 24:21), “Fear the Lord, my child, and the king.” Thus [when] Nebuchadnezzar told Hananiah, Mishael, and Azariah to worship an idol, they did not heed him. Instead they said to him (in Dan. 3:18), “We will not serve your gods, nor will we pay homage to the image of gold which you have set up.” Nebuchadnezzar said to them (in Dan. 3:14), “’Is it true, Shadrach, Meshach, and Abednego?’ Did not the Holy One, blessed be He, say this to you that you should obey royalty in whatever it tells you, where it is stated (in Eccl. 8:2), ‘I [say], “Keep the king's command?”’” They said to him, “You are king over us for taxes and crop levies;²³Lat.: annona. but in regard to the service of idols, Nebuchadnezzar and a dog [have] equal [authority].” (Dan. 3:16-17:) “Shadrach, Meshach, and Abednego answered and said to the king, ‘O Nebuchadnezzar, we do not need to answer you in this [matter]. If our God [whom we serve is able to save us, He shall save us from the burning fiery furnace and from your hand O king].’” They said to him, “Whether He delivers us or whether He does not deliver us (in vs. 18), ‘be it known to you, O king, that we will not serve your gods nor pay homage to the image of gold which you have set up.’” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king; and do not associate with those who would differ”; [i.e.,] in that Israel is called a third to all those that fear Him, but do not associate with those who say that there are two gods in the world, for the end of [such people] is to perish from the world. It is so stated (in 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.” And who is the one-third? This is Israel as stated (in Is. 19:24), “And on that day Israel shall be a third [partner with Egypt and Assyria, a blessing in the midst of the earth].” Ergo (in Prov. 24:21), “Fear the Lord, my child, and the king.” Whoever is in fear of the Holy One, blessed be He, becomes a king. From whom did you learn [that]? From Abraham because he was in fear of the Holy One, blessed be He, and became a king. Thus it is stated (in Gen. 22:12), “for now I know that you fear God.” But where is it shown that he became a king? It is written (in Gen. 14:17), “[And the king of Sodom came out to meet him …] at the Valley of Shaveh, i.e., the valley of the king.” What is the meaning of the Valley of Shaveh (rt.: shwh?] That they all became equal (rt.: shwh). So taking counsel (or taking wood),²⁴‘Etsah. The word can mean either “counsel” or “wood.” they cut cedars, made a throne, and set him over them as king. And you should not say [this] only [in the case of] Abraham alone. In the case of Moses [as well did this happen], because he was in fear of the Holy One, blessed be He, as stated (in Exod. 3:6), “then Moses hid his face, for he was afraid to look at God.” And where is it shown that he became a king?] Where it is stated (in Deut. 33:5), “Then he became king in Jeshurun.”²⁵Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses. The Holy One, blessed be He, said to Moses, “I have made you a king. As they blow trumpets before a king when he goes forth to war, so shall they blow trumpets before you when you go forth to war.” How is it shown? From that which they read about the matter (in Numb. 10:2), “Make two silver trumpets.”²⁶The context of the passage concerns the sounding of an alarm in time of war.

R. Eleazar ben Pedat says: Just as the Holy One brought <the plague> upon the Egyptians, he is going to bring <it> upon this nation (i.e., Rome).⁸⁴Tanh. (Buber), Exod. 3:6; Tanh., Exod. 2:13; 3:4; Exod. R. 9:13; PRK 7:11; PR 17:8. It is so stated (in Is. 23:5): AS AT THE REPORT CONCERNING EGYPT, THEY SHALL TREMBLE AT THE REPORT OF TYRE. R. Eleazar said: Every TYRE which is spelled {with} [without] the vowel letter is speaking about this evil nation (i.e., Rome). Just as Egypt was afflicted with blood, <so> also shall it be with this evil nation. (Thus according to Is. 34:9) ITS⁸⁵The pronoun refers to Edom, which was later understood to be Rome. STREAMS SHALL BE TURNED TO PITCH…. R. Tanhuma said: These are the Tiber⁸⁶Lat.: Tiberis. and the Ticino,⁸⁷Lat.: Ticinus. which are situated on the edge of Rome.⁸⁸Actually the Ticino is considerably to the north and flows from Switzerland into the Po. It is also written (in Is. 34:10): NIGHT AND DAY IT SHALL NOT BE QUENCHED. And why? Because they kept Israel from the Torah, in which they labored day and night, the fire which I bring upon them shall never be quenched. Rather (according to ibid., cont.:) ITS SMOKE SHALL RISE UP FOREVER, because they burned my house and the smoke rose up from it. They also say (in Is. 66:6): A SOUND OF TUMULT FROM THE CITY. The Holy One said to them (ibid., cont.): A NOISE FROM THE TEMPLE. Then he says: Remember what you did to the temple; (i.e., in ibid., cont.) THE THUNDER OF THE LORD IS REPAYING RETRIBUTION TO HIS ENEMIES, in the world to come, when he redeems Israel. Thus it is stated (in Is. 35:4): WITH THE RECOMPENSE OF THE LORD GOD HE WILL COME AND SAVE YOU.

(Exod. 3:6:) HE ALSO SAID: I AM THE GOD OF YOUR FATHER. He revealed himself to him in the voice of his father Amram so that he would not be afraid.⁷²Exod.R. 3:1. At that time Moses rejoiced and said: My father Amram is [alive]. The Holy One said to him: You have said that I am your father, but I am actually THE GOD OF YOUR FATHER. At that time (ibid., cont.): MOSES HID HIS FACE, <FOR HE WAS AFRAID TO LOOK AT GOD>. The Holy One said to him: By your life, you have paid me an honor; I am paying you an honor, as stated (in Exod. 34:35): THE CHILDREN OF ISRAEL WOULD SEE MOSES' FACE, <THAT THE SKIN OF MOSES' FACE WAS RADIANT WITH LIGHT>. You were afraid, <as stated> (in Exod. 3:6, cont.): FOR HE WAS AFRAID TO LOOK <AT GOD>. By your life, I am doing <for you> as it says <you did for me>. <Thus> (in Exod. 34:30): AND THEY WERE AFRAID OF APPROACHING HIM. By virtue (in Exod. 3:6) of <his being AFRAID> TO LOOK (HBYT), (in Numb. 12:8) HE BEHOLDS (from HBYT) THE LIKENESS OF THE LORD.⁷³PRK 26:9; Lev. R. 20:12.

[Another interpretation (of Prov. 24:21): FEAR THE LORD, MY CHILD, AND THE KING.] Whoever is in fear of the Holy One becomes a king. From whom did you learn <that>? From Abraham because he was in fear of the Holy One and became a king. Thus it is stated (in Gen. 22:12): FOR NOW I KNOW THAT YOU FEAR GOD. But where is it shown that he became a king? [R. Berekhyah the Priest Berabbi said in the name of R. Helbo:] It is written (in Gen. 14:17): <AND THE KING OF SODOM CAME OUT TO MEET HIM … > AT THE VALLEY OF SHAVEH, i.e., THE VALLEY OF THE KING. [What is the meaning of THE VALLEY OF SHAVEH (rt.: ShWH?] That they all became equal (rt.: ShWH). So taking counsel (or taking wood),⁵⁴‘Etsah. The word can mean either “counsel” or “wood”. they cut cedars, made a throne, and set him over them as king. And you should not say <this> only <in the case of> Abraham alone. In the case of Moses <as well>, because he was in fear of the Holy One, he became a king. [Now where is it stated that he feared <the Holy One>? Where it is stated (in Exod. 3:6): THEN MOSES HID HIS FACE, FOR HE WAS AFRAID TO LOOK AT GOD. And where is it shown that he became a king?] Where it is stated (in Deut. 33:5): THEN HE BECAME KING IN JESHURUN.⁵⁵Thus the king of whom Prov. 24:21 demands obedience, is a king who fears the Holy One like Abraham or Moses. The Holy One said to Moses: I have made you a king. As they blow trumpets before a king when he goes forth to war, so shall they blow trumpets before you when you go forth to war. It is therefore stated (in Numb. 10:2): MAKE TWO SILVER TRUMPETS.⁵⁶The context of the passage concerns the sounding of an alarm in time of war.

Another interpretation (of Gen. 35:9): NOW GOD APPEARED UNTO JACOB AGAIN. What is the meaning of AGAIN? I am never AGAIN {causing my name to rest upon} [joining my name to] a human except < to be called > (as in Exod. 3:6) THE GOD OF ABRAHAM, THE GOD OF ISAAC, AND THE GOD OF JACOB. Once AGAIN I am revealing myself to him.⁸⁶Gen. R. 82:3.

... 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)

(Bamidbar, Ibid. 4) "And the L-rd said suddenly": R. Shimon b. Menassia said: Moses was frightened by "suddenly" (viz. [Shemot 3:6]), and (here) G-d spoke "suddenly." "The three of you go out to the tent of meeting!": We are hereby apprised that the three of them were called by a single utterance, something which (within the framework of nature) the mouth is not capable of uttering nor the ear of hearing. And thus is it written (Shemot 20:1) "And the L-rd spoke all of these things, saying" — (Psalms 62:12) "One (thing) has G-d spoken; two (things) have I heard," (Jeremiah 23:29) "Behold, My word is like fire, declares the L-rd, (and like a hammer that shatters rock.") (Bamidbar, Ibid.) "And the L-rd went down in a pillar of cloud": not as the measure of flesh and blood. The measure of flesh and blood: When he goes out to war, he goes out with many men, and when he goes out to peace, he goes out with only few. But the Holy One Blessed be He, when He goes out to war, only He goes out, as it is written (Shemot 18:3) "The L-rd is a man of war"; and when He comes in peace, He comes with thousands and ten thousands, viz. (Psalms 68:18) "G-d's chariots are myriads upon myriads, thousands upon thousands." (And here He comes to make peace, accompanied by "a pillar of cloud.") (Bamidbar, Ibid.) "And He called Aaron and Miriam, and the two of them came forth." Scripture here comes to teach us proper conduct — that when one wishes to speak to someone not in the presence of another, he should not ask the other to leave, but should draw near to him the one he wishes to speak to and talk to him. And why did He not call Moses with them? So that Israel not say that Moses, too, was the object of the L-rd's anger. Variantly: So that Moses not hear the (L-rd's) criticism of Aaron. Variantly: A man (Moses, in this instance) is not to be praised to his face. R. Elazar b. Azaryah says: We find that part of a man's praise is stated to his face. For thus do we find with Noach, (the L-rd saying to him, Bereshit 7:1) "For you have I found to be righteous before Me in this generation," whereas not to his face He says (Ibid. 6:9) "These are the progeny of Noach: Noach was a completely righteous man in his generations." R. Elazar the son of R. Yossi Haglili says: We find that one mentions (only) part of the praise of Him who spoke and brought the world into being "to His face," as it is written (Psalms 66:3) "Say to G-d: How awesome are Your deeds!" How much more so is this true (that only partial praise is thus mentioned) with flesh and blood.