Midrash su Esodo 4:34

(Deut. 1:1:) THESE ARE THE WORDS THAT MOSES SPOKE. This text is related (to Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Come and see.¹Tanh., Deut. 1:2. When the Holy One said to MOSES (in Exod. 3:10): I WILL SEND YOU UNTO PHARAOH, Moses said to him: You are doing me an injustice.²Gk.: bia. (Exod. 4:10): I AM NOT A MAN OF WORDS. He said to him: Seventy languages are spoken in Pharaoh's palace.³Palterin. Gk.: praitorion; Lat. praetorium. Thus if an embassy⁴Gk.: presbeuterion. comes from another place, they may speak with them in their own language. When I go on your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying: Look at the agent of the one who created the world and all its languages! Does he not know how to listen and reply? See here, something is wrong!⁵Gk.: bia. (Exod. 4:10:) I AM NOT A MAN OF WORDS. (Exod. 6:12:) {SEE} [FOR] I HAVE UNCIRCUMCISED LIPS (i.e., a speech impediment). The Holy One said to him: But look at the first Adam. Since no creature taught him, where did he <come to> know seventy languages? It is so stated: AND HE RECITED NAMES FOR THEM.⁶The citation is not found in Scripture. Cf. Gen. 2:20: AND ADAM RECITED NAMES FOR ALL CATTLE…., a reading which what follows assumes. The midrash is also assuming that the beasts already had names, which Adam merely recited. "A name for every beast" is not written here but: NAMES (in the plural). [Who gave Adam a mouth that would recite names, <i.e.,> a name for each and every <beast> in seventy languages?] The mouth that said (in Exod. 4:10): I AM NOT A MAN OF WORDS, <then> said (in Deut. 1:1): THESE ARE THE WORDS. The prophet also cries out and says (in Is. 35:6): THEN THE LAME SHALL LEAP LIKE A HART, AND THE TONGUE OF THE DUMB SHALL SHOUT FOR JOY. Why? (Ibid., cont.:) BECAUSE WATERS SHALL BREAK FORTH IN THE WILDERNESS AND STREAMS IN THE DESERT. It is therefore stated (in Deut. 1:1): THESE ARE THE WORDS.

“If only you were like a brother to me, who suckled the breasts of my mother. I would find you outside; I would kiss you, yet they would not despise me” (Song of Songs 8:1).
“If only you were like a brother to me” – like what brother? Like Cain to Abel? Cain killed Abel, as it is stated: “Cain arose against Abel his brother, and killed him” (Genesis 4:8). Rather, like Ishmael to Isaac? Ishmael hated Isaac. Rather, like Esau to Jacob? But it is stated: “Esau hated Jacob” (Genesis 27:41). Rather, like Joseph’s brothers to Joseph? They hated him, as it is stated: “His brothers were jealous of him” (Genesis 37:11). Like what brother? “One who suckled the breasts of my mother” – that is to say like Joseph to Benjamin, who loved him wholeheartedly, as it is stated: “Joseph saw Benjamin with them” (Genesis 43:16).¹As the story unfolds, the verse states that Joseph wept when he saw Benjamin (Genesis 43:30).
“I would find you outside; I would kiss you”; “outside” – this is the wilderness, which is outside the settled area. “I would kiss you” – regarding two brothers who kissed each other, and these are Moses and Aaron, as it is stated: “He went, and he met him at the mountain of God, and he kissed him” (Exodus 4:27).
“They would not despise me” – Rabbi Pinḥas said: There was an incident involving two siblings, one of whom was in Meron and one in Gush Ḥalav. The house of the one who lived in Meron caught fire. His sister from Gush Ḥalav came and began hugging, embracing, and kissing him, and saying: This does not demean me, as my brother was in dire straits and was delivered from them.

"These are the words" - Halakhah: Is a Jewish person permitted to write a Torah scroll in any language? This is what the Sages taught: The only difference between scrolls and Tefillin or Mezuzot is that scrolls may be written in any language. Rabban Gamliel says: One is not even permitted for scrolls unless they are written in Greek. What is Rabban Gamliel's reasoning that one it is permissible to write a Torah scroll in Greek? This is how our Rabbis taught: Bar Kappara said: It is written, "May God extend Yephet, may he dwell in the tents of Shem," (Gen. 9:27) that the words of Shem may be spoken in the language of Yephet - therefore it is permitted that they be written in the Greek language. The Holy Blessed One said: See how the language of the Torah is so dear that it heals the tongue! From where do we know this? Since it is written, "A healing tongue is a tree of life," (Pro. 15:4) and the "tree of life" only refers to the Torah, as it is said, "it is a tree of life to those who grasp onto her," (Pro. 3:18). The language of the Torah makes the tongue fluent.

NEDARIM (Fol. 7b.) Rabbi Chanin said in the name of Rab: "Whoever hears his associate mentioning the name of the Lord [in vain] must put the latter under ban. And if the listener does not put him under ban, then he himself deserves to be placed under ban; for wherever the mentioning of God's name is frequent, poverty is frequent, and poverty is equal to death, as it is said (Ex. 4, 19) For all the men are dead, etc. And we are taught in a Baraitha, Simon b. Gamaliel says: 'Wherever our sages fixed their eyes, death or poverty followed.' "

...R’ Yehoshua be Levi said: If the nations of the world knew how good the Holy Temple was for them, they would surround it with fortifications in order to guard it. It was better for them than it was for Israel, just as Shlomo ordered his prayer “And also to the stranger, who is not of Your people Israel…” (Kings I 8:41 and it is written “…and do according to all that the stranger calls You for…” (Kings I 8:43) But when it comes to Israel, what is written? “…and give to each man according to his ways, whose heart You know…” (Chronicles II 6:30) If it was appropriate, He would give, and if not He would not. Don’t say that (they should value) the Holy Temple. Rather, if it were not for Israel the rain would not fall and the sun would not shine, because in their merit the Holy One brings plenty to His world. In the world to come the nations of the world will see how the Holy One is with Israel and they will come to cleave to them, as it says “In those days, when ten men of all the languages of the nations…” (Zechariah 8:23)

Is that so? Did not R. Mair say: "Whence do we know that even a Gentile who is occupied with the study of the Law, is likened to a high-priest? The passage says (Lev. 18, 5) Which if a man do, shall live by it. It does not specify priest, Levite, or Israelite, but states in general if a man, whence it may be inferred that a Gentile, too, who occupies himself with the study of the Law is equal to a high-priest. We must therefore say that they will not be rewarded for the observance equally with those who observe in accordance with their command; as R. Chanina said: "The reward for him who observes that which he is commanded, is greater than to him who observes the same without being commanded." The nations will then plead the following: 'Sovereign of the Universe, has then Israel, who has accepted the Torah, observed it?' To which, the Holy One, praised be He! will respond: 'I testify that Israel did observe the entire Torah.' 'Sovereign of the Universe,' the nations will say, 'is then a father fit to be a witness in the case of his son? Is not Israel called the son of the Eternal (Ex. 4, 22) My son, my first-born, is Israel.' His reply will be: 'Let heaven and earth testify that Israel observed the entire Torah.' Again they will object, saying: 'Sovereign of the Universe! The heaven and earth are also interested in this case, and therefore are not fit to be witnesses, for it is said (Jer. 33, 25) If My covenant be not … the appointed ordinance of heaven and earth, would not be established. And Resh Lakish said: 'What is the meaning of the passage (Gen. 1, 31) And there was evening and there was morning, the sixth day. Why the article Hay in the word Hashishi? From this it may be inferred that the Holy One, praised be He! stipulated with all that had been created during the six days to the effect that if Israel would accept the Torah, well and good, but if not He would return all of them to chaos and ruin.' Then the Holy One, praised be He! will say: 'Men of your nations may come and testify that Israel has observed the Torah. Nimrod may testify that Abraham did not worship idols. Laban may testify that Jacob was not suspected of robbery. The wife of Potiphar may testify that Joseph was not guilty of adultery. Nebuchadnezzar may testify that Chananyah, Mishael and Azaryah did not bow themselves to the image; Darius of Daniel, that he did not abolish prayer; Eliphaz the Themanite, and Bildad the Schuchite, and Zophar the Na'amathite may say of all Israel that they observed all the Laws; as it is said (Is. 43, 9) Let them bring their witnesses, that they may be justified.' They will then exclaim: 'Sovereign of the Universe! give it to us now, and we will observe it!' To which the Holy One, praised be He! will answer: 'He who has prepared on the eve of Sabbath [for the Sabbath] will have to eat, but he who has not prepared, what then will he have to eat on Sabbath? However, I have one easy, meritorious act; it is the Succah, go and perform it.' But how can you say so [that they will be permitted to perform it in the world to come]? Has not R. Joshua b. Levi said: 'What is the meaning of the passage (Deut. 6, 6) Which I command thee this day to do? i.e., this day to do, but not tomorrow to do; this day to do, but not this day to be rewarded (in this world).' We must therefore explain, this, because the Holy One, praised be He! does not deal despotically with His creatures. (Why is it called easy? Because it requires no expense.) Immediately thereupon, everyone of them will prepare a Succah on his roof, and the Holy One, praised be He! will cause the sun to penetrate it. As soon as the sun heats them, they would kick the Succah with their feet, and go away, as it is said (Ps. 2, 3) Let us break their bands asunder, etc. Why cause the sun to penetrate? Have we not said above that the Holy One, praised be He! does not deal despotically with His creatures? This is because Israel has also to go through such inconvenience of the sun when the summer solstice is postponed until the month of Tishri [touching the feast of Tabernacles]. (Ib. b) But did not Raba say that he who is afflicted by performing the command of Succah, is exempt from that obligation? Yea, but not to kick at it. The Holy One, praised be He! will then smile upon them. Said R. Isaac: "There is no smiling with the Holy One, but on that day."

Rabbi Hunna in the name of Bar Kafra opened with (Psalms 31:19): "Let the lying lips be dumb, that speak against the righteous arrogantly with pride and contempt." Let them be bound, made dumb, and silenced. "Let them be bound and made dumb"--as it says (Exodus 4:11): "Or who made one mute, or deaf, or seeing, or blind? Was it not I, God?" and it says (Genesis 37:7): "We were binding sheaves in the field, and my sheaf rose." (The word for 'sheaf' is similar to 'mute'.) "Let them be silenced"--as it sounds. "Which speak against the righteous"--the life of all worlds (God). "Arrogantly"--[on matters] he has hidden from his creatures (The word for 'arrogant' is similar to 'hidden'). "In pride"--to boast and say: "I can explain creation." "And contempt"--to hold My glory in contempt. As Rabbi Yossi Bar Chanina said: One who honor's oneself at the expense of one's friend has no share in the World to Come. How much more so with the honor of God! And it says afterward (Psalms 31:20): "How abundant is Your goodness that you have laid up for those who fear You." Those who fear You and not for those who hold Your awe in contempt. When a king builds a palace in a place of sewers, dunghills, and garbage, everyone who says: "This palace is built on sewers, dunghills, and garbage" discredits it. So too, everyone who says the universe was created from nothingness discredits it. Rabbi Hunna in the name of Bar Kafra said: If it were not written, it would be impossible to say it. "In the beginning God created" from what? "And the earth was empty."

(Fol. 9) R. Juda said: "Even though our sages permitted the use of Greek they referred merely to the translation of the Pentateuch, but not to anything else. And this was also allowed only because of what occurred to Ptolemy, the king." What was it? We are taught: It happened that Ptolemy the king took seventy-two elders from Jerusalem, and placed them in seventy-two separate chambers, and did not inform them for what purpose he had brought them there. He afterward visited each chamber, and said to them: "Translate me the Torah of Moses, your teacher, [by heart.]" The Holy One, praised be He! sent into the heart of each of them a counsel which caused them to think as one mind, and [instead of, In the beginning God created the world] they wrote God created the world in the beginning; [instead of, Let us make a man, they wrote] I will make a man in an image; [instead of, And it was finished, they write] And God finished on the sixth day, and rested on the seventh day; [instead of. He created them, they wrote] Created him; [instead of. Let us go down, they wrote] Let Me go down; [instead of Sarah laughed within herself (Ib. 18, 12) they wrote] And Sarah laughed among her relatives; [instead of (49, 6) For in their anger they slew a man, and in their self-will they honged an ox, and in their self-will hanged a fattened ox; [instead of (Ex. 4, 20) Set them on a donkey, they wrote] Set them on a porter (man-carrier); [instead of (Ib. 12, 40) Dwelt in Egypt, they wrote] Dwelt in Egypt and in other lands was four hundred and thirty wears; [instead of (24, 5) And he then sent the youth, they wrote] The respectable men of Israel; [instead of (Num. 16, 15) I have not taken one ass of them, they wrote] Not one precious thing I took away; [instead of (Deut. 4, 19) Which the Lord thy God hath assigned unto all nations under the whole heaven, they wrote] Assigned to light for all nations; [instead of (Ib. 17, 3) Which I have not commanded, they wrote] Which I have not commanded to worship; [and instead of (Lev. 11, 6) The Arnebeth (the hare) they wrote], The slender footed, because Ptolemy's wife was named Arnebeth, and they were afraid lest he say that the Judaeans laughed at him by inserting his wife's name in the Torah. MISHNAH: Rabban Simon b. Gamaliel says, etc., R. Abahu, in the name of R. Jochanan, said: "The Halacha prevails according to Rabban Simon b. Gamaliel." And R. Abahu said again: "What reason does Rabban Simon b. Gamaliel advance? Because it is written (Gen. 9, 27) May God enlarge the boundaries of Japheth, and may he dwell in the tents of Shem; i.e., the most beautiful thing which Japheth has — (the Greek language) shall dwell in the tents of Shem."

"And the child (Moses) grew" - Twenty four months she nursed him, and you say "and the child grew"?! Rather he grew, not in the way of the [rest] land. “And she brought him to the daughter of Pharaoh…” The daughter of Pharaoh would kiss and hug and adore him (Moses) as if he were her own son, and she would not take him out of the king’s palace. And because [Moses] was so beautiful, everyone yearned to see him. One that would see him would not leave his presence. And it was that Pharaoh would kiss him (Moses) and hug him, and he would remove Pharaoh’s crown and place it on his own head, as he would do to him in the future when he was great. And just as the Holy One Blessed is He said to Hiram (Ezekiel 28:18), “…I have brought fire from within you, it will consume you…”, similarly the daughter of Pharaoh raised the one who would punish her father in the future. And even the anointed king, that is destined to punish Edom, sits among them in their [own] province, as it says (Isaiah 27:10) “…there shall the calf (the Messiah) graze and there lie down and destroy its branches.” And some of the observers sitting among them were the magicians of Egypt that said, “We are wary of this, that he is taking your crown and placing it on his head, that he not be the one we say (i.e. prophesy) that will take the kingship from you.” Some said to kill him, and some said to burn him. And Jethro was sitting among them and said to them, “This child has no intent [to take the throne]. Rather, test him by bringing in a bowl [a piece of] gold and a coal. If he outstretches his hand towards the gold, [surely] he has intent [to take the throne], and you should kill him. And if he outstretches his hand towards the coal, he [surely] does not have intent [to take the throne], and he does not deserve the death penalty.” They immediately brought the bowl before him (Moses), and he outstretched his hand to take the gold, and Gabriel came and pushed his (Moses’) hand, and he grabbed the coal. He then brought his hand along with the coal into his mouth and burned his tongue, and from this was made (Exodus 4:10) “slow of speech and slow of tongue.” “And she called his name ‘Moshe’” – From here you can learn about the merit of those that perform acts of kindness. Even though Moses had many names, the only name that was set throughout the Torah, was the name that Bathyah daughter of Pharaoh called him. Even the Holy One Blessed is He did not call him by another name.

(Deut. 1:1:) “These are the words that Moses spoke….” Israel said, “Yesterday you said (in Exod. 4:10), ‘I am not a man of words.’ And now you are speaking so much?” Rabbi Isaac said, “If you are impeded in your speech, recite the Torah and you will be healed, [as] Moshe already studied all of the Torah.” (Deut. 1:1, cont.:) “Through the wilderness, in the Arabah near Suph.” This text is related (to Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Come and see. When the Holy One, blessed be He, said to Moses (in Exod. 3:10), “I will send you unto Pharaoh,” Moses said to Him, “You are doing me an injustice.²Gk.: bia. (Exod. 4:10), ‘I am not a man of words.’” He said to Him, “Seventy languages are spoken in Pharaoh's palace.³Palterin. Gk.: praitorion; Lat. praetorium. Thus if a man comes from another place, they speak with him in his own language. When I go on Your mission, they will examine me, asking whether I am a representative of the Omnipresent. Then it will be revealed to them that I do not know how to converse with them. Will they not laugh at me, saying, ‘Look at the agent of the One who created the world and all its languages! Does he not know how to listen and reply?’ See here, something is wrong!⁴Gk.: bia. (Exod. 4:10:) ‘I am not a man of words,’ (Exod. 6:12) ‘For I have uncircumcised lips (i.e., a speech impediment).’” The Holy One, blessed be He, said to him, “But look at the first Adam. Since no creature taught him, where did he [come to] know seventy languages? It is so stated (in Gen. 2:20), ‘And he gave names to (them).’ ‘A name for every beast’ is not written here but rather ‘names’ (in the plural, i.e., a name for each and every beast in seventy languages). And you say, (Exod. 4:10) ‘I am not a man of words.’” At the end of forty years [from] when Israel left Egypt, [Moses] began to elucidate the Torah in seventy languages, as stated (in Deut. 1:5), “he elucidated this Torah.” The mouth that said (in Exod. 4:10), “I am not a man of words,” [then] said (in Deut. 1:1), “These are the words.” The prophet [thus] cries out and says (in Is. 35:6), “Then the lame shall leap like a hart, and the tongue of the dumb shall shout for joy.” Why? (Ibid., cont.:) “Because waters shall break forth in the wilderness and streams in the desert.” It is therefore stated (in Deut. 1:1), “These are the words.”

(Lev. 9:1) “And it came to pass on the eighth day….” This text is related (to Ps. 75:5), “I say to the merrymakers, ‘Do not make merry….’” What is the meaning of [the words], “I say to the merrymakers (rt.: hll), ‘do not make merry (rt.: hll)?’”⁴This root can also mean “act with abandon” and is to be taken in that sense here. For another interpretation of the word, see Lev. R. 20:2. [The verse refers] to whoever sings in a mahanaim dance (mahol),⁵As in Cant. 7:1 [6:13]. In comparing these two words, the midrash assumes that both words come from the root HLL and ignores the fact that in the first case the H is a he while in the second case the H is a het. and so it says (in Jud. 21:21), “to dance (lehol) in the dances.” [Because no happiness endures for a mortal] (Ps. 75:5), “I say to the merrymakers, ‘Do not make merry (rt.: hll).’” Why? The one who is happy today shall not be happy tomorrow; and the one who is depressed today shall not be depressed tomorrow. And so it says (in Eccl. 2:2), “Of laughter I said, ‘It is mad (rt.: hll)….’”⁶Cf. PRK 26:2–3. Are you willing to understand? As behold, even the happiness of the Holy One, blessed be He, did not endure. When? When the Holy One, blessed be He, created His world. He was very happy, as stated (in Ps. 104:31), “the Lord shall be happy in His works.” It also says (in Gen. 1:31), “Then God saw everything which He had made; and behold, it was very good.” [These verses are] to teach you that the Holy One, blessed be He, found pleasure in and took pride in His works. Then He gave the first Adam an easy commandment, but he did not fulfill it. Immediately He rendered him a verdict⁷Gk.: apophasis. [of death], as stated (in Gen. 3:19), “for dust you are, and unto dust you shall return.” So He, as it were, did not remain in His happiness but said, “I created everything only for the human, and now he dies. What pleasure is there for Me? [Now surely if the Holy One, blessed be He,] did not remain [happy], how much the less shall people [remain happy! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘do not make merry.’”] How happy Abraham was! He was blessed in the world, magnified, slew some kings and handed over heaven and earth to the Holy One, blessed be He. Also when the Holy One, blessed be He, gave him a son at age one hundred, he circumcised him and reared him. Then finally he was told (in Gen. 22:2), “Please take your son, your only son…, [and go unto the land of Moriah,] and offer him there as a burnt offering.” So he made a three-day journey, as stated (in Gen. 22:4), “On the third day….” When he returned from Mount Moriah, he buried Sarah. He did not find a place to bury her until he bought one for four hundred silver shekels. Then after that, old age came upon him. Now surely if such was the case with Abraham the righteous, how much the more is it the case with the wicked! Isaac did not remain in his happiness: He escaped from the sword and from the men of Gerar. And [God] informed them about who he was, so that they came to him. Thus it is stated (in Gen. 26:26, 28), “Then Abimelech came unto him from Gerar […. And they said, ‘We have clearly seen that the Lord is with you.’]” But he did not remain in his happiness. Rather (according to Gen. 27:1), “Now it came to pass, that when Isaac was old and his eyes were too weak to see.” So just as [this loss of happiness] happened in the case of Isaac the burnt offering of the Holy One, blessed be He, (according to Gen. 22:2), how much the more does it happen in the case of the wicked! Jacob was the first-born of the Holy One, blessed be He, as stated (in Exod. 4:22), “Israel is My first-born son.” How happy he was! He saw a ladder, and (according to Gen. 28:12-13) “the angels of god were ascending and descending [….] And behold, the Lord stood upon it and said, I am the Lord….” Then he went to Laban, fled from Esau, became Laban's servant for twenty years and in the end became wealthy, sired children and returned in peace. He also met Esau and was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1), “Now Dinah [the daughter whom Leah had borne to Jacob] went out…,” and was raped]. There also came upon him the trouble over Joseph. Now surely if Jacob the righteous – one to whom the Holy One, blessed be He, had said, “In whom I will be glorified,” as stated (in Is. 49:3), “Israel, in whom I will be glorified” – did not remain in his happiness, how much the less will the wicked [so remain! It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’”] How happy Joshua was! He slew thirty-one kings, gave Israel the land to possess, and distributed it. In addition all Israel gave him a [helping] hand and said (in Josh. 1:18), “Anyone who disobeys your command… [shall be put to death.” Such an honor was] something of which [even] Moses our master did not merit. Still he (i.e., Joshua) did not remain in his happiness, but rather died childless. It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” How happy Eli was, when he was king, chief justice, and high priest! It is so stated (in I Sam. 1:9), “now Eli [the priest] was sitting on the throne by the doorpost of the Temple of the Lord.” “Now Eli the priest was sitting on the throne,” because he was king. [He was] “by the doorpost of the Temple of the Lord,” because he was chief justice. Still he did not remain in his happiness. Instead (according to I Sam. 4:18), “And it came to pass that when he (i.e., a messenger) mentioned the ark of God, he (i.e., Eli) fell backward from off the throne….” Moreover, his two sons, Hophni and Phinehas died. So just as this [shift in fortune] happened with Eli the righteous, how much the more [does it happen with] the wicked! You find neither man nor woman who saw joys like Elisheba bat Amminadab, [the wife of Aaron, as stated (in Exod. 6:23), “And Aaron took for a wife Elisheba bat Amminadab”].⁸PRK 26:2; Zev. 102a; Tanh. (Buber), Lev. 6:2. She saw her husband become high priest serving in the high priesthood and [as a] prophet. In addition, Moses, her husband's brother, was king and prophet. Moreover, her sons were deputies [to the high priest] in the priesthood, and her brother Nahshon was head of all of the princes of Israel.⁹According to Numb. 10:13, Nahshon was in command of the troops of Judah, and the troops of Judah headed those of the other tribes. See also Numb. 2:3; I Chron. 2:10. Still she did not remain in her happiness. Rather, when two of her sons went in to offer a sacrifice, (according to Lev. 10:2,) “Fire came forth from before the Lord and consumed them, so that they died before the Lord.” It is therefore stated (in Ps. 75:5), “I say to the merrymakers, ‘Do not make merry.’” And so Solomon said (in Eccl. 2:2), “Of laughter I said, ‘It is mad.’” There is a story about one of the great Babylonian [scholars], who married off his son,¹⁰PRK 26:2; Lev. R. 20:2. and made a great banquet for the sages. He said to his son, “Go up and bring us a jar of such and such a wine from the attic.” He went up to the attic. [There] a snake [from] among the jars bit him, and he died. His father remained with those who were reclining [at his table]. So he delayed and did not come. [Finally,] his father said, “Let me go up and see what my son is doing.” His father went up [and] found him cast down dead among the jars. What did that saint do? He waited by himself until the guests had eaten and drunk sufficiently. When they had finished, he said, “You came to say a bridegrooms' blessing over my son. [But instead] say a mourners' blessing over him. You came to bring my son to the wedding canopy. [Instead] bring him to [his] grave.” They said about R. Zakkay of Kabul and they opened about him (in the words of Eccl. 2:2), “Of laughter I said, ‘It is mad; and what does joy do?’”

(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse¹Rt.: QTRG, from the Greek verb kategorein. Israel after my death,²See III Enoch 26:12 = Sefer Enoch: Seder Ruhot, in A. Jellinek, Beth ha-Midrasch (Leipzig: C. W. Vollfath, 1853–57), vol. 5, pp. 179–180. but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect³Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”

(Is. 1:2, cont.:) FOR THE LORD HAS SPOKEN. They said to Isaiah: If the Lord had spoken, would not the earth have quaked? Moreover, there is the text (of Ps. 68:9 [8]): THE EARTH QUAKED, AND THE HEAVENS POURED, <BECAUSE OF THE GOD OF SINAI, BECAUSE OF GOD, THE GOD OF ISRAEL>. The waters also trembled, as stated (in Ps. 93:4): THAN THE ROARINGS OF MANY WATERS. When? <When> (in Exod. 20:1) GOD SPOKE ALL THESE WORDS, SAYING. If he had spoken with you, would you⁴So the parallel text in Tanh., Deut. 10:1. The Biber text reads “I.” have lived? It is comparable to a governor who entered a city. A prefect⁵Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. A certain bumpkin came. The governor said to them: This is my friend, and am accustomed to speak with him. They said to him: We cannot speak with him, but if he is your friend, speak with him on our behalf. Similarly, Israel said to Isaiah: In our case he has called us his children, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. It is also written (in Is. 46:3) <HEARKEN UNTO ME, O HOUSE OF JACOB …,> THE ONES WHO HAVE BEEN BORNE BY ME FROM BIRTH, <CARRIED FROM THE WOMB>. When he spoke with us at Horeb, our soul departed at his word. Should he speak with us <again>, we shall die. But you are our master. You draw near and listen, just as Moses our Master did. And what was this protection that Isaiah had? What is stated (in Is. 49:5): AND NOW THE LORD HAS SPOKEN, THE ONE WHO FORMED ME IN THE WOMB TO BE HIS SERVANT…. He therefore said (in Is. 32:1:) HEAR, O HEAVENS….

Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai.⁸³Rabbi Yoḥanan interpreted the verse “let him kiss me with the kisses of his mouth” as referring to when the Israelites arrived at Mount Sinai before the giving of the Torah. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant;⁸⁴This means she is agreeing to marry him. however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king.⁸⁵The messenger was glad that the woman had agreed to marry the king, but embarrassed to report that hearing the king’s proposal only from the messenger was insufficient for her, and therefore he did not clearly communicate her response. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9).⁸⁶In this verse God indicated that He would not speak directly to the people, but rather He would speak to Moses, and Moses would speak to the people. [Moses] said to Him: ‘This is what they demanded.’⁸⁷Moses told God that the people wanted Him to speak directly to them. He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday,⁸⁸When God appeared to him at the burning bush. because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’⁸⁹Moses had been punished previously for indicating to God that he thought they would not believe God had spoken to him. Therefore he was fearful of relaying their request for God to speak directly to them.
Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).

E Iáacov, que era o Primogênito do SANTO – Bendito Seja – como foi dito [em Shemot 4: 22] Israel é meu Primogênito. Quão grande era sua Alegria! Ele teve o sonho profético aonde viu a Escada [tal qual Bereshit 28: 12, 13] onde os malahim do Elohim subiam e desciam..e ainda, Note: O HaShem estava no topo e disse: Eu Sou – HaShem. E então, ele vai a Lavan, fugindo de seu irmão Essáv que desejava matá-lo, e por isso acaba virando escravo de Lavan, por nada menos que vinte anos. E ao final, fica rico e tem filhos e volta em paz. Mas ele também encontrou Essav no caminho de volta e, foi salvo dele, cumprindo seu voto. Ao final de tudo isso, ele não permaneceu na sua felicidade. Em vez disso [tal qual Bereshit 34: 1] lemos, Agora, Diná [filha dele com Leah] saiu [e acabou sendo estuprada, gerando o assassinato dos habitantes de Shehem].

Our Rabbis taught: A man shall always be as patient as Hillel and not as excitable as Shammai. Once it happened that two men laid a wager with one another (Fol. 31a) that whichever would succeed in putting Hillel out of temper should receive four hundred zouzim "I shall go and put him out of temper." said one. It was on Friday afternoon, and Hillel was washing Himself, when the man passed by the door of his house, shouting: "Does Hillel live here? Does Hillel live here?" Hillel wrapped his mantle round him and went out to meet him. "My son," he said to him, "what do you wish?" "I have a question to ask," was the reply. "Ask, my son, ask,"' said Hillel. "Why are the heads of the Babylonians round?" the man asked. "A great question hast thou asked, my son. Because they have no trained midwives." The man went away and after a while, returned calling out, "Does Hillel live here? Does Hillel live here?" Hillel again wrapped his mantle round him and went out to meet him. "My son," he said, "what do you wish?" "A great question have I to ask," he said. "Ask, my son, ask," said Hillel. "Why are the, people of Tarmod (Palmyra) weak-eyed?" asked he. Hillel said: "Thou hast asked a great question. Because they live in a sandy country." The man went away, and after waiting a while, came back shouting: "Does Hillel live here? Does Hillel live here?" Hillel wrapped his mantle round him and went out to meet him. "My son," he said, "what do you wish?" "I have a question to ask." said the man. "Ask. my son, ask.," said Hillel. "Why are the feet of the Africans so broad?" "Thou hast asked a great question! Because they live in marshy land." "I have many more questions to ask," said the man, "but I am afraid lest I shall make thee angry." Hillel, drawing his mantle around him, sat down before the man, saying to him: "All the questions thou hast to ask, please ask." "Art thou Hillel," said he., "who is called Prince of Israel?" "Yes," answered Hillel. "If thou art the one, then I pray there may not be many more in Israel like thee." "Why is that, my son?" asked Hillel. "Because," said the man, "I have lost four hundred zouzim through thee." "Be cautious with thy temper," said Hillel. "Better is it that thou shouldst lose four hundred zouzim, and four hundred more zouzim, but that Hillel should not become excited." Our Rabbis taught that a heathen once came before Shammai and said: "How many Torahs have you?" Shammai replied: "We have two; the written Torah and the oral Torah." The heathen then said to him: "In the written Torah I believe thee, but in the oral Torah I do not believe thee. Make me, therefore, a proselyte on condition that you teach me the written Torah only." Shammai rebuked him sharply and sent him away angry. The heathen then appeared before Hillel, and the latter made him a proselyte. On the first day, Hillel taught him the Aleph, Beth, Gimel, Daleth. On the morrow, Hillel reversed the order of these letters (beginning with the last letter). "Thou didst not teach me so yesterday," said the proselyte to him. "True," said Hillel. "Dost thou not rely upon me? Why then dost thou not rely upon me with the oral Torah?" On another occasion it happened that a heathen appeared before Shammai and said: "Convert me to Judaism but on condition that thou teachest me the whole Torah, while I am standing upon one leg." Shammai drove him off with the builder's cubit (measure) which he held in his hand. Then the heathen appeared before Hillel, and he made him a proselyte, and said unto him: "That which is hateful to thee do not do unto thy neighbor, this is the whole Torah, and the rest is merely its commentary." Again it happened that while a heathen passed by the rear of a synagogue he heard the voice of a scribe who was saying, And these are the garments which they shall make; a breast-plate and an Ephod and a robe. (Ex. 28, 4). "For whom are these?" asked the heathen. "For the High Priest," replied the scribe." So the heathen said to himself: "I shall go and become a proselyte on condition that I be made a High Priest." He came before Shammai and said to him: "Make me a proselyte upon condition that you make me a High Priest." Shammai drove him away with the builders cubit which he held in his hand. The heathen then came before Hillel; the latter made him a proselyte, and said to him: "Is it possible for one to be made a king unless he knows the court ceremonials? Go, study first the court ceremonials." The proselyte thereupon went and learned the Torah. When he came to the passage (Num. 3, 10.) And the stranger that cometh nigh shall be put to death, he asked: "For whom is that passage meant?" "Even for David, the King of Israel," Hillel replied. Then the proselyte came to the following conclusion: "If for Israelites, who are called the sons of God and who on account of God's love shown to them, were called (Ex. 4. 22), My son, my first-born, Israel, a warning is written, And the stranger that cometh nigh shall be put to death, how much more does this apply to the mere proselyte who came with but his staff and traveling bag?" He went to Shammai and said to him: "Am I then eligible to be a High Priest? Behold! It is written in the Torah, And the stranger that cometh nigh shall be put to death." He then went to Hillel and said to him: "O thou forbearing Hillel, may blessings rest upon thy head, because thou hast brought me under the wings of the Shechina." Later all the three proselytes happened to meet in one place and they said: "Oh, the impatience of Shammai could drive us out of this world, but the patience of Hillel brought us under the wings of the Shechina!"

“Orpa kissed her mother-in-law.” All kisses are of licentiousness, except for three: A kiss of greatness, a kiss of absence, and a kiss of parting. A kiss of greatness, as it is written: “Samuel took a flask of oil, and poured it on his head, and kissed him” (I Samuel 10:1). Of absence, as it is written: “He met him at the mountain of God at Ḥorev [and he kissed him]” (Exodus 4:27). Of parting, as it is stated: “Orpa kissed her mother-in-law.” Rabbi Tanḥuma said: Even a kiss of closeness, as it is stated: “Jacob kissed Rachel” (Genesis 29:11). Why? It is because she was his relative.
“She said: Behold, your sister-in-law has returned to her people, and to her god; return after your sister-in-law” (Ruth 1:15).
“She said: Behold, your sister-in-law has returned [to her people, and to her god]…” – once she returned to her people she returned to her god.

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

(Lev. 9:1:) “And it came to pass on the eighth day.” This text is related (to Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm….” This is Aaron, of whom it is stated (in Numb. 17:23), “[and there] the staff of Aaron of the House of Levi had sprouted (rt.: prh).” In the case of all the [other] trees, one plants them and they grow up by themselves (as single trees); but in the case of the palm, one plants it and it sends up sprouts on all sides. So it was in the case of Aaron. He planted and sprouts came up. These were Aaron's sons (i.e., according to I Chron. 6:35-36), “his son Eleazar, his son Phinehas, his son Abishua, [his son Bukki…].” (Ps. 92:13), “The righteous one shall flourish (rt.: prh) like the palm.” Where did he plant [them]? (Ps. 92:14), “[They are] planted in the house of the Lord.” (Lev. 8:33), “And you shall not go out from the door of the tent of meeting [for seven days].” It is therefore stated (in Lev. 9:1), “And it came to pass on the eighth day.” (Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons]….” Our masters have said: All seven days when Moses was at the thornbush, the Holy One, blessed be He, said to him, “Go on My mission”; but he was saying (in Exod. 4:13), “Please make someone else Your agent.” So was it the first and second day. The Holy One, blessed be He, said to him, “I say to you, ‘Go,’ and you say to Me, ‘Please make someone else Your agent?’ By your life, I am paying you back. Someday soon when that tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you, ‘Call Aaron to serve.’” It is therefore stated (in Lev. 9:1), “Moses called Aaron and his sons.” There is a calling which is for abundance [and there is] a calling for famine. Where is it shown [that there is a calling] for abundance? Where it is stated (in Ezek. 36:29), “I will call for the grain and increase it.” And where is it shown [that there is a calling] for famine? [Where it is stated (in II Kings 8:1),] “for the Lord has called for a famine… [for seven years].” There is a calling for greatness, as stated (in Lev. 9:1), “Moses called [Aaron].” Moses said to him, “The Holy One, blessed be He, has told me to ordain you as high priest.” Aaron said to him, “You have labored on the tabernacle; so shall I be made high priest?” He said to him, “By your life, even though you are being made high priest, it is as if I were being made [high priest];¹¹See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness.” Now when was he glad for him? When the Holy One, blessed be He, said to him (in Exod. 3:10), “So come now, I will send you unto Pharaoh.” The Holy One, blessed be He, said to him, “Go, keep this commandment.” Moses said to Him (in Exod. 4:10, 13), “Pray (bi) – Lord, You are doing me wrong. My brother is older than I; yet I am going ahead of him.” The Holy One, blessed be He, said to him, “[By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), when he sees you, he will be glad in his heart.” R. Simeon ben Yohay said, “The Holy One, blessed be He, said to him, ‘That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17-21) laid upon it.’” Therefore, all those seven days that Moses was busy in the tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One, blessed be He, said to them, “What do you think? That you are high priest? Call your brother so that he may serve as high priest.” Ergo (in Lev. 9:1), “And it came to pass on the eighth day Moses called [Aaron and his sons, and the elders of Israel].” Why the elders of Israel? In order to promote him in the presence of the elders. The Holy One, blessed be He, said to him, “Call the elders and ordain him in their presence, lest they say that he became high priest on his own.

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT, IN THE TENT OF MEETING. Before the Tent of Meeting was set up, he spoke with him in the bush, as stated (in Exod. 3:2): THEN THE ANGEL OF THE LORD {CALLED} [APPEARED] UNTO HIM IN A FLAME OF FIRE FROM THE MIDST OF A BUSH.²⁰Tanh., Numb. 1:3; Numb. R. 1:3. [After that he spoke with him in Midian, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN.] After that he spoke with him in Egypt, as stated (in Exod. 12:1): THEN THE LORD SPOKE UNTO MOSES AND UNTO AARON IN THE LAND OF EGYPT. After that he spoke with him in Sinai, as stated (in Lev. 25:1): THEN THE LORD SPOKE UNTO MOSES ON MOUNT SINAI. When the Tent of Meeting was set up, he said: Humility is beautiful, as stated (in Micah 6:8): <HE HAS TOLD YOU, O HUMAN, WHAT IS GOOD…,> AND TO WALK HUMBLY WITH {THE LORD} YOUR GOD. He began to speak with him in the Tent of Meeting. Likewise David also says (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN; [HER CLOTHING IS OF GOLD BROCADE]. THE KING'S DAUGHTER: This <king> is Moses, as stated (in Is. 19:4): AND I WILL DELIVER THE EGYPTIANS INTO THE HAND OF A HARSH LORD. These²¹Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians. (Ibid., cont.:) AND A STRONG KING SHALL RULE OVER THEM. This is Moses, who was king of Torah, which is called STRENGTH, where it is stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. Ergo (in Ps. 45:14 [13]): ALL GLORIOUS IS THE KING'S DAUGHTER WITHIN. (Ibid., cont.:) HER CLOTHING IS OF GOLD BROCADE. This is Aaron, since it is stated (in Exod. 28:13): AND YOU SHALL MAKE A GOLD BROCADE. Hence, our masters have said: Every bride who conceals herself (because of humility, i.e., modesty), even though she be an <ordinary> Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14 [13]): HER CLOTHING IS OF GOLD BROCADE. The Holy One said: Likewise it befits him to speak from within, as stated (in Numb. 7:89): [WHEN²²This bracketed section ends in the first part of section 10 and represents a missing page in Buber’s primary Oxford Ms. MOSES WENT INTO THE TENT OF MEETING TO SPEAK WITH HIM, HE WOULD HEAR THE VOICE SPEAKING UNTO HIM. R. Joshua ben Levi said: If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments²³Lat. castra. in order to protect it,²⁴Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in II Chron. 6:32-33 // I Kings 8:41-42):²⁵The passage is actually a conflation of the parallel passages, which Buber has emended to agree with Chron. 6:32-33. AND LIKEWISE, {IN THE CASE OF} [UNTO] THE FOREIGNER, WHO IS NOT OF YOUR PEOPLE ISRAEL AND COMES FROM A DISTANT LAND FOR THE SAKE OF YOUR GREAT NAME, YOUR MIGHTY HAND, AND YOUR OUTSTRETCHED ARM, IF {HE COMES} [THEY COME] UNTO THIS HOUSE TO PRAY, MAY YOU HEARKEN <UNTO HIM> FROM HEAVEN, EVEN FROM THE PLACE WHERE YOU DWELL, AND DO ACCORDING TO ALL THAT THE FOREIGNER CRIES OUT UNTO YOU, IN ORDER THAT ALL THE PEOPLES OF THE EARTH MAY KNOW YOUR NAME [AND] FEAR YOU, AS DO YOUR PEOPLE ISRAEL, AND THAT THEY MAY KNOW THAT YOUR NAME IS CALLED UPON IN THIS HOUSE WHICH I HAVE BUILT. But when he comes to Israel, what is written (in II Chron. 6:30 = I Kings 8:39)? AND YOU SHALL GIVE TO EACH ONE ACCORDING TO ALL HIS WAYS, SINCE YOU KNOW HIS HEART. Solomon said: Sovereign of the Universe, if he is worthy, give to him; if he is not worthy, do not give to him. Moreover, you should not <only> say that the temple <was auspicious for them>.²⁶So Tanh. Numb. 1:3. In fact, if it had not been for Israel, no rain would ever have come down²⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that the Holy One brought relief to the world. Also in the world to come, when the peoples of the world shall see, in the case of Israel, how the Holy One is with them, they shall come to join them, as stated (in Zech. 8:23): IN THOSE DAYS WHEN TEN PEOPLE FROM ALL THE LANGUAGES OF THE NATIONS TAKE HOLD, THEY SHALL TAKE HOLD OF THE SKIRT OF A JEWISH PERSON, [SAYING]: LET US GO WITH YOU FOR WE HAVE HEARD THAT GOD IS WITH YOU.

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert, in the tent of meeting.” Before the tent of meeting was set up, He spoke with him in the bush, as stated (in Exod. 3:4), “and God called him from the bush.¹³Numb. R. 1:3. After that He spoke with him in Midian, as stated (in Exod. 4:19), “Then the Lord said unto Moses in Midian.” After that He spoke with him in Egypt, as stated (in Exod. 12:1), “Then the Lord spoke unto Moses and unto Aaron in the land of Egypt.” After that He spoke with him at Sinai, as stated (in Lev. 25:1), “Then the Lord spoke unto Moses on Mount Sinai.” When the tent of meeting was set up, He said, “Humility is beautiful,” as stated (in Micah 6:8), “and to walk humbly with your God.” [So] He began to speak with him in the tent of meeting. Likewise David also says (in Ps. 45:14), “All glorious is the king's daughter within; her clothing is of gold brocade.” “The king's daughter” – that is Moses, as stated (Exod. 2:10), “and she brought him to the daughter of Pharaoh, and he was a son to her.” And it is written (in Is. 19:4), “And I will deliver the Egyptians into the hand of a harsh lord.” – these¹⁴Since LORD (adonim) is a plural of excellence or majesty, it is readily seen as representing a plurality of plagues. are the plagues which came upon the Egyptians; (ibid., cont.) “and a strong king shall rule over them” – this is Moses, who was king of Torah, which is called strength, where it is stated (in Ps. 29:11), “The Lord will grant strength to His people.” Ergo (in Ps. 45:14), “All glorious is the king's daughter within.” (Ibid., cont.) “Her clothing is of gold brocade.” This is Aaron, since it is stated (in Exod. 28:13), “And you shall make a gold brocade.” Hence, our masters have said, “Every bride who conceals herself (because of modesty), even though she be an [ordinary] Israelite woman, is worthy of being married to a priest and to raise up high priests, since it is stated (in Ps. 45:14), ‘All glorious is the king's daughter within; her clothing is of gold brocade.’” The Holy One, blessed be He, said, “My honor is like this” – that He speak from within, as stated (in Numb. 7:89), “When Moses went into the tent of meeting to speak with Him, he would hear the voice speaking unto him.” R. Joshua ben Levi said, “If the people of the world had known how auspicious the Temple was for them, they would have surrounded it with military encampments¹⁵Lat. castra. in order to protect it,¹⁶Lev. R. 1:11. since it was more auspicious for them than for any of Israel; for thus did Solomon set forth in his prayer (in I Kings 8:41-42), ‘And likewise, unto the foreigner, who is not of Your people Israel […] may You hearken [unto him] from heaven […] and do according to all that the foreigner cries out unto You.’ But when he comes to Israel, what is written? (In II Chron. 6:30) ‘and You shall give to each one according to all his ways, since You know his heart.’ Solomon said, ‘Master of the universe, if he is worthy, give to him; if he is not worthy, do not give to him.’” Moreover, you should not [only] say that the Temple [was auspicious for them]. In fact, if it had not been for Israel, no rain would ever have come down¹⁷Cf. Gen. R. 39:12. nor would the sun have shown; for it was through their merit that rain falls and that the Holy One, blessed be He, has [the sun] shine in this world. And in the future, the peoples of the world shall see, how the Holy One, blessed be He, clings to Israel, and they shall cling to them [as well], as stated (in Zech. 8:23), “Let us go with you for we have heard that God is with you.”

“Like an apple tree among the trees of the forest, so is my beloved among the boys. In its shade I delighted and I sat, and its fruit was sweet to my palate” (Song of Songs 2:3).
“Like an apple tree among the trees of the forest,” Rabbi Huna and Rabbi Aḥa in the name of Rabbi Yosei ben Zimra: Just as this apple tree, everyone flees from it during the heat, and why is that, because it does not have shade to enable one to sit in its shade, so too, the nations of the world fled from the shadow of the Holy One blessed be He on the day of the giving of the Torah. Is, perhaps, the same true regarding Israel? The verse states: “In its shade I delighted and I sat,” it is I who delighted in Him and not the nations.
Rabbi Aḥa ben Rabbi Ze’eira said two [statements]. He said one: This apple tree³³See Tosafot (Shabbat 88a) who argue that the tree referred to here is a citron rather than an apple tree. produces its blossom before its leaves; so too, Israel, when they were in Egypt, achieved faith before hearing. That is what is written: “The people believed, and they heard that the Lord had remembered” (Exodus 4:31).³⁴The Israelites had a tradition from their fathers that they would be redeemed, and they believed that would occur even before they heard that God had spoken to Moses and said that He would redeem Israel (Midrash HaMevoar).

“He wore away my flesh and my skin, broke my bones” (Lamentations 3:4).
“He wore away my flesh” – this is the community. “And my skin” – this is the Sanhedrin; just as the skin protects the flesh, so the Sanhedrin protects the community. “Broke my bones [atzmotai]” – my mighty ones [itzumai], people who were like mighty warriors [benei haatzumim].
“He built against me and surrounded me with gall and hardship” (Lamentations 3:5).
“He built against me and surrounded me with gall [rosh]” – this is Nebuchadnezzar, as it is written in his regard: “You are the head [reisha] of gold” (Daniel 2:38). “And hardship” – this is Nevuzaradan. Alternatively: “Gall” – this is Vespasian; “and hardship” – this is Trajan.
“He settled me in darkness, like those long dead” (Lamentations 3:6).
“He settled me in darkness, like those long dead” – Rabbi Shmuel said: Four are considered as dead: A blind person, as it is stated: “He settled me in darkness, like those long dead.” A leper, as it is stated: “Let her not be like a corpse” (Numbers 12:12).¹⁰Aaron said this in reference to Miriam, who was afflicted with leprosy, when he asked Moses to pray on her behalf. One who does not have children, as it is written regarding Rachel: “Give me children, and if not, I am dead” (Genesis 30:1). And one who has become impoverished, as it is stated: “All the men [seeking your life] have died” (Exodus 4:19). Were they, in fact, dead? Rather, they had become impoverished.¹¹The Sages identified the men seeking Moses’s life as Datan and Aviram (see Avoda Zara 5a). They were not yet dead, as they later participated in Koraḥ’s uprising (see Numbers 16:1–2).

Jacob was the first-born of the Holy One, as stated (in Exod. 4:22): ISRAEL IS MY FIRST-BORN SON. How happy he was! He saw a ladder, and (according to Gen. 28:12) THE ANGELS OF GOD WERE ASCENDING AND DESCENDING, as they looked at him with the Holy One standing above it. It is so stated (in Gen. 28:13): AND BEHOLD, THE LORD STOOD UPON IT…. Then he went to Laban, fled from Esau, became Laban's servant for twenty years, and in the end became wealthy, sired children, and returned in peace. He also met Esau, was saved from him, and paid his vow. But in the end he did not remain in his happiness. Instead (according to Gen. 34:1): NOW DINAH < THE DAUGHTER WHOM LEAH HAD BORNE TO JACOB > WENT OUT…, < and was raped >. There also came upon him the trouble over Joseph. Now surely if Jacob the Righteous, one to whom the Holy One had said: In whom I will be glorified, as stated (in Is. 49:3): ISRAEL, IN WHOM I WILL BE GLORIFIED, did not remain in his happiness, how much the less will the wicked < so remain >! [It is therefore stated (in Ps. 75:5 [4]): I SAY TO THE MERRYMAKERS: DO NOT MAKE MERRY.]

Our sages interpreted the verse Instead of thy fathers shall be thy sons (Ps. 45:17) to mean that everything that occurred to Jacob likewise happened to Joseph. Jacob was born circumcised, and so too was Joseph, as is said: These are the generations of Jacob, Joseph (Gen. 37:2). The former was called The son of my firstborn, Israel (Exod. 4:22), and the latter was spoken of as the firstborn was Joseph’s (I Chron. 5:2). The former was exiled to Haran, and the latter to Egypt. Jacob was exalted through a dream, as it is said: And He dreamed, and behold, a ladder set upon the earth (Gen. 38:22). Joseph interpreted Pharaoh’s dream. R. Simeon the son of Gamliel said: Joseph was rewarded for his actions, for his mouth did not kiss in sin. Thus, according to thy mouth shall all my people be ruled (ibid. 41:40).

We are taught in Baraitha that R. Joshua b. Karcha says: "Circumcision is so important that all the merits which Moses our teacher acquired were not sufficient to protect him in the hour when he was indifferent to circumcision, as it is said (Ex. 4, 24) And it came to pass on the way at the lodging place, that the Lord met him and sought to hill him." R. Josi says: "God forbid to think that Moses was slow in circumcising his child, but Moses said thus to himself: 'Shall I circumcise [my child] and then go on my journey, it might prove dangerous to it, as it is written (Gen. 34, 25) And it came to pass on the third day, [after the circumcision, when they were sore. Shall I circumcise my child and remain here three days [until it heals,] the Holy One, praised be He! said unto me (Ex. 4, 19) Go return unto Egypt! [Consequently, he left his child uncircumcised.] But why then was he punished? Because when he arrived at the inn he attended (Fol. 32) to things concerning the lodging first, [and did not perform the circumcision,] as it is said (Ib. ib.) And it came to pass on the way in the lodging." Rabban Simon b. Gamiliel says: "Satan did not want to kill Moses our teacher, but he wanted to kill the child, as it is said (Ib., ib., 25) Surely a bloody relative art thou to me. Now let us see who is called a relative, Moses, or the infant? Surely we must say that it refers to the infant." R. Juda b. Z'bina lectured: "At the time when Moses was indifferent to circumcision, the angels Aph and Chemah came and swallowed him, and they left nothing of him except the legs. Immediately, then Zipporah took a flint and cut off the foreskin of her son, etc., and then he withdrew from him. And Moses then wanted to kill them (the angels), as it is said (Ps. 37, 8) Cease from anger, (aph) and forsake wrath (Chemah)." Others, however, say that he did not kill the Angel Chemah, as it is said (Ez. 27, 4) Wrath (Chema) have I not. Behold it is written (Deut. 9, 19) For I was afraid of the anger (Aph), and the wrath [Chemah], hence they did exist? We must therefore say that there were two angels called Chemah. And if you wish we may explain that the latter refers only to the troop commanded by Chemah.

We are taught in Baraitha that R. Joshua b. Karcha says: "Circumcision is so important that all the merits which Moses our teacher acquired were not sufficient to protect him in the hour when he was indifferent to circumcision, as it is said (Ex. 4, 24) And it came to pass on the way at the lodging place, that the Lord met him and sought to hill him." R. Josi says: "God forbid to think that Moses was slow in circumcising his child, but Moses said thus to himself: 'Shall I circumcise [my child] and then go on my journey, it might prove dangerous to it, as it is written (Gen. 34, 25) And it came to pass on the third day, [after the circumcision, when they were sore. Shall I circumcise my child and remain here three days [until it heals,] the Holy One, praised be He! said unto me (Ex. 4, 19) Go return unto Egypt! [Consequently, he left his child uncircumcised.] But why then was he punished? Because when he arrived at the inn he attended (Fol. 32) to things concerning the lodging first, [and did not perform the circumcision,] as it is said (Ib. ib.) And it came to pass on the way in the lodging." Rabban Simon b. Gamiliel says: "Satan did not want to kill Moses our teacher, but he wanted to kill the child, as it is said (Ib., ib., 25) Surely a bloody relative art thou to me. Now let us see who is called a relative, Moses, or the infant? Surely we must say that it refers to the infant." R. Juda b. Z'bina lectured: "At the time when Moses was indifferent to circumcision, the angels Aph and Chemah came and swallowed him, and they left nothing of him except the legs. Immediately, then Zipporah took a flint and cut off the foreskin of her son, etc., and then he withdrew from him. And Moses then wanted to kill them (the angels), as it is said (Ps. 37, 8) Cease from anger, (aph) and forsake wrath (Chemah)." Others, however, say that he did not kill the Angel Chemah, as it is said (Ez. 27, 4) Wrath (Chema) have I not. Behold it is written (Deut. 9, 19) For I was afraid of the anger (Aph), and the wrath [Chemah], hence they did exist? We must therefore say that there were two angels called Chemah. And if you wish we may explain that the latter refers only to the troop commanded by Chemah.

...A royal lady once approached Rebbi Yosi. She said, “My god is great than yours!” He retorted, “And why?” When your God appeared to Moshe at the burning bush, Moshe had to cover his face,” She explains. “But when he first saw my god, the snake, he immediately ran away”. Rebbi Yosi replied, “May your bones disintegrate! When God revealed himself by the burning bush, he had nowhere to go—where would he run off to? The heavens? Sea? Dry land? Does God not fill the heavens and the earth! (Yermiah 23:24). A snake—a snake which is your god, as soon as one takes three or four steps away, he is saved!”

...A royal lady once approached Rebbi Yosi. She said, “My god is great than yours!” He retorted, “And why?” When your God appeared to Moshe at the burning bush, Moshe had to cover his face,” She explains. “But when he first saw my god, the snake, he immediately ran away”. Rebbi Yosi replied, “May your bones disintegrate! When God revealed himself by the burning bush, he had nowhere to go—where would he run off to? The heavens? Sea? Dry land? Does God not fill the heavens and the earth! (Yermiah 23:24). A snake—a snake which is your god, as soon as one takes three or four steps away, he is saved!”

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

And God said [further to him], put your hand into your breast (Shemot 4:6). They said to him, just as when the snake badmouthed I struck it with tzara'at, as it says "you shall be more cursed than all the beasts" (Bereishit 3:14), as it is said "a blemish of tzara'at" (Vayikra 13:51) [therefore, when you badmouth, I will strike you similarly]. Rabbi Elazar said, these coins tat are in it are tzara'at, and so you too are worthy of being struck with tzara'at. And why did he put it into his breast? Because it's the way of evil speech to be said in private. And so it says, "he who slanders his friend in secret, I will destroy" (Tehillim 101:5). There is no "I will destroy" [אַצְמִית atzmit]: rather, it is tzara'at [צָרַעַת], as it is said "[the land may not be sold] permanently" [לִצְמִתֻת litzmitut], and we translate it "permanently" [לַחֲלוּטִין lachlutin]. And we teach "there is no difference between a quarantined/doubtful metzora and a confirmed metzora" (Mishna Megilla 1:7). And he put his hand into his breast and brought it out, and behold his hand was afflicted with tzara'at as snow (Shemot 4:6) - he got his, since he badmouthed. Rabbi Yehoshua Dischinan, in the name of Rabbi Levi, said: from here you may learn that everyone who unjustly suspects their fellow of something is struck in their body. And They said, return your hand to your breast (ibid.) - for what sign would this be to Yisrael? Go and tell them, just as a metzora causes impurity, so too the Mitzriyim are making you impure. And just as it is purified, so too will the Holy Blessed One purify Yisrael, as it is written "And behold his hand was afflicted with tzara'at as snow (Shemot 4:6), and of healing it is written "And he brought it out from his breast and behold it had returned [to be] as his flesh" (Shemot 4:7). Our sages said in order not to provoke insult on the flesh of Moshe, thus the hand wasnot struck with tzara'at until he had brought it out from his flesh, but for healing, from within his breast it was healed. An alternative take: from here we learn that punishments wait for the righteous to come, but the attribute of good is swift to come. "And it will be, if they do not believe these two signs" (Shemot 4:9) - why did the Holy Blessed One give him three signs? Corresponding to Avraham, Yitzchak, and Ya'akov. "And take from the waters of the Y'or" (ibid.) - alludes to the fact that by means of something that was spoke to Yisra'el, the water will be in the future turned to blood, and he will be struck by their hands, as it is written "Listen, you rebels" (Bemidbar 20:10). And he struck the rock and it brought forth, as it says "Then he struck the rock and it oozed [וַיָּזוּבוּ vayazuvu] water" (Tehillim 78:20) - "oozing" always indicates blood, as it is said "And a woman who oozes an oozing [יָזוּב זוֹב, yazuv zov] of her blood" (Vayikra 15:25). And for this reason he struck the rock twice - initially it brought forth blood, and only eventually water. With the first two signs, you find that they returned to their original state, but with the blood it never returned to how it was, since he didn't want to forgive Moshe for the sin of the water. And what sign was this for Yisrael? He said to them, with this sign will the Mitzriyim be struck originally.

R. Chanina said: "The departure of the soul from the body is (Fol. 19) like a knotted rope passing through a loop-hole in the mast." R. Jochanan said: "Like ropes pulled through loop-holes in the board of a ship." (Fol. 29) R. Levi b. Chitha said: "He who takes leave of a dead body after burial shall not say, 'Go with peace,' but 'Go in peace.' However, if one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; i.e., when one takes leave of a dead body he shall not say: 'Go with peace,' but 'Go in peace,' as it is said (Gen. 15, 15) But thou shalt come to thy fathers in peace (Beshalom); but when one takes leave of his living friend he should not say, 'Go in peace,' but 'Go with peace'; for Jethro, who said to Moses (Ex. 4, 18) Go with peace (Leshalom), Moses went and was successful; while David who said to Abshalam (II Sam. 15, 9) Go in peace, the latter went and hung himself." R. Levi said again: "He who goes out from the synagogue after prayer and enters the house of learning to study the Torah will be rewarded with permission to wait on the Divine Presence, for it is said (Ps. 84, 8) They go from strength to strength; each of them will appear before God in Zion."

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

Now Jethro heard (Exod. 18:1). Jethro was known by seven names. He was called Jethro (yitro) because he added (yater) a chapter to the law, that is, the chapter dealing with judges. He was called Hobab (hobab) because he loved (hiba) the law. When he came to the Holy Land, they offered him the fields of Jericho, but he said: “I brought none of my possessions with me, and I abandoned all I owned in order to study the Torah, shall I now sow and reap when I should be studying Torah?” They told him: “There is a man studying the law in a certain area that is in a desolate place in the desert, and it lacks even wheat.” When they heard this, they went there, as it is said: And the children of the Kenite, Moses’ father-in-law, went up out of the city of the palm trees with the children of Judah, unto the wilderness of Judah, which is in the south of Arad; and they went and dwelt with the people (Judg. 1:16).⁷See Ginzberg, Legends of the Jews 3:76. The descendants of Jethro devoted themselves to Torah study. They went there and found Jabez sitting in the house of study, and the priests, the Levites, and the rulers were sitting with him, and all the Israelites were sitting there. And so they said to him (Jabez): “We are converts, how can we sit there among them?” Thereupon they seated themselves at the entrance to the school and listened and learned, as it is said: The families of scribes that dwelt at Jabez: the Tirathites, the Shimeathites, the Succathites. These are the Kenites (I Chron. 2:55). They were called tiratim (Tirathites) because they sat at the gate (sha’ar), shime’atim (Shimeathites) because they listened (from shama, “to hear”) and learned, and sukhatim (Succathites) because the Israelites made it clear to them (from mesakhim, “looked after them”). Another explanation (of Tirathites). Whenever the Israelites were confronted by danger they would blow (matri’in) their shofars, and they (Kenites) would hear them.

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:²³Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon²⁴In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”²⁵Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”²⁶Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?²⁷Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize²⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”²⁹The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.³⁰Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that³¹Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”

Moses also fled from authority when the Holy One said to him (in Exod. 3:10): {ARISE} [COME], I WILL SEND YOU UNTO PHARAOH…. (Exod. 14:13): BUT HE SAID: PRAY LORD, PLEASE MAKE SOMEONE ELSE YOUR AGENT. R. Levi said: For seven days the Holy One prevailed upon Moses in the thornbush in order to send him,¹⁶Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Thus it is stated (in Exod. 4:10): THEN MOSES SAID UNTO THE LORD: <PRAY, LORD,> I HAVE NEVER BEEN A MAN OF WORDS, EITHER IN THE PAST OR NOW THAT YOU HAVE SPOKEN UNTO YOUR SERVANT, FOR I AM SLOW OF SPEECH AND SLOW OF TONGUE. The Holy One said to Moses: By your life, in the end you shall go. When he did go, he said: (in Exod. 5:1): THUS SAYS THE LORD, THE GOD OF {THE HEBREWS} [ISRAEL]: <LET MY PEOPLE GO>…. That wicked man said (in vs. 2): WHO IS THE LORD, THAT I SHOULD HEED HIS VOICE?¹⁷Cf. Numb. R. 13:3. Moses began to say: I have already fulfilled my mission. He went and sat down. The Holy One said to him: Are you sitting down? (Exod. 6:11:) GO AND SPEAK UNTO PHARAOH KING OF EGYPT. For each and every oracle (as in Exod. 7:15), GO UNTO PHARAOH. (Exod. 8:16 [20]:) RISE UP EARLY IN THE MORNING. <These verses are> to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the Tabernacle. Then he said: From now on what is there for me to do? He got ready and sat down. The Holy One said to him: By your life, now you have a greater work than any that you have done, <i.e.,> to teach my children clean and unclean, to enlighten them on how to offer sacrifice to me, as stated (in Lev. 1:1–2): THEN <THE LORD> CALLED UNTO MOSES <…> [SPEAK UNTO THE CHILDREN OF ISRAEL <…>: WHEN ONE OF YOU PRESENTS AN OFFERING.] Abimelech pursued authority and it fled from him, in fulfillment of what is stated (in Prov. 29:23): ONE'S PRIDE WILL BRING HIM LOW. (Ibid., cont.: BUT THE LOW IN SPIRIT WILL OBTAIN HONOR. This is Moses, of whom it is stated (in Ps. 8:6 [5]): FOR YOU HAVE MADE HIM A LITTLE LESS THAN DIVINE, AND CROWNED HIM WITH GLORY AND MAJESTY.

R. Simon said: See what is written (in Gen. 18:22): AND THE MEN TURNED FROM THERE AND WENT TO SODOM, BUT ABRAHAM WAS STILL STANDING BEFORE THE LORD. Should it not rather have said, "And God was still standing"? < There is here >, however, a scribal emendation.¹²Such an emendation (Heb.: tiqqun soferim) occurs where the biblical text was perceived as offensive or lacking in respect for the Divine. For lists of passages with these emendations, see Tanh., Exod. 4:16, which attributes them to the scribes; also Mekhilta de Rabbi Ishmael, Shirah 6; Sifre to Numb. 10:35 (84), both of which regard the “emendations” as euphemisms belonging to the original text. See Encyclopaedia Judaica 15(1971), cols. 1139—1140; and especially Saul Lieberman, Hellenism in Jewish Palestine, 2nd edition (New York: JTSA, 1962), pp. 28—37. Ergo {it says} (in Ps. 18:36 = II Sam. 22:36): AND YOUR HUMILITY HAS MAGNIFIED ME.

(Gen. 25:34:) SO ESAU DESPISED. < He was > of the opinion that he was joking with Jacob, but the Holy One gave his concurrence from above.¹⁸Gen. R. 63:14. It is so stated (in Exod. 4:22): THUS SAYS THE LORD: ISRAEL IS MY FIRST-BORN SON.

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

"Lord God, You have begun" (Deuteronomy 3:24): There is a [relevant] parable: To what is this comparable? To a king that saw an orphaned woman and sought to marry her. He sent to propose to her. She said, "I am not fit to marry the king." He sent [again] and proposed seven times, but she did not listen to him. After a while, she married the king. [Later,] the king got angry with her and sought to divorce her and marry another [woman]. The first one said, "I have no shame if you divorce me, as it is you who sought me to begin with. However since you are divorcing me, I plead with you, do not do to this [wife] like what you have done to me." So [too] did the Holy One, blessed be He, do to Moshe. He seduced him for seven days. And [Moshe] said to him (Exodus 4:10), "I am not a man of words." After a while, the Holy One, blessed be He, appeased him. [So] he went on His mission, and all of the miracles happened through him. In the end, [God] said to him, "For 'you shall not enter [the land]'" (Deuteronomy 32:52). [So] Moshe our teacher said to Him, "Master of the world, if You do not want me to bring them to the land, I have no shame, as 'You began,'" which is an expression of beginning; "but since You have decreed this upon me, do not do to the one who brings them like You have done to me, 'That he should go in front of them [...] and that he bring them' (Numbers 27:17)." "And the Lord said to me, 'It is enough (rav) for you; do not add'" (Deuteronomy 3:26). As your opponent has preceded you. As so did Iyov state (Job 31:35), "O that I had someone to give me a hearing; O that the Omnipresent would reply to my writ, or my opponent (eesh rivi) write a book (a bill of charges)!" And which book [is that]? "This is the book of the generations of Adam" (Genesis 5:1, as Adam brought death to the world). What did Job say? "Small and great are there, and the slave is free of his master" (Job 3:19). Therefore, "It is enough."

“Your neck is like an ivory tower; your eyes are pools in Ḥeshbon, by the gate of Bat Rabim; your nose is like the tower of Lebanon overlooking Damascus” (Song of Songs 7:5).
“Your neck is like an ivory tower.” It is written: “Esau ran to meet him, embraced him, fell upon his neck, and kissed him [vayishakehu] [and they wept]” (Genesis 33:4). The entire word³²The word vayishakehu is written in the Torah scroll with a dot over each of the letters. is dotted. Rabbi Shimon ben Elazar said: Everywhere that you find the script more numerous than the dots, adopt the script and ignore the dots. If the dots are more numerous than the script, adopt the dots and ignore the script. However, here, neither is the script more numerous than the dots, nor are the dots more numerous than the script, but rather it is dotted above vayishakehu in its entirety. This teaches that he did not come to kiss him, but rather to bite him. Jacob’s neck became as hard as marble and the teeth of that wicked one became dull and melted like wax. Why does the verse state: “And they wept”? This one was crying over his neck, and that one was crying over his teeth.
Rabbi Abahu in the name of Rabbi Elazar cites it from this: “Your neck is like an ivory tower.” It is written: “Pharaoh heard this matter and he sought to kill Moses. Moses fled” (Exodus 2:15). Is there a person who is able to flee from the king? Rather, it teaches that he was standing and was sentenced on that same day, and they condemned him to beheading. Rabbi Evyatar said: The sword glanced off the neck of Moses and sliced the neck of the wicked executioner. That is what is written: “For the God of my father was my help, and He delivered me from the sword of Pharaoh” (Exodus 18:4). He delivered me, but did not deliver the executioner. Rabbi Bon would apply to him the verse: “The righteous is extricated from trouble, and the wicked comes in his place” (Proverbs 11:8). Rabbi Berekhya said: “The wicked is ransom for the righteous” (Proverbs 21:18). Bar Kappara said: It teaches that an angel descended in the guise of Moses, and they apprehended the angel and left Moses, and he fled. Rabbi Abba son of Rav Pappi and Rabbi Yehoshua of Sikhnin [said] in the name of Rabbi Levi: At that moment all of Pharaoh’s advisors, some of them became mute, some of them deaf, some of them blind, and some of them disabled. They said to the mutes: Where is Moses? But they could not speak. To the blind, but they could not see. To the deaf, but they could not hear. To the disabled, but they could not walk, as it is stated: “The Lord said to him: Who gives a mouth to a person, or who renders one mute or deaf, or sighted or blind? Is it not I, the Lord?” (Exodus 4:11). Is it not I who did all these? “Now go and I will send you to Pharaoh” (Exodus 3:10).

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

(Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED < AARON AND HIS SONS >…. Our masters have said: All those days when Moses was in the thorn bush, the Holy One said to him: Go on my mission; but he was saying (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. By your life I am paying you back. Some day soon, when that Tabernacle is being made, you will be thinking privately that you should serve in the high priesthood; but I am telling you: Call Aaron to serve. It is therefore stated (in Lev. 9:1): MOSES CALLED AARON AND HIS SONS. There is a calling which is for abundance [and there is a calling for famine. Where is it shown < that there is a calling > for abundance?] Where it is stated (in Ezek. 36:29): I WILL CALL FOR THE GRAIN AND INCREASE IT. And where is it shown < that there is a calling > for famine? [Where it is stated] (in II Kings 8:1): FOR THE LORD HAS CALLED FOR A FAMINE… < FOR SEVEN YEARS >. There is a calling for greatness, as stated (in Lev. 9:1): MOSES CALLED < AARON >. Moses said to him: the Holy One has told me to ordain you as high priest. Aaron said to him: You have labored on the Tabernacle; so shall I be made high priest? He said to him: By your life, even though you are being made high priest, it is as if I were being made < high priest >;¹²See above, Exod. 1:24. for just as you were glad for me in my greatness, so I am glad for you in your greatness. Now when was he glad for him? When the Holy One said to him (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH. The Holy One said to him: Go, keep this commandment. Moses said to him (in Exod. 4:10 & 13): PRAY (bi) LORD, you are doing me wrong (biya)¹³Gk.: bia. On this interpretation of the verse, see above, Tanh. (Buber), Exod. 1:18. My brother is older than I; yet I am going ahead of him. The Holy One said to him: [By your life], you have spoken rightly; nevertheless (according to Exod. 4:14), WHEN HE SEES YOU HE WILL BE GLAD IN HIS HEART. R. Simeon ben Johay said: The Holy One said to him: That heart which is glad for his brother's greatness shall have those precious stones (of Exod. 28:17–21) laid upon it. Therefore, all those seven days that Moses was busy in the Tabernacle, he was sprinkling the blood and performing the sacrificial burning of the choice pieces. The Holy One said to them: What do you think? That you are high priest? Call your brother so that he may serve as high priest. Ergo (in Lev. 9:1): AND IT CAME TO PASS ON THE EIGHTH DAY MOSES CALLED [AARON AND HIS SONS, AND THE ELDERS OF ISRAEL]. Why THE ELDERS OF ISRAEL? In order to promote him in the presence of the elders. The Holy One said to him: Call the elders and ordain him in their presence, lest Israel say that he became high priest on his own. Therefore (in Lev. 9:1): AND THE ELDERS OF ISRAEL.

… 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)

“Your two breasts are like two fawns, twins of a gazelle, that graze among the lilies” (Song of Songs 4:5).
“Your two breasts” – these are Moses and Aaron. Just as the breasts are the splendor and the glory of a woman, so too, Moses and Aaron are the splendor and the glory of Israel. Just as the breasts are the beauty of the woman, so too, Moses and Aaron are the beauty of Israel. Just as the breasts are the honor and praise of a woman, so too, Moses and Aaron are the honor and the praise of Israel. Just as the breasts are filled with milk, so too, Moses and Aaron fill Israel with Torah. Just as the breasts, everything that the woman eats, the baby eats and suckles from them, so too, all the Torah that Moses our master studied, he taught to Aaron; that is what is written: “Moses told Aaron all the words of the Lord” (Exodus 4:28). The Rabbis say: He revealed to him the ineffable name. Just as the breasts, one of them is not larger than the other, so it was with Moses and Aaron. That is what is written: “That Moses and Aaron” (Exodus 6:27), and it is written: “That Aaron and Moses” (Exodus 6:26). Moses was not greater than Aaron, and Aaron was not greater than Moses in Torah.
Rabbi Abba said: [This is analogous] to a king who had two fine pearls, and he placed them on the pans of a balance scale; this one was not greater than that one and that one was not greater than this one. So too, Moses and Aaron were equal. Rabbi Ḥanina bar Pappa said: Blessed is the Omnipresent who selected these two brothers, who were created only for the Torah and for the glory of Israel. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: There were two families of priests in Alexandria; the body temperature of one was cold and [that] of the other one’s was hot. There was an incident where doctors sent for some of them and they prepared a suspension from them with which they would heal.⁷⁹They took tissue from bodies in each family, and the combination was just right and could be used as a healing ointment. So too, Moses and Aaron complemented each other in leading Israel.
Rava in the name of Rabbi Shimon: Flesh and blood does not prepare a dressing until he sees the wound; however, He who spoke and the world came into being is not so, but rather He prepares the dressing and then strikes. That is what is written: “Behold I am bringing it a remedy and a cure, and I will heal them…” (Jeremiah 33:6),⁸⁰He prepared the cure for Jerusalem before He struck it. and it is written: “When I will heal Israel” (Hosea 7:1). The Holy One blessed be He said: I came to heal the iniquities of Israel, “and the iniquity of Ephraim and the evils of Samaria will be revealed” (Hosea 7:1).⁸¹Only after preparing the cure will they be taken to task for their wickedness. However, the nations of the world, He strikes them and only then heals them, as it is stated: “The Lord will strike Egypt, striking and healing” (Isaiah 19:22). Striking by means of Aaron and healing by means of Moses. Blessed are these two brothers who were created only for the glory of Israel. That is what the prophet Samuel said: “The Lord who produced Moses and Aaron” (I Samuel 12:6). That is “your two breasts” – these are Moses and Aaron.

“Boaz said to her at mealtime: Come here, and eat of the bread, and dip your loaf in the vinegar. She sat beside the reapers and he handed her roasted grain, and she ate, was sated, and there was some left over” (Ruth 2:14).
“Boaz said to her at mealtime: Come here.” Rabbi Yoḥanan interpreted this [verse] with six approaches. [According to one approach, this verse] is referring to David. “Come here [halom],” – draw near to kingship, as halom means nothing other than kingship, as it is written: “[King David came and he sat before the Lord and said: Who am I, my Lord God, and who is my household, that You have brought me to this point [halom]?” (II Samuel 7:18). “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Lord, do not rebuke me in Your wrath” (Psalms 6:2).¹⁸⁵This verse was stated by David. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rav Huna said: Those six months that David was fleeing from Avshalom are not included in the tally,¹⁸⁶Of the years of David’s reign. as he would gain atonement with a female goat like a commoner.¹⁸⁷A commoner brings a female goat as a sin-offering (Leviticus 4:27-28), whereas a king brings a male goat (Leviticus 4:22–23). Thus, Rav Huna is stating that during those six months David did not have the status of a king. “He handed her roasted grain” – the kingship returned to him, as it is stated: “Now I know that the Lord has redeemed His anointed” (Psalms 20:7). “She ate, was sated, and there was some left over” – [David] eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Solomon. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship, as it is stated: “Solomon's provision for one day was thirty kor of fine flour, and sixty kor of meal” (I Kings 5:2). “Dip your loaf in the vinegar” – these are his sullied actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as Rabbi Yoḥai bar Ḥanina said: An angel in the image of Solomon descended and sat on his throne, and Solomon would circle among the entrances of Israel¹⁸⁸Seeking charity and say: “I am Kohelet , I was king over Israel in Jerusalem” (Ecclesiastes 1:12). What did one of them do? She gave him a bowl of grits and struck him on his head with a reed, and said to him: ‘Isn’t Solomon sitting on his throne, and [yet] you say: I am Solomon king of Israel?’ “He handed her roasted grain” – the kingship returned to him. “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Hezekiah. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “Isaiah said: Let them take a cake of figs [and spread it on the rash and he will live]” (Isaiah 38:21).¹⁸⁹The verse is stated regarding Hezekiah. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it says: “So said Hezekiah: A day of distress and chastisement” (Isaiah 37:3). “He handed her roasted grain” – the kingship returned to him, as it is stated: “He was exalted in the eyes of all nations thereafter” (II Chronicles 32:23). “She ate, was sated, and there was some left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, “come here,” is referring to Menashe. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – that he sullied his actions like vinegar due to his evil actions. “She sat beside [mitzad] the reapers” – the kingship was temporarily captured [notzeda] from him, as it is written: “The Lord spoke to Menashe and his people, but they would not pay heed. The Lord brought the officers of the army of the king of Assyria against them, and they took Menashe captive in manacles” (II Chronicles 33:10–11). Rabbi Abba bar Kahana said: They were manacles of iron and bronze. Rabbi Levi bar Ḥayyata said: They made a bronze cauldron and kindled a fire beneath it. He was crying: ‘Idol so-and-so, idol so-and-so, rescue me!’ When he saw that they were of no avail to him at all, he said: ‘I remember that my father would read to me: “In your distress [all these things] will find you…For the Lord your God is a merciful God [He will not forsake you]” (Deuteronomy 4:30–31). I will cry to Him. If He answers, that is good; if He does not answer, everything is one, all the gods are the same.’ At that moment, the ministering angels arose and sealed all the supernal windows, and they said before Him: ‘Master of the Universe, a person who placed an idol in the Sanctuary, are You accepting him through repentance?’ He said to them: ‘If I do not accept him through repentance, I would thereby be locking the door before all penitents.’ What did the Holy One blessed be He do? He excavated an opening beneath His throne of glory, in a place that no angel has control. That is what is written: “He prayed to Him, He acceded to his entreaty [vaye’ater] and He heard his supplication” (II Chronicles 33:13). Rabbi Levi said: In Arabia, they call excavation atira. “He handed her roasted grain” – the kingship returned to him, as it is stated: “He returned him to Jerusalem, to his kingdom” (II Chronicles 33:13). With what did He return him? Rabbi Shmuel in the name of Rabbi Aḥa said: He returned him with the wind. This is what is said: He causes the wind to blow. “She ate, was sated, and left over” – he eats in this world, eats in messianic days, and eats in the future.
Alternatively, it is referring to the messianic king. “Come here” – draw near to kingship. “Eat of the bread” – this is the bread of kingship. “Dip your loaf in the vinegar” – these are the afflictions, as it is stated: “He was pained by our transgressions” (Isaiah 53:5). “She sat beside [mitzad] the reapers” – his kingship is destined to be temporarily captured [litzod] from him, as it says: “I will gather all the nations to Jerusalem for the war and the city will be captured” (Zechariah 14:2). “He handed her roasted grain” – it is destined to return to him, as it is stated: “He will smite the land with the rod of his mouth” (Isaiah 11:4). Rabbi Berekhya in the name of Rabbi Levi: Like the initial redeemer, so the ultimate redeemer. Just as the initial redeemer was revealed, and then was again concealed from them, and for how long was he concealed from them, for three months, as it is stated: “They encountered Moses and Aaron” (Exodus 5:20);¹⁹⁰The midrash interprets this as referring to the officers of the Israelites meeting Moses and Aaron after Moses returned from a three-month hiatus in Midyan. See Shemot Rabba 5:19, which similarly states that Moses departed to Midyan, but states that it was for six months. so too, the ultimate redeemer will be revealed to them and concealed from them. How long will he be concealed from them? Rabbi Tanḥuma in the name of the Rabbis: Forty-five days; that is what is written: “From the time the daily offering is abolished…[one thousand two hundred and ninety days]” (Daniel 12:11), and it is written: “Happy is one who waits and it comes [to one thousand three hundred and thirty-five days]”(Daniel 12:12). These extra days, what are they? Rabbi Yitzḥak ben Ketzarta in the name of Rabbi Yona: These are the forty-five days that Israel will gather and eat saltwort; that is what is written: “Who pick saltwort from the bushes.” (Job 30:4).
Where will he lead them?¹⁹¹Where will the messianic king lead the Jewish people? To the Judean Desert, as it is stated: “Behold, I will seduce her and I will lead her to the desert” (Hosea 2:16). [There is] one who says: To the wilderness of Siḥon and Og, as it is stated: “I will yet settle you in tents as in the days of the appointed times” (Hosea 12:10). Anyone who believes in him will live, and one who does not believe in him will go to the nations of the world and they will kill him. Rabbi Yitzḥak bar Maryon said: Ultimately, the Holy One blessed be He will appear to them and rain down manna for them, “and there is nothing new under the sun” (Ecclesiastes 1:9).
Alternatively, “come here,” is referring to Boaz, draw near and “eat of the bread,” this is the bread of the reapers. “Dip your loaf in the vinegar,” as it is the way of reapers to dip their loaves in vinegar. Rabbi Yonatan said: From here it is derived that one takes out sour foods to the threshing floors. “She sat beside the reapers,” she certainly sat alongside them.¹⁹²But not in their midst, for reasons of modesty. “He handed her roasted grain,” a light, small amount, with his two fingers. Rabbi Yitzḥak said: You derive from this one of two matters: Either a blessing rested on the fingers of that righteous man, or that a blessing rested on the innards of that righteous woman. From where? It is from that which is written: “She ate, was sated, and there was some left over.”¹⁹³If he gave her just a pinch of roasted grain, how could she have been sated, with grain to spare? It stands to reason that the blessing rested on the innards of that righteous woman.
Rabbi Yitzḥak bar Maryon said: The verse comes to teach you that if a person performs a mitzva he should perform it wholeheartedly, as had Reuben known that the Holy One blessed be He was dictating in his regard: “Reuben heard and he rescued him from their hands” (Genesis 37:21),¹⁹⁴This verse is stated regarding Reuben saving Joseph from his brothers, who wanted to kill him. he would have taken him to his father on his shoulder. Had Aaron known that the Holy One blessed be He was dictating in his regard: “Behold, he is emerging to meet you” (Exodus 4:14), he would have emerged to meet [Moses] with drums and dancing. Had Boaz known that the Holy One blessed be He was dictating in his regard: “He handed her roasted grain, and she ate, was sated, and there was some left over,” he would have fed her fattened calves. Rabbi Kohen and Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would write it. Now, when a person performs a mitzva, who writes it? Elijah writes it, and the messianic king, and the Holy One blessed be He affixes a seal for them. That is what is written: “Then those who feared the Lord spoke one with another, [and the Lord heeded, and heard, and a book of remembrance was written before Him]” (Malachi 3:16).

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

"And God said to Aharon, 'Go to meet Moshe in the wilderness'": This is that which is written (Job 37:5), "God thunders wonders with His voice" - what is it that he thunders? When the Holy One, blessed be He, gave the Torah at Sinai, He showed wonders of wonders to Israel. How is it? The Holy One, blessed be He would speak and the voice would go out and travel the whole world: Israel would hear the voice coming to them from the South and they would run to the South to meet the voice; and from the South, it would switch for them to the North, and they would all run to the North; and from the North, it would switch to the East, and they would run to the East; and from the East, it would switch to the West, and they would run to the West; and from the West, it would switch [to be] from the heavens, and they would suspend their eyes [to the heavens], and it would switch [to be] in the earth, and they would stare at the earth, as it is stated (Deuteronomy 4:36), "From the Heavens did He make you hear His voice, to discipline you." And Israel would say one to the other, "And wisdom, from where can it be found" (Job 28:12). And Israel would say, from where is the Holy One, blessed be He, coming, from the East or from the South? As it is stated (Deuteronomy 33:2), "The Lord came from Sinai, and shone from Seir (in the East) to them"; and it is written (Habakuk 3:3), "And God will come from Teiman (in the South)." And it is stated (Exodus 20:15), "And all the people saw the sounds (literally, voices)" - it is not written, "sound," here, but rather, "sounds." Rabbi Yochanan said, "The voice would go out and divide into seventy voices for the seventy languages, so that all the nations would hear. And each and every nation would hear in the language of the nation and their souls would depart. But Israel would hear and they were not injured." How did the voice go out? Rabbi Tanchuma said, "It would come go with two faces; [one] would kill the idolaters who did not accept it, and [one] would give life to Israel that did accept it." This is what Moshe stated to them at the end of forty years (Deuteronomy 5:23), "As who is it, from all flesh that heard the voice of the living God speak from amidst the fire" - you would hear His voice and live, but the idolaters heard and died. Come and see how the voice would go out among all of Israel - each and every one according to his strength: the elders according to their strength; the young men according to their strength; the infants according to their strength; the sucklings according to their strength; the women according to their strength; and even Moshe according to his strength, as it is stated (Exodus 19:19), "Moshe would speak and God would answer him with a voice" - with a voice that He could withstand. And so [too,] it states (Psalms 29:4), "The voice of the Lord is in strength" - it is not stated, "in His strength," but rather "in strength"; in the strength of each and every one, and even the pregnant women, according to their strength. Hence one would say each and every one according to his strength. Rabbi Yose bar Chanina said, "If you wonder about this thing, learn from the manna, as it would only come down according to the strength of each and every one of Israel: the young men would eat it like bread, as it is stated (Exodus 16:4), 'Behold I will rain upon you bread from the skies, etc.'; the elders like a wafer in honey, as it is stated (Exodus 16:31), 'and its taste was like a wafer in honey'; the sucklings like the milk of it's mother's breast, as it is stated (Numbers 11:8), 'and its taste, was like the taste of, etc.'; the sick ones like fine flour mixed with honey, as it is stated (Ezekiel 16:19), 'And My bread that I gave you, fine flour and oil I fed you'; and the idolaters tasted it bitter and coriander, as it is stated (Numbers 11:7), 'And the manna was like coriander seed.'" And Rabbi Yose bar Rabbi Chanina said, "And since the manna which was one type switched to many types because of the need of each and every one, all the more so, the voice that had strength in it would change for each and every one, so that that they would not be injured, as it is stated (Exodus 20:15), 'And all the people saw the voices.'" Hence, "God thunders wonders with His voice." Another explanation: "God thunders wonders with His voice" - Rabbi Levi said, "There are three voices that go from the end of the world to its end; and [even though] the creatures are among them, they do not hear at all, and these are them: the day; the rains and the soul at the time that it departs from the body." From where [do I know] the day? Rabbi Yehudah bar Rabbi Eelayai said, "This star (sun) that floats in the sky is none else than a saw (other books: this nail placed in wood)." From where [do I know] the rains? As it is stated (Psalms 42:8), "A depth to a depth calls to the voice of Your channels." How is this? There is a tree with roots going down twenty ells, there is [one] thirty, there is [one] fifty and there is [one] that only goes down three handbreadths. And if the rains above only water the ones that are three handbreadths, the ones of fifty ells die; if the ones of fifty drink, it destroys the ones of three handbreadths. Rather this is the top depth calling to the bottom, saying, "Arise and I will come down"; and the bottom, saying, "Come down and I will arise" - until the top goes down and waters [the ones] of three handbreadths and the bottom comes up and waters the ones of fifty. Come and see how much [distance] is between these and those and they call one to the other; and [even though] people are among them, they do not [know] hear. Hence, "God thunders wonders with His voice." And the soul at the time that it departs from the body, and [even though] people are sitting next to him, they do not hear. Hence, "God thunders wonders with His voice." Rabbi Reuven said, "At the time that the Holy One, blessed be He, said to Moshe in Midian, 'Go return to Egypt' (Exodus 4:19), the speech divided into two voices and it became two faces. And Moshe heard in Midian, 'Go return to Egypt,' but Aharon heard, 'Go to meet Moshe in the wilderness.'" Hence, "God thunders wonders with His voice."

And Abraham took another wife (Gen. 25:1). Scripture states elsewhere: Though thy beginning was small, yet thy end shall greatly increase (Job 8:7). This verse alludes to Moses. R. Samuel the son of Nahman explained it as follows: For seven days the Holy One, blessed be He, endeavored to persuade Moses, from the midst of the burning bush, (to fulfill his duty), but he tried to avoid it, as it is said:: O Lord, send, I pray Thee, by the hand of him Thou wilt send (Exod. 4:13), and it is written: O Lord, I am not a man of words (ibid., v. 10), and it states elsewhere: And Moses hid his face (ibid. 3:6). Yet thy end shall greatly increase (Job 8:7). This verse refers to him, since it is written: The likeness of the Lord doth he behold (Num. 12:8). R. Simeon the son of Yohai was of the opinion that Moses beheld the likeness of the Holy One, blessed be he, as soon as the Holy One spoke to him out of the burning bush.

(Deut. 3:26), “Do not [ever] speak [unto me on this matter] again.]” This is related to what Job said (in Job 20:6-7), “Even though one's height ascends to the heavens, [and his head reaches the clouds]. He perishes forever, like his dung….” With reference to whom did Job say this verse? It only speaks with reference to the day of death. So even though one ascends to the heavens and makes himself wings like a bird; when his time to die arrives, his wings are broken, and he falls before the angel of death like an animal before the butcher. So also has David said (in Ps. 146:4), “His spirit departs; he returns to the ground.” And Job has already stated (in Job 3:19), “The small and the great are there, and the slave ('eved) is free from his master.” As even if his master bought him for thousands and thousands of gold coins, once [the slave’s] time to die has come, he cannot say, “He is my slave,” but rather he becomes free from his master. Another interpretation (of Job 20:6), “Even though one's height ascends to the heavens.” This refers to Moses, who ascended to the firmament and who came to the Araphel (the lower sky). Moreover, he was like the ministering angels in that he spoke with Him (i.e., with the Holy One, blessed be He,) face to face and received the Torah from His hand. When his time to die arrived, He said to him (in Deut. 31:14), “Behold the days are drawing near for you to die.” [Moses] said to Him, “Master of the world, is it for nothing that my feet have trodden Araphel? Is it for nothing that I have run before Your children like a horse, that my end be for the worm? R. Abbahu said, “To what is the matter comparable? To one of the nobles of the kingdom, who found a certain Hindu sword, which was unmatched [in the world] and who said, ‘This is suitable only for the king.’ What did he do? He brought it to the king as a gift.¹⁵Gk.: doron. The king said, ‘Cut off his head with it.’ So also Moses said to the Holy One, blessed be He, ‘By the word that I [used to] praise¹⁶Rt.: KLS. Cf. Gk.: kalos. you, when I said (in Deut. 10:14), “Behold (hen), the heavens [and the heavens of the heavens, the earth and all that is in it] belong to the Lord your God!’ By that [very] word (i.e., hen) You are decreeing death over me, when you say (in Deut. 31:14), “Behold (hen), the days are drawing near for you to die.”’”¹⁷Below, Deut. 11:6. He said to him, “Moses, I have already decreed¹⁸Rt.: QLS. Cf. Lat.: census; Gk.: kensos. death over the first Adam.” He said to him, “My master, the first Adam deserved to die. You decreed an easy commandment for him, and he transgressed it. Hence it is fitting for him to die. [God] said to him, “Consider Abraham, [who] sanctified My name in My world [but still died].” He said to him, “Master of the world, From Abraham there came out Ishmael, whose race provoked You to anger, as stated (in Job 12:6) ‘The tents of robbers prosper, [and those who provoke God have security, the ones whom God brought forth in His hand].’” He said to him, “Consider Isaac, who stretched out his neck upon the altar.” He said to him, “From Isaac there came out Esau, who in the future will destroy the Temple and burn Your sanctuary.” He said to him, “Consider Jacob, out of whom there came twelve tribes without any flaw.” He said to him “Jacob did not ascend into the firmament, his feet did not trod Araphel, he was not like the ministering angels, he did not receive Torah from Your hand and he did not speak with you face to face.” The Holy One, blessed be He, said to him (in Deut. 3:26), “Enough from you; do not [ever] speak [unto Me on this matter] again.” He said to Him, “Perhaps [future] generations will say, ‘If He had not found bad things in Moses, He would not have removed him from the world.” He said to him, “I have already written in my Torah (in Deut. 34:10), “Never again did there arise in Israel a prophet like Moses.” He said in front of Him, “The people will say] I did your will in my youth, but I did not do your will in my old age.” He said to him, “I have already written (in Deut. 32:51), “Because you acted faithlessly with me.”¹⁹Cf. Numb. 20:12. He said to Him, “Please let me enter the land [and spend] two or three years there, and after that let me die.” He said to him (in Deut. 32:52), “And there you shall not go.” He said to Him, “If I am not to enter while alive, let me enter after my death.” He said to him, “Not while you are alive, and not when you are dead.” He said in front of Him, “Why all this anger against me?” He said to him (according to Deut. 32:51), “Because you did not sanctify Me.” He said to him, “With all mortals you are guided two or three times by the principle of mercy, as stated (in Job 33:29), ‘Behold, God does all these things two or three times to a man’; yet in my case, when a single sin is found in me, you do not forgive me.” The Holy One, blessed be He, said to him, “See here, Moses, you have committed six sins, and I have not disclosed one of them. First you said, (in Exod. 4:13) ‘Please make someone else your agent’; secondly (in Exod. 5:23), ‘For ever since I came to Pharaoh to speak in Your name, [he has dealt worse with this people, and You have still not delivered Your people]’; thirdly (in Numb. 11:22) ‘If the sheep and cattle would be slaughtered for them , would it be [enough] for them’; fourthly (in Numb. 16:29), ‘The Lord did not send me’; fifthly (in Numb. 20:10), ‘Listen, you rebels, [shall we bring forth water for you from this rock]’;²⁰See above, the note at the end of Exod. 1:20. sixth (in Numb. 32:14), ‘And now you brood of sinners have arisen in place of your ancestors.’ But were Abraham, Isaac, and Jacob sinners, for you to say this to their children?” He said to Him, “I have learned so from You, when you said (in Numb. 17:3), ‘The censers of these who have sinned [at the cost of their lives].’ He said to him, “I said (ibid.), ‘At the cost of their lives,’ and not, ‘at the cost of their ancestors.’” He said in front of Him, “I am an individual, while Israel numbers sixty myriads (i.e., 600,000). They have sinned before You a lot of times; and when I sought mercy on their behalf, You forgave them. You took care of sixty myriads [because of me], yet You are not taking care of me.” He said to him, “Moses, a decree over a community is not like a decree over an individual. Furthermore, up to now [the] time was delivered into your hands, but from now [the] time is not delivered into your hands.” He said to Him, “Master of the universe, rise up from the seat of judgment and sit down upon the seat of mercy for me, so that I do not die. Then my sins shall be forgiven through torments which You shall bring on my body. So do not deliver me to the pangs of the angel of death. Moreover, if You do this, I will proclaim Your praise to all who come into the world, just as David has said (in Ps. 118:17), ‘I shall not die, but live [and recount the works of the Lord].’” He said to him (in vs. 20), “This is the gate of the Lord; the righteous shall come through it.” [From this it follows that] death has been ordained from time immemorial for the righteous and for all mortals. When Moses saw that they paid no attention to him, he went to the heaven and earth, where he said to them, “Seek mercy for me.” They said to him, “Before seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 51:6), ‘for the heavens shall vanish like smoke, and the earth shall wear out like a garment.’”²¹See ‘AZ 17a, for this verse applied to Eleazar ben Dordia in a similar way. He went to the stars and planets. He said to them, “Seek mercy for me.” They said to him, “Before seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 34:4), ‘All the host of heaven shall rot away….’” He went to the mountains and hills. He said to them, “Seek mercy for me.” They said to him, “[Before seeking mercy for you,] we should seek mercy for ourselves, since it is stated (in Is. 54:10), ‘For the mountains shall move, and the hills shall be shaken.’”²²The translation of the verb tenses here differs from some biblical translations but fits the sense of the midrash. He went to the Great Sea. He said to it, “Seek mercy for me.” [The sea] said to him, “Son of Amram, how is today different from a couple of [other] days? Are you not the son of Amram, who came upon me with your rod, smote me, and divided me into twelve parts? For I was unable to stand before you because the Divine Presence was walking at your right hand. It is so stated (in Is. 63:12), ‘Who had His glorious arm walk at the right hand of Moses, who divided the waters before them […].’ So what has happened to you today?” When the sea reminded him what he had done in his youth, he cried out and said (in Job 29:2), “’O that I were as in the months of old, as in the days when God watched over me!’ When I passed through you, I was a world king; but now I am prostrate, and they pay no attention to me.” Immediately he betook himself to the arch[angel] of the [Divine] Presence and said to him, “Seek mercy for me, that I not die.” He said to him, “My master, Moses, why the exertion? This is what I have heard from behind the curtain:²³Pargod. Cf. Lat.: paragauda or [paragaudis] (a garment with a lace border); Gk.: Paragaudes (a garment with a purple border). That your prayer is not heard on this matter.” Putting his hands on his head, Moses sobbed and wept, as he said, “With whom shall I seek mercy for myself?” R. Simlay said, “At that time the Holy One, blessed be He, was full of anger over him, as stated (in Deut. 3:26), ‘But the Lord was angry with me […],’ until Moses began by uttering this Scripture (Exod. 34:6): ‘Then the Lord passed before him and proclaimed, “the Lord, the Lord is a merciful and gracious God, slow to anger…].’” Immediately the holy spirit was cooled off.” The Holy One, blessed be He, said to Moses, “Moses, I have sworn two oaths, one that you should die and one to destroy Israel. To repeal both of them is impossible; so if you want to live, Israel will be destroyed.” He said before Him, “You are coming to me with a plot. You are seizing the rope at both ends. Let Moses and a thousand like him be destroyed, but do not let one person in Israel be destroyed.” He said to him, “Master of the Universe, should feet that have climbed up to the firmament, should a face that has greeted the Divine Presence, should hands that have received Torah from Your hands lick the dust? Woe!²⁴Vay. All mortals will say, “If Moses, who ascended on high, became like the ministering angels, spoke with Him face to face, and received Torah from His hand, had no reply for responding to the Holy One, blessed be He, how much the worse it will be for [mere] flesh and blood, who comes with no [merit from] Torah and with no [merit from the] commandments?” The Holy One, blessed be He, said to Moses, “Why all this anguish that you are experiencing?” He said, “Master of the world, I am afraid of the pangs of the angel of death.” He said to him, “I am not delivering you into his hands.” He said in front of Him, “Master of the universe, my mother Jochebed, who was distressed (literally, whose teeth were blunted) during her lifetime by two of her sons, will be distressed by my death.” He said to him, “So has it come up in [My] mind, and so is it the way of the world: every generation with its expositors, every generation with its administrators,²⁵Gk.: pronoi (“prudent ones”). every generation with its leaders. Up to now it has been your lot to serve in front of Me, but now your lot is over and the time of your disciple Joshua for him to serve [Me] has arrived.” He said to him, “My Master, if I am dying because of Joshua, let me go and become his disciple!” He said to him, “If you want to do that, go and do it.” Moses arose and went early to Joshua's door.²⁶Cf. the somewhat different account in Deut. R. 9:9. Now Joshua was seated expounding [Torah], so Moses stopped to bend his stature and put his hand on his mouth. But Joshua's eyes were hidden, and he did not see him, so that he (Moses) would be sorrowful and resign himself to death. When Israel came to Moses' door to study Torah, they asked and said, “Where did Moshe our master [go]?” [Others] said to them, “He got up early and went to the door of Joshua.” [So] they went and found him at the door of Joshua, with Joshua sitting and Moses standing. They said to Joshua, “What has come over you that Moses our master stands, while you sit?” When he raised his eyes and saw him, he immediately rent his clothes. Then sobbing and weeping, he said, “O my master, my master! My father, my father and lord!” Israel said to Moses, “Moses our master, teach us Torah.” He said to them, “I am not allowed.” They said to him, “We are not leaving you.” A heavenly voice (bat qol) came forth and said to them, “Learn from Joshua.” [So] they took upon themselves to sit and learn from the mouth of Joshua. Joshua sat at the head with Moses to his right and with [Elazar and Ithamar] to his left. So he sat and expounded in the presence of Moses. R. Samuel bar Nahmani said that R. Johanan said, “When Joshua opened by saying, ‘Blessed be the One who has chosen the righteous,” they took the traditions of wisdom from Moses and gave them to Joshua. Now Moses did not know what Joshua was expounding. After Israel arose [from the session], they said to Moses, “[Explain] the Torah [we have just heard] to us.” He said to them, “I do not know what to answer you.” So Moses our master was stumbling and falling. It was at that time that he said, “Master of the universe, up to now I requested life, but now here is my soul given over to You.” Then when he had resigned himself to death, the Holy One, blessed be He, opened by saying (in Ps. 94:16), “’Who will stand for Me²⁷In context, the word, me, here is self-referential to the author of Psalms, and not referring to God. against evildoers?’ Who will stand for Israel in the time of My wrath? Who will stand in the battle of My children? And who will stand and seek mercy for them, when they sin before Me?” At that time Metatron²⁸Lat.: metator (“measurer,” “one who marks out boundaries”). came and fell on his face. He said to Him, “Master of the world, [as] in Moses' life he belonged to You, so in his death he belongs to You.” The Holy One, blessed be He, said to him, “Let me give you a parable. To what is the matter comparable? To a king who had a son. Now on each and every day, his father was angry with him and sought to kill him because he did not maintain respect for the father; but his mother rescued him from his hand. One day his mother died and the king wept. His servants said to him, ‘Our lord king, why are you weeping?’ He said to them, ‘It is not over my wife alone that I am weeping, but for my son; for many times when I was angry with him and wanted to kill him, did she rescue him from my hand?’” So also did the Holy One, blessed be He, say to Metatron, “It is not over Moses alone that I am weeping, but over him and over Israel, for look at how many times that they angered Me, and I was angry with them; but he stood in the breach before Me to turn back My anger from destroying them.” They came and said to Moses, “The hour has arrived for you to depart from the world.” He said to them, “Wait for me until I bless Israel, for they have not found contentment from me all my days, because of the rebukes and warnings with which I rebuked them.” He began to bless each tribe separately. When he saw that the time was growing short, he included all of them in a single blessing. They came and said, “The hour has arrived for your soul to depart from the world.” He said to Israel, “I have caused you a lot of grief over the Torah and over the commandments, but now forgive me.” They said to him, “Our lord master, you are forgiven.” Israel also arose before him and said to him, “O Moses our master, we have angered you a lot and increased the burden upon you. Forgive us.” He said to them, “You are forgiven.” They came and said to him, “The moment has arrived for you to depart from the world.” He said, “Blessed be the name of the One who lives and abides forever.” He said to Israel, “If you please, when you enter the land, remember me and my bones, and you shall say, ‘Woe (oy) to the son of Amram, who ran before us like a horse but whose bones have fallen in the wilderness.’” They came and said to him, “The half moment has arrived.” He took his two arms and placed them on his heart. Then he said to Israel, “See the final end of flesh and blood.” They answered and said, “The hands which received the Torah from the mouth of the Almighty shall fall to the grave.” At that moment his soul departed with a kiss (from the Holy One, blessed be He),²⁹See MQ 28a. as stated (in Deut. 34:5), “Then Moses [the servant of the Lord] died there [in the Land of Moab at the command of the Lord (literally, by the mouth of the Lord)].”³⁰BB 17a; ARN, A 12:2; Cant. R. 1:2:5; Petirat Mosheh Rabbenu, recension A, in A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-57), vol. I, p. 129; ibid., recension B, in Jellinek, vol. VI, p. 77. Now [the ones who] took care of his burial were neither Israel nor the angels but the Holy One, blessed be He, [Himself], as stated (in vs. 6), “Then He (the Holy One, blessed be He,) buried him (Moses) in the valley [in the Land of Moab].” And for what reason was he buried outside the land? So that those who die when outside the land might live [again] through his merit,³¹The translation here follows the traditional Tanhuma. Deut. 2:6. So also Codex Vaticanus Ebr. 34. The Buber text omits “might live again” and reads “through their merit.” as stated (in Deut. 33:21), “He has chosen the best for himself, [for there is an honored lawgiver's portion].” But when did Moses our master die? On the seventh of Adar,³²Seder ‘Olam Rabbah, 10; TSot. 11:7; Qid. 38a; see Meg. 13b; Sot. 12b. as stated (in Deut. 34:5), “Then Moses the servant of the Lord died there [in the Land of Moab].” It is also written (in vs. 8), “And the children of Israel mourned Moses [on the Plains of Moab for thirty days.]” And it is written (in Josh. 1:1), “And it came to pass after the death of Moses, [the servant of the Lord, the Lord spoke unto Joshua]”; (Josh. 4:19) “Now the people came up from the Jordan on the tenth day of the first month (i.e., Nisan).” Reckon back thirty-three days [from then]. Ergo, he died on the seventh of Adar. And where is it shown that he was born on the seventh of Adar? Where it is stated (in Deut. 31:2), “He said to them, ‘I am one hundred twenty years old today.’”³³Since Moses spoke these words on the day of his death, his birthday must have been the same as the day of his death. What is the text teaching with, “today?” Today, I have fulfilled my days and any years. [It is there] to teach you that the Holy One, blessed be He, fulfills the years for the righteous from day to day and from month to month, as stated (in Exod. 23:26), “I will fulfill the number of your days.”

(Lev. 19:2:) YOU SHALL BE HOLY. R. Pinhas bar Hama the Priest said: R. Reuben said: What is the meaning of that which is written (in Ezek. 3:12): AND AFTER ME¹⁹This translation follows the interpretation of the midrash. A more traditional translation would be BEHIND ME. I HEARD A GREAT ROARING SOUND. What is the meaning of AFTER ME ('HRY)?²⁰Tanh., Lev. 7:6; also above, Exod. 4:13. After ('HRY) I and my friends praised him, I heard the ministering angels, as they praised him and said (ibid., cont.): BLESSED BE THE GLORY OF THE LORD FROM HIS PLACE. It also says (in Job 38:7): WHEN THE MORNING STARS (i.e., the seed of Jacob)²¹This interpretation of THE MORNING STARS is explicit in the parallel passage of Gen. R. 65:21, which explains that Jacob’s offspring are likened to stars in Dan. 12:3. See also the much fuller parallel in Tanh., Lev. 7:6. SANG TOGETHER, then (ibid., cont.:) ALL THE CHILDREN OF GOD (i.e., all the angels) SHOUTED FOR JOY. R. Mani said: Let not the recitation of the Shema be trivial in your eyes because there are two hundred forty-eight words in it,²²The number includes the response after the first line of the Shema (cited below) plus the three preliminary words with which one precedes the Shema when praying in private, i.e., El melekh ne’eman (“God is a faithful king”). corresponding to < the number of > parts that are in a human being; and out of them < comes > BLESSED BE THE NAME OF HIS GLORIOUS MAJESTY FOREVER AND EVER.²³This blessing is the liturgical response to the first line of the Shema. The Holy One said: If you have kept what is mine in reciting it properly, I will also keep what is yours. Therefore, David offered praise²⁴Rt.: QLS; cf. Gk.: kalos (“beautifully”). (in Ps. 17:8): KEEP ME AS THE PUPIL OF AN EYE. The Holy One said to him (in Prov. 4:4): KEEP MY COMMANDMENTS AND LIVE. R. Simeon ben Halafta said: To what is the matter comparable?²⁵Deut. R. 4:4. To someone who < lives > in Galilee and has a vineyard in Judea, while someone in Judea has a vineyard in Galilee. The one who < lives > in Galilee goes to Judea to cultivate his vineyard. The one in Judea goes to Galilee to cultivate his vineyard. < One day > they meet with each another, and one said to the other: Instead of you coming to my place, keep watch over what is mine in your neighborhood; and I will keep watch over what is yours in my neighborhood. So did David say (in Ps. 17:4): KEEP ME AS THE PUPIL OF AN EYE? The Holy One said to him (in Prov. 4:4): KEEP MY COMMANDMENTS AND LIVE. Similarly the Holy One said to Israel: Keep my commandment, the commandment to recite the Shema morning and evening, and I will keep you, as stated (in Ps. 121:7): THE LORD SHALL KEEP YOU FROM ALL EVIL; HE SHALL KEEP YOUR SOUL.

(Lev. 19:2:) “You shall be holy.” R. Pinhas bar Hama the Priest said that R. Reuben said, “What is the meaning of that which is written (in Ezek. 3:12), ‘and I heard after me?’¹⁴This translation follows the interpretation of the midrash. A more traditional translation would be BEHIND ME. I heard a great roaring sound. What is the meaning of ‘after me ('hry)?’¹⁵Tanh., Exod. 4:13. After ('hry) I and my friends praised Him, I heard the ministering angels, as they praised Him and said (ibid., cont.), ‘Blessed be the glory of the Lord from His place.’” You should know that at the time that Moses went up above, he heard the voice of the angels praising like this. He [then] came down and taught Israel that they should say like this in a whisper, “Blessed be the name of His glorious majesty forever and ever.” R. Shmuel bar R. Nahmani said, “See what is written there (Ezekiel 1:25), ‘when they stood, their wings would droop.’ One who hears, ‘when they stood,’ would think there is sitting above. But [in fact] it is all in standing, as stated (Is. 6:2), ‘Seraphs standing above Him.’ And so does it state (Dan. 7:16), ‘I approached one of those standing.’ And so too (I Kings 22:19), ‘I saw the Lord sitting on His throne and all the host of the heavens were standing over Him.’ And what is the meaning of ‘in their standing, their wings drooped?’ From when Israel praised [God], the wings of the ministering angels drooped, [meaning] they stopped (stood) from saying praise, as they say praise with their wings.” It also says (in Job 38:7), “When the morning stars (i.e., the seed of Jacob)¹⁶This interpretation of THE MORNING STARS is explicit in the parallel passage of Gen. R. 65:21, which explains that Jacob’s offspring are likened to stars in Dan. 12:3. sang together, all the children of God (i.e., all the angels) shouted for joy.” R. Mani said, “Let not the recitation of the Shema be trivial in your eyes, because there are two hundred forty-eight words in it¹⁷The number includes the response after the first line of the Shema (cited below) plus the three preliminary words with which one precedes the Shema when praying in private, i.e., El melekh ne’eman (“God is a faithful King”). corresponding to [the number of] parts that are in a human being; and out of them [comes], ‘Blessed be the name of His glorious majesty forever and ever.’”¹⁸This blessing is the liturgical response to the first line of the Shema. The Holy One, blessed be He, said, “If you have kept what is Mine in reciting it properly, I will also keep what is yours.” Therefore, David offered praise¹⁹Rt.: QLS; cf. Gk.: kalos (“beautifully”). (in Ps. 17:8), “Keep me as the pupil of an eye.” The Holy One, blessed be He, said to him (in Prov. 4:4), “Keep My commandments and live.” R. Simeon ben Halafta said, “To what is the matter comparable?²⁰Deut. R. 4:4. To someone who [lives] in the Galilee and has a vineyard in Judea, while someone in Judea has a vineyard in the Galilee. The one who [lives] in the Galilee goes to Judea to cultivate his vineyard. The one in Judea goes to the Galilee to cultivate his vineyard. [One day] they meet with each another, and one said to the other, ‘Instead of you coming to my place, keep watch over what is mine in your area; and I will keep watch over what is yours in my area.’” So did David say (in Ps. 17:4), “Keep me as the pupil of an eye.” The Holy One, blessed be He, said to him (in Prov. 4:4), “keep My commandments and live.” Similarly the Holy One, blessed be He, said to Israel, “Keep the commandment to recite the Shema morning and evening, and I will keep you.” So is it stated (in Ps. 121:7), “The Lord shall keep you from all evil; He shall keep your soul.”

Another interpretation: Lest the nations of the world say: He behaves like a brute with you. That is to say: When the generation of the flood came, he destroyed them with water, as stated (in Gen. 7:6): WHEN THE FLOODWATERS CAME UPON THE EARTH. And similarly, when the generation of the dispersion came, he destroyed them. And similarly, when the Egyptians came, he drowned them in water. And also in the case of these whom he has called (in Exod. 4:22) ISRAEL, MY FIRST-BORN SON, here he is destroying (mekhalleh) them! <He is> like that Lilith (keLilit). When she does not find anything else, she turns on children. So (in Numb. 14:16): BECAUSE THE LORD WAS NOT ABLE TO BRING THIS PEOPLE INTO THE LAND WHICH HE HAS SWORN <TO GIVE> THEM, HE HAS SLAUGHTERED THEM IN THE DESERT. Moses said: Sovereign of the World, (according to vs. 14) THAT YOU, O LORD, ARE SEEN FACE TO FACE (literally: EYE TO EYE). What is the meaning of THAT <YOU> … ARE SEEN EYE TO EYE ('YN B'YN)?¹⁴Similarly Deut. R. 5:13. R. Simeon ben Laqish said: See, the scales are balanced (rt.: 'YN). You say (in Numb. 14:12): I WILL SMITE THEM WITH PESTILENCE AND DISPLACE THEM; but I am saying (in vs. 19): PLEASE PARDON. We shall see whose <utterance> will stand. The Holy One said to him: By your life, Moses, yours shall stand, while mine is null <and void>. Thus it is stated (in Numb. 14:20): THEN THE LORD SAID: I HAVE PARDONED THEM AS YOU ASKED. But nevertheless, the decree of the Holy One which he had uttered to Moses (in Numb. 14:12): THEN I WILL MAKE YOU INTO A NATION THAT IS GREATER AND MORE NUMEROUS THAN THEY, <that decree> was not repealed. He raised up from him sixty myriads, and in the world to come the Holy One shall gather them. Thus it is stated (in Is. 49:12): LOOK! THESE ARE COMING FROM AFAR. AND LOOK! THESE ARE FROM THE NORTH AND FROM THE SEA (i.e., FROM THE WEST), AND THESE FROM THE LAND OF SINIM. Moreover, the exiles shall come with them, also the tribes who are located beyond <the River> Sambatyon¹⁵Gk.: Sabbatikos (“Sabbatical”). See Targum Pseudo-Jonathan, Exod. 34:10; ySanh. 10:6 or 5 (29c); Gen. R. 73:6; Lam. R. 2:5 (9); PR 31:10; above, Gen. 10:17, it was beyond, or on an island in, this legendary river that at least some of the ten tribes were exiled. See also Tanh., Exod. 9:33; Gen. R. 11:5, PR 23:8; according to which the river carried stones in its current during the whole week but rested on the Sabbath. See also Pliny, HN 31:18 (24); Sanh. 65b. Cf. Josephus, BJ 7:5:1 (96–99), according to whom the Sabbath was the only day on which the river flowed. and beyond the darkness.¹⁶Cf. Ezek. 34:12. They shall be gathered and come to Jerusalem. It is concerning them that Isaiah has said (in Is. 49:9): SAYING TO THE PRISONERS: GO FORTH, <i.e.,> to those who are located beyond the Sambatyon. (Ibid., cont.:) TO THOSE WHO ARE IN DARKNESS: SHOW YOURSELVES.¹⁷Higgalu. The verb can also mean “be exiled. These are those who are located beyond the cloud of darkness. (Ibid., cont.:) THEY SHALL PASTURE ALONG THE ROADS, AND {UPON} [IN ALL] THE HEIGHTS SHALL BE THEIR PASTURE. These are those who are located in Daphne near Antioch.¹⁸According to ySanh. 10:6 or 5 (29c) the exiles were divided into three parts: one beyond the Sambatyon River, one to Daphne at Antioch, and one into a cloud cover. At that time they shall be redeemed and come to Zion with gladness. Isaiah has said (in Is. 51:11): SO LET THOSE RANSOMED BY THE LORD RETURN AND COME TO ZION WITH EXALTATION, WITH JOY EVERLASTING UPON THEIR HEADS. LET THEM ATTAIN JOY AND GLADNESS; MAY SORROW AND SIGHING FLEE.

"When you shall go out... When you shall happen upon a birds nest before yo..." (Deuteronomy 22:6) - Law: What is the law if an infant was born circumcised, may one circumcise him? So taught the sages: An infant born circumcised requires a prick of covenantal blood from him because of the covenant of Abraham. Where do you learn this from? From the Torah, as it says, (Genesis 17:13) "Whether born in your household or bought with your money... [they must be circumcised]." Another explanation:

(Job 20:6): EVEN THOUGH ONE'S HEIGHT ASCENDS TO THE HEAVENS. This refers to Moses, who ascended to the firmament and whose feet trod on Araphel (the lower sky). Moreover, he was like the ministering angels in that he spoke with him (i.e., with the Holy One) face to face and received the Torah from his hand. When his time to die arrived, he said to him (in Deut. 31:14): BEHOLD THE DAYS ARE DRAWING NEAR FOR YOU TO DIE. <Moses> said to him: Sovereign of the world, is it for nothing that my feet have trodden Araphel? Is it for nothing that I have run before your children like a horse? Is my end the worm and the maggot? R. Abbahu said: To what is the matter comparable? To one of the nobles of the kingdom, who found a certain Hindu sword, which was unmatched [in the world] and who said: This is suitable only for the king. What did he do? He brought it to the king as a gift.¹⁹Gk.: doron. The king said: Cut off his head with it. So also Moses said to the Holy One: By the word that I <used to> praise²⁰Rt.: KLS. Cf. Gk.: kalos. you, when I said (in Deut. 10:14): BEHOLD (hen), <THE HEAVENS AND THE HEAVENS OF THE HEAVENS, THE EARTH AND ALL THAT IS IN IT> BELONG TO THE LORD YOUR GOD! by that <very> word (i.e., hen) you are decreeing death over me, when you say (in Deut. 31:14): BEHOLD (hen), THE DAYS ARE DRAWING NEAR FOR YOU <TO DIE>.²¹Below, Deut. 11:6. He said to him: I have already decreed²²Rt.: QLS. Cf. Lat.: census; Gk.: kensos. death over the first Adam. He said to him: Sovereign of the World, [the first] Adam deserved to die. You decreed an easy commandment for him, and he transgressed it. But I should not die. He said to him: Consider Abraham, who sanctified my name in the world but <still> died. He said to him: Sovereign of the World, consider <the fact that> out of him there came Ishmael, whose race provoked you to anger, as stated (in Job 12:6) THE TENTS OF ROBBERS PROSPER, AND THOSE WHO PROVOKE GOD HAVE SECURITY, THE ONES WHOM GOD BROUGHT FORTH IN HIS HAND. He said to him: consider Isaac, who stretched out his neck upon the altar. He said to him: Out of him there came Esau the Wicked, who destroyed your sanctuary and burned your temple. He said to him: Consider Jacob, out of whom there came twelve tribes. He said to him Jacob did not ascend into the firmament, his feet did not trod Araphel, he did not receive Torah from your hand, and he did not speak with you face to face. The Holy One said to him (in Deut. 3:26): ENOUGH FROM YOU! DO NOT <EVER> SPEAK <UNTO ME ON THIS MATTER> AGAIN. He said to him: Perhaps <future> generations will say: If he had not found evil things in Moses, he would not have removed him from the world. He said to him: I have already written in my Torah (in Deut. 34:10): NEVER AGAIN DID THERE ARISE IN ISRAEL A PROPHET LIKE MOSES. He said to him: Sovereign of the World, perhaps [the people will say] I did your will in my youth, but I did not do your will in my old age. He said to him: I have already written (in Deut. 32:51): [BECAUSE YOU ACTED FAITHLESSLY WITH ME] <AMONG THE CHILDREN OF ISRAEL AT THE WATERS OF MERIBATH-KADESH IN THE WILDERNESS OF ZIN>, BECAUSE YOU DID NOT SANCTIFY ME <AMONG THE CHILDREN OF ISRAEL>.²³Cf. Numb. 20:12. He said to him: If you are willing, let me enter the land [and spend] two or three years [there], and after that let me die. He said to him: It is an irrevocable decision from me. He said to him: If I am not to enter while alive, let me enter after my death. He said to him: Not while you are alive, and not when you are dead. He said to him: Sovereign of the World, why all this anger against me? (According to Deut. 32:51) BECAUSE HE DID NOT SANCTIFY ME. He said to him: With all mortals you are guided two or three times by the principle of mercy, as stated (in Job 33:29): BEHOLD, GOD DOES ALL THESE THINGS TWO OR THREE TIMES TO A MAN; yet in my case, when a single sin is found in me, you do not forgive me. The Holy One said to him: See here, Moses, you have committed six sins, and I have not disclosed one of them. (1) In the first place you said (in Exod. 4:13) PLEASE MAKE SOMEONE ELSE YOUR AGENT. (2, in Exod. 5:23:) FOR EVER SINCE I CAME TO PHARAOH TO SPEAK IN YOUR NAME, [HE HAS DEALT WORSE WITH THIS PEOPLE, AND YOU HAVE STILL NOT DELIVERED YOUR PEOPLE]. (3, In Numb. 16:29:) THE LORD DID NOT SEND ME. (4, In Numb. 16:30:) BUT IF THE LORD CREATES SOMETHING NEW. (5, In Numb. 20:10:) LISTEN, YOU REBELS, <SHALL WE BRING FORTH WATER FOR YOU FROM THIS ROCK>?²⁴See above, the note at the end of Exod. 1:20. (6, Numb:32:14:) AND NOW YOU BROOD OF SINNERS HAVE ARISEN IN PLACE OF YOUR ANCESTORS. But were Abraham, Isaac, and Jacob sinners, for you to say this to their children? He said to him: I have learned so from you, when you said (in Numb. 17:3 [16:38]): THE CENSERS OF <THESE> WHO HAVE SINNED <AT THE COST OF THEIR LIVES>. He said to him: I said (ibid.): AT THE COST OF THEIR LIVES, and not: "At the cost of their ancestors." He said to him: Sovereign of the World: I am an individual, while Israel numbers sixty myriads (i.e., 600,000). They have sinned before you a lot of times; and when I sought mercy on their behalf, you forgave them. You took care of sixty myriads because of me, yet you are not taking care of me. He said to him: Moses, a decree over a community is not like a decree over an individual. Furthermore, up to now time was delivered into your hands, but now time is not delivered into your hands. He said to him: Sovereign of the World, rise up from the seat of judgment and sit down upon the seat of mercy for me, so that I do not die. Then my sins shall be forgiven through torments which you have brought on my body. So do not deliver me into the bonds of the angel of death. Moreover, if you do this, I will proclaim your praise to all who come into the world, just as David has said (in Ps. 118:17–18): I SHALL NOT DIE, BUT LIVE AND RECOUNT THE WORKS OF THE LORD. <THE LORD HAS PUNISHED ME SEVERELY, BUT HE DID NOT HAND ME OVER TO DEATH.> He said to him (in vs. 20): THIS IS THE GATE OF THE LORD; [THE RIGHTEOUS SHALL COME THROUGH IT.] From this it follows that for the righteous and for all mortals death has been ordained from time immemorial. When Moses saw that they paid no attention to him, he went to heaven and earth, where he said to them: Seek mercy for me. They said to him: Instead of us seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 51:6): FOR THE HEAVENS SHALL VANISH LIKE SMOKE, AND THE EARTH SHALL WEAR OUT LIKE A GARMENT.²⁵See ‘AZ a for this verse applied to Eleazar ben Dordia in a similar way. He went to the sun and the moon. He said to them: Seek mercy for me. They said to him: Instead of us seeking mercy for you, we should seek mercy for ourselves, since it is stated (in Is. 24:23): THEN THE MOON SHALL BE ASHAMED, AND THE SUN SHALL BE ABASHED. He went to the stars and planets. He said to them: Seek mercy for me. They said to him: [Instead of us seeking mercy for you,] we should seek mercy for ourselves, [since it is stated] (in Is. 34:4): ALL THE HOST OF HEAVEN SHALL ROT AWAY [….] He went to the mountains and hills. He said to them: Seek mercy for me. They said to him: We should seek mercy for ourselves, since it is stated (in Is. 54:10): FOR THE MOUNTAINS SHALL MOVE, AND THE HILLS SHALL BE SHAKEN.²⁶The translation of the verb tenses here differs from some biblical versions but fits the sense of the midrash. He went to the Great Sea. He said to it: [Seek mercy for me. The sea] said to him: Son of Amram, how is today different from a couple of <other> days? Are you not the son of Amram? <Are you not the one> who came upon me with your rod, smote me, and divided me into twelve parts? For I was unable to stand before you because the Divine Presence was walking at your right hand. It is so stated (in Is. 63:12): WHO HAD <HIS GLORIOUS ARM> WALK AT THE RIGHT HAND OF MOSES, <WHO DIVIDED THE WATERS BEFORE THEM>…. So now what has happened to you? When the sea reminded him what he had done in his youth, he cried out and said (in Job 29:2): O THAT I WERE AS IN THE MONTHS OF OLD, <AS IN THE DAYS WHEN GOD WATCHED OVER ME>! When I stood by you, I was a king in the world; but now I am prostrate, and they pay no attention to me. Immediately he betook himself to the Arch<angel> of the <Divine> Presence and said to him: Seek mercy for me, that I not die. He said to him: My Master, Moses, why is this a problem? This is what I have heard from behind the Curtain:²⁷Pargod. Cf. Lat.: paragauda or [paragaudis] (a garment with a lace border); Gk.: Paragaudes (a garment with a purple border). that your prayer has not been heard on this matter. Putting his hands on his head, Moses sobbed and wept, as he said: With whom shall I seek mercy for myself? R. Simlay said: At that time the Holy One was full of anger over him, as stated (in Deut. 3:26): BUT THE LORD WAS ANGRY WITH ME, until Moses began by uttering this scripture: (Exod. 34:6:) [THEN THE LORD PASSED BEFORE HIM AND PROCLAIMED:] THE LORD: THE LORD IS A MERCIFUL AND GRACIOUS GOD, <SLOW TO ANGER>…. Immediately the Holy Spirit cooled him off. The Holy One said to Moses: Moses, I have sworn two oaths, one that you should die and one to destroy Israel. To repeal both of them is impossible; so if you want to live, Israel will be destroyed. He said to him: Sovereign of the World, are you coming to me with a plot? You are seizing the rope at both ends. Let Moses and a thousand like him be destroyed, but do not let one person in Israel be destroyed. He said to him: Sovereign of the World, should feet that have climbed up to the firmament, should a face that has greeted the Divine Presence, should hands that have received Torah from your hand lick the dust? Woe²⁸Vay. to all mortals. They will say: If Moses, who ascended on high, became like the ministering angels, spoke with him face to face, and received Torah from his hand, had no reply for responding to the Holy One, how much the worse it will be for <mere> flesh and blood, who comes with no Torah and with no commandments? The Holy One said to Moses: Why all this sorrow over which you are sorrowing? He said: Sovereign of the World, I am afraid of the bonds of the angel of death. He said to him: I am not delivering you into his hands. He said to him: Sovereign of the World, my mother [Jochebed], who was put to shame (literally: whose teeth were blunted) during her lifetime by two of her sons, will be put to shame by my death. He said to him: This has come to mind, but this is the way of the world: every generation with its expositors, every generation with its administrators,²⁹Gk.: pronoi (“prudent ones”). every generation with its leaders. Up to now it has been your lot to serve <me>, [but now the lot of your disciple Joshua has arrived for him to serve <me>]. He said to him: Sovereign of the World, if I am dying because of Joshua, let me go and become his disciple! He said to him: If you want to do that, go and do it. Moses arose and went early to Joshua's door.³⁰Cf. the somewhat different account in Deut. R. 9:9. Now Joshua was seated expounding <Torah>, so Moses stopped to bend his proud stature and put his hand on his mouth. But Joshua's eyes were hidden, and he did not see him, so that he (Moses) would be sorrowful and resign himself [to death]. When Israel came to Moses' door, they found him at the door of Joshua with Joshua sitting and Moses standing. They said to Joshua: What has come over you that Moses our Master stands, while you sit? When he raised his eyes and saw him, he immediately rent his clothes. Then sobbing and weeping, he said: O my Master, my Master! My Father, my Father and Lord! Israel said to Moses: Moses our Master, teach us Torah. He said to them: I have no authority. They said to him: We are not leaving you. A heavenly voice (bat qol) came forth and said to them: Learn from Joshua. They took upon themselves to sit and learn from the mouth of Joshua. Joshua sat at the head with Moses to his right and with Eleazar and Ithamar to his left. So he sat and expounded in the presence of Moses. R. Samuel bar Nahmani said: R. Johanan said: When Joshua opened by saying: Blessed be the one who has chosen the righteous and their Mishnaic teaching, they took the traditions of wisdom from Moses and gave them to Joshua. Now Moses did not know what Joshua was expounding. After Israel arose <from the session>, they said to Moses: Close off the Torah for us. He said to them: I do not know what to answer you. So Moses our Master was stumbling and falling. It was at that time that he said: Sovereign of the World, up to now I wanted to live, but now here is my soul given over to you.. Then when he had resigned his soul to death, the Holy One opened by saying (in Ps. 94:16): WHO WILL STAND FOR ME AGAINST EVILDOERS? Who will stand for Israel in the time of my wrath? Who will stand in the battle of my children? And who will stand and seek mercy for them, when they sin before me? At that time Metatron³¹Lat.: metator (“measurer,” “one who marks out boundaries”). came and fell on his face. He said to him: Sovereign of the World, <as> in Moses' life he belonged to you, so in his death he belongs to you. The Holy One said to him: Let me give you a parable. To what is the matter comparable? To a king who had a son. Now on each and every day his father was angry with him and sought to kill him, because he did not maintain respect for his father; but his mother rescued him from his hand. One day his mother died and the king wept. Her servants said to him: Our Lord King, why are you weeping? He said to them: It is not over my wife alone that I am weeping, but for my son; for many times when I was angry with him and wanted to kill him, she rescued him from my hand. So also did the Holy One say to Metatron: It is not over Moses alone that I am weeping, but over him and over Israel, for look at how many times that they angered me, and I was angry with them; but he stood in the breach before me [to turn back my anger from destroying them]. They came and said to Moses: The hour has arrived for you to depart from the world. He said to them: Wait for me until I bless Israel, for they have not found contentment from me all my days, because of the rebukes and warnings with which I rebuked them. He began to bless each tribe separately. When he saw that the time was growing short, he included all of them in a single blessing. They came and said: The hour has arrived for your soul to depart from the world. He said to Israel: I have caused you a lot of grief over the Torah and over the commandments, but now forgive me. They said to him: Our Lord Master, you are forgiven. Israel also arose before him and said to him: O Moses our Master, we have angered you a lot and increased the burden upon you. Forgive us. He said to them: You are forgiven. They came and said to him: The moment has arrived for you to depart from the world. He said: Blessed be the name of the one who lives and abides forever. He said to Israel: If you please, when you enter the land, remember me and my bones. They said: Woe (oy) to the son of Amram, who ran before us like a horse but whose bones have fallen in the wilderness. They came and said to him: The half moment has arrived. He took his two arms and placed them on his heart. Then he said to Israel: See the final end of flesh and blood. My two hands with which I received the Torah from the mouth of the Almighty shall fall in the grave. At that moment his breath departed with a kiss (from the Holy One),³²See MQ 28a. as stated (in Deut. 34:5): THEN MOSES THE SERVANT OF THE LORD DIED THERE <IN THE LAND OF MOAB AT THE COMMAND OF THE LORD (literally: ON THE MOUTH OF THE LORD)>.³³BB 17a; ARN, A 12:2; Cant. R. 1:2:5; Petirat Mosheh Rabbenu, recension A, in A. Jellinek, Bet ha-Midrasch (Leipzig: Vollrath, 1853-57), vol. I, p. 129; ibid., recension B, in Jellinek, vol. VI, p. 77. Now <the ones who> took care of his burial were neither Israel nor any of the angels but the Holy One <himself>, as stated (in vs. 6): THEN HE (THE HOLY ONE) BURIED HIM (MOSES) IN THE VALLEY <IN THE LAND OF MOAB>…. And for what reason was he buried outside the land? So that those who die when outside the land might live again through his merit,³⁴The translation here follows the traditional Tanhuma. Deut. 2:6. So also Codex Vaticanus Ebr. 34. The Buber text omits “might live again” and reads “through their merit.” as stated (in Deut. 33:21): HE HAS CHOSEN THE BEST FOR HIMSELF, <FOR THERE IS AN HONORED LAWGIVER'S PORTION, WHERE HE CAME AT THE HEAD OF THE PEOPLE. HE CARRIED OUT THE LORD's RIGHTEOUSNESS AND HIS ORDINANCES FOR ISRAEL>. But when did Moses our Master die? On the seventh of Adar,³⁵Seder ‘Olam Rabbah, 10; TSot. 11:7; Qid. 38a; see Meg. 13b; Sot. 12b. as stated (in Deut. 34:5): THEN MOSES THE SERVANT OF THE LORD DIED THERE <IN THE LAND OF MOAB>…. It is also written (in vs. 8): AND THE CHILDREN OF ISRAEL MOURNED MOSES ON THE PLAINS OF MOAB FOR THIRTY DAYS. And it is written (in Josh. 1:1–2): AND IT CAME TO PASS AFTER THE DEATH OF MOSES, THE SERVANT OF THE LORD, <THE LORD SPOKE UNTO JOSHUA BEN NUN, MOSES' ATTENDANT, SAYING>: MOSES MY SERVANT IS DEAD. (Josh. 4:19:) NOW THE PEOPLE CAME UP FROM THE JORDAN ON THE TENTH DAY OF {THIS} [THE FIRST] MONTH (i.e., Nisan). Reckon back from those thirty-three days. Ergo, he died on the seventh of Adar. And where is it shown that he was born on the seventh of Adar? Where it is stated (in Deut. 31:2): HE SAID TO THEM: I AM ONE HUNDRED TWENTY YEARS OLD TODAY.³⁶Since Moses spoke these words on the day of his death, his birthday must have been the same as the day of his death. What is the significance of TODAY? <It is there> to teach you that the Holy One fulfills the years for the righteous from day to day and from month to month, as stated (in Exod. 23:26): I WILL FULFILL THE NUMBER OF YOUR DAYS.

“Tell me, he whom my soul loves, where do you herd, where do you rest your flock at noon? Why should I be as one bound to the flocks of your companions” (Song of Songs 1:7).
“Tell me, he whom my soul loves,” Rabbi Yehuda bar Rabbi Simon interpreted the verse regarding Moses. When the Holy One blessed be He said to him: “Now go and I will send you to Pharaoh” (Exodus 3:10), he said to Him: ‘Master of the universe, through me, my Lord, can all these things be accomplished?²²¹“Through me [bi], Lord,” is a play on the phrase “Please [bi] my Lord” (Exodus 4:13). How can I stand before all these multitudes? How many new mothers are there among them? How many pregnant women are there among them? How many small children are there among them? How many kinds of hearty food have You prepared for the new mothers among them? How many kinds of soft foods have You prepared for the pregnant women among them? How much roasted grain and how many nuts have You prepared for the small children among them?’ Where is this matter articulated?²²²Where is it articulated that Moses’ claim to God was that he would not be able to properly care for the children of Israel? Here: “Tell me, he whom my soul loves”—the nation that my soul loves, the nation for whom I put my soul on the line; “where do you herd”—during the summer; “where do you rest your flock at noon”—during the rainy season. “Why should I be as one bound [keoteya],” Rabbi Ḥelbo said in the name of Rabbi Huna: Let me not be like this mourner who covers [oteh] until his upper lip and weeps, just as you say: “And he shall cover until his upper lip” (Leviticus 13:45).
Another matter, “Why should I be as one bound,” let me not be like this shepherd that wolves infiltrated his flock and mauled it, and he wrapped his garment and departed, just as it says: “He will wrap the land of Egypt” (Jeremiah 43:12). “To the flocks of your companions,” when I [Moses] go to Your companions²²³This is a reference to the patriarchs. and they ask me about their flocks, what will I respond to them?

Another interpretation (of Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? Who is he? This is the king who distributes glory to those who fear him (according to vs. 10, cont.): THE LORD OF HOSTS, <HE IS THE KING OF GLORY>.⁴⁵Tanh., Exod. 2:8; M. Pss. 21:2; below, Numb. 2:24; 3:15; and the other parallels listed there. In what way? In the case of a king of flesh and blood, no one sits on his throne;⁴⁶See Sanh. 2:5, which affirms this royal prerogative along with the two which follow. yet the Holy One had Solomon sit on his throne. It is so stated (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD. In the case of a king of flesh and blood, no one rides upon his horse; yet the Holy One had Elijah ride on his horse. Now what is the horse of the Holy One? Whirlwind and storm, as stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD.⁴⁷Tanh., Exod. 2:8; Exod. R. 8:1; M. Pss. 21:2; and below, Numb. 2:34, all cite II Kings 2:11 here to show when Elijah rode the whirlwind of the Holy One. In the case of a king of flesh and blood, no one uses his scepter; yet Moses used the scepter of the Holy One. It is so stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. In the case of a king of flesh and blood, no one puts on his crown; yet the Holy One has given crowns to the Messianic King. It is so stated (in Ps. 21:4): YOU HAVE SET ON HIS HEAD A CROWN OF FINE GOLD. In the case of a king of flesh and blood, no one puts on his robes; yet Israel has put on the Holy One's robes, <i.e.,> strength. It is so stated (in Is. 51:9): AWAKE, AWAKE, PUT ON STRENGTH, O ARM OF THE LORD; and he has given it to Israel, as stated (in Ps. 29:11): THE LORD WILL GRANT STRENGTH TO HIS PEOPLE. In the case of a king of flesh and blood, no one calls <anyone else> by his title, as <for example> Caesar, Augustus, <or> King;⁴⁸Gk.: Basileus. and, if a certain person calls anyone by one of them, he will not live. Do you yourself know a person who calls his friend Augusta so-and-so? But the Holy One said to Moses: See, I have made you like me to Pharaoh. I am called God; and in that name I created the world, as stated (in Gen. 1:1): IN THE BEGINNING GOD CREATED THE HEAVENS AND THE EARTH. And here I have made you like me, a god to Pharaoh. Thus it is stated (in Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Ergo (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? The one who distributes glory to those who fear him.

Another interpretation (of Prov. 3:35): THE WISE SHALL INHERIT GLORY. These are Moses and Aaron. (Ibid., cont.:) BUT FOOLS TAKE AWAY SHAME. These are Dathan and Abiram.³²Above, Exod. 4:24. Why? When manna descended for Israel, Moses said (in Exod. 16:19–20): LET NO ONE LEAVE ANY OF IT UNTIL MORNING. BUT THEY DID NOT HEED MOSES, [AND CERTAIN PEOPLE LEFT SOME OF IT UNTIL MORNING. And who were they: They were Dathan and Abiram.] R. Levi said: A colony³³Lat.: colonia. of worms came out of their tents.

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8).
“Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev].²³¹The midrash draws an allusion to this from the term be’ikvei in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in the desert, He will provide at the end of days as well. That is what is written: “There will be abundance of grain in the land” (Psalms 72:16). Rabbi Akiva says: From the fact that I surrounded them with clouds of glory, just as you say: “The Lord was going before them by day…. The pillar of cloud by day…departed not [from before the people]” (Exodus 13:21–22), you know what I will do at the end, ultimately. That is what is written: “There will be a shelter for them for shade by day” (Isaiah 4:6). The Rabbis say: From what I gave them to eat in the wilderness, that was sweeter than milk and honey, you know what I will do for them at the end, ultimately, as it is stated: “It will be on that day, that the mountains will drip nectar” (Joel 4:18).
Another matter, “go out in the footsteps of the flock,” [God] said to him [Moses]: ‘Ultimately, the entire flock will depart and you will depart last.’ It is not that Moses was indolent, but rather, the Israelites were engaged in plunder and Moses was engaged in the mitzva of Joseph, just as you say: “Moses took Joseph’s bones with him” (Exodus 13:19).
Another matter, “go out in the footsteps of the flock,” He said to him: ‘Ultimately, this entire generation will die, and you will be like them.’ What was the cause of this matter? Rabbi Shmuel bar Naḥman said: It was due [to his conduct] at the bush, as Rabbi Shmuel bar Naḥman said: All the seven days of the bush, the Holy One blessed be He was enticing Moses to go on His mission to Egypt, as it is stated: “Moses said to the Lord: I am not a man of words, not yesterday, not the day before, and not since You spoke to Your servant” (Exodus 4:10). These are six days, and the day on which he was standing, that is seven.²³²The Midrash elsewhere (Shemot Rabba 3:14) explains that the words of this verse imply that the dialogue extended for seven days, and expounds the verse as follows: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. Ultimately, [Moses] said to the Holy One blessed be He: “Send by means of whomever You will send” (Exodus 4:13). The Holy One blessed be He said to him: ‘By your life, I will bind this for you in the corner of your garment.’²³³I will remember this and will ultimately punish you for it.
When did the Holy One blessed be He pay him back him? Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Levi, one said: For all seven days of the inauguration [of the Tabernacle], Moses served in the High Priesthood. He believed that it was his. Ultimately, it was said to him: ‘It is not yours, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day, Moses called Aaron” (Leviticus 9:1).
Rabbi Ḥelbo said: All seven days of Adar, Moses was appeasing and entreating before the Holy One blessed be He that he might enter the land. Ultimately, He said to him: “For you will not cross this Jordan” (Deuteronomy 3:27). “Herd your kids,” the kids are entering, the goats are not entering. “By the tents of the shepherds,” the Holy One blessed be He said to him: ‘I will tell you until when you will stand over My people and herd them.’ “By the tents of [mishkenot] the shepherds [ro’im]”—on the thorns,²³⁴This is a reference to Siḥon and Og. that is on the land of the wicked [ra’im] and hard men who had been in it, Siḥon and Og.²³⁵Moses led the Israelites until they had conquered the lands of Siḥon and Og, but he did not take them any further.

“If you do not know, fairest among women, go out in the footsteps of the flock, and herd your kids by the tents of the shepherds” (Song of Songs 1:8).
“Go out in the footsteps of [be’ikvei] the flock.” Rabbi Eliezer, Rabbi Akiva, and the Rabbis, Rabbi Eliezer says: From the coal-baked loaf that the Israelites took in their hands from Egypt, from which they ate for thirty-one days, as Rabbi Shila said: You know that there were sixty-two meals for the Israelites from this coal-baked loaf, [you know] what I [God] will do for them at the end, ultimately [be’akev].²³¹The midrash draws an allusion to this from the term be’ikvei in the verse, and portrays God as responding to Moses’s doubts by assuring him that just as He provided for Israel miraculously in the desert, He will provide at the end of days as well. That is what is written: “There will be abundance of grain in the land” (Psalms 72:16). Rabbi Akiva says: From the fact that I surrounded them with clouds of glory, just as you say: “The Lord was going before them by day…. The pillar of cloud by day…departed not [from before the people]” (Exodus 13:21–22), you know what I will do at the end, ultimately. That is what is written: “There will be a shelter for them for shade by day” (Isaiah 4:6). The Rabbis say: From what I gave them to eat in the wilderness, that was sweeter than milk and honey, you know what I will do for them at the end, ultimately, as it is stated: “It will be on that day, that the mountains will drip nectar” (Joel 4:18).
Another matter, “go out in the footsteps of the flock,” [God] said to him [Moses]: ‘Ultimately, the entire flock will depart and you will depart last.’ It is not that Moses was indolent, but rather, the Israelites were engaged in plunder and Moses was engaged in the mitzva of Joseph, just as you say: “Moses took Joseph’s bones with him” (Exodus 13:19).
Another matter, “go out in the footsteps of the flock,” He said to him: ‘Ultimately, this entire generation will die, and you will be like them.’ What was the cause of this matter? Rabbi Shmuel bar Naḥman said: It was due [to his conduct] at the bush, as Rabbi Shmuel bar Naḥman said: All the seven days of the bush, the Holy One blessed be He was enticing Moses to go on His mission to Egypt, as it is stated: “Moses said to the Lord: I am not a man of words, not yesterday, not the day before, and not since You spoke to Your servant” (Exodus 4:10). These are six days, and the day on which he was standing, that is seven.²³²The Midrash elsewhere (Shemot Rabba 3:14) explains that the words of this verse imply that the dialogue extended for seven days, and expounds the verse as follows: “I am not a man of words,” one; “yesterday,” two; “neither [gam],” three; “the day before,” four; “nor [gam],” five; “since,” six; “You spoke,” seven. Ultimately, [Moses] said to the Holy One blessed be He: “Send by means of whomever You will send” (Exodus 4:13). The Holy One blessed be He said to him: ‘By your life, I will bind this for you in the corner of your garment.’²³³I will remember this and will ultimately punish you for it.
When did the Holy One blessed be He pay him back him? Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Levi, one said: For all seven days of the inauguration [of the Tabernacle], Moses served in the High Priesthood. He believed that it was his. Ultimately, it was said to him: ‘It is not yours, it is your brother Aaron’s.’ That is what is written: “It was on the eighth day, Moses called Aaron” (Leviticus 9:1).
Rabbi Ḥelbo said: All seven days of Adar, Moses was appeasing and entreating before the Holy One blessed be He that he might enter the land. Ultimately, He said to him: “For you will not cross this Jordan” (Deuteronomy 3:27). “Herd your kids,” the kids are entering, the goats are not entering. “By the tents of the shepherds,” the Holy One blessed be He said to him: ‘I will tell you until when you will stand over My people and herd them.’ “By the tents of [mishkenot] the shepherds [ro’im]”—on the thorns,²³⁴This is a reference to Siḥon and Og. that is on the land of the wicked [ra’im] and hard men who had been in it, Siḥon and Og.²³⁵Moses led the Israelites until they had conquered the lands of Siḥon and Og, but he did not take them any further.

Another interpretation (of Exod. 7:1) SEE, I HAVE SET YOU AS A GOD TO PHARAOH. The Holy One said: Because he made himself into a god, they informed him that he was nothing in the world. See, I have made you a god over him.⁴⁹Tanh., Exod. 2:9. And where is it shown that Pharaoh made himself into a god? Where it is stated (of Pharaoh in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF.⁵⁰A more traditional rendering would be, AND I MADE IT FOR MYSELF. I am the one who created myself. Now this is one of four sons of Adam who made themselves into gods and had sexual relations like women.⁵¹See Enoch Zundel’s commentary, ‘Ets Yosef, on Tanh., Exod. 2:9, which explains that, because the four promoted themselves to divinity, they would have had to bestow largess like a god, who always bestows it to the world as the male bestows it in the female. He gives and she receives. Therefore, “they had sexual relations like women” to show that they were bestowed upon and did not do the bestowing. Three were from the nations of the world, and one was from Israel. They were the following: Hiram, Nebuchadnezzar, Pharaoh, and Joash. Where is it shown of Hiram? Where it is stated (in Ezek. 28:2): SAY TO THE PRINCE OF TYRE: THUS SAYS THE LORD GOD: BECAUSE YOUR HEART IS PROUD, YOU HAVE SAID: I AM A GOD. Because he had made himself into a god, he had sexual relations like women, as stated (in vs. 17): YOU HAVE DEBASED YOUR WISDOM…; <I HAVE CAST YOU UPON THE GROUND; I HAVE GIVEN YOU OVER BEFORE KINGS > TO STARE AT YOU. What is the meaning of TO STARE (R'WH) AT YOU? <That> they would work their "friendship" (as if from R'WT) on you. Where is it shown of Nebuchadnezzar? Where it is stated <of the king of Babylon that he said> (in Is. 14:14): I WILL ASCEND UPON THE HEIGHTS OF A CLOUD; I WILL BECOME LIKE THE MOST HIGH. The Holy One said to him: By your life, (in vs. 15) YOU SHALL ALSO BE BROUGHT DOWN UNTO SHEOL, UNTO THE UTTERMOST PARTS OF THE PIT. What did the Holy one do? He banished him while he was in his kingship and had him eat grass like the cattle. It is so stated (in Dan. 4:22 [25]): AND THEY SHALL FEED YOU GRASS LIKE OXEN…. So, when the cattle and the wild beasts saw him in the likeness of a <female> animal, they had sexual relations with him, as stated (in Hab. 2:17): AND THE VIOLENCE OF THE BEASTS WILL TERRIFY THOSE FEMALES. What is the meaning of TERRIFY THOSE FEMALES (rt.: HTT+N)? <Its meaning > is like what is stated (in Deut. 7:3): YOU SHALL NOT INTERMARRY (rt.: HTN) WITH THEM. So he became a bridegroom (HTN) to all cattle and wild beasts. Where is it shown of Joash? Where it is stated (in II Chron. 24:17): NOW AFTER THE DEATH OF JEHOIADA, THE PRINCES OF JUDAH CAME AND BOWED LOW TO THE KING. What is the meaning of BOWED LOW TO THE KING? That they made him < their > god. Moreover, since he was in agreement, as stated (ibid., cont.): THEN THE KING HEARKENED TO THEM, he had sexual relations like a woman. Thus it is stated (vs. 24): <FOR THE ARMY OF ARAM CAME WITH A FEW MEN….> SO THEY INFLICTED JUDGMENTS ON JOASH. It is just as it says (in Lev. 20:13): IF A MAN LIES WITH A MALE AS ONE LIES WITH A WOMAN, BOTH OF THEM HAVE COMMITTED AN ABOMINATION.⁵²The midrash is arguing that the JUDGMENT inflicted on Joash is this ABOMINATION. Cf. Mekhilta de Rabbi Ishmael, ‘Amaleq 1, which would revowel JUDGMENTS (shefatim) to read “sports” (shipputim). For a similar solution, see Exod. R. 8:2. Pharaoh also made himself into a god and had sexual relations like a woman. It is so stated (in Jer. 44:30): BEHOLD, I AM GIVING PHARAOH HOPHRA, KING OF EGYPT, <INTO THE HANDS OF HIS ENEMIES>. What is the meaning of HOPHRA (rt.: PR')?⁵³Although the Masoretic Text spells HOPHRA with a gutturalized initial H (het), the midrash text spells the name with a simple H (he), which need not be part of the root. That they uncovered (PR') his posterior. He was a pharaoh who had been a male and became a female. Another interpretation of HOPHRA. <Its meaning is> like that used (in the context of Numb. 5:18): AND HE (the priest) SHALL UNCOVER (PR') THE WOMAN'S HEAD. And to which father's house did he belong? (Is. 19:16:) IN THAT DAY {THE LAND OF EGYPT SHALL BE A FESTIVAL….} [EGYPT SHALL BE LIKE WOMEN.] And what was the cause? <It was> because he made himself into a god. Thus it is stated (in Ezek. 29:3): {BECAUSE HE} [WHO] SAID {THE} [MY] NILE IS MY OWN, AND I MADE MYSELF. For that reason the Holy One said to Moses: Because he has made himself into a god, go and become a god over him. It is so stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Why? (Eccl. 5:7 [8]:) FOR ONE EXALTED PERSON WATCHES ANOTHER FROM ABOVE, AND THERE ARE MORE EXALTED ONES OVER THEM. Ergo, you are a god over him; so make him an arrogant abomination (ShHTs) in the world because he became exalted by himself. And this is what is written (in Job 41:26 [34]): HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Does the Holy One not see the lowly? It is also written (in Zech. 4:10): <THESE SEVEN ARE> THE EYES OF THE LORD. THEY ROAM AROUND ALL THE EARTH. And (in Job 41:26 [34]) what is the meaning of HE BEHOLDS EVERYTHING EXALTED? R. Berekhyah said: These are the proud, whose spirit becomes <too> haughty for them, so that they exalt themselves and make themselves into gods. What does the Holy One do to them? He exhibits them to mortals and makes them arrogant abominations (ShHTs) in the world, as stated (in Job 41:26 [34]): HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). <There is> Nebuchadnezzar, for example, in that he made him an arrogant abomination (ShHTs), as stated (in Dan. 5:21): HE WAS DRIVEN AWAY FROM HUMANS…. So also was Sennacherib made an arrogant abomination (ShHTs), as stated (II Kings 19:35 = Is. 37:36 // II Chron. 32:21): SO IT CAME TO PASS IN THAT NIGHT THAT THE ANGEL OF THE LORD WENT OUT AND SMOTE <ONE HUNDRED AND EIGHTY FIVE THOUSAND > IN THE CAMP OF ASSYRIA…. Thus the Holy One shows the abominable arrogance (ShHTs) of the proud to every creature. The Holy One has said (in Jer. 23:24): IF SOMEONE HIDES IN SECRET PLACES, SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. R. Benjamin bar Levi said: If someone goes to handle the Torah and sits by himself, I will exhibit (rt.: R'H) his deed in the world. And so, if someone conceals himself to commit a transgression, I will exhibit (rt.: R'H)his deed to the world. It is so stated (in Jer. 23:24): SHALL I NOT SEE (rt.: R'H) HIM? SAYS THE LORD. DO I NOT FILL THE HEAVENS AND THE EARTH? SAYS THE LORD. What is the meaning of I FILL? R. Hama b. R. Hanina said: The Holy One said: From him (i.e., from his evil works) I will fill the upper and lower worlds. Then I will exhibit (rt.: R'H) him to humankind as an arrogant abomination (ShHTs). Why? Because they (sic) are proud and make themselves into gods. (Job 41:26 [34]:) HE BEHOLDS EVERYTHING EXALTED, {AND} HE IS KING OVER ALL THE CHILDREN OF ABOMINABLE ARROGANCE (ShHTs). Thus he reigns over all those who are proud and makes them arrogant abominations (ShHTs). For that reason, the Holy One said to Moses (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. Go and exact punishment from him.⁵⁴Exod. R. 8:3. Go and bring the ten plagues (of Exod. 7:14–12:29) upon him. He said to him: How shall I bring the plagues upon him? The Holy One said to him (in Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS>. R. Judah bar Ammi said: The rod which he had weighed forty seahs⁵⁵I.e., weighed forty seahs of wheat. and was <made> of sapphire.⁵⁶Gk.: sappheirinon. Moreover ten plagues were inscribed upon it through an acronym,⁵⁷Gk.: notarikon. <i.e.,> DeTsaKh 'aDaSh Be'aHaBh.⁵⁸The acronym stands for the following: Dam (blood), Tsefarde‘im (frogs), Kinnam (gnats), ‘arov (flies), Dever (pestilence), Shehin (boils), Barad (hail), ‘arbeh (locusts), Hoshekh (darkness), and Bekhor (first-born). The Holy One said to him: this rod will bring the plagues upon him. (Exod. 7:1:) SEE, I HAVE SET YOU AS A GOD TO PHARAOH.

...Why was the Holy Blessed One called the King of glory?  Because He distributes glory to those who fear Him.  How so?  A king of flesh and blood, no one rides on his horse, and no one sits on his throne. But the Holy Blessed One had Solomon sit upon His throne, as it says "Solomon sat on the throne of the Lord as king" (I Chronicles 29:23).  And [the Holy Blessed One] had Elijah ride on His horse.  What is the horse of the Holy Blessed One? Whirlwind and storm! As it says "God travels in whirlwind and storm and clouds are the dust on His feet" (Nachum 1:3) and it is written "Elijah ascended in the storm to heaven" (II Kings 2:11).  A king of flesh and blood, no one uses his scepter, but the Holy Blessed One, gave His scepter to Moses, as it says "Moses took the staff of God in his hand" (Exodus 4:20).  A king of flesh and blood, no one wears his crown, but the Holy Blessed One will have the Messiah wear His crown.  What is the crown of the Holy Blessed One? Finest gold, as it says "His head is finest gold, His locks are curled, black as a raven." (Song of Songs 5:11),  and it is written, "You have set upon his head a crown of fine gold" (Psalms 21:4). A king of flesh and blood, no one wears his clothing, but Israel wears the clothing of the Holy Blessed One.  What is the clothing of the Holy Blessed One? Strength, as it says "the LORD is robed, girded with strength" (Psalms 93:1), and He gave it to Israel as it says "God gives strength to Israel, God blesses His people with peace" (Psalms 29:11)... 

No one may use the scepter of a human king, but the Holy One, blessed be He, handed His scepter to Moses, as it is said: And Moses took the scepter of the Lord in his hand (Exod. 4:20). No one would dare don the crown of a human king, but in the future the Holy One, blessed be He, will place His crown upon the head of King Messiah. What is the crown of the Holy One, blessed be He, like? The crown of the Holy One, blessed be He, is of the finest gold, as it is said: His head is of the most fine gold (Song 5:11), and it is also written about Him elsewhere: Thou settest a crown of fine gold on his head (Isa. 21:4).

“Look from the peak of Amana” – Rabbi Ḥunya said in the name of Rabbi Yusta: The exiles are destined to reach Mount Amana¹¹¹This is the same as the Mount Hor mentioned in Numbers 34:7–8 (see Targum Yerushalmi there). and recite song, and the nations of the world are destined to bring them like ministers to the messianic king. What is the reason? “Look [tashuri] from the peak of Amana.” Tashuri means nothing other than offering, just as it says: “We have no gift [teshura] to bring to the man” (I Samuel 9:7). It is fitting, but it is not fitting for Me.¹¹²This is stated from the perspective of God: Whereas it is fitting for the nations of the world to bring valuable gifts to the messianic king, that is not sufficient from God’s perspective. Did I not do this to you already in the days of Ḥazael? “Ḥazael went to meet him, taking with him as tribute all the good of Damascus, forty camel-loads” (II Kings 8:9). Rabbi Yehuda said: Was all the good of Damascus a burden borne by forty camels? Rather, it is to teach you that he had in his possession a gem and pearls that were worth the monetary value of all the good of Damascus, and [thus] it says: “Taking with him as tribute all the good of Damascus.”¹¹³If it already occurred that Ḥazael brought such a valuable gift to Elisha, the gift to the messianic king will have to be that much greater. Therefore, the nations of the world will bring him the Jewish exiles as a gift.
Rather, they are destined to bring [the Jews] themselves as gifts to the messianic king. What is the reason? “They will bring all your brethren from all the nations as an offering to the Lord, with horses and with chariots and with covered wagons [uvakirkarot]” (Isaiah 66:20). What is uvakirkarot? Rabbi Berekhya said in the name of Rabbi Yehuda: Like those elders who are unable to ride covered wagons and they carry them on sedan chairs. That is what is written: “Render to the Lord, families of the peoples, [render to the Lord glory and splendor]” (Psalms 96:7). Rabbi Aḥa said: It is not written here, “Peoples, render to the Lord families,” but rather, “families of the peoples, render to the Lord glory and splendor” – when you bring them, do not bring them in a demeaning way, but rather with glory and splendor.
By what merit? By the merit that they recited song at the sea. Rav Naḥman said: By the merit of the faith that Abraham had, as it is stated: “And he believed in the Lord” (Genesis 15:6). Rabbi Ḥelbo said in the name of Rabbi Yoḥanan: It is written: “Israel saw the great power […and they believed in the Lord]” (Exodus 14:31). He was still leading them; could they not believe? Is there a person who sees and does not believe? Rather, it is due to the merit of the faith that Israel had while in Egypt, as it is stated: “The people believed” (Exodus 4:31).

“You shall bring them and plant them” Our Sages said: Praised be the name of the Holy One, who in the greatness of His love for Israel called them ‘My firstborn son Israel.’ (Shemot 4:22) Come and see how great is the loving generosity of the Holy One! A slave dresses his master, but the Holy One dresses Israel, as it says “And I clothed you with embroidered garments…” (Yechezkel 16:10) A slave washes his master, but the Holy One washes Israel, as it says “And I washed you with water…” (Yechezkel 16:9) A slave places the shoes on his master, but the Holy One shoed Israel, as it says “…and I shod you with the skin of the badger…” (Yechezkel 16:10) And beyond all this, when they were exiled to Egypt the Divine Presence was with them, as it says “I will go down with you to Egypt…” (Bereshit 46:4) When they were exiled to Elam the Divine Presence was with them, as it says “And I will place My throne in Elam…” (Yirmiyahu 49:38) They were exiled to Bavel and the Divine Presence went with them, as it says “Because of you, I sent to Babylon…” (Yeshayahu 43:14) In the future the Holy One will return Israel to His holy mountain, as it says “I will bring them to My holy mount…” (Yeshayahu 56:7) and it is written after this “And I will plant them on their land…” (Amos 9:15) Since Moshe saw the love of the Holy One for Israel he said before Him ‘Master of the World! Bring them and plant them there and let that planting be complete, which will never be uprooted. Bring down Jerusalem from the heavens and let it never be destroyed. Gather together there the exiled of Israel and let them settle upon the land in security. This is why it says “You shall bring them and plant them on the mount of Your heritage, directed toward Your habitation, which You made, O Lord; the sanctuary, O Lord, [which] Your hands founded.” (Shemot 15:17)

(Lev. 17:1, 3:) “Then the Lord spoke unto Moses, ‘Speak to Aaron saying, “…. If any single person from the House of Israel slaughters.”’” The holy spirit proclaims (in Mal. 1:11), “From the rising of the sun to its setting, My name shall be great among the gentiles.” From the time that the sun rises until it sets, the praise⁶¹Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One, blessed be He, never ceases from its mouth, as stated (in Ps. 113:3), “From the rising of the sun to its setting, the name of the Lord is praised.” And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? “Then Joshua spoke to the Lord…, ‘O sun, be quiet (dom)⁶²Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. at Gibeon.’” [When] Joshua wanted to silence the sun, he did not say to it, "O sun, stand still ('amod) at Gibeon," but “Be quiet (dom).” Why did he say, “Be quiet?” Because every hour that it is traveling, it is praising the Holy One, blessed be He; and as long as it praises [the Holy One, blessed be He], it has the power to travel [its course]. Joshua therefore told it to be silent, as stated (ibid.), “O sun, be quiet at Gibeon.” The sun said to Joshua, “May someone younger be saying, ‘Be quiet,’ to someone older? I was created on the fourth [day], while human beings were created on the sixth; and are you saying, ‘Be quiet,’ to me?” Joshua said to [the sun], “When a young free person has an elderly slave, does he not say to him, ‘Be silent?’ In the case of our father Abraham, the Holy One, blessed be He, delivered (rt.: pnh) heaven and earth to him, as stated (in Gen. 14:19), ‘Then he blessed him, and said, “Blessed be Abram of God most high, acquirer (rt.: pnh)⁶³Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. of heaven and earth.”’ And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9), ‘here were the sun, the moon, [and eleven stars bowing down to me.’ So would you speak against me?]” Ergo (in Josh. 10:12), “O sun, be quiet at Gibeon.” The sun said to Joshua, “And so are you decreeing over me that I am to be quiet?” He said to it, “Yes.” It said to him, “Then who will speak the praise of the Holy One, blessed be He?“ He said to him, “You be quiet, and I will speak the praise of the Holy One, blessed be He,” as stated (in Josh. 10:12), “Then (az) Joshua spoke to the Lord.” Now az can only be a hymn, since it is stated (in Exod. 15:1), “Moses sang then (az).”⁶⁴THEN is understood as the object of the verb SANG. See Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11:) “And in every place incense is offered to My name, even a pure oblation.” R. Ammi asked R. Samuel bar Nahman, “Is it correct that ‘In every place incense is offered to My name, even a pure oblation?’⁶⁵See Numb. R. 13:4. The Torah warns (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….’ So also it says (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…, [bloodguilt shall be imputed to that person.’ So how can you] say (in Mal. 1:11), ‘and in every place incense (muqtar) is offered to My name, [even a pure oblation]?’” R. Samuel bar Nahman said to him (i.e., to R. Ammi), “What is a pure oblation (minhah) which is burned (muqtar) in every place and offered to the name of the Holy One, blessed be He?⁶⁶The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). Incense (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2), ‘Let my prayer be set forth as the incense before you….’ [It also says] (in I Kings 18:36), ‘And it came to pass at the time of the offering of the oblation (minhah), Elijah drew near.’”

“What was is what will be, and what was done is what will be done; and there is nothing new under the sun” (Ecclesiastes 1:9).
“What was is what will be” – the Rabbis say: In the future, the generations will gather before the Holy One blessed be He and say before Him: ‘Master of the universe, who will recite songs before You first?’ He will say to them: ‘In the past, it was only the generation of Moses that recited songs before Me, and now no one but him will recite songs before Me.’ What is the reason? It is as it is stated: “Sing to the Lord a new song, and His praise from the end of the earth; descenders into the sea, and all that fills it…” (Isaiah 42:10).
There was an incident in which the [Roman] government sent to the Rabbis and said to them: ‘Send us one of your torches.’ They said: ‘They have so many torches, yet they ask us for one torch? How many collections of torches they have, how many gems and pearls they have. It seems to us that they are asking us only for one who illuminates aspects of halakha.’ They sent them Rabbi Meir. They would ask him and he would respond, they would ask him and he would respond. Ultimately, they asked him, ‘why is [a pig] called ḥazir [in Hebrew]?’ He said to them: ‘Because it is destined to restore [lehaḥzir] the kingdom to its owner.’ Moreover, Rabbi Meir sat and expounded: ‘The wolf is destined to be sheared of fine wool and a dog of ermine.’ They said to him: ‘Enough, Rabbi Meir, “there is nothing new under the sun.”’
The Rabbis say: In the future, the Holy One blessed be He will dispatch a herald and proclaim and say: ‘Anyone who has never eaten pig meat, let him come and collect his reward.’ Many of the nations of the world who never ate pig meat will come to collect their reward. At that moment, the Holy One blessed be He will say: ‘Shall these be rewarded in two worlds? Is it not enough that they enjoyed this world, but they seek to enjoy the world of My children, too?’ At that moment, the Holy One blessed be He will dispatch a herald a second time, and proclaim and say: ‘Anyone who has not eaten the meat of animal carcasses and mauled animals, repugnant creatures and creeping animals, if he did not eat of his own, he ate another’s.’⁸⁵Gentiles are not careful to refrain from eating this meat outside the home. That is, why is [a pig] called ḥazir? It is because it is destined to restore [lehaḥzir] greatness and kingdom to its owner.
What are taḥash hides? Rabbi Yehuda says: Colored hides. Rabbi Neḥemya says: Ermine. Rabbi Yoḥanan says: The Holy One blessed be He showed Moses a large beast, and he used it for the purpose of the Tabernacle. [God then] stored it away. Rabbi Avin said: Its name was keresh. Rabbi Hoshaya taught: It had one horn on its forehead, as it is stated: “It shall please the Lord better than a horned [makrin] and hooved ox” (Psalms 69:32). But doesn’t makrin indicate two?⁸⁶It is in the plural. Rabbi Ḥanina bar Yitzḥhak said: Makrin is written.⁸⁷It is without a yod. Although it is vocalized in the plural, it is written in the singular.
Rabbi Berekhya said in the name of Rabbi Yitzḥak:⁸⁸This is another exposition of the verse: “What was is what will be, and what was done is what will be done; and there is nothing new under the sun.” Like the initial redeemer, so will be the ultimate redeemer: Just as regarding the initial redeemer, it is stated: “Moses took his wife and his sons, and mounted them on the donkey” (Exodus 4:20), so too, regarding the ultimate redeemer it is stated: “[Your king is coming to you…] humble and riding on a donkey” (Zechariah 9:9). Just as the initial redeemer brought down the manna, as it is stated: “Behold, I will cause bread to rain down from the heavens for you” (Exodus 16:4), so too, the ultimate redeemer will bring down the manna, as it is stated: “There will be an abundance of grain in the land” (Psalms 72:16). Just as the initial redeemer brought up the spring, so too, the ultimate redeemer with bring up the water, as it is stated: “A spring will emerge from the house of the Lord and will irrigate the Shittim valley” (Joel 4:18).

(Fol. 64b) R. Jochanan said in the name of R. Simon b. Jochai: "Wherever you find the words nitzim, or nitzabim [written in the Pentatuch,] it refers to no one but Dathan and Abiram." If so, then how will you explain the passage (Ex. 4, 19) For the men are dead, etc., referring to Dathan and Abiram, and yet on occasions which happened many years later the words nitzim and nitzabim are found mentioned in the Torah? Resh Lakish therefore explained that they became poor." Resh Lakish said: "A man who has no children is accounted as dead, as it is said (Gen. 30, 1) Give me children or else die, and we are taught in a Baraitha that four are accounted as dead: — The pauper, the leper, the blind man, and he who is childless. That a pauper is accounted as dead we derive from the above quoted passage: For the men are dead; the leper, we derive from the following passage (Num. 12, 12) Let her not be as a dead-born child; That a blind one is accounted as dead we derive from this passage (Lam. 3, 6) In dark places hath He set me to dwell, like the dead of olden times; and that one who is childless is accounted as dead we infer from the passage. Give me children or else I die."

(Fol. 65) We are taught in a Baraitha: whoever makes a vow prohibiting his neighbor to enjoy anything of him cannot get a nullification of that vow except in the presence of the man who was involved in that vow. Whence do we learn this? Said Rab Nachman, and according to others R. Jochanan: "It is written (Ex. 4,19) And the Lord said unto Moses in Midian, etc.; i.e., the Lord said unto him: 'In Midian hast thou made a vow and in Midian go and nullify the vow,' as it is written (Ib. 2, 21) And Moses was content (Yoel) to dwell with the man, and the word, yoel [which is the origin of Alla] refers to nothing else but an oath, as it is written (Ez. 17, 13) And bound him with an oath (Alla); and again it is written (Chr. 36, 13) And he also rebelled against King Nebauchadnezzar, who had made him swear by God." What was Zedekiah's rebellion? Zedekiah found Nebuchadnezzar eating a live hare. [Abashed by his action] Nebuchadnezzar said to Zedekiah: "Swear unto me that thou wilt not reveal this against me, so that thou wilt not belittle me [in the eyes of the people."] The latter swore unto him. At the end Zedekiah felt sorry and asked that his oath be nullified. When he revealed the entire incident, Nebuchadnezzar was informed that the sages had disgraced him. Whereupon he sent and brought the Sanhedrin together with Zedekiah, and said to them: "Have you seen what Zedekiah has done? Did he not swear in the name of Heaven that he would not reveal the incident?" Whereupon the Rabbis replied: "He asked for annulment of his oath." Nebuchadnezzar then said to them: "Is it proper to ask for an annulment of an oath?" "Yea," they replied to him. "Is it not necessary that such an annulment should be asked in the presence of him who is involved in the vow?" Nebuchadnezzar asked. "Of course, in his presence," replied the Sanhedrin. "If so, then what have you done? Why have you not told Zedekiah [that he has to get an annulment in my presence]?" Immediately following this (Lam. 2, 10) The elders of the daughters of Zion sit upon the ground, they keep silence. Whereupon R. Isaac said: "From this it might be inferred that they removed the pillows from under their seats."

5.

At that moment Moshe cried and said: One hundred deaths are preferable to a single feeling of envy!…

(Gemara) Why Kashanim (like crimson)? It should be Kashani (like a crimson) R. Isaac said: "Thus said the Holy One, praised be He! unto Israel, 'If your sins were as many as the years that have been arranged and have come down from the six days of Creation until now, they shall nevertheless become white as snow. Raba expounded: "What is meant by the passage (Ib. ib. ib.) Go now, and let us reason together, will say the Lord, etc. Why, Go now; it should be Come now? Why, will say the Lord; it should be, Saith the Lord? This means that in the future, the Holy One, praised be He! will say unto Israel, 'Go to your ancestors, they shall rebuke you.' And Israel will say: 'Sovereign of the universe, to whom shall we go? Shall we go to Abraham to whom thou hast said (Gen. 15, 13.) Know of a surety that thy seeds shall he stranger, etc., and he did not pray for us? Shall we go to Isaac who when blessing Esau said, (Ib. 27, 40.) And it shall come to pass, that when thou shalt have the dominion, etc., and he also did not pray for us? Shall we go unto Jacob, to whom Thou didst say (Ib. 46, 4.) I will go down with thee unto Egypt, and even he did not pray for us? Let then the Lord say, to whom shall we now go?' Then will the Holy One, praised be He! say to them, 'Because ye have attached yourselves to me, therefore if your sins be even as crimson, they shall become as white as snow.'" R. Samuel b. Nachmeini said: "What is meant by the passage (Is. 63, 16.) For Thou art our father; for Abraham, knoweth nothing of us, and Israel recognizeth us not; Thou, O Lord, art our Father, our Redeemer, etc., i. e., In the future, the Holy One, praised be He! will say to Abraham, 'Thy children have sinned before me,' and Abraham will answer, 'Sovereign of the universe, let them be wiped off for the sake of Thy holy name.' 'I shall tell this to Jacob, who had trouble raising his own children,' said the Lord, 'perhaps he will pray for mercy upon them.' The Lord then said unto Jacob, 'Thy children have sinned'; whereupon Jacob also replied, 'Sovereign of the universe! Let them be wiped off for the sake of Thy holy name.' Then said the Lord, 'Neither sense can be found with the aged, nor wise counsel with the young.' The Lord then said unto Isaac, 'Thy children have sinned.' Whereupon Isaac said unto Him, 'Sovereign of the universe, 'Are they my children and not Thine? When they answered Thee, We will do and listen. Thou didst call them (Ex. 4, 22.) My first-born son, and now are they mine and not Thine? Furthermore, how long a time have they sinned before Thee? Let us see; the duration of a man's life is about seventy years. Take off twenty years that Thou dost not punish and there will remain but fifty years. Take off the nights and only twenty-five will remain. Deduct twelve and one-half years spent in praying, eating and in performing other necessities and only twelve and one-half years will remain. Now if Thou wilt bear the whole burden, it is well, but if not, let me bear one-half [of the burden], and Thou the other half. And if Thou wilt say that I must bear the whole, behold! I was ready to sacrifice myself for Thee!' Immediately the children of Israel will begin to say [unto Isaac], 'For thou alone art our father.' Isaac will then say unto them, 'Instead of praising me, praise ye the Holy One, praised be He!' Whereupon they will lift up their eyes unto the Holy One, praised be He! and will say, 'Thou, O Lord, art our Father, our Redeemer (Is. 63, 16)." R. Chiya b. Abba, in the name of R. Jochanan, said: "Jacob (our father) was destined to go down to Egypt in iron chains, but his merits saved him [from such a fate], as it is written (Hosh. 11, 4.) With human cords I ever draw them forward, with leading strings of love: and I was to them as those that lift off the yoke from their jaws, and I held food unto them."

And further said R. Abin the Levite: "He who leaves his friend [after escorting him a distance] must not say 'Go in peace' but Go with peace.' for Jethro said unto Moses (Ex. 4, 18.) Go with peace. He went and succeeded, but David said to Abshalom (II Sam. 15, 9.) Go in peace. He went and hanged himself." Further said R. Abin the Levite: "He who takes leave of the dead body [after burial] must not say 'Go with peace' but 'Go in peace,' for it is said (Gen. 15, 15.) But thou shalt come to thy fathers in peace." R. Levi b. Chiya said: "He who goes out from the synagogue [after prayer] and enters the house of learning and studies the Torah will be permitted to wait on the Divine Presence, for it is said (Ps. 84, 8.) They go from strength to strength; each of them will appear before God in Zion." R. Elazar in the name of R. Chanina said: "Scholars advance peace in the world, as it is said (Is. 54, 13.) And all thy children shall be taught by the Lord and great shall be the peace of thy children. Read not Banaich (Thy Children), but read it Bonaich (thy builders)"; Great peace have they who love thy Torah and there is no stumbling for them (Ps. 119, 115). Peace be within thy rampart, prosperity within thy palaces (Ib. 122, 7). For my brethren and associates' sake I would fain speak peace concerning Thee (Ib.). For the sake of the house of the Lord our God. I would seek thy good. The Lord will give strength unto his people; The Lord will bless his people with peace.

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

(Lev. 13:2:) WHEN ANYONE HAS ON THE SKIN OF HIS FLESH…. This text is related (to Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE.³⁷In the biblical context THAT ONE is the nation of the Chaldeans. This verse is speaking about the first Adam, about Pharaoh, about Edom, [about Sennacherib, about Nebuchadnezzar,] and about the children of Adam < in general >.³⁸Tanh., Lev. 4:8; cf. Lev. R. 18:2. How does it concern the first Adam? When the Holy One created {the world with} the first Adam, R. Abba bar Kahana said: He created him in his likeness, as stated (in Gen. 1:27): AND GOD CREATED THE HUMAN (adam) IN HIS OWN IMAGE…. He created him < to extend > from the one end of world to the other, as stated (in Deut. 4:32): SO PLEASE ASK ABOUT THE FORMER DAYS WHICH CAME BEFORE YOU, EVER SINCE THE DAY THAT GOD CREATED ADAM UPON THE EARTH, EVEN FROM ONE END OF HEAVEN TO THE OTHER.³⁹Cf. Gen. R. 8:1. Now he ruled over the whole earth, as stated (in Gen. 1:28): < FILL THE EARTH AND SUBDUE IT; > AND RULE OVER THE FISH OF THE SEA … It also says (in Gen. 9:2): MOREOVER, THE DREAD OF YOU AND THE FEAR OF YOU SHALL BE UPON EVERY BEAST OF THE EARTH. It is therefore stated (in Hab. 1:7): TERRIBLE AND DREADFUL. This refers to the first Adam.⁴⁰The present translation ignores Buber punctuation. Following his punctuation, the translation would read: “It is therefore stated (in Hab. 1:7): TERRIBLE (Ibid., cont.:) AND DREADFUL. This refers to the first Adam….“ (Ibid., cont.:) HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF.⁴¹The midrash requires such a literal translation. In the biblical context a more normal translation would read with reference to the Chaldeans: THEIR JUSTICE AND THEIR DIGNITY PROCEED FROM THEMSELVES. This refers to Eve, since she came out of him and caused him to die, [as stated] (in Gen. 3:6): THEN SHE ALSO GAVE SOME TO HER HUSBAND, AND HE ATE. [And where is it shown that she came out of him? Where it is so written (in Gen. 2:23): BONE OUT OF MY BONE AND FLESH OUT OF MY FLESH, < THIS ONE SHALL BE CALLED WOMAN, BECAUSE SHE WAS TAKEN OUT OF MAN >.] Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL IS THAT ONE. [Another interpretation of] TERRIBLE AND DREADFUL IS THAT ONE. This refers to Pharaoh, when he was world ruler,⁴²Gk.: Kosmokraton. as stated (concerning him in Ps. 105:20): THE RULER OF PEOPLES RELEASED HIM (i.e., Joseph). (Hab. 1:7, cont.): HIS JUSTICE AND HIS DIGNITY PROCEED FROM HIMSELF. This refers to Moses, since he was reared within that one's house, so that he believed that he < actually > was a child of his house, as stated (in Exod. 2:10): WHEN THE BOY HAD GROWN UP, SHE BROUGHT HIM TO PHARAOH'S DAUGHTER; AND HE BECAME HER SON. Then he arose and brought ten plagues upon him, as stated (in Exod. 3:10): [SO COME NOW, I WILL SEND YOU UNTO PHARAOH.] (Exod. 4:17): AND YOU SHALL TAKE IN YOUR HAND THIS ROD, < WITH WHICH YOU SHALL PERFORM THE SIGNS. R. Judah said: The rod had a weight of forty seahs and was < made > of sapphire⁴³Gk.: sappheirinon, an adj. meaning “of sapphire,” or “of lapsis lazuli.” It also had ten plagues (makkot) inscribed upon it with the acronym⁴⁴notarikon. DTsK 'DSh B'HB.⁴⁵D = dam (“blood”), Ts = Tsefardia‘ (“frogs”), K= kinnim (“gnats”), ‘ = ‘arov (“flies”), D = dever (“cattle pestilence”), Sh = shehin (“boils”), B = barad (“hail”), ‘ = ‘arbeh (“locusts”), H = hoshekh (“darkness”), B = bekhorot (“first-born”). Then Moses, when he had looked at the rod and seen the punishment (makkah) which had been appointed to come, brought it upon Pharaoh. Ergo (in Hab. 1:7): TERRIBLE AND DREADFUL < IS THAT ONE >.

“Your cheeks are lovely with ornaments, your neck with beads” (Song of Songs 1:10).
“Your cheeks are lovely”—just as these cheeks were created only for speech, so too, Moses and Aaron were created only for speech; “with ornaments [batorim],” with two Torahs, written and oral.
Another matter, batorim, many Torahs; that is what is written: “This is the law [tora] of the burnt offering” (Leviticus 6:2); “this is the law [tora] of the meal offering” (Leviticus 6:7); “this is the law [tora] of the guilt offering” (Leviticus 7:1); “this is the law [tora] of the peace offering” (Leviticus 7:11). “This is the law [tora] of a person when he dies in a tent” (Numbers 19:14).
Another matter, batorim, with two countenances [te’arim], with two brothers, these are Moses and Aaron, whose countenances were favorable to each other. This one rejoiced over the prominence of the other and that one rejoiced over the prominence of the other. Rabbi Pinḥas said: It is written: “He will speak to the people on your behalf, and he will be a mouth for you, and you will be an elohim for him” (Exodus 4:16). [“He will be a mouth for you,”] a disseminator. “And you will be an elohim for him,” did Moses become a god for Aaron that you say: “And you will be an elohim for him”? Rather, this is what the Holy One blessed be He said to Moses: ‘Moses, just as fear of Me is upon you, so too, your fear will be upon your brother.’ But he did not do so. Rather, “Moses and Aaron went and they assembled all the elders of the children of Israel; Aaron spoke all the matters” (Exodus 4:29–30). [Moses] equated his shoulder to [Aaon’s] shoulder,²⁵²They stood shoulder to shoulder and treated each other as equals. Thus, Moses did not send Aaron to do his bidding; they worked together. as this one still rejoiced over the prominence of the other, and that one over the prominence of the other.
From where [is it derived] that Aaron rejoiced over Moses’s prominence? As it is stated: “He will see you and he will rejoice in his heart” (Exodus 4:14). Rabbi Shimon ben Yoḥai taught: The heart that rejoiced over the prominence of Moses his brother will don the Urim and the Tumim. That is what is written: “You shall place the Urim and the Tumim in the breastplate of judgment and they shall be upon Aaron’s heart” (Exodus 28:30).
From where [is it derived] that Moses rejoiced over Aaron’s prominence? As it is stated: “It is like fine oil on the head, descending onto the beard, the beard of Aaron” (Psalms 133:2). Rabbi Aḥa said: Did Aaron have two beards, as it is written: “Descending onto the beard, the beard of Aaron”?²⁵³Why does it say the word beard twice? Rather, when Moses saw the anointing oil descending onto the beard of Aaron, it was comparable for him as though it descended onto the beard of Moses, and he rejoiced; therefore, it is stated: “Onto the beard, the beard of Aaron.”

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")?⁴⁵Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁴⁶It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.⁴⁷Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁸I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴⁹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.” What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁵⁰Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

And < how is it shown > for the evil eye (i.e., for being miserly)? R. Isaac said: When a someone's eye is too evil (i.e., when someone too miserly) to lend out his possessions, < and when > someone goes and says: Lend me your scythe, lend me your ax, or any object, and he says to him: I do not have one, what does the Holy One do to him?³⁷Cf. Yoma 11b. He afflicts his house with leprosy. When he comes to the priest and says to him: Something like a plague has appeared in the house belonging to me, he commands (according to Lev. 14:45): LET HIM BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES. Then everybody will see his implements, when they {bring them out and lug them} [lug them and bring them] outside. So they publicize³⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say: Did he not say: I do not have a scythe; I do not have an ax? See, he does have such and such an object, but he did not want to lend it. So his eye is evil (i.e., he is miserly), [and he is exposed]. Where is it shown? Where it says so (in Job 20:28): THE PRODUCE OF HIS HOUSE SHALL DEPART, POURED OUT IN THE DAY OF HIS WRATH. Moreover, there are also some who say: < Leprosy > also < comes > for vulgarity. < How is it shown? >³⁹This necessary addition is found in the parallel of Tanh., Lev. 4. From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM […; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar. < Leprosy > also < comes > upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY SHALL NOT BELIEVE ME. The Holy One said to him: They are believers < and > children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED; the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT⁴⁰Cf. the Masoretic Text, which would be translated PLEASE PUT. YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW.] The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND < ALSO > HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

Forthwith he sought to slay Moses, but Moses fled from the face of Pharaoh. They had placed Moses upon the scaffold, and Pharaoh was about to have him executed when the Holy One, blessed be He, made Pharaoh mute, the counselors deaf, and the executioner blind. Thereupon, Moses fled from the face of Pharaoh. Whence do we know this? R. Johanan said: At the time that Moses replied: I am not a man of words (Exod. 4:10), the Holy One, blessed be He, declared: Who hath made man’s mouth? (ibid., v. 11). Pharaoh’s mouth ordered that Moses be placed upon the scaffold and executed but who made him mute, the counselor deaf, and the executioner blind? Who gave you the good sense to escape from Pharaoh? Is it not I (ibid.), the Holy One, blessed be He?

And < how is it shown > for the evil eye (i.e., for being miserly)? R. Isaac said: When a someone's eye is too evil (i.e., when someone too miserly) to lend out his possessions, < and when > someone goes and says: Lend me your scythe, lend me your ax, or any object, and he says to him: I do not have one, what does the Holy One do to him?³⁷Cf. Yoma 11b. He afflicts his house with leprosy. When he comes to the priest and says to him: Something like a plague has appeared in the house belonging to me, he commands (according to Lev. 14:45): LET HIM BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES. Then everybody will see his implements, when they {bring them out and lug them} [lug them and bring them] outside. So they publicize³⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say: Did he not say: I do not have a scythe; I do not have an ax? See, he does have such and such an object, but he did not want to lend it. So his eye is evil (i.e., he is miserly), [and he is exposed]. Where is it shown? Where it says so (in Job 20:28): THE PRODUCE OF HIS HOUSE SHALL DEPART, POURED OUT IN THE DAY OF HIS WRATH. Moreover, there are also some who say: < Leprosy > also < comes > for vulgarity. < How is it shown? >³⁹This necessary addition is found in the parallel of Tanh., Lev. 4. From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM […; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar. < Leprosy > also < comes > upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY SHALL NOT BELIEVE ME. The Holy One said to him: They are believers < and > children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED; the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT⁴⁰Cf. the Masoretic Text, which would be translated PLEASE PUT. YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW.] The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND < ALSO > HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

And < how is it shown > for the evil eye (i.e., for being miserly)? R. Isaac said: When a someone's eye is too evil (i.e., when someone too miserly) to lend out his possessions, < and when > someone goes and says: Lend me your scythe, lend me your ax, or any object, and he says to him: I do not have one, what does the Holy One do to him?³⁷Cf. Yoma 11b. He afflicts his house with leprosy. When he comes to the priest and says to him: Something like a plague has appeared in the house belonging to me, he commands (according to Lev. 14:45): LET HIM BREAK DOWN THE HOUSE WITH ITS TIMBERS AND STONES. Then everybody will see his implements, when they {bring them out and lug them} [lug them and bring them] outside. So they publicize³⁸Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say: Did he not say: I do not have a scythe; I do not have an ax? See, he does have such and such an object, but he did not want to lend it. So his eye is evil (i.e., he is miserly), [and he is exposed]. Where is it shown? Where it says so (in Job 20:28): THE PRODUCE OF HIS HOUSE SHALL DEPART, POURED OUT IN THE DAY OF HIS WRATH. Moreover, there are also some who say: < Leprosy > also < comes > for vulgarity. < How is it shown? >³⁹This necessary addition is found in the parallel of Tanh., Lev. 4. From Naaman (in II Kings 5:1): NOW NAAMAN, THE COMMANDER OF THE ARMY OF THE KING OF ARAM […; BUT THE MAN, THOUGH A VALIANT WARRIOR, WAS A LEPER,] because he was vulgar. < Leprosy > also < comes > upon the one who says something against his colleague. Thus you find it so in the case of Moses our Master, when he said (in Exod. 4:1): BUT [SURELY] THEY SHALL NOT BELIEVE ME. The Holy One said to him: They are believers < and > children of believers: [Believers] (in Exod. 4:31): AND THE PEOPLE BELIEVED; the children of believers, as stated (in Gen. 15:6): AND HE (Abram) BELIEVED IN THE LORD. However, it is necessary [for you] to be afflicted in {his} [your] body, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6): THEN THE LORD SAID TO HIM AGAIN: PUT⁴⁰Cf. the Masoretic Text, which would be translated PLEASE PUT. YOUR HAND IN YOUR BOSOM. [SO HE PUT HIS HAND IN HIS BOSOM; AND WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW.] The Holy One said to Israel: Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17): THEN THE LORD AFFLICTED PHARAOH WITH GREAT PLAGUES, AND < ALSO > HIS HOUSE. But if you sin, I afflict your houses first. Where is it shown? {Where it is stated} [From what they read on the matter] (in Lev. 14:34): WHEN YOU COME INTO THE LAND OF CANAAN WHICH I AM GIVING YOU FOR A POSSESSION, AND I PUT A PLAGUE OF LEPROSY IN A HOUSE OF THE LAND YOU POSSESS.

Then sang Moses (Exod. 15:1). They had faith in God (ibid. 14:31) and therefore merited acquiring the land. You find that because of his faith in God, our patriarch Abraham inherited both this world and the world-to-come, as is written: And he believed in the Lord; and He counted it to him for righteousness (Gen. 15:6). Similarly, because the people believed (Exod. 4:31), it is written: The Lord preserveth the faithful and plentifully repayeth him that acteth haughtily (Ps. 31:24). Similarly, with reference to Moses it says: And his hands were steady (faithful) until the going down of the sun (Exod. 17:12).

Then sang Moses. At times the word then refers to events that happened in the past, and at other times it refers to events that are to transpire in the future. The word then refers to past events in the following verses: Then began man to call upon the name of the Lord (Gen. 4:26), Then she said: “A bridegroom of blood” (Exod. 4:26), Then sang Israel this song (Num. 21:17), Then Solomon spoke (I Kings 18:12). All of these refer to past events. Instances in which the word then alludes to future events are: Then thou shalt see (Isa. 60:5), Then shall thy light break forth (ibid. 58:8), Then shall the lame man leap as a hart (ibid. 35:6), Then the eyes of the blind shall be opened (ibid., v. 5), Then shall the virgin rejoice (Jer. 31:13), Then was our mouth filled with laughter, and our tongue with singing (Ps. 126:2), and Then said they among the nations (ibid.). All these allude to future events. From this we learn that the concept of the resurrection of the dead is derived from the Torah.

(Lev. 8:3:) “And assemble the whole congregation.” The Holy One, blessed be He, said to Moses, “Pay him honor in front of all Israel, in order that they may see him today when he enters the high priesthood. [In addition,] you are to warn them not to rebel against the priesthood like Korah and his crowd (in Numb. 16:1-35). For I know that Uzziah is going to arise and rebel against the priesthood (in II Chron. 26:16-21).” Thus it is stated (in Numb. 17:5), “It was to be a reminder to the Children of Israel that no outsider [who was not of Aaron's seed] should draw near [to offer incense before the Lord].” He (i.e., Uzziah) was not of Levi's seed, as Korah was [of Levi's seed], and not of Aaron’s seed. Immediately (in II Chron. 26:19), “Uzziah, holding the censer and ready to burn incense, got angry; but as he got angry with the priests, leprosy broke out on his forehead.” [So Moshe] said to [God], “According to the judgement that You did to Korah You would do to him?” He said to him, “No, (Numb. 17:5, cont.), ‘let him not be like Korah and his crowd.’” He said to Him, “And how do You act toward him?” He said to him (ibid., cont.), “as the Lord spoke to him through Moses.” [So] he said to Him, “And what is that?” He (the Holy One, blessed be He,) said to him (Moses), “Just as I did to your hand (in Exod. 4:6), ‘and when he withdrew it, behold it was leprous, (as white) as snow’; so will I do to him.” Therefore (in Lev. 8:3), “And assemble the whole congregation”.

Another interpretation (of Is. 46:10): DECLARING THE END FROM THE BEGINNING. The Holy One made known to Moses, while he was at the bush, what Pharaoh was going to do. He said to him (in Exod. 4:2–4): MOSES, WHAT IS THIS IN YOUR HAND? AND HE SAID: A ROD. THEN HE SAID: CAST IT TO THE GROUND, SO HE CAST IT TO THE GROUND AND IT BECAME A SNAKE…. THEN THE LORD SAID UNTO MOSES: PUT OUT YOUR HAND AND GRASP IT BY THE TAIL…. So it reverted and became a rod. The Holy One said to him: Moses, just as the snake bends itself, so Pharaoh is going to bend himself because of you. Ergo (in Is. 46:10): DECLARING THE END FROM THE BEGINNING. When he comes and says (in Exod. 7:9): PRODUCE YOUR MIRACLE, simply do for him just as I have done.

Resh Lakish said: "He who suspects an innocent man will receive bodily punishment, for it is written (Ex. 4, 1.) But, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed in the Lord. Thou wilt finally not believe, as it is said (Num. 20. 12.) Because ye have not had confidence in Me. Whence do we learn that he was punished? It is written (Ex. 4. 6.) And the Lord said furthermore unto him, 'Do put thy hand upon thy bosom.' etc." Raba. and according to others. R. Jose, the son of R. Chanina, said: "The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is written (Ib.) And when he pulled it away from his bosom, behold, if has turned again as his other flesh, i.e., as soon as he pulled it away from his bosom, it had turned again as his other flesh." And Aaron's staff swallowed up their staves (Ib. 7, 12). R. Elazar said: "This was a miracle within a miracle."

Resh Lakish said: "He who suspects an innocent man will receive bodily punishment, for it is written (Ex. 4, 1.) But, behold, they will not believe me. It was known to the Holy One, praised be He! that Israel would believe him and He said unto Moses, 'They are believers, the children of believers, but I know thou wilt finally not believe.' They are believers, as it is written (Ib. ib. 31.) And the people believed. The children of believers, as it is written (Gen. 16, 6.) And they believed in the Lord. Thou wilt finally not believe, as it is said (Num. 20. 12.) Because ye have not had confidence in Me. Whence do we learn that he was punished? It is written (Ex. 4. 6.) And the Lord said furthermore unto him, 'Do put thy hand upon thy bosom.' etc." Raba. and according to others. R. Jose, the son of R. Chanina, said: "The measure of Divine Goodness comes more quickly than that of evil dispensation; for in the case of evil dispensation, it is written (Ib.) And when he took it out, behold, his hand was leprous, white as snow. As to the Divine Goodness, it is written (Ib.) And when he pulled it away from his bosom, behold, if has turned again as his other flesh, i.e., as soon as he pulled it away from his bosom, it had turned again as his other flesh." And Aaron's staff swallowed up their staves (Ib. 7, 12). R. Elazar said: "This was a miracle within a miracle."

Another interpretation [(of Cant. 4:8, cont.): SING FROM THE TOP OF AMANA.] By what merit did Israel merit uttering a song over the sea? By the merit of the faith with which they believed. What is written above of the matter (in Exod. 14:31)? WHEN ISRAEL SAW THE MIGHTY POWER <WHICH THE LORD HAD EXERCISED AGAINST THE EGYPTIANS >,… [THEY BELIEVED IN THE LORD AND IN HIS SERVANT MOSES.] R. Nehemiah said: By what merit did they utter a song? By the merit of the faith with which they believed at the beginning, as stated (in Exod. 4:31): AND THE PEOPLE BELIEVED. (Cant. 4:8:) SING FROM THE TOP OF AMANA. By the merit of faith they were worthy of uttering a song, as stated (in Exod. 15:1): THEN SANG MOSES….

(Num. 1, 2) So that they rose up before Moses, with certain men of the children of Israel in number two hundred and fifty, — i.e., the distinguished of the congregation. Called to the assembly; i.e., who were able through their wisdom to intercalate months and establish leap years. Men of renown; i.e., whose name was renowned through all the world. And Moses heard it, and fell upon his face. What had he heard? Samuel b. Nachmeni said in the name of R. Jonathan: "That they suspect him of adultery, as it is said (Ps. 106, 16) Moreover, they envied Hoses." (Num. 16) And Moses went to Dathan and Abiram. Resh Lakish said: "Infer from this that one must do all that he can not to strengthen a quarrel (since he himself who was a king went to Dathan and Abiram); for Rab said: 'He who strengthens a quarrel transgresses a negative commandment'." (Ib. 17, 5) That he become not as Korah and as his company. R. Ashi said: "Such is worthy to be punished with leprosy; for here (Ib.) it is written, by the hand of Moses, and it is written there (Ex. 4, 6) And he put his hand into his bosom, etc." R. Jose said: "He who fights against the kingdom of David deserves to be bitten by a snake, for it is written here (I Kings, 1, 9) … by the stone Zoheleth, and it is written there (Deut. 32, 24) With the poison of Zochle aphar (serpents)."

When Pharaoh shall speak unto you (Exod. 7:9). Scripture says elsewhere: A fool spendeth all his spirit; but a wise man stilleth it within him (Prov. 29:11). That is, the fool says everything he has to say at one time, while quarreling with his neighbor, and the wise man eventually is able to refute him. A fool spendeth all his spirit refers to the wicked Pharaoh, while a wise man stilleth it within him alludes to Moses and Aaron, as it is written: But Aaron’s rod swallowed up their rods (Exod. 7:12). Show a wonder for you; then thou shalt say unto Aaron, etc. (Exod. 7:9). Aaron will perform all the miracles while you stand by like a prince who instructs the elders and they do it. Hence the Holy One, blessed be He, said to Moses at the bush: He shall be to thee a mouth, and thou shalt be to him in God’s stead (ibid. 4:16).

For He is highly exalted (Exod. 15:1). He exalted me and I exalted Him. He exalted me in Egypt, saying: Israel is My son, My firstborn (Exod. 4:22), and I exalted him in Egypt, saying: Ye shall have a song as in the night when a feast is hallowed (Isa. 30:29). He exalted me at the sea: And the angel of God, who went before the camp (Exod. 14:19), and I exalted Him at the sea: I will sing unto the Lord (ibid. 15:1). He is exalted in this world and will be exalted in the world-to-come, as it is said: For the Lord of hosts hath a day upon all that is proud and lofty, and upon all that is lifted up, and it shall be brought low; and upon all the cedars of Lebanon that are high and lifted up, and upon all the oaks of Bashan; and upon all the high mountains, and upon all the hills that are lifted up; and upon every lofty tower, and upon every fortified wall, and upon all the ships of Tarshish, and upon all delightful imagery. And the loftiness of man shall be bowed down, and the haughtiness of men shall be brought low; and the Lord alone shall be exalted in that day. And the idols shall utterly pass away (Isa. 2:12–18).⁷The verb in the future tense coupled with then implies a future event. Then he will sing after resurrection.

When the Holy One, blessed be He, wills it, even the organs under a man’s control may be taken out of his control. How do we know this? We know it from Moses, Balaam, Jonah, Jeremiah, and Jeroboam. Where do we learn this about Moses? R. Samuel the son of Nahman said: The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, as is said: Come now, therefore, and I will send thee unto Pharaoh (Exod. 3:11), but Moses replied: O Lord, I am not a man of words, neither heretofore, nor since Thou hast spoken unto thy servant (ibid. 4:10). This verse indicates that the Holy One, blessed be He, tried for seven days to persuade him to go to Pharaoh.¹²Translated literally, Exod. 4:10 reads: O Lord, I am not a man of words, also from yesterday, also from the day before yesterday, also since Thou hast spoken unto Thy servant. Yesterday and the day before yesterday indicate three days; the word also is repeated three times, implying three more days; and the day on which Moses asked God to send someone else is the seventh day. He replied: Send please, whomever you will send. The Holy One, blessed be He, rebuked him, saying: Do you believe that your feet are under your control? Thereupon, Moses went to Pharaoh against his will. In the case of Jonah, the Holy One, blessed be He, said to him: Arise, go to Nineveh, that great city (Jonah 1:2). But Jonah rose up to flee unto Tarshish from the presence of the Lord; and he went down to Joppa (ibid., v. 3). Ultimately, He inflicted upon him all the terrors of the sea: The fish swallowed him, and he cried out to the Holy One, blessed be He, from the belly of the fish; and the hair of his head and beard fell out because of the heat within the fish’s belly. Finally, he went to Nineveh, even though he did not desire to do so.

Another interpretation [(of Exod. 15:1): THEN SHALL MOSES <AND THE CHILDREN OF ISRAEL> SING.] "Then sang Moses," is not <actually> stated here, but THEN SHALL [MOSES] SING.³⁴Cf. Mekhilta de Rabbi Ishmael, Shirata 1; also Tanh., Exod. 4:10. In the world to come Israel is going to utter a song to the LORD. {The song is suitable} [He is suitable for the song], and the song is suitable for the LORD.

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?" Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted. The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.' Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife? As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve. And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place. "And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'" "And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else." And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people." And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple." And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died." And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly." And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf." "And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah." As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him. And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning. But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead. And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe. As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon. He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe." And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading. And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife? "Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!' And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world. And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat." "As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce. "As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him. "And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God]. And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back." "Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king. And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him. "And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse. "About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh. Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards. "Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps. And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead. And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore." And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts. But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart. You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

So he acted justly during that exile in that he watched over it, and he still performed a great kindness for < Israel > with reference to that exile. How? In < the month of > Tebet they were scheduled to go into exile from Jerusalem, for so does < Scripture > say (in Ezek. 24:1–2): < THEN THE WORD OF THE LORD CAME UNTO ME IN THE NINTH YEAR OF THE TENTH MONTH ON THE TENTH DAY OF THE MONTH, SAYING >: SON OF ADAM, WRITE DOWN THE NAME OF THE DAY, [THIS VERY DAY;] ON THIS VERY DAY THE KING OF BABYLON LAID SIEGE TO JERUSALEM. What did the Holy One do? He said: If they go forth now in the cold, they will die. What did he do for them? He waited for them and sent them into exile during the summer.⁶³This sentence follows the parallel in Tanh., Exod. 4:9. The Buber text, which reads: “He waited for them during the summer and sent them into exile,” makes little sense. This is what the prophet says (in Jer. 8:13): I WILL UTTERLY DESTROY THEM, SAYS THE LORD. "Destroy" ('SP) can only mean "exile," since it is stated (in Zeph. 1:2): I WILL REMOVE ('SP) ALL THINGS < FROM THE FACE THE EARTH >…. Now, the second < evil saying associated with the name of the Holy One > is (Ezek. 9:4:) AND THE LORD SAID UNTO HIM: PASS THROUGH THE MIDST OF THE CITY, THROUGH THE MIDST OF JERUSALEM AND MARK < THE LETTER > TAW⁶⁴The last letter of the Hebrew alphabet. For various interpretations of its meaning, see the parallel version in Shab. 55a. ON THE FOREHEADS OF THOSE PEOPLE < WHO MOAN AND GROAN OVER ALL THE ABOMINATIONS >…. The Holy One said to Gabriel: Go and write an ink taw upon the foreheads of the righteous, so that the angels of destruction will have no dominion over them. Then upon the foreheads of the wicked write a blood taw so that the angels of destruction will have dominion over them. < The > prosecution⁶⁵Gk.: kategoria, i.e., “accusation,” “charge.” Here the concept is hypostatized as a separate being. came in before the Holy One, [it said to him]: Sovereign of the World, how do the former differ from the latter? He said to it: The former are completely righteous, and the latter are completely wicked. It said to him: It was in their power to protest, but they did not protest. He said to it: It was revealed and known to me that, if they had protested, they would not have accepted their < protest >. It said to him: Sovereign of the World, how does the one group differ from the other. After all, it was in their power to demean themselves for the sanctification of your name and take beatings from Israel upon themselves, just as the prophets endured < them >. So look at how many woes Jeremiah suffered from Israel; also Isaiah, of whom it is written (in Is. 50:6): I GAVE MY BACK TO THE SMITERS…., and the rest of the prophets. Immediately (in Ezek. 9:6) he spoke again to the angels of destruction: [KILL OFF] OLD FOLK, YOUTH, MAIDENS, SMALL CHILDREN, AND WOMEN, < BUT DO NOT TOUCH ANYONE WHO BEARS THE TAV UPON HIMSELF >. This also was a kindness, in that the Holy One {interceded with} [mitigated] his wrath against Jerusalem, as stated (in Lam. 4:11): THE LORD HAS COMPLETED (KLH) HIS WRATH. For if he had not done so, all Israel would have received a verdict of destruction (KLYH). Ergo (in Ps. 5:5 [4]): AND EVIL MAY NOT ABIDE WITH YOU, because the Holy One does not cause his name to rest upon evil. So also in the case of Israel, he allotted them glory and did not mention them for evil. When he came to the offerings, he said to Moses (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ONE OF YOU PRESENTS AN OFFERING TO THE LORD, < i.e. > OF YOU, and not the peoples of the world. However, when he came to mention leprosy spots, he said (in Lev. 13:2): WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < … >. It does not say: "One of you," but WHEN ANYONE HAS ON THE SKIN OF HIS FLESH < A SWELLING OR A SORE OR A BRIGHT SPOT >. Ergo (in Ps. 5:5): AND EVIL MAY NOT ABIDE WITH YOU.

(Lev. 17:1 & 3:) THEN THE LORD SPOKE UNTO MOSES, SAYING…. IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB, OR A GOAT IN THE CAMP. The Holy Spirit proclaims (in Mal. 1:11): FROM THE RISING OF THE SUN TO ITS SETTING [MY NAME SHALL BE GREAT AMONG THE GENTILES AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, EVEN A PURE OBLATION].⁷²Tanh., Lev. 6:9. From the time that the sun rises until it sets, the praise⁷³Qillus. Cf. the Greek, kalos (“beautiful”). of the Holy One never ceases from its mouth, as stated (in Ps. 113:3): FROM THE RISING OF THE SUN TO ITS SETTING, THE NAME OF THE LORD IS PRAISED. And you find it so when Joshua waged war with Gibeon. What is written there (in Josh. 10:12)? THEN JOSHUA SPOKE TO THE LORD…: O SUN, BE QUIET (dom)⁷⁴Although dom can mean “stand still”, it commonly means, “be quiet” in the sense of “be silent.” It is this latter sense which the midrash is stressing here. AT GIBEON. < When > Joshua wanted to silence the sun, he did not say to it: "O Sun, stand still ('amod) at Gibeon," but BE QUIET (dom). Why did he say; BE QUIET? Because every hour that it is traveling, it is praising the Holy One; and as long as it praises < the Holy One >, it has the power to travel < its course >. Joshua therefore told it to be silent, as stated (ibid.): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: Is someone younger saying, BE QUIET, to someone older? I was created on the fourth < day >, while human beings were created on the sixth; so are you saying, BE QUIET, to me? Joshua said to < the sun >: When a young free person has an elderly slave, does he not say to him: Be silent? In the case of our father Abraham, the Holy One delivered (rt.: PNH) heaven and earth to him, as stated (in Gen. 14:19): THEN HE BLESSED HIM, AND SAID: BLESSED BE ABRAM OF GOD MOST HIGH, ACQUIRER (rt.: PNH)⁷⁵Apart from the context in the midrash, a traditional biblical translation would read: CREATOR. OF HEAVEN AND EARTH. And not only that, but you bowed down to Joseph, as stated (in Gen. 37:9): HERE WERE THE SUN, THE MOON, AND ELEVEN STARS BOWING DOWN TO ME. [So would you speak against me?] Ergo (in Josh. 10:12): O SUN, BE QUIET AT GIBEON. The sun said to Joshua: And so are you decreeing over me that I am to be quiet? He said to it: Yes. It said to him: Then who will speak the praise of the Holy One? You be quiet, and I will speak the praise of the Holy One, as stated (in Josh. 10:12): THEN (az) JOSHUA SPOKE TO THE LORD. Now az can only be a hymn, since it is stated (in Exod. 15:1): MOSES SANG THEN (az).⁷⁶THEN is understood as the object of the verb SANG. See above, Tanh. (Buber), Gen. 1:32; Exod. 4:12. (Mal. 1:11): AND IN EVERY PLACE INCENSE IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Ammi asked R. Samuel bar Nahman: Is it correct that IN EVERY PLACE INCENSE IS OFFERED TO MY NAME?⁷⁷See Numb. R. 13:4. The Torah warns (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…. So also it says (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…, < BLOODGUILT SHALL BE IMPUTED TO THAT PERSON >. But < there seems to be a contradiction when > the prophet says (in Mal. 1:11): AND IN EVERY PLACE INCENSE (muqtar) IS OFFERED TO MY NAME, < EVEN A PURE OBLATION >. R. Samuel bar Nahman said to him (i.e., to R. Ammi): What is A PURE OBLATION (minhah) which is burned (muqtar) IN EVERY PLACE and offered to the name of the Holy One?⁷⁸The Hebrew wording of this question reproduces almost exactly the wording in Mal. 1:11. This is the prayer of the afternoon service (minhah). INCENSE (muqtar) can only be the prayer of the afternoon service (minhah), since it is stated (in Ps. 141:2): LET MY PRAYER BE SET FORTH AS THE INCENSE BEFORE YOU…. [It also says] (in I Kings 18:36): AND IT CAME TO PASS AT THE TIME OF THE OFFERING OF THE OBLATION (minhah), < THE PROPHET > ELIJAH DREW NEAR < AND SAID >….⁷⁹Since Elijah carried out this minhah on mount Carmel, it could not have been a temple sacrifice. Thus here also minhah must refer to the afternoon service.

(Exod. 4:18:) THEN MOSES WENT AND RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro). This text is related (to Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? AND WHATEVER HIS SOUL DESIRES, HE DOES. R. Papias interpreted <the verse as follows >: Because he stands alone in his world, there is no one to interfere with him. Whatever he wants to do, he does, as stated (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES.⁶⁶Tanh., Exod. 1:18; Tanh. (Buber), Gen. 4:21; B Mekhilta de Rabbi Ishmael, Beshallah, 7; Cant. R. 1:9:1; cf. Exod. R. 4:3; cf. also Gen. R. 21:5. R. Aqiva said to him: Enough from you, Papias! One does not so interpret. What is the meaning of (Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? Just like the one who petitions <here> below, so is one who petitions above. Where is it shown? Where it is stated (in Dan. 4:14 [17]): THE RULING IS BY THE DECREE OF THE WATCHERS, AND THE PETITION {BY} THE WORD OF THE HOLY ONES < SO THAT THE LIVING MAY KNOW THAT THE MOST HIGH IS SOVEREIGN OVER THE HUMAN REALM >…. Just as one argues halakhah <here> below, so it is above. So everything <proceeds> with justice. Thus it is stated (in Dan. 10:21): BUT I WILL TELL YOU WHAT IS INSCRIBED IN THE RECORD OF TRUTH; <FOR NO ONE IS STANDING BY ME AGAINST THESE (i.e., against Persia and Greece) EXCEPT YOUR PRINCE MICHAEL>. When the Holy One argues a case, he says: how did the judgment of such a person come out? And they say: It came out this way. Then the Holy One agrees with them. From whom have you learned <this custom >? From Micaiah. See what is written (in I Kings 22:19): BUT {MICAIAH} SAID: HEAR, THEREFORE, THE WORD OF THE LORD: I SAW THE LORD SITTING UPON HIS THRONE, AND ALL THE HEAVENLY HOST WAS STANDING BY HIM TO HIS RIGHT AND TO HIS LEFT. Is there a left above, as it says: TO HIS RIGHT AND TO HIS LEFT? It is simply that the ones on the right tip the balance toward the side of merit, and the ones on the left tip the balance toward the side of guilt. Ergo, everything <proceeds> with justice. So why is it that (in Job 23:13) HE HAS ONENESS; SO WHO CAN TURN HIM? Because he alone in his world has knowledge of his creatures.

“My dove, in the clefts of the rock, in the covert of the cliff: Show me your appearance, let me hear your voice, for your voice is pleasant, and your appearance is lovely” (Song of Songs 2:14).
“My dove, in the clefts of the rock.” What is “my dove, in the clefts of the rock”? Rabbi Yoḥanan said: The Holy One blessed be He said: ‘I call Israel dove, as it is written: “Ephraim was like a foolish dove with no understanding” (Hosea 7:11). For me, they are like a dove; however, for the nations of the world they are like beasts,’ as it is written: “Judah is a lion cub” (Genesis 49:9), “Naphtali is a hind let loose” (Genesis 49:21), “Dan will be a serpent on the road” (Genesis 49:17), “Benjamin is a ravenous wolf” (Genesis 49:27). All twelve tribes are analogized to beasts, because the nations wage war with Israel and say to Israel: ‘What do you want from Shabbat and from circumcision?’ The Holy One blessed be He fortifies Israel, and they become like beasts before the nations of the world in order to subdue them before the Holy One blessed be He, and before Israel. However, for the Holy One blessed be He they become like an innocent dove and they heed Him. That is what is written: “The people believed and they heard that the Lord remembered” (Exodus 4:31).
The Holy One blessed be He said to Moses: ‘Moses, why are you standing and shouting? That is what is written: “Why are you shouting to Me?” (Exodus 14:15). The children of Israel do not need you.’¹²⁴I have already heard their own pleas for help, for their “voice is pleasant.” Therefore the Holy One blessed be He said: “My dove, in the clefts of the rock.”
Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said of Israel: ‘For Me they are innocent like doves; however, for the nations of the world they are as cunning as snakes’—that is what is written: “Shadrakh, Meshakh, and Aved Nego spoke, saying to the king: Nebuchadnezzar…” (Daniel 3:16). If “the king,” why “Nebuchadnezzar,” if “Nebuchadnezzar,” why “the king”? Rather, this is what they said to him: ‘With regard to municipal tax, head tax, state tax, and produce tax, you are our king; that is what is written: “To the king: Nebuchadnezzar.” But with regard to this matter, that you are telling us to prostrate ourselves to your idol, you are Nebuchadnezzar and Nebuchadnezzar is your name; this man and [a dog] who barks are equal to us.’ Nebuchadnezzar barks [navaḥ] like a dog, inflates like a [leather] jug [kad], and chirps [nazar] like a cricket. Immediately, he barked like a dog, inflated like a jug, and chirped like a cricket.¹²⁵These terms are employed to describe Nebuchadnezzar’s furious reaction to their refusal to accept his command. It is written: “I observe the king’s directive” (Ecclesiastes 8:2). Rabbi Levi said: I will observe the directive of the King of kings. The mouth that said to us at Sinai: “I am the Lord your God” (Exodus 20:2), “And the word of an oath to God” (Ecclesiastes 8:2), based on: “You shall not take the name of the Lord your God in vain” (Exodus 20:7).¹²⁶Thus, they said to Nebuchadnezzar that they are bound to observe the oath they took to God to accept Him as God, and to not worship any other being.

Another interpretation (of Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? <AND WHATEVER HIS SOUL DESIRES, HE DOES>. Because he stands alone in his world, no one refutes his words. Look at how much Jonah resisted going on his mission; yet it is stated (in Jonah 3:3): THEN JONAH AROSE AND WENT UNTO NINEVEH IN ACCORDANCE WITH THE LORD'S COMMAND…. <When> Jeremiah said to the Holy One (in Jer. 1:6): I AM <BUT> A LAD, the Holy One said to him (in vs. 7): DO NOT SAY: I AM <BUT> A LAD; FOR, WHEREVER I SEND YOU, YOU SHALL GO…. He did not budge until he went on the mission of the Holy One. Ergo (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. In the case of Moses also: When the Holy One said to him (in Exod. 3:10): COME, I WILL SEND YOU UNTO PHARAOH, Moses said (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. The Holy One had said to him: I am saying to you: COME, I WILL SEND YOU; but you say: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Let us see whose <will> prevails. He did not budge until he went (on his mission), as stated (in Exod. 4:18): THEN MOSES WENT (on his mission) AND (afterwards) RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro).⁶⁷The midrash interprets the verse as referring to two separate acts, the fulfilling of the divine mission as represented by the verb WENT and the return to Jether. Exod. R. 4:4 explains further that apart from this interpretation the word WENT would be superfluous.

Another interpretation (of Job 23:13): BUT HE HAS ONENESS; SO WHO CAN TURN HIM? <AND WHATEVER HIS SOUL DESIRES, HE DOES>. Because he stands alone in his world, no one refutes his words. Look at how much Jonah resisted going on his mission; yet it is stated (in Jonah 3:3): THEN JONAH AROSE AND WENT UNTO NINEVEH IN ACCORDANCE WITH THE LORD'S COMMAND…. <When> Jeremiah said to the Holy One (in Jer. 1:6): I AM <BUT> A LAD, the Holy One said to him (in vs. 7): DO NOT SAY: I AM <BUT> A LAD; FOR, WHEREVER I SEND YOU, YOU SHALL GO…. He did not budge until he went on the mission of the Holy One. Ergo (in Job 23:13): AND WHATEVER HIS SOUL DESIRES, HE DOES. In the case of Moses also: When the Holy One said to him (in Exod. 3:10): COME, I WILL SEND YOU UNTO PHARAOH, Moses said (in Exod. 4:13): PLEASE MAKE SOMEONE ELSE YOUR AGENT. The Holy One had said to him: I am saying to you: COME, I WILL SEND YOU; but you say: PLEASE MAKE SOMEONE ELSE YOUR AGENT. Let us see whose <will> prevails. He did not budge until he went (on his mission), as stated (in Exod. 4:18): THEN MOSES WENT (on his mission) AND (afterwards) RETURNED UNTO HIS FATHER-IN-LAW JETHER (i.e., Jethro).⁶⁷The midrash interprets the verse as referring to two separate acts, the fulfilling of the divine mission as represented by the verb WENT and the return to Jether. Exod. R. 4:4 explains further that apart from this interpretation the word WENT would be superfluous.

14) (Vayikra 8:15) ("And he slaughtered, and Moses took the blood and he put it on the horns of the altar roundabout with his finger. And he purified the altar, and the (remaining) blood he poured out at the base of the altar, and he sanctified it to make atonement upon it.") "And he slaughtered, and Moses took the blood": All the seven days of miluim Moses served in the high-priesthood. He slaughtered, he sprinkled, he purified, he poured, he atoned. This is the intent of "And he slaughtered, and Moses, took, etc." To what may this be compared? To (the instance of) a princess who was wed as a minor, it being stipulated with her mother that she (the mother) officiate until her daughter had learned (the protocols of majesty). Here, too, Aaron, at first was a Levite, viz.: (Shemoth 4:14): "Is not Aaron your brother the Levite?" When he was chosen to be high-priest, the Holy One Blessed be He said to Moses: You serve Me until Aaron learns (the service). Moses slaughtered and Aaron observed him; he sprinkled (the blood) and Aaron observed him; he sprinkled (the anointing oil on the altar) and Aaron observed him; he purified (the altar) and Aaron observed him; he poured out (the blood at the base of the altar) and Aaron observed him; he atoned and Aaron observed him.

[Another interpretation:] What is the meaning (of Ps. 24:10): THE LORD OF HOSTS, HE IS THE KING OF GLORY? That he imparts some of his glory to those who fear him as befits his glory.⁴¹Tanhuma Numb. 3:9 cont.; Numb. R.15:13; see PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "god" (elohim), and he called Moses "god," as stated (in Exod. 7:1): SEE I HAVE SET YOU AS A GOD TO PHARAOH. He (the Holy One) 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 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 [5]): HONOR AND MAJESTY YOU SHALL LAY UPON HIM. Our masters have taught:⁴²Cf. Sanh. 2:5; see also TSanh. 4:2. In the case of a king of flesh and blood, no one rides upon his horse, no one puts on his clothes, no one uses his crown, and no one sits upon his throne; but in all these <instances> the Holy One shared <his glory> with those who feared him and gave to them.⁴³Above Exod. 2:7; Numb. 2:34. Where is it shown? Where it is stated (in Nahum 1:3): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. But he gave it (i.e., the divine whirlwind horse) to Elijah, as stated (in II Kings. 2:11): AND [ELIJAH] WENT UP IN A WHIRLWIND INTO THE HEAVENS. No one puts on his clothes. What is written (in Ps. 104:1)? {AND} YOU HAVE PUT ON HONOR AND MAJESTY. Also with reference to the Messianic King, it is written (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOWED UPON HIM. No one uses his crown. What is written concerning Moses (in Exod. 34:29)? AND MOSES DID NOT KNOW THAT THE SKIN OF HIS FACE WAS SHINING. And no one sits upon his throne. Now it is written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. (Sanh. 2:5:) AND NO ONE USES HIS SCEPTER. But he gave it to Moses as stated (in Exod. 4:17): YOU SHALL TAKE IN YOUR HAND THIS ROD <WITH WHICH YOU SHALL PERFORM THE SIGNS>. What is written about the Holy One (in Ps. 47:6 [5])? GOD HAS ASCENDED AMID ACCLAMATION; THE LORD WITH THE SOUND OF A TRUMPET (shofar). The Holy One 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 will they sound trumpets before you when you go forth. (Numb. 10:2:) MAKE TWO SILVER TRUMPETS (hatsotserot).

(Lev. 22:27), “And from the eighth day on [it shall be acceptable for an offering by fire to the Lord].” So that your [evil] drive not lead you astray by saying that there is eating and drinking in front of Him. Who sacrificed to Him before Israel arose? David said (in Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord?” [This is to mean], who offered sacrifices to Him? R. Abbin the Levite said, “[This verse means,] who is like unto the Holy One, blessed be He, in sustaining orphans and feeding the hungry? After all, this word (ya'arokh) can only be a word concerning sustenance, since it is stated (in Lev. 24:8), ‘On [every] Sabbath day he shall [regularly] arrange (ya'arokh) it (i.e., the bread).’” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (ya'arokh) to the Lord”: Who is like unto the Holy One, blessed be He, in bringing light to the eyes of those in the dark?⁷⁵Below, 10:6. After all, this word (ya'arokh) can only be a word denoting light, since it is stated (Lev. 24:4), “He shall set up (ya'arokh) the lamps upon the unalloyed lampstand.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable (rt.: 'rk) to the Lord”: Who is like unto the Holy One, blessed be He, in clothing the naked? After all, this word (rt.: 'rk) can only be a word denoting a garment, since it is stated (in Jud. 17:10), “a suit (rt.: 'rk) of clothes and [your] maintenance.” Another interpretation (of Ps. 89:7), “For who in the skies [is comparable (ya'arokh) to the Lord]”: Who is like unto the Holy One, blessed be He, in waging war for Israel? After all, the word, ya'arokh, can only be a word denoting war, since it is stated (in Gen. 14:8), “and they marshalled (ya'arokh in the plural) for battle with them.” Another interpretation (of Ps. 89:7), “For who in the skies is comparable to the Lord”: The Holy One, blessed be He, said, “If your [evil] drive comes and says to you, ‘Who sacrificed to (fed) the Holy One, blessed be He, before the world was created,’⁷⁶See PR 48:3. say to him, ‘Consider that Moses ascended to the sky and spent a hundred and twenty days there. Let him tell you whether they were sacrificing to the Holy One, blessed be He. And in addition he was accustomed to eat; but when he ascended to Me, he saw that there is no eating and drinking in front of Me, and so he also did not eat, as stated (in Exod. 34:28), “And he was there with the Lord [forty days and forty nights; he neither ate bread nor drank water].”’” R. Simeon ben Laqish said, “If your [evil] drive comes to say to you, ‘If there were no eating and drinking before Him, He would not have told me to sacrifice and offer libations to Him’; [then ponder] what is written (in Numb. 28:6), ‘The continual burnt offering instituted at Mount Sinai’: Did they offer sacrifices on Mount Sinai? [No.] Rather observe that it was Moses who went up onto Mount Sinai. Let him tell you whether there were food and drink before Me. And so why did I trouble you and tell you to bring a daily sacrifice? In order to benefit you.” R. Hiyya bar Abba said, “When a mighty man who is walking on the road is thirsty and goes to drink water, how much does he drink with his hands? Ten handfuls? Six handfuls? Four handfuls? Less than two he does not drink. Now all the water that is in the world would be a filling for the hollow of the Holy One, blessed be He's, hand, as stated (in Is. 40:12), ‘Who has measured the waters in the hollow of His hand?’ [It is so written] in order to make known that for Him there is no eating or drinking. [Then] why did He tell me to offer a sacrifice? In order to benefit you.” Ergo (in Lev. 22:27), “When a bull or a sheep or a goat [is born… and from the eighth day on it shall be acceptable for an offering by fire to the Lord].” (Lev. 22:27), “And from the eighth day.” This text is related (to Eccl. 3:19), “As for the fate of humans and the fate of beasts, [they have the same fate; as the one dies, so does the other die. They all have the same lifebreath, but the superiority of the human over the beast is nil ('yn)].”⁷⁷This is the translation required by the latter part of this section. A more traditional translation would be AND THE HUMAN IS NO BETTER THAN THE BEAST. It is written concerning the human (in Deut. 22:11), “You shall not wear interwoven stuff, wool and flax together.” It is also written concerning the beast (ibid., vs. 10), “You shall not plough with an ox and an ass together.” (Eccl. 3:19:) “[They] all have the same fate.” Just as the human contracts uncleanness, the beast also contracts uncleanness. It is written concerning the human (in Numb. 19:11), “One who touches the corpse of any human being shall be unclean.” Also concerning the beast (in Lev. 11:39), “whoever touches its carcass shall be unclean [...].” (Eccl. 3:19:) “As the one dies, so does the other die.” Concerning the human (in Lev. 20:16), “you shall kill the woman”; and concerning the beast (in vs. 15), “and you shall kill the beast.” (Eccl. 3:21:) “Who knows the lifebreath of a human that rises upward and the lifebreath of a beast that goes down into the earth?”⁷⁸This translation is required by the midrash. A more traditional translation in the biblical context would be this: WHO KNOWS WHETHER IT IS THE LIFEBREATH OF A HUMAN THAT RISES UPWARD, WHILE IT IS THE LIFEBREATH OF A BEAST THAT GOES DOWN INTO THE EARTH? Because the lifebreath of the human is given from above, concerning it, a rising up is written. And because the beast is given from below, concerning it, a going down is written. (Eccl. 3:19, cont.:) “But the superiority of the human over the beast is 'yn (i.e., nil).” What is the meaning of 'yn?⁷⁹Eccl. R. 3:19(1). That [the human] speaks, but [the beast] does not ('yn) speak. And moreover, while there is knowledge in the human, in the beast there is no ('yn) knowledge. And moreover, while the human knows the difference between good and evil, the beast does not ('yn) know the difference between good and evil. And moreover, the human gets a reward for his works, but the beast does not ('yn) get a reward for its work. And moreover, when the human dies they care for him and he is buried, while the beast is not ('yn) buried. Ergo (in Eccl. 3:19), “but the superiority of the human over the beast is 'yn.” What is written concerning the human (in Lev. 12:2-3)? “When a woman emits her seed…. And on the eighth day [the flesh of his foreskin] shall be circumcised.” But about the beasts it is written (in Lev. 22:27), “When a bull or a sheep or a goat… and from the eighth day on it shall be acceptable [for an offering by fire to the Lord].”

(Lev. 8:3:) AND ASSEMBLE THE WHOLE CONGREGATION. The Holy One said to Moses: Pay him honor in front of all Israel, in order that they may see him when he enters the High Priesthood.⁴⁶Tanh., Lev. 2:11. In addition, you are to warn them not to rebel against the priesthood like Korah and his crowd (in Numb. 16:1–35). For I know that Uzziah is going to arise and rebel against the Priesthood (in II Chron. 26:16–21). Thus it is stated (in Numb. 17:5 [16:40]): IT WAS TO BE A REMINDER TO THE CHILDREN OF ISRAEL THAT NO OUTSIDER < WHO WAS NOT OF AARON'S SEED > SHOULD DRAW NEAR < TO OFFER INCENSE BEFORE THE LORD >…. He (i.e., Uzziah) was not of Levi's seed just as Korah was < not of Levi's seed >. It (i.e., the altar covering of Numb. 17:4 [16:39]) gave him a reminder: What you did to Korah you would do to him. It said to him (ibid., cont.): LET HIM NOT BE LIKE KORAH AND HIS CROWD. He said to it: And how did you act toward him? It said to him (ibid., cont.): AS THE LORD SPOKE TO HIM THROUGH MOSES. He (the Holy One) said to him (Moses): Just as I did to your hand (in Exod. 4:6): AND WHEN HE WITHDREW IT {FROM HIS BOSOM}, BEHOLD IT WAS LEPROUS, < AS WHITE > AS SNOW; so will I do to him (in II Chron. 26:20–21). Therefore (in Lev. 8:3): AND ASSEMBLE THE WHOLE CONGREGATION.

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture says elsewhere in reference to this verse: A friend loveth at all times, and a brother is born for adversity (Prov. 17:17). Who was this friend? It was Jethro, who welcomed Moses after he fled from Pharaoh. From this you learn that if anyone undertakes to perform a good deed (even if he does not do it), that good deed will never cease recurring in his home. Jethro welcomed into his home a redeemer who had fled from his enemy, and so from his house there descended one who welcomed an enemy who was fleeing from a redeemer and slew him. Who was this enemy? Sisera, as it is said: Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite … then Jael took a tent pin, etc. (Judg. 4:17, 21). And it is also written: And the children of the Kenite, Moses’ father-in-law (ibid. 1:16). Hence it says: A brother is born for adversity (Prov. 17:17).

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

Thus, Moses said to the Holy One, blessed be He: “Jethro welcomed me and treated me with kindness, I cannot leave without his permission.” Therefore, it is written: And Moses went and returned to Jethro, his father-in law (Exod. 4:18). And the Lord said unto Moses in Midian (ibid., v. 19). After He had spoken to him at the bush, He returned and spoke to him once again in Midian, since the matter was of such vital concern.

25 Moses said to Him (in vss. 14, 15), “Now they have heard that You, O Lord, are in the midst of this people. If then You slay this people like one man.” So the nations of the world would not say, “The gods of Canaan are stronger than the gods of Egypt; the gods of Egypt are false, but those of Canaan are of land watered by rain (i.e., of Ba'al).” (Numb. 14:14, 16) “They will say unto the inhabitants of this land […] Because he was not able (yekholet),” i.e., because He did not have the means to supply enough food, He brought them out to have them die in the desert. Now the word, yekholet can only refer to food, since it is stated (in I Kings 5:25 [11]), “and Solomon gave Hiram twenty thousand measures of wheat as food (makkolet) for his household.” Another interpretation: Lest the nations of the world think of You as cruel. That is to say: When the generation of the flood came, He destroyed them. And similarly, when the generation of the dispersion came, and when the Sodomites came, and when the Egyptians came, He destroyed them And also in the case of these whom He has called (in Exod. 4:22), “My first-born son,” He is destroying (mekhalleh) them! He is like that Lilith (keLilit). When she does not find anything else, she turns on children. So (in Numb. 14:16), “Because the Lord was not able.” Moses said, “Sovereign of the world, (according to vs. 14) ‘[that…] You […], o Lord, are seen face to face (literally: eye to eye).’” What is the meaning of “[that...] are seen eye to eye ('YN B'YN)?”⁴⁵Similarly Deut. R. 5:13. R. [Simeon ben] Laqish said, “See, the scales are balanced (rt.: 'YN).” “You say (in Numb. 14:12), “’I will smite them with pestilence’; but I am saying (in vs. 19), ‘Please pardon.’ We shall see whose utterance will stand.” It is so stated (in Numb. 14:20), “Then the Lord said, ‘I have pardoned them as you asked.’” But nevertheless, the decree of the Holy One which he had uttered to Moses (in Numb. 14:12), “then I will make you into a nation that is greater,” that decree was not repealed. He raised up from him sixty myriads, as stated (in I Chron. 23:17), “but the sons of Rehabiah were very numerous.” And in the world to come the Holy One shall gather them. Thus it is stated (in Is. 49:12), “Look! These are coming from afar. And look! These are from the north and from the sea (i.e., from the west), and these from the land of Sinim.” Moreover, the exiles shall come with them, also the tribes who are located beyond the River Sambatyon⁴⁶Gk.: Sabbatikos (“Sabbatical”). See Targum Pseudo-Jonathan, Exod. 34:10; ySanh. 10:6 or 5 (29c); Gen. R. 73:6; Lam. R. 2:5 (9); PR 31:10; above, Gen. 10:17, it was beyond, or on an island in, this legendary river that at least some of the ten tribes were exiled. See also Tanh., Exod. 9:33; Gen. R. 11:5, PR 23:8; according to which the river carried stones in its current during the whole week but rested on the Sabbath. See also Pliny, HN 31:18 (24); Sanh. 65b. Cf. Josephus, BJ 7:5:1 (96–99), according to whom the Sabbath was the only day on which the river flowed. and beyond the hills of darkness.⁴⁷Cf. Ezek. 34:12. They shall be gathered and come to Jerusalem. Isaiah said (in Is. 49:9), “Saying to the prisoners, ‘Go forth,’” i.e., to those who are located beyond the Sambatyon. (Ibid., cont.,) “To those who are in darkness, ‘Show yourselves,’”⁴⁸higgalu. the verb can also mean “be exiled. these are those who are located beyond the cloud of darkness. (Ibid., cont.,) “They shall pasture along the roads, and in all the heights shall be their pasture,” these are those who are located in Daphne of Antioch.⁴⁹According to ySanh. 10:6 or 5 (29c) the exiles were divided into three parts: one beyond the Sambatyon River, one to Daphne at Antioch, and one into a cloud cover. At that time they shall be redeemed and come to Zion with gladness, as stated (in Is. 51:11), “So let those ransomed by the Lord return [and come to Zion with exaltation, with joy everlasting upon their heads. Let them attain joy and gladness; may sorrow and sighing flee].”

Another interpretation (of Exod. 15:22): THEN MOSES HAD < ISRAEL > JOURNEY FROM THE REED SEA, AND THEY WENT OUT INTO THE WILDERNESS OF SHUR. Our masters have said: The desert of Shur was eight hundred by eight hundred parasangs; and it was full of serpents, scorpions, and evil beasts.⁵³Mekhilta de Rabbi Ishmael, Wayassa‘ 1; Tanh., Exod. 4:18; Exod. R. 24:4. R. Jose said: There were serpents there like the beams of an oil press and scorpions about the size of a span. So it says (in Deut. 8:15): (GOD) WHO LED YOU THROUGH THE GREAT AND TERRIBLE WILDERNESS WITH ITS FIERY (saraf) SERPENTS AND SCORPIONS…. There is a story about King Shabor,⁵⁴Probably Shapor I (d. 273). who was passing by there. The first caravan⁵⁵Since the traditional Tanhuma reads qarovin here, Buber suggests emending the word to qarukhin and adopting that reading. Qarukhin comes from the Latin, carruca or carrucha, and denotes a four-wheeled state traveling coach. passed by, and the serpent devoured it. A second passed by, and it devoured that one. A third passed by, and it devoured that one. The king sat down troubled. With him there were <the> scholars.⁵⁶Gk.: scholastikoi; Lat.; scholastici. They said to him: Why are you stopping? Get ten warriors. So he got them. They said to him: Let them fill serodot {i.e., sacks}⁵⁷The Hebrew word denotes the coarse netting from which such sacks were made. with straw. So they filled serodot with straw and they rolled them in front of it (the serpent). Then it gormandized until its belly expanded and it was unable to move. So they arose and killed it. Ergo (in Deut. 8:15): (GOD) WHO LED YOU….

(Exod. 2:13:) WHEN HE WENT OUT ON THE SECOND DAY, HERE THERE WERE TWO HEBREW MEN FIGHTING (NTsYM). R. Abbahu said that they were emitting sparks (NYTsWTsYN) from their heels.⁹⁷Thus R. Abbahu understands the verse to read: HERE THERE WERE TWO HEBREW MEN SPARKING. (Ibid., cont.:) SO HE SAID TO THE WICKED ONE: WHY ARE YOU STRIKING YOUR NEIGHBOR? R. Isaac said: You learn from here that whoever raises his hand against his comrade is called wicked, since it is stated (ibid.): SO HE SAID TO THE WICKED ONE.⁹⁸Cf. Sanh. 58b. He said to him (in Exod. 2:14): WHO APPOINTED YOU <A PRINCE AND A JUDGE OVER US>? R. Judah b. R. Shallum the Levite said: Moses said to the Holy One: Sovereign of the World, why is this people enslaved? There are seventy nations in the world and none of them are enslaved except this nation alone. Surely this sin is known, even as written (in Exod. 2:14, cont.): SURELY THE MATTER IS KNOWN, since you were not were enslaved for nothing. What did Moses do (in Exod. 2:15)? BUT MOSES FLED FROM BEFORE PHARAOH and went into Midian <to be> with Jethro. (Prov. 22:29:) SOMEONE DILIGENT AT HIS WORK. This is Moses. (Ibid., cont.:) HE SHALL STAND BEFORE KINGS. This refers to Pharaoh. (Ibid., cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE. This refers to Jethro. Thus the Holy One said to him (i.e., Moses, in Exod. 4:19): <THEN THE LORD SAID UNTO MOSES IN MIDIAN: > GO BACK TO EGYPT. Then he said to him (in Exod. 9:13): GO EARLY IN THE MORNING <TO PRESENT YOURSELF BEFORE PHARAOH>. R. Nehemiah said: See, you have made the holy profane and the profane holy. (Prov. 22:29:) HE SHALL STAND BEFORE KINGS, <i.e.,> before the Holy One; (ibid., cont.:) HE SHALL NOT STAND BEFORE THE OBSCURE (rt.: HShK). This refers to Pharaoh, as stated (in Ezek. 30:18): IN TEHAPHNEHES⁹⁹Heb.: THPNHS. Cf. Jer. 43:9, according to which Pharaoh’s house was located at THPNHS. THE DAY SHALL BE DARKENED (rt.: HShK) < WHEN I BREAK THERE THE YOKES OF EGYPT>.

(Exod. 4:10:) THEN MOSES SAID UNTO THE LORD: PRAY (bi), LORD. You are doing me wrong (biyah).⁷⁴Gk.: bia. For this interpretation of the verse, see below, Tanh. (Buber), Lev. 3:5. <When> my brother Aaron is older than I, are you sending me? (Ibid.:) <THIS DOES ME > WRONG (bi), LORD, I AM NOT A MAN OF WORDS. The Holy One said to him (in Exod. 4:11): WHO HAS MADE THE HUMAN MOUTH?⁷⁵Exod. R. 3:15.

(Exod. 4:10:) THEN MOSES SAID UNTO THE LORD: PRAY (bi), LORD. You are doing me wrong (biyah).⁷⁴Gk.: bia. For this interpretation of the verse, see below, Tanh. (Buber), Lev. 3:5. <When> my brother Aaron is older than I, are you sending me? (Ibid.:) <THIS DOES ME > WRONG (bi), LORD, I AM NOT A MAN OF WORDS. The Holy One said to him (in Exod. 4:11): WHO HAS MADE THE HUMAN MOUTH?⁷⁵Exod. R. 3:15.

And Moses went and returned to Jethro, his father-in-law (Exod. 4:18). Scripture states elsewhere: But he is at one with Himself, and who can turn Him? And what His soul desireth, even that He doeth (Job 23:13). R. Pappos explained this verse as follows: Because He is the Unique One in the world, no one can stay His hand. He does whatever He desires, for what His soul desireth, even that He doeth. R. Akiba replied: By your life, Pappos, that is not the correct interpretation of this verse. Pappos then asked: What then is the meaning of He is at one with Himself and who can turn him? He replied: Just as men consult each other on earth, so the heavenly beings consult each other. How do we know that? It is written: The matter is by the decree of the watchers, and the sentence by the word of the holy ones; to the intent that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth it up over it the lowest of men (Dan. 4:14). In other words, just as men debate a law here on earth, so do those above, and every decision rendered is in accordance with the law, as it is said: Howbeit I will declare unto thee that which is inscribed in the writing of truth (ibid. 10:21).

(Exod. 4:12:) SO GO NOW, AND I WILL BE WITH YOUR MOUTH…. R. Judah b. R. Simon said: The Holy One [said] to Moses: I am making you into a new creature, as in the case of a woman who conceives (horah) and gives birth. It is so stated (ibid., cont.): AND TEACH (horah) YOU WHAT TO SAY.

Another interpretation: The Holy One said to Moses: I am shooting (rt.: YRH) my words into your mouth like an arrow. Now TEACH (rt.: YRH) is actually a word <meaning "shoot"> (as found in Exod. 19:13): <HE SHALL SURELY BE STONED OR> SHOT (rt.: YRH).⁷⁶Thus Exod. 4:12b should be translated: AND SHOOT INTO YOU WHAT TO SAY. As soon as the Holy One gave him the good news that he was with him, he immediately took it upon himself to go. It is so stated (in Exod. 4:18) THEN MOSES WENT AND RETURNED <TO HIS FATHER-IN-LAW JETHER (i.e., Jethro) >. Now, it should merely have said: "And he returned unto Egypt." So why did he return unto his father-in-law, Jethro? In order to cancel a vow.⁷⁷Tanh., Exod. 1:20; see also Ned. 65a; Exod. R. 4:4. Thus he said to the Holy One: I have sworn to Jethro (not to leave him without permission). He went to Jethro. What did the Holy One do? He set a cloud over him⁷⁸Literally: “tied a cloud there.” (as a sign of divine protection).

Another interpretation (of Exod. 4:18): THEN MOSES WENT AND RETURNED in order to get permission from him.

(Exod. 4:18, cont.:) AND HE SAID TO HIM: PLEASE LET ME GO AND RETURN TO MY KINSFOLK <IN EGYPT AND SEE WHETHER THEY ARE STILL ALIVE. AND JETHRO SAID TO MOSES: > [GO FOR PEACE]. Everyone of whom it is written, FOR PEACE, goes and returns; but everyone of whom it is written, GO IN PEACE, goes and does not return.⁷⁹Tanh., Exod. 1:21; Exod. R. 5:3; similarly Ber. 64a; MQ 29a. Concerning Abner it is written (in II Sam. 3:21): AND DAVID AWAY SENT ABNER, WHO WENT IN PEACE. He went and did not return, but Jethro said to Moses: GO FOR PEACE. He went and did return. Thus it is stated (in Exod. 4:18): AND JETHRO SAID TO MOSES: GO FOR PEACE.

Another explanation: "And it was in the middle of the night" - David said (Psalms 77:7), "I recall my music at night:" The congregation of Israel said, "I recall the breakings, that You broke the enemies for my sake at night." And [the term], 'my music' (niginati) only means breaking, as you would say (Lamentations 3:63), "I am their song." And I [would also] say (Genesis 14:20), "who gave over (migen) your enemies into your hand." Sancheriv came against us - You broke him at night, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out and he smote in the camp of Assyria." Rabbi Nechemia said, "Come and see the love of the Holy One, blessed be He for Israel; as behold, the ministering angels - who are mighty of strength, doers of His will - the Holy One, blessed be He, made them guardians over Israel. And who are they? Michael and Gavriel, as it is stated (Isaiah 62:6), 'Upon your walls Jerusalem, I have appointed guardians.' And when Sancheriv came, Michael went out and smote them; and Gavriel, from the command of the Holy One, blessed be He, saved Chanania and his friends." Why was it like that? Rather the Holy One, blessed be He, made a condition with them. When? When He wanted to go down to save Avaraham from the fiery pit: Michael and Gavriel said in front of Him, "We will go down to save him." He said [back] to them, "If [even] one of you would go down there to the pit, you would save him, but [since Avraham] went down for My name, then I will go down and save him," as it is stated (Genesis 15:7), "I am the Lord who took you out of the Ur Kasdim (understood here as the fire of Kasdim);" "but I will give you a time [to go down and save others."] When did they go down? "Since you were prepared to save him for My honor, you, Michael [will descend] against the camp of Assyria; and you, Gavriel [will descend] against the camp of Kasdim (the Chaldeans)." When Gavriel went down to save Chanania, Mishael and Azaria, he tore the fire and came out and set aflame all those that had thrown them in, as it is stated (Daniel 3:22), "those men that raised Shadrakh, Meshakh, etc." And some say, "Four nations died there: At first, it is written (Ibid. 3), 'Then were gathered the satraps, the prefects, the governors[, etc.]' and the advisers of the king and, here, four [of them] are lacking, as it states (Ibid. 27), 'And the satraps gathered.'" Hence Chanania said (Psalms 117:1), "Praise the Lord, all nations;" Mishael said (Ibid.), "exalt him all peoples;" and Azaria said (Ibid. 2), "Since His kindness has overwhelmed us;" and the angel said (Ibid.), "'and the truth of the Lord is forever' - what He said to me when I went down to save Avraham is true." And so [too with] Michael, [God] did what He told him, as it is stated (II Kings 19:35), "And it was on that night and the angel of the Lord came out." It was taught, "All of the commanders and the dukes were drinking wine and left their receptacles thrown out. The Holy One, blessed be He, said to Sancheriv, 'You have done yours,' as it is stated (Ibid. 23), 'By the hand of your messengers have you cursed;' 'I too [will act] by the hand of my messenger.'" What did He do to him? "And under his glory there shall be kindled a burning like the burning of fire." (Isaiah 10:16) What is [meant by] "and under his glory?" That He burned his body from the inside and left his clothing on the outside, since the glory of a person is his clothing. And why did He leave his clothing? Rather, since they were the descendants of Shem, as it is stated (Genesis 10:22), "The sons of Shem were Eilam and Ashur (Assyria)." The Holy One, blessed be He, said, "I am indebted to Shem, their father, as he and Yafet took their clothing and covered the nakedness of their father," as it is stated (Genesis 9:23), "And Shem and Yafet took the cloak." Hence, the Holy One, Blessed be He, said to Michael, "Leave their clothing and burn their souls." What is written there? "And they arose in the morning and, behold, dead corpses." This is [the meaning of] that which is written (Psalms 101:8), "In the mornings, I will annihilate the evildoers of the world." And Hizkiyahu and Israel were sitting and saying Hallel (Psalms of praise recited on festivals), as it was the night of Pesach, and they were afraid to say [it] now - Jerusalem was being conquered by his hand. When they woke up early in the morning to stand and read the Shema and to pray, they found their enemies were dead corpses. Hence, the Holy One, blessed be He, said to Yeshaya (Isaiah 8:3), "'and call his name, "quick take booty, fast loot"' and be quick to loot booty; and the [other] one call 'with us is the Power (Imanuel),' to say that I am with him," as it is stated (II Chronicles 32:8), "with him is the forearm of flesh but with us is the Lord, our God." And just like the Holy One, blessed be He, acted in this world by the hand of Michael and Gavriel, so [too] in the future to come, he will act through them, as it is stated (Obadiah 1:21), "And the saviors will come up on Mount Zion to judge the mountain of Esav" - this is [referring to] Michael and Gavriel. And our Holy Rabbi said, "This is Michael by himself, as it is stated (Daniel 12:1), 'And at that time, Michael will stand, the great minister who stands for the children of Your people.'" As he [is the one that] demands the needs of Israel and speaks for them, as it is stated (Zechariah 1:12), "And the angel of the Lord answered and said, 'Lord of hosts, until when when will you not have mercy on Jerusalem?'" And I will [also] say (Daniel 10:21), "and none is being strong with Me except for Michael, your minister." Rabbi Yose said, "To what are Michael and Samael similar? To a defender and a prosecutor standing in court. This one is speaking and that one is speaking. [When] this one finished his words and that one his words, that defender knows that he has won. [Then] he begins to praise the judge, that issues the verdict. That prosecutor [then] requests to add something. The defender [then] says to him, 'Be quiet and let us hear from the judge.' So is it that Michael and Samael stand in front of the Divine Presence; and the Satan [Samael] prosecutes and Michael deliberates on the merit of Israel, and [then] the Satan comes to speak and Michael silences him. Why? As it is stated (Psalms 85:9), 'I will hear what the Power, the Lord, will speak, as He will speak peace about His people.'" This is [the meaning of] "I recall my music at night" - about the miracle of Hizkiyahu. Another explanation: "I recall my music at night" - I recall what you have done for us in Egypt, and the plots (menagnin) that you did to the Egyptians. How is it? At first, when the Holy One, blessed be He, requested to bring plagues upon the Egyptians, He said to bring the plague of the firstborn first, as it is stated (Exodus 4:23), "behold I am killing your son, your firstborn." [Pharaoh] started to say (Exodus 5:2), "Who is the Lord that I should listen to His voice?" The Holy One, blessed be He, said [to Himself], "If I bring the plague of the firstborn first, he will send them [right away], but rather I will bring other plagues upon him (first). And in its heels (beekev zot), I will bring them all," as it is stated, "And the Lord smote every firstborn." Hence David praises (Psalms 90:11), "Who knows the boldness of Your anger" - who knows your plots that You do in the sea, as it is stated (Psalms 77:20), "In the sea is Your way and Your path in the great waters, and Your footsteps (eekvotekha) were not known" - things that you do afterward (beekev), who [can] know?

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

THE CREATION ON THE EVE OF THE SABBATH
TEN things were created (on the eve of the Sabbath) in the twilight (namely): the mouth of the earth; the mouth of the well; the mouth of the ass; the rainbow; the Manna; the Shamir; the shape of the alphabet; the writing and the tables (of the law); and the ram of Abraham. (Some sages say: the destroying spirits also, and the sepulchre of Moses, and the ram of Isaac; and other sages say: the tongs also.)

You shall offer it terms of peace (Deuteronomy 20:10): Rabbi Levi said, "Moshe did three things and the Holy One, blessed be He, agreed with him. And these are them: It is written (Exodus 34:7), 'visits the iniquity of the fathers upon children.' But Moshe said (Deuteronomy 24:10), 'Fathers will not be put to death for children [and children will not be put to death for fathers].' And from where [do we know] that the Holy One, blessed be He, agreed with him? As it is stated (II Kings 14:6), 'But he did not put to death the children of the assassins, in accordance with what is written in the Book of the Torah of Moshe, [...] "Parents shall not be put to death for children, etc."' And the second was when he broke the tablets. And [the third] was in the days of Sichon and Og. The Holy One, blessed be He, said, 'Go and fight with him, block his acqueduct.' But Moshe did not do so, as it is stated (Deuteronomy 2:26), 'And I sent messengers.' The Holy One, blessed be He, said, 'By your life, you have done as is fitting, as I agree with you.'" Therefore Moshe warns Israel and says to them (Deuteronomy 20:10), "When you approach a town to attack it, you shall offer it terms of peace." "You shall offer it terms of (for) peace (leshalom)." In peace (beshalom) is not written here, so that they would go forth with peace and return in peace. As Avner and Avshalom about whom it is written, "in peace," did not return. But Moshe to whom Yitro said, "for peace," went and returned. Another interpretation [of] "You shall offer it terms of peace": It is speaking about the days of the king messiah, who opens to them with peace, as it is stated (Zechariah 9:10), "He shall speak peace to the nations, and his rule shall extend from sea to sea." "If it responds peaceably" (Deuteronomy 20:11); if they bind themselves, as it is stated (Isaiah 2:4), "And they shall beat their swords into plowshares and their spears into pruning hooks; nation shall not take up sword against nation; they shall never again learn war." "All the people present there shall be as tribute and serve you"(Deuteronomy 20:11); that they should bring you tribute. As it is stated (Psalms 68:32), "Tribute-bearers (chasmanim) shall come from Egypt," as they shall hurry (chasim) and bring their gifts; "Cush shall hasten (tarits) its gifts to God," as they shall run (ratsim) and bring their gifts. "But if it shall not make peace with you" (Deuteronomy 20:12). [If] a strange spirit enters into them and they rebel against the king messiah, he kills them immediately; as it is stated (Isaiah 11:4), "he shall strike down a land with the rod of his mouth, and slay the wicked with the breath of his lips." And he shall only leave Israel, as it is stated (Deuteronomy 32:12), "The Lord guided him alone, and there is no alien god with him."

(Exod. 4:20:) SO MOSES TOOK HIS WIFE AND CHILDREN AND MOUNTED THEM ON AN ASS. This is one of the passages which our masters changed for King Ptolemy (II Philadelphus) when they wrote the Torah for him in Greek.⁸⁰Tanh., Exod. 1:22; Mekhilta de Rabbi Ishmael, Pisha, 14; Meg. 9ab; similarly Gen. R. 8:11; Exod. R. 5:5; ARN, B, 37; cf. Soferim 1:7. These < passages > are the following:

Another interpretation (of Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of FROM THE LORD? It says (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU, while here (in Gen. 19:24) it says: AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD >. R. Berekhyah said: To what is the matter comparable?⁷⁰Cf. Gen. R. 51:2; Tanh. (Buber), Exod. 4:20. To a king who was standing at a baker's oven. < When > his friend came in to him, he took out a piece of hot bread < and > gave it to him. < When > his enemy came in to him, he took up burning coals < and > gave them to him. So < it is with > the Holy One. When Israel came unto the desert, he brought down bread from the heavens for them, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD FROM THE HEAVENS FOR YOU. But when the Sodomites came to the point of transgressions, he brought down fire from the heavens for them, as stated (in Gen. 19:24): AND THE LORD RAINED DOWN UPON SODOM < AND UPON GOMORRAH BRIMSTONE AND FIRE FROM THE LORD OUT OF THE HEAVENS >. What is the meaning of AND THE LORD? That he sat over them with the authority of a court⁷¹Gk.: synedrion. of seventy-one,⁷²The AND implies that it was THE LORD plus a Great Sanhedrin with seventy-one members, the proper court for trying an apostate town. See Sanh. 1:5. found them guilty, and brought down fire upon them. So they went forth to < an execution by > burning, as stated (in Gen. 19:24): < FIRE > FROM THE LORD. In a similar way you say on the matter < at hand >: AND THE LORD… FROM THE LORD.⁷³The first LORD has to do with the court trial, and the second concerns the punishment. If someone comes to ask you < about > what is written in this verse: AND THE LORD … FROM THE LORD, say to him: There are similar cases < of redundancy > in < other > verses. (I Kings 1:33:) AND {HE} [THE KING] SAID {UNTO HIS SERVANTS} [TO THEM]: TAKE WITH YOU THE SLAVES OF YOUR LORD. It was only necessary to say: "My servants." And where < is an example found > in the Torah? (In Gen. 4:23:) AND LAMECH SAID TO HIS WIVES: ADAH AND ZILLAH, HEAR MY VOICE; O WIVES OF LAMECH. It was only necessary to say: "My wives." So much for the Torah, but where < is an example found > in the Writings? Where it is stated (in Esth. 8:8): FOR A WRITING WHICH IS WRITTEN IN THE KING'S NAME AND SEALED WITH THE KING'S SEAL. It was only necessary to say: "With my seal." So also here (in Gen. 19:24): AND THE LORD RAINED DOWN … FROM THE LORD.

(Exod. 4:20) "So Moses took his wife and children and had them ride on a carrier of human beings."⁸⁷Thus the emendation avoids the indignity of having Moses’ family ride on an ass.

They also wrote (in Lev. 11:6): "The slender footed." They did not write: THE HARE.⁹¹The Septuagint has “hare” here, but the Greek word used (dasupous) has the literal meaning, “hairy footed.” According to Meg. 9b, The Greek translators avoided the more common word for “hare” (i.e., Lagos) because it was the name of Ptolemy’s wife. In actual fact, however, it was Ptolemy’s father who was named Lagos. Thus (in Exod. 4:20): SO MOSES TOOK HIS WIFE AND CHILDREN….

(Exod. 4:20, end:) AND MOSES TOOK THE ROD OF GOD IN HIS HAND. The Holy One said to him: Take this rod in your hand.⁹²Tanh., Exod. 1:23.

Another interpretation: It should not have said: FROM THE HEAVENS, but "From the earth," because their bread customarily comes up only from the earth.⁶⁸See Tanh., Exod. 4:20; cf. Exod. R. 25:2. But this text is related (to Ps. 135:6): WHATEVER THE LORD DESIRES HE DOES…. When he wished <to do so>, he divided the sea before Israel and made it dry land; and when he wished <to do so> he made it a sea. The custom of heaven is to bring down dew and rain and for the earth to bring forth bread, as stated (in Job 28:5): AS FOR THE EARTH, OUT OF IT COMES FORTH BREAD. But when he wished <to do so>, he brought down the bread from the heavens, as stated (in Exod. 16:4): BEHOLD, I WILL RAIN DOWN BREAD < FROM THE HEAVENS> FOR YOU…. And the dew goes up from the earth, as stated (in Exod. 16:14): WHEN THE LAYER OF DEW HAD GONE UP. This text is related (to II Chron. 12:8): NEVERTHELESS, THEY SHALL BE {MY} [HIS] SERVANTS…. But they were not servants to Nebuchadnezzar, as stated (in Dan. 1:6): NOW AMONG THOSE FROM THE CHILDREN OF JUDAH WERE DANIEL, < HANANIAH, MISHAEL, AND AZARIAH >…. What did he do for them? (Vs. 5): THE KING APPOINTED FOR THEM [A DAILY PORTION]…. But when you brought down manna for them, it came down just as the rain comes down, for there was no limit to it. Thus (according to Exod. 16:4) I rained DOWN [BREAD FROM THE HEAVENS FOR YOU].

(Exod. 4:21:) THEN THE LORD SAID UNTO MOSES: WHEN YOU GO TO RETURN TO EGYPT. The Holy One showed him the miracles that he was going to do for him. Now he had said to him (Exod. 3:16:): GO AND GATHER THE ELDERS OF ISRAEL,… and afterwards you are going to Pharaoh. Moses said: If they should say TO ME (in Exod. 3:13), WHAT IS HIS NAME, WHAT DO I SAY TO THEM? He said to him: Say to them (in vs. 14): I AM THAT I AM.

{Another interpretation (of Exod. 4:1): BUT IT SHALL SURELY COME TO PASS THAT THEY SHALL NOT BELIEVE ME.} [(Exod. 4:1:) BUT SURELY THEY SHALL NOT BELIEVE ME….]

R. Malai. in the name of R. Isaac, said further: "Since the day when Joseph departed from his brothers, he tasted no wine, as it is written (Gen. 47, 26.) And on the crown of the head of him who was separated from his brother." R. Jose b. Chanina said: "The brothers of Joseph also did not taste wine, for it is said (Ib. 43, 34.) And they drank and were merry with him. We infer that without him they did not drink." But the former (R. Malai) holds this refers to being drunk but not to tasting. R Malai further said: "As a reward [due to Aaron] for, And when he sees thee, he shall be glad in his heart (Ex. 4, 14) , he was given the Choshen Hamishpat on his heart."

The Holy One said to him (in Exod. 4:2–3): WHAT IS THIS IN YOUR HAND?… THEN HE SAID: CAST IT TO THE GROUND….

He said to him: You have uttered slander against my children. Just as, when the serpent uttered slander (in Gen. 3:4–5), I afflicted him with leprosy;⁹³According to Gen. 3:14, THEN THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, YOU ARE MORE CURSED arur. The midrash apparently identifies the curse with leprosy (tsar‘at). See Exod. R. 3:13, which specifically cites Gen. 3:14 and identifies the curse with leprosy. so also with you (in Exod. 4:6): PLEASE PUT YOUR HAND IN YOUR BOSOM. SO HE PUT HIS HAND {UNTO} [IN] HIS BOSOM; AND, WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW. The Holy One said to him: You say of my children that they will not believe; yet they are believing children of believers. (Exod. 4:9:) AND IT SHALL COME TO PASS THAT, IF THEY DO NOT EVEN BELIEVE THESE TWO SIGNS: The Holy One gave him a hint. He said to him: From where do you get yours (i.e., your sentence for your unbelief in vs. 1)? From the water, as stated (in vs. 9, cont.:) YOU SHALL TAKE SOME WATER FROM THE NILE.

He said to him: You have uttered slander against my children. Just as, when the serpent uttered slander (in Gen. 3:4–5), I afflicted him with leprosy;⁹³According to Gen. 3:14, THEN THE LORD GOD SAID UNTO THE SERPENT: BECAUSE YOU HAVE DONE THIS, YOU ARE MORE CURSED arur. The midrash apparently identifies the curse with leprosy (tsar‘at). See Exod. R. 3:13, which specifically cites Gen. 3:14 and identifies the curse with leprosy. so also with you (in Exod. 4:6): PLEASE PUT YOUR HAND IN YOUR BOSOM. SO HE PUT HIS HAND {UNTO} [IN] HIS BOSOM; AND, WHEN HE WITHDREW IT, BEHOLD, IT WAS LEPROUS, < AS WHITE > AS SNOW. The Holy One said to him: You say of my children that they will not believe; yet they are believing children of believers. (Exod. 4:9:) AND IT SHALL COME TO PASS THAT, IF THEY DO NOT EVEN BELIEVE THESE TWO SIGNS: The Holy One gave him a hint. He said to him: From where do you get yours (i.e., your sentence for your unbelief in vs. 1)? From the water, as stated (in vs. 9, cont.:) YOU SHALL TAKE SOME WATER FROM THE NILE.

(Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. He said to them: Thus did the Holy One say (in Exod. 3:16): I HAVE SURELY THOUGHT OF YOU.⁹⁵Tanh., Exod. 1:24; Exod. R. 3:8; 5:13; PRE 48; cf. Targum Pseudo-Jonathan, Gen. 50:25; also Gen. R. 97:6. It was a sign⁹⁶Gk.: semeion. for Israel. When any redeemer would come with this sign, I HAVE SURELY THOUGHT OF <YOU>, they would know that he was a true redeemer. Thus had Joseph told them (in Gen. 50:24): GOD WILL SURELY THINK OF YOU. When <Moses> (as instructed in Exod. 3:16) mentioned to them <the words >, "will surely think of," immediately (according to Exod. 4:31) THE PEOPLE BELIEVED. When Moses and Aaron said to them: Come with us to Pharaoh, the elders of Israel immediately took it upon themselves to go with them.

(Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. He said to them: Thus did the Holy One say (in Exod. 3:16): I HAVE SURELY THOUGHT OF YOU.⁹⁵Tanh., Exod. 1:24; Exod. R. 3:8; 5:13; PRE 48; cf. Targum Pseudo-Jonathan, Gen. 50:25; also Gen. R. 97:6. It was a sign⁹⁶Gk.: semeion. for Israel. When any redeemer would come with this sign, I HAVE SURELY THOUGHT OF <YOU>, they would know that he was a true redeemer. Thus had Joseph told them (in Gen. 50:24): GOD WILL SURELY THINK OF YOU. When <Moses> (as instructed in Exod. 3:16) mentioned to them <the words >, "will surely think of," immediately (according to Exod. 4:31) THE PEOPLE BELIEVED. When Moses and Aaron said to them: Come with us to Pharaoh, the elders of Israel immediately took it upon themselves to go with them.

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.

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.

16 Another interpretation of (Numb. 27:16) “Let the Lord, appoint”: A parable: A king saw an orphan woman [and] sought to take her for him as a wife. He sent to seek her. She said, “I am not worthy to marry the king.” He sent to seek her seven times, but she did not allow it. In the end she married him. After a time, the king was angry with her and sought to divorce her. She said, “I did not seek to be married to you; you sought me. Since this is so and you have decreed to divorce me and to take another, do not do to that one like what you did to me.” So is it with the Holy One, blessed be He: R. Samuel the son of Nahmani said, “The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, but Moses replied, (in Exod. 4:13), ‘Send please, whomever you will send’; (ibid. 4:10) ‘I am not a man of words, neither yesterday nor the day before.’ This indicates seven days. After time, the Holy One, blessed be He persuaded him; and he went as His agent; and He did all of those miracles through him. In the end, He said to him (in Numb. 20:12), ‘You shall not bring.’ Moses said, ‘Master of the world, (as in Deut. 3:24), “You who let Your servant see the first works of Your greatness, etc.” Since this is so [and] You have decreed against me, do not do like what You did to me to the one that will go in. Rather (as in Numb. 27:17), ‘Who shall go out before them and come in before them.’” The Holy One, blessed be He, said to him, (in Numb. 27:18) “Take Joshua bin Nun.” And Moses did [it] with a generous eye, as stated (Prov. 22:9), “The generous man is blessed.” A parable: A king said to one of his household, “Give so and so a seah of wheat.” He went and agave him two seah. He said to him, “One seah is from the king and one seah is from me.” So did the Holy One, blessed be He say to Moses (in Numb. 27:18), “And lay your hand upon him” – one hand. What did he do? (In Numb 27:23) “He laid his hands upon him and commissioned him,” to fulfill that which is stated (Prov. 22:9), “The generous man is blessed.” Therefore (as in Prov. 27:18), “He who tends a fig tree will enjoy its fruit.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18) “A man with the spirit of God with him”: Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb. 27:18, cont.),] “and lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20) “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew of Moses).

16 Another interpretation of (Numb. 27:16) “Let the Lord, appoint”: A parable: A king saw an orphan woman [and] sought to take her for him as a wife. He sent to seek her. She said, “I am not worthy to marry the king.” He sent to seek her seven times, but she did not allow it. In the end she married him. After a time, the king was angry with her and sought to divorce her. She said, “I did not seek to be married to you; you sought me. Since this is so and you have decreed to divorce me and to take another, do not do to that one like what you did to me.” So is it with the Holy One, blessed be He: R. Samuel the son of Nahmani said, “The Holy One, blessed be He, tried for seven days to persuade Moses from the midst of the burning bush, but Moses replied, (in Exod. 4:13), ‘Send please, whomever you will send’; (ibid. 4:10) ‘I am not a man of words, neither yesterday nor the day before.’ This indicates seven days. After time, the Holy One, blessed be He persuaded him; and he went as His agent; and He did all of those miracles through him. In the end, He said to him (in Numb. 20:12), ‘You shall not bring.’ Moses said, ‘Master of the world, (as in Deut. 3:24), “You who let Your servant see the first works of Your greatness, etc.” Since this is so [and] You have decreed against me, do not do like what You did to me to the one that will go in. Rather (as in Numb. 27:17), ‘Who shall go out before them and come in before them.’” The Holy One, blessed be He, said to him, (in Numb. 27:18) “Take Joshua bin Nun.” And Moses did [it] with a generous eye, as stated (Prov. 22:9), “The generous man is blessed.” A parable: A king said to one of his household, “Give so and so a seah of wheat.” He went and agave him two seah. He said to him, “One seah is from the king and one seah is from me.” So did the Holy One, blessed be He say to Moses (in Numb. 27:18), “And lay your hand upon him” – one hand. What did he do? (In Numb 27:23) “He laid his hands upon him and commissioned him,” to fulfill that which is stated (Prov. 22:9), “The generous man is blessed.” Therefore (as in Prov. 27:18), “He who tends a fig tree will enjoy its fruit.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18) “A man with the spirit of God with him”: Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb. 27:18, cont.),] “and lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20) “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew 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.”

(Exod. 4:27:) THEN THE LORD SAID UNTO AARON: GO INTO THE DESERT TO MEET MOSES….

"And He said to him: 'therefore, whoever kills Kayin" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah says: the domestic animals, the wild ones and the fowl entered to demand justice for the blood of Hevel. He said to them: therefore I say 'whoever kills Kayin will be killed'. Said Rabbi Levi: the Primordial Snake entered to demand justice for the blood of Hevel.The Holy One of Blessing said to him: therefore I say 'whoever kills Kayin will be killed'. Rabbi Nechemiah says: Kayin's judgment is not like the judgment of the rest of the murderers, Kayin killed and had no one to learn from, from here onwards 'whoever kills Kayin will be killed'. "And Ad-nai put on Kayin a sign" (Gen. 4:15) - Rabbi Yehudah and Rabbi Nechemiah. Rabbi Yehudah said: He made the Sun shine for him. Said Rabbi Nechemiah: to that evil one the Holy One of Blessing would make the sun shine?! Rather, it teaches that He made tzara'at [a scaly skin condition] shine on him! As you say: 'and if they do not believe you or pay heed to the first sign, [they will believe the second.'] (Exodus 4:8) Rav said: He gave him a dog. Aba Yosi ben Keisari said: He made a horn sprout on him. Rav said: He made him an example for murderers. Rabbi Chanin said: He made him an example for ba'alei teshuvah [penitents, returners, Heb. also shavim]. Rabbi Levi in the name of Rabbi Shime'on ben Lakish said: He suspended his judgment until the Flood came and drowned him, as it is written 'and He blotted out all those standing on the face of the land' (Gen. 7:23), just as you say 'And Kayin stood up/rose' (Gen. 4:8)

Another interpretation (of Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE; <HE DOES GREAT THINGS WHICH WE DO NOT UNDERSTAND>. When did the Holy One do marvels with his voice?¹⁰⁸Tanh., Exod. 1:26. When the Holy One desired to send Moses on his mission to redeem Israel, he was in Midian <and> afraid of Pharaoh from whom he had fled lest he kill him. It is so stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH…. When the oracle was revealed to him in Midian and told him to return to Egypt, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN: GO BACK TO EGYPT, the oracle was divided into two voices and became two faces.¹⁰⁹Gk.: duo prosopa. In Midian Moses heard (according to Exod. 4:19): GO BACK TO EGYPT, while in Egypt Aaron heard (according to Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. But whoever was in the middle did not hear anything. Ergo (in Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE.

And Moses took his wife and his sons, and set them upon an ass (Exod. 4:20). The singular form ass is employed here, as when a man says: “Lead out the animal” (though he may have many). And Moses took the rod of God in his hand (ibid.). The Holy One, blessed be He, said to him: Take this rod in your hand, for with it you will be able to perform any miracle you desire. He struck the Nile with it, as it is said: And thy rod, wherewith thou smotest the river, take in thy hand (Exod. 17:5). Sometimes Scripture calls it the rod of the Lord and at other times thy rod.

"God restores my soul" This means that Israel said, God restores my soul with Torah, as it says, "The Torah of Adonai is perfect, restoring the soul" (Psalms 19:18). "God leads me in the paths of mercy"--this means, to manna, to quail, to waters of the well, to clouds of glory; and these are given to me not because I have earned them but "for the sake of God's name." Even as I walk through the valley of the shadow of death, though I walk on the parched land of the wilderness, "I will fear no evil for You are with me," as it says, "Adonai went before them by day in a pillar of cloud (Exodus 13:21). Your rod and your staff, they comfort me: the rod is Your chastisements; the staff, Your Torah.

Another interpretation (of Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE; <HE DOES GREAT THINGS WHICH WE DO NOT UNDERSTAND>. When did the Holy One do marvels with his voice?¹⁰⁸Tanh., Exod. 1:26. When the Holy One desired to send Moses on his mission to redeem Israel, he was in Midian <and> afraid of Pharaoh from whom he had fled lest he kill him. It is so stated (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH…. When the oracle was revealed to him in Midian and told him to return to Egypt, as stated (in Exod. 4:19): THEN THE LORD SAID UNTO MOSES IN MIDIAN: GO BACK TO EGYPT, the oracle was divided into two voices and became two faces.¹⁰⁹Gk.: duo prosopa. In Midian Moses heard (according to Exod. 4:19): GO BACK TO EGYPT, while in Egypt Aaron heard (according to Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. But whoever was in the middle did not hear anything. Ergo (in Job 37:5): GOD THUNDERS MARVELOUSLY WITH HIS VOICE.

Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished,³¹Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13). for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).

Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished,³¹Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13). for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).

Another comment on this matter. Moses said to the Holy One, blessed be He: But perhaps they will not believe me, nor hearken to my voice (Exod. 4:1). And He said: What is that in thy hand? (ibid., v. 2). The word is written as mazeh (“what is this?”), but it may be read as mi-zeh (“with this”): “With this that is in your hand you will be punished,³¹Indicating that he would be punished for striking the rock with the rod (see Num. 20:7–13). for you have spoken slanderously against My children, just as the serpent spoke slanderously.” And He said: For God doth know (Gen. 3:5) that My son’s children are believers, and the descendants of believers. They are believers, because it is written: And the people believed (Exod. 4:31), and the descendants of believers, because it is written: And he believed in the Lord (Gen. 15:6). Just as I smote the snake with leprosy, so you shall be smitten by it, place your hand in your bosom. And he put his hand into his bosom; and behold, when he withdrew it, it was leprous and as white as snow (Exod. 4:6). And if it shall come to pass that they do not believe you (ibid., v. , 8), then you shall smite the waters of the Nile and they shall turn into blood. This was also a sign to him that he would be judged in the future because of water, as it is said: Out of the rock, etc. (Gen. 20:8).

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

"And it was on the day that Moses had finished" (Numbers 7:1). So did Rabbi Tanchuma bar Abba open [his discourse from] (Proverbs 30:4), "Who has ascended heaven and come down": That is the Holy One, blessed be He, as it is stated (Psalms 47:6), "God rises in acclamation." [This is] as is done with a king of flesh and blood when he passes from place to place. What do they do? They bring torches and beacons and blow in front of him with trumpets and shofars. So did they do in front of the Holy One, blessed be He, as it is stated (Psalms 98:6), "With trumpets and the sound of the shofar, sound off in front of the King Lord." "And came down," [when] He came down upon Mount Sinai, as it is stated (Exodus 19:20), "And the Lord came down upon Mount Sinai." "Who has gathered up the wind (ruach) in the hollow of his hand" (Psalms 30:4, cont.). That is the Holy One, blessed be He, as it is stated (Job 12:10), "In His hand is every living soul, and the breath (ruach) of all mankind." "Who has wrapped the waters in His garment?" That is the Holy One, blessed be He, as it is stated (Job 26:8), "He wrapped up the waters in His clouds." "Who has made rise all the extremities of the earth?" That is the Holy One, blessed be He, since He revives the dead, as it is stated (Isaiah 26:19), "Let your dead live, My corpses shall rise."And it is also written (I Samuel 2:6), "The Lord kills and gives life." "What is His name?" The Lord, as it is stated (Isaiah 42:8), "I am the Lord, that is My name." "And what is His son’s name?" Israel, as it is stated (Exodus 4:22), "So does the Lord say, 'Israel is My firstborn son.'"

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Israel is saying to the Holy One: IF ONLY YOU COULD BE TO ME LIKE A BROTHER. Like which brother?¹¹⁰Tanh., Exod. 1:27; Exod. R. 5:1; PRK 16:5; PR 29/30A:6; 29/30B:1. You find that from the beginning of the creation of the world until now brothers have hated each other. Cain hated Abel and killed him, as stated (in Gen. 4:8): CAIN AROSE AGAINST HIS BROTHER ABEL AND MURDERED HIM. Ishmael hated Isaac (rt.: TsHQ), as stated (in Gen. 21:9): WHEN SARAH SAW THE SON WHOM HAGAR THE EGYPTIAN HAD BORNE TO ABRAHAM PLAYING (rt.: TsHQ). Now PLAYING can only mean that he desired to kill him, as stated (in II Sam. 2:14): PLEASE LET THE YOUNG MEN ARISE AND PLAY BEFORE US.¹¹¹The result of their “playing” was that they all killed each other. See above, Gen. 6:5; below, Numb. 6:8; 10:9. Esau also hated Jacob, as stated (in Gen. 27:41): AND ESAU SAID IN HIS HEART: <LET THE DAYS OF MOURNING FOR MY FATHER COME, AND I WILL KILL MY BROTHER JACOB>. Moreover, the tribes hated Joseph, as stated (in Gen. 37:4): THEY HATED HIM. So like which brother? Israel said: Like Moses and Aaron, as stated (in Ps. 133:1): SEE HOW GOOD AND HOW PLEASANT IT IS <FOR KINDRED TO DWELL TOGETHER>, since they loved each other and cherished each other. Thus when Moses received the kingship and Aaron < received > the high priesthood, they were not jealous of each other. Rather they were happy in each other's greatness.¹¹²See below, Lev. 3:5. You know yourself it to be so. You find that, when the Holy One said to Moses (in Exod. 3:10): SO COME NOW, I WILL SEND YOU UNTO PHARAOH…, Moses said to him (in Exod. 4:13): PLEASE MAKE < SOMEONE ELSE YOUR AGENT>. Do you imagine that Moses may have delayed in order not to go? He only acted out of respect for Aaron. Moses said: Before I arose, Aaron had been prophesying to them for eighty years. He <is the one> of whom it is stated (in Ezek. 20:5): I MADE MYSELF KNOWN TO THEM IN THE LAND OF EGYPT. And where is it shown that Aaron prophesied to them? Where it is stated (in I Sam. 2:27–28): NOW A MAN OF GOD CAME UNTO ELI AND SAID UNTO HIM: THUS SAYS THE LORD: I SURELY REVEALED MYSELF {TO} [UNTO] YOUR FATHER'S HOUSE IN EGYPT, WHEN THEY BELONGED TO PHARAOH'S HOUSE; AND I CHOSE HIM FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST.¹¹³The midrash seems to ignore the fact that what the Holy One says here is introduced by an interrogative particle. He said to him: All these years Aaron has prophesied to them. So am I now to go to them in my brother's domain so that he will be upset? For that reason Moses did not desire to go. The Holy One said to him: Your brother Aaron will not be upset over this matter. Rather he will be happy. You yourself know that he is going out for a meeting¹¹⁴Gk.: apante, apantesis. with you. It is so stated (in Exod. 4:14): SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART: not in his mouth alone but in his heart, his heart more than his mouth. WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. R. Simeon ben Johay said: The heart that was happy at his brother's greatness shall put on Urim and Thummim, as stated (in Exod. 28:30): AND INSIDE THE BREAST PLATE OF JUDGMENT YOU SHALL PUT THE URIM AND THUMMIM SO THAT THEY SHALL BE UPON AARON'S HEART. Ergo (In Exod. 4:14): AND ALSO SEE, HE IS SETTING OUT TO MEET YOU; AND WHEN HE SEES YOU, HE WILL BE HAPPY IN HIS HEART. When <the Holy One> had said this to him, <Moses> took it upon himself to go. Immediately the Holy One revealed himself to Aaron. He said to him: Go out to meet your brother Moses so that he may know that you are happy over the matter. It is therefore stated (in Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. Ergo (in Cant. 8:1): IF ONLY YOU COULD BE TO ME LIKE A BROTHER, like Moses and Aaron who loved each other. (Ibid., cont.:) IF I MET YOU OUTSIDE, I WOULD KISS YOU. (Exod. 4:27:) SO HE WENT TO MEET HIM ON THE MOUNTAIN OF GOD AND KISSED HIM.

And Moses and Aaron went and gathered together all the elders of the children of Israel (Exod. 4:29). He told them: The Holy One, blessed be He, has said: I have surely remembered you (Exod. 3:16). This was a sign that was transmitted to them from the days of Abraham and Isaac. Jacob had transmitted it to Joseph when he told him: “Every redeemer who comes and says to you I have surely remembered is a truthful redeemer.” And when Moses came and said I have surely remembered, the people believed him forthwith. Moses and Aaron said to them: “Come with us and we will go unto Pharaoh.” At first the elders of Israel accompanied them, but later they slipped away singly, and then in pairs. When they arrived at Pharaoh’s palace, not a single person who had accompanied them, could be found, as it is written: And afterwards Moses and Aaron came (Exod. 5:1).

And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture states elsewhere in allusion to this verse: God thundereth marvelously with His voice; great things doeth He, which we cannot comprehend (Job 37:5). What is meant by God thundereth marvelously with His voice? When the Holy One, blessed be He, gave the Torah at Sinai, He revealed untold marvels to Israel through His voice. In what way did He do that? The Holy One, blessed be He, spoke, and His voice reverberated throughout the entire world. When Israel heard the sound of His voice, it appeared at first to come from the south, and so they ran to the south to receive the voice. In the south the sound appeared to reverse itself and to emanate from the north, whereupon they ran to the north. In the north it shifted as though it came from the east, and so they hastened to the east to await the voice; then it appeared to shift once more from the east to the west, and they ran to the west. In the west, it turned about as though it came from the heavens, but when they lifted their eyes toward heaven, it seemed to come from the earth. Whereupon they looked toward the earth, as it is said: Out of heaven He made thee to hear His voice, that He might instruct thee; and upon the earth He made thee to see His great fire; and thou didst hear His words out of the midst of the fire (Deut. 4:36).

Another interpretation (of Exod. 4:27): GO INTO THE DESERT TO MEET MOSES. This text is related (to Ps. 85:11 [10]): FAITHFULNESS AND TRUTH MEET; RIGHTEOUSNESS AND PEACE KISS.¹¹⁵Tanh., Exod. 1:28; Exod. R. 5:10. RIGHTEOUSNESS: This is Moses, <of whom> it is stated (in Deut. 33:21): HE CARRIED OUT THE LORD'S RIGHTEOUSNESS.¹¹⁶The biblical context is Moses’ blessing of Gad. For the midrash these words form part of an aside at the conclusion of the Gad blessing. So understood, they refer to the one giving the blessing, i.e., Moses. PEACE: This is Aaron, of whom it is stated (in Mal. 2:6): IN PEACE AND UPRIGHTNESS HE WALKED WITH ME. FAITHFULNESS: This is Aaron, of whom it is stated (in Deut. 33:8): AND OF LEVI HE SAID: LET YOUR THUMMIM AND URIM BE WITH YOUR FAITHFUL ONE. AND TRUTH ('MT): This is Moses, of whom it is stated (of Moses in Numb. 12:7): HE IS TRUSTED (rt.: 7MN) IN ALL MY HOUSE. Therefore (in Ps. 85:11 [10]): FAITHFULNESS AND TRUTH MEET. (Exod. 4:27): SO HE (Aaron) WENT TO MEET HIM (Moses) <ON THE MOUNTAIN OF GOD>. (Ps. 85:11 [10], cont.): RIGHTEOUSNESS AND PEACE KISS. (Exod. 4:27, cont.): AND KISSED HIM.

Another interpretation (of Exod. 4:27): AND KISSED HIM. All kisses are indecent except three, and these are the following: the kiss of departure, the kiss of greatness, and the kiss of reunion (literally: of crossroads).¹¹⁷Exod.R.5:1. The kiss of departure <is not silly> because it is stated (in Ruth 1:14): AND ORPAH KISSED HER MOTHER-IN-LAW; the kiss of greatness, because it is stated (in I Sam. 10:1): THEN SAMUEL TOOK THE FLASK OF OIL, POURED IT UPON HIS HEAD, AND KISSED HIM….; the kiss of reunion, because it is stated (in Exod. 4:27): SO HE WENT TO MEET HIM <ON THE MOUNTAIN OF GOD> AND KISSED HIM.

Another explanation of God thundereth marvelously with his voice (Job 37:5). When did the Holy One, blessed be He, perform these miracles with His voice? He did so at the time he wished to send Moses to Pharaoh to redeem the Israelites from Egypt. When Moses was in Midian, he was afraid to go to Pharaoh, so the Lord revealed Himself him and told him: Go, return into Egypt (Exod. 4:19). These words divided themselves into two distinct sounds and took two different forms. Moses heard the voice in Midian saying: Go return into Egypt, and Aaron heard it saying: Go, meet Moses (ibid., v. 27), while those in between heard nothing at all. Hence, God thundereth marvelously, etc.

(Exod. 4:28:) AND MOSES TOLD AARON ALL THE WORDS OF THE LORD WITH WHICH HE HAD SENT HIM. Moses began telling him everything which the Holy One had told him, how he would go and how he would perform all the signs.¹¹⁸Tanh., Exod. 1:26; Exod. R. 5:11. As soon as they went, they made harmony with the elders, as stated (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. The elders have always supported Israel,¹¹⁹Exod. R.3:8. and so it says (in Josh. 8:33): AND ALL ISRAEL, THEIR ELDERS, {THEIR} OFFICERS, AND THEIR JUDGES, STOOD ON EITHER SIDE OF THE ARK. When does Israel stand? When they have elders. Why? While the Temple existed, they were in consultation with the elders, as stated (in Deut. 32:7): ASK YOUR FATHER AND HE WILL INFORM YOU; YOUR ELDERS, AND THEY WILL TELL YOU. When anyone takes advice from the elders, then person is to be commended. You yourself know that, when Ben-hadad sent to the king of Israel and said to him (in I Kings 20:3): THUS SAYS BEN-HADAD: YOUR SILVER AND GOLD ARE MINE; <YOUR BEAUTIFUL WIVES AND CHILDREN ARE MINE>, the king of Israel sent to him <and said> (in vs. 4): AS YOU SAY, MY LORD KING, I AND ALL THAT I HAVE ARE YOURS. He sent to him a second time (in vs. 6): NEVERTHELESS TOMORROW ABOUT THIS TIME I WILL SEND MY SERVANTS TO YOU; AND THEY WILL SEARCH <YOUR HOUSE AND THE HOUSES OF YOUR SERVANTS >, LAY THEIR HANDS UPON EVERYTHING YOUR EYES DELIGHT IN, AND TAKE IT AWAY. [Was not] whatever he originally demanded {was not} a delight[?] He sought silver and gold, and they are a delight, as stated (in Hag. 2:7–8): AND THE DELIGHT OF ALL THE NATIONS SHALL COME, <AND I WILL FILL THIS HOUSE WITH GLORY, SAYS THE LORD OF HOSTS. > THE SILVER IS MINE, AND THE GOLD IS MINE. He sought women, and they are a delight, as stated (in Ezek. 24:16): SON OF ADAM, SEE, I AM TAKING AWAY [FROM YOU] THE DELIGHT OF YOUR EYES (i.e., your wife) THROUGH PESTILENCE. [He sought] children, and they are a delight, as stated (in Hos. 9:16): AND I WILL PUT TO DEATH THE DELIGHTS OF THEIR WOMB. Ergo: Whatever he originally demanded was a delight. Then what is the meaning (in I Kings 20:4) of EVERYTHING YOUR EYES DELIGHT IN? Something more delightful than <any> delight, i.e., the Torah, as stated (concerning the judgments of the Holy One in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD. When the king of Israel heard this, he said: This is not a matter for me but for the elders. Immediately (in I Kings 20:7–8): THEN THE KING OF ISRAEL CALLED {UNTO} [FOR] ALL THE ELDERS OF THE LAND AND SAID {TO THEM}: PLEASE COMPREHEND AND SEE HOW THIS MAN IS SEEKING EVIL; <FOR, WHEN HE SENT UNTO ME FOR MY WIVES, MY CHILDREN, MY SILVER, AND MY GOLD, I DID NOT REFUSE HIM. SO [ALL] THE ELDERS AND ALL THE PEOPLE SAID UNTO HIM: {NEVER} [DO NOT] HEED AND NEVER CONSENT. When he heard the advice of the elders, he arose. THEN (according to I Kings 20:21), THE KING OF ISRAEL WENT OUT AND SMOTE THE HORSES…. Ergo: They always consulted with the elders. So also Moses (in Exod. 19:7) SUMMONED THE ELDERS OF THE PEOPLE, and afterwards, the leaders and the judges. When did Israel have leaders? When they had elders. So here also (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED ALL THE ELDERS OF THE CHILDREN OF ISRAEL. What is the meaning of GATHERED? That they appointed them as elders, just as the Holy One had told him (in Exod. 3:16): GO AND GATHER (i.e., appoint) THE ELDERS OF ISRAEL.¹²⁰Cf. Lev. 11:8. The Holy One has said: In this world I have distributed glory to the elders; and in the age to come I am also sharing glory with them, as stated (in Is. 24:23): THEN <THE DIVINE> GLORY <SHALL STAND> IN THE PRESENCE OF HIS ELDERS.¹²¹See above, 1:21.

(Exod. 4:28:) AND MOSES TOLD AARON ALL THE WORDS OF THE LORD WITH WHICH HE HAD SENT HIM. Moses began telling him everything which the Holy One had told him, how he would go and how he would perform all the signs.¹¹⁸Tanh., Exod. 1:26; Exod. R. 5:11. As soon as they went, they made harmony with the elders, as stated (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED <ALL THE ELDERS OF THE CHILDREN OF ISRAEL >. The elders have always supported Israel,¹¹⁹Exod. R.3:8. and so it says (in Josh. 8:33): AND ALL ISRAEL, THEIR ELDERS, {THEIR} OFFICERS, AND THEIR JUDGES, STOOD ON EITHER SIDE OF THE ARK. When does Israel stand? When they have elders. Why? While the Temple existed, they were in consultation with the elders, as stated (in Deut. 32:7): ASK YOUR FATHER AND HE WILL INFORM YOU; YOUR ELDERS, AND THEY WILL TELL YOU. When anyone takes advice from the elders, then person is to be commended. You yourself know that, when Ben-hadad sent to the king of Israel and said to him (in I Kings 20:3): THUS SAYS BEN-HADAD: YOUR SILVER AND GOLD ARE MINE; <YOUR BEAUTIFUL WIVES AND CHILDREN ARE MINE>, the king of Israel sent to him <and said> (in vs. 4): AS YOU SAY, MY LORD KING, I AND ALL THAT I HAVE ARE YOURS. He sent to him a second time (in vs. 6): NEVERTHELESS TOMORROW ABOUT THIS TIME I WILL SEND MY SERVANTS TO YOU; AND THEY WILL SEARCH <YOUR HOUSE AND THE HOUSES OF YOUR SERVANTS >, LAY THEIR HANDS UPON EVERYTHING YOUR EYES DELIGHT IN, AND TAKE IT AWAY. [Was not] whatever he originally demanded {was not} a delight[?] He sought silver and gold, and they are a delight, as stated (in Hag. 2:7–8): AND THE DELIGHT OF ALL THE NATIONS SHALL COME, <AND I WILL FILL THIS HOUSE WITH GLORY, SAYS THE LORD OF HOSTS. > THE SILVER IS MINE, AND THE GOLD IS MINE. He sought women, and they are a delight, as stated (in Ezek. 24:16): SON OF ADAM, SEE, I AM TAKING AWAY [FROM YOU] THE DELIGHT OF YOUR EYES (i.e., your wife) THROUGH PESTILENCE. [He sought] children, and they are a delight, as stated (in Hos. 9:16): AND I WILL PUT TO DEATH THE DELIGHTS OF THEIR WOMB. Ergo: Whatever he originally demanded was a delight. Then what is the meaning (in I Kings 20:4) of EVERYTHING YOUR EYES DELIGHT IN? Something more delightful than <any> delight, i.e., the Torah, as stated (concerning the judgments of the Holy One in Ps. 19:11 [10]): MORE DELIGHTFUL ARE THEY THAN GOLD, THAN MUCH FINE GOLD. When the king of Israel heard this, he said: This is not a matter for me but for the elders. Immediately (in I Kings 20:7–8): THEN THE KING OF ISRAEL CALLED {UNTO} [FOR] ALL THE ELDERS OF THE LAND AND SAID {TO THEM}: PLEASE COMPREHEND AND SEE HOW THIS MAN IS SEEKING EVIL; <FOR, WHEN HE SENT UNTO ME FOR MY WIVES, MY CHILDREN, MY SILVER, AND MY GOLD, I DID NOT REFUSE HIM. SO [ALL] THE ELDERS AND ALL THE PEOPLE SAID UNTO HIM: {NEVER} [DO NOT] HEED AND NEVER CONSENT. When he heard the advice of the elders, he arose. THEN (according to I Kings 20:21), THE KING OF ISRAEL WENT OUT AND SMOTE THE HORSES…. Ergo: They always consulted with the elders. So also Moses (in Exod. 19:7) SUMMONED THE ELDERS OF THE PEOPLE, and afterwards, the leaders and the judges. When did Israel have leaders? When they had elders. So here also (in Exod. 4:29): THEN MOSES AND AARON WENT AND GATHERED ALL THE ELDERS OF THE CHILDREN OF ISRAEL. What is the meaning of GATHERED? That they appointed them as elders, just as the Holy One had told him (in Exod. 3:16): GO AND GATHER (i.e., appoint) THE ELDERS OF ISRAEL.¹²⁰Cf. Lev. 11:8. The Holy One has said: In this world I have distributed glory to the elders; and in the age to come I am also sharing glory with them, as stated (in Is. 24:23): THEN <THE DIVINE> GLORY <SHALL STAND> IN THE PRESENCE OF HIS ELDERS.¹²¹See above, 1:21.

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

A proof of this is that when the Holy One, blessed be He, told Moses to go to Pharaoh as His messenger, he replied: O Lord, send, I pray thee, by the hand of him whom Thou wilt sent (Exod. 4:13). Put out of your mind the thought that Moses was distressed because he was not willing to go. That is not so. He actually was concerned about Aaron’s prestige. Moses said: Before I was designated (to go), my brother Aaron prophesied in Egypt for them for eighty years,³³Aaron was the elder brother and had prophesied in Egypt for many years. as it is written: And I made known to them in the land of Egypt (Exod. 20:5). How do we know that Aaron prophesied for them in Egypt? We know this from the verse: And there came a man of God unto Eli and said unto him: “Thus saith the Lord: Did I reveal Myself unto the house of thy father, when they were in Egypt?” (I Sam. 2:27). It was for this reason that Moses said: Throughout all these years my brother prophesied, and if I should now intrude into his area (of service) he will be deeply distressed. That is why Moses did not wish to go. The Holy One, blessed be He, replied to Moses: Aaron will not be offended. In fact, not only will he not be displeased, but he will rejoice. You know this is so, for He said to him: And also, behold, he cometh forth to meet thee; when he seeth thee, he will be glad in his heart (Exod. 4:14). It does not say “he will be glad with his mouth” or simply “he will be glad,” but rather, he will glad to see him, in his heart.

A proof of this is that when the Holy One, blessed be He, told Moses to go to Pharaoh as His messenger, he replied: O Lord, send, I pray thee, by the hand of him whom Thou wilt sent (Exod. 4:13). Put out of your mind the thought that Moses was distressed because he was not willing to go. That is not so. He actually was concerned about Aaron’s prestige. Moses said: Before I was designated (to go), my brother Aaron prophesied in Egypt for them for eighty years,³³Aaron was the elder brother and had prophesied in Egypt for many years. as it is written: And I made known to them in the land of Egypt (Exod. 20:5). How do we know that Aaron prophesied for them in Egypt? We know this from the verse: And there came a man of God unto Eli and said unto him: “Thus saith the Lord: Did I reveal Myself unto the house of thy father, when they were in Egypt?” (I Sam. 2:27). It was for this reason that Moses said: Throughout all these years my brother prophesied, and if I should now intrude into his area (of service) he will be deeply distressed. That is why Moses did not wish to go. The Holy One, blessed be He, replied to Moses: Aaron will not be offended. In fact, not only will he not be displeased, but he will rejoice. You know this is so, for He said to him: And also, behold, he cometh forth to meet thee; when he seeth thee, he will be glad in his heart (Exod. 4:14). It does not say “he will be glad with his mouth” or simply “he will be glad,” but rather, he will glad to see him, in his heart.

Another interpretation: "And Yitro Heard": He was called by seven names. Yeter was his name while he was yet an idolater. As it says: "He returned to Yeter his father-in-law"(Exodus 4:18). Once he converted, an extra letter (vav) was added to his name, just as was done to Avraham, and he was then called Yitro. Another interpretation: Yitro, because he increased (yiter) a section of the Torah, i.e. "And you shall see from amongst the people" (Exodus 18:21). Hobab, because he cherised (hibeb) the Torah, as written in the section "Moshe said to Hobab" (Numbers 10:29)

Go into the wilderness to meet Moses (Exod. 4:27). Scripture states elsewhere in allusion to this verse: Mercy and truth are met together; righteousness and peace have kissed each other (Ps. 85:11). Mercy refers to Aaron, as it is said: And of Levi he said: Thy Thummin and Thy Urim be with thy Merciful One (Deut. 33:8). While truth alludes to Moses, as is said: He is trusted in all My house (Num. 12:7). Hence, Mercy and truth are met together; righteousness and peace have kissed each other. Righteousness refers to Moses, as it is said: He executed the righteousness of the Lord (Deut. 33:21), while peace applies to Aaron, as is said: He walked with me in peace and righteousness (Mal. 11:6).

And Moses told Aaron all the words of the Lord (Exod. 4:29). Moses began to reveal to him everything that the Holy One, blessed be He, had told him, and that he was to go perform the miracles. Whereupon the two of them went to the elders, as it is said: And Moses and Aaron went and gathered together all the elders of the children of Israel (Exod. 4:39). The elders are always held responsible for the survival of Israel. That is why Scripture says: And all Israel, and their elders and officers, and their judges, stood on this side of the ark and on that side (Josh. 8:33). When do (the people of) Israel survive? When they have elders among them. Thus, when the Temple was erected, they consulted the elders, as is said: Ask thy father, and he will declare unto thee, thine elders, and they will tell thee (Deut. 32:7). Any one who consults his elders will not blunder. This is confirmed in the episode wherein Ben-hadad sent messengers to the king of Israel. “Thus saith Ben-hadad: Thy silver and thy gold is mine; thy wives also, and thy children, even the goodliest are mine.” The king of Israel answered and said: “It is according to thy saying, my lord, O king; I am thine, and all that I have” (I Kings 20:3). Later He sent another messenger to him saying: But I will send my servants unto thee tomorrow about this time, and thy shall search thy house, and the houses of thy servants, and it shall be that whatsoever is pleasant in thine eyes, they shall put it in their hand and take it away (I Kings 20:6). Does this verse imply that the things he (Ben-hadad) demanded at first were not desirable? He had asked for silver and gold, and surely they are desirable, as it is said: And the choicest things of all nations shall come (Hag. 2:7). He had demanded women, and that, indeed, is good to possess, as it is said: Son of man, behold, I take away from thee the desire of thine eyes in a plague (Ezek. 24:16).³⁴Ezekiel’s wife was taken from him. He desired their children, and they surely are precious, as is said: Yet will I slay the beloved fruit of their womb (Hos. 9:6). The fact is that everything he wanted was desirable. What, then, is meant by And it shall be that whatsoever is pleasant in thine eyes? It refers to that which is most pleasant, the Torah, as it is said: More to be desired are they then gold, yea, then much fine gold (Ps. 19:11).

(Numbers 7:54:) "On the eighth day, the prince of the Children of Manasseh." R. Abbin Berabbi the Levite said, “As Joseph was offering his praise, his master saw him murmuring with his mouth.¹²²Numb. R. 14:3. He said to him, ‘What are you saying.’ Then he answered and said to him, ‘I am offering praise to the Holy One, blessed be He.’ He said to him, ‘I want to see Him.’ Joseph said to him, ‘Consider the sun, [who is merely] one of His several attendants.¹²³In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. [Since] you cannot look at [His attendant], how much the less [can you look at] His own glory.’¹²⁴See above. Exod. 8:6; below, Numb. 3:15. The Holy One, blessed be He, said to him, ‘By your life, because of you I am appearing to him.’ Thus it is stated (in Gen. 39:3), ‘When his master saw that the Lord was with him.’” R. Chaninah said, “What is the meaning of (Ps. 24:10), ‘Who is this King of glory]?’ [It is] since He shares His glory with those who fear Him.¹²⁵Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one [else] uses his scepter; but the Holy One, blessed be He, gave his scepter to Moses, as stated (in Exod. 4:20), ‘and Moses took the rod of God in his hand.’ In the case of a king of flesh and blood, no one [else] sits on his throne; but it is written about Solomon (in I Chron. 29:23), ‘Then Solomon sat upon the throne of the Lord.’ In the case of a king of flesh and blood, no one [else] rides on his horse; but Elijah ride on the horse of the Holy One, blessed be He. Now which horse belongs to the Holy One, blessed be He? Storm and whirlwind. Thus it is stated (in Nahum 1:3), ‘the Lord is in the whirlwind, and the storm is His road.’ And He gave it to Elijah. So it is written (in II Kings 2:11), ‘and Elijah went up in a whirlwind into the heavens.’ In the case of a king of flesh and blood, no one [else] wears his attire; but the Holy One, blessed be He has put his attire on the messianic king. And what is the attire of the Holy One, blessed be He? Honor and majesty, as stated (in Ps. 104:1), ‘You have put on honor and majesty.’ And it is written (in Ps. 21:6), ‘honor and majesty do You bestow upon him.’” What is written about the Holy One, blessed be He (in Is. 59:18)? “According to their deeds, so shall He repay.”¹²⁶Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” What is the meaning of “[He] shall repay […] He shall repay” (twice)? That He repays the good according to their good [deeds] and the evil according to their evil [deeds]. What is written about Joseph (in Gen. 49:22)? “Joseph is a fruitful son.”¹²⁷So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One, blessed be He, said to him, “Joseph, there shall be peace upon the eye which you closed and did not look at any of the Egyptian women.”¹²⁸Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.), “daughters¹²⁹Again English versions generally read “boughs” or the like. step upon the wall (i.e., to gaze).” R. Abbin said, “What is the meaning of ‘upon the wall ('ly shwr)’?¹³⁰Numb. R. 14:6. The Holy One, blessed be He, said, ‘It is for me ('ly) to pay a reward (skr) for that eye.’” Our masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the Temple within the curtains, but in Shiloh (which lay in Ephraimite territory) [they would eat outside the sanctuary as far away as the eye could see,¹³¹See Zev. 118b. as] the Holy One, blessed be He, rewarded Joseph for what he did. What is written [about Joseph (in Gen. 39:12)? “And he left his cloak [in her hand].” The Holy One, blessed be He, said to him, “By your life, when the Children of Israel go out from Egypt in the future, the sea is going to see your coffin and flee.”¹³²See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3), “The sea saw and fled […].” What did it see? It saw that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says, “It saw the bones of Joseph.”¹³³Gen. R. 87:8). And in addition, Joseph's coffin (aron) proceeded before the ark (aron). And the peoples of the world saw it and said, “What is the nature of this ark which is proceeding before the ark of the Torah?” Then Israel said, “This is a coffin of a dead man that is proceeding before the ark of the Torah, since this [man] fulfilled everything that was written in this [Torah], before the Torah was given. And therefore he merited to proceed with it.” The Holy One, blessed be He, said to Joseph, “Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, as stated (in Ps. 77:16), “With Your mighty arm You redeemed Your people, the Children of Jacob and Joseph. Selah.”

Abraham rose up early in the morning, and he took with him Ishmael, and Eliezer, and Isaac his son, and he saddled the ass. Upon this ass did Abraham ride. This was the ass, the offspring of that ass which was created during the twilight, as it is said, "And Abraham rose early in the morning, and saddled his ass" (Gen. 22:8). The same ass was also ridden upon by Moses when he came to Egypt, as it is said, "And Moses took his wife and his sons, and set them upon the ass" (Ex. 4:20). This || same ass will be ridden upon in the future by the Son of David, as it is said, "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy king cometh unto thee: he is just, and saved; lowly, and riding upon an ass, even upon a colt, the foal of an ass" (Zech. 9:9).

R. Abbin [Berabbi] the Levite said: As Joseph was offering his praise, his master saw him murmuring with his mouth.¹⁴⁵Tanh., Numb. 2:30; Numb. R. 14:3. He said to him: Joseph, what are you saying. Then he answered and said to him: I am offering praise to the Holy One. He said to him: I want to see your God. Joseph said to him: Consider Helios, <who is merely> one of his several attendants.¹⁴⁶In an unvowelled Hebrew text “sun” (shemesh) and “attendant” (shammash) would have the same spelling, i.e., ShMSh. If you cannot look at <his attendant>, how much the less <can you look at> his own glory.¹⁴⁷See above. Exod. 8:6; below, Numb. 3:15. The Holy One said to him: Because of you I am appearing to him. Thus it is stated (in Gen. 39:3): WHEN HIS MASTER SAW THAT THE LORD WAS WITH HIM…. R. Abbin Berabbi the Levite said: What is the meaning of {(Ps. 24:8 or 10): WHO IS THIS <KING OF GLORY>?} [(Ps. 24:9:) AND THE KING OF GLORY SHALL COME IT]? The one who shares some of his glory with those who fear him, i.e., the Holy One.¹⁴⁸Above, Exod. 2:7, and the other parallels listed there. In the case of a king of flesh and blood, no one <else> uses his scepter, but the Holy One gave his scepter to Moses, as stated (in Exod. 4:20): AND MOSES TOOK THE ROD OF GOD IN HIS HAND. Moreover, no one <else> sits on his throne, [but the Holy One had Solomon sit on his throne], as written (in I Chron. 29:23): THEN SOLOMON SAT UPON THE THRONE OF THE LORD AS KING. No one <else> rides on his horse, [but the Holy One had Elijah ride on his horse]. Now which horse belongs to the Holy One? Storm and whirlwind. Thus it is stated (in Nahum 1:33): THE LORD IS IN THE WHIRLWIND, AND THE STORM IS HIS ROAD. So it is written (in II Kings 2:11): AND ELIJAH WENT UP IN A WHIRLWIND INTO THE HEAVENS. Ergo: The Holy One shares his glory with those who fear him. He has also given his attire to the Messianic King, as stated (in Ps. 21:6 [5]): HONOR AND MAJESTY YOU BESTOW UPON HIM; for the attire of the Holy One is HONOR AND MAJESTY, [as stated] (in Ps. 104:1): YOU HAVE PUT ON [HONOR AND MAJESTY]. What is written about the Holy One (in Jer. 51:56)? [FOR THE LORD IS A GOD] OF RECOMPENSE;¹⁴⁹Biblical translations commonly render “RECOMPENSE” (gemulot) as “THEIR DEEDS.” HE SHALL REPAY IN FULL,] for he repays the good according to their good <deeds> and the evil according to their evil <deeds>. What is written about Joseph (in Gen. 49:22)? JOSEPH IS A FRUITFUL SON.¹⁵⁰So literally. Biblical translations usually render “son” (ben) by a word like “bough” or “vine.” The Holy One said to him: Joseph, there shall be peace upon the eye which closed and did not look at any of the Egyptian women.¹⁵¹Cf. Gen. R. 98(99):18. Thus it is stated (ibid., cont.): DAUGHTERS¹⁵²Again English versions generally read “boughs” or the like. STEP UPON THE WALL (i.e., to gaze). R. Reuben said: what is the meaning of UPON THE WALL ('LY SHwr)?¹⁵³Numb. R. 14:6. The Holy One said: It is for me ('LY) to pay a reward (SKR) for that eye. Our Masters have taught (in Zev. 14:4, 5, 6, 7, 8) that they would eat in the sanctuary inside the hangings, but in Shiloh (which lay in Ephraimite territory) <they would eat outside the sanctuary> as far away as the eye could see.¹⁵⁴See Zev. 118b. Whatever Joseph did, the Holy One rewarded him. What is written (in Gen. 39:12)? AND HE LEFT HIS CLOAK {WITH HER} [IN HER HAND], FLED, AND WENT OUTSIDE]. The Holy One said ot him: [By your life,] when the children of Israel go out from Egypt, the sea is going to see your coffin and flee.¹⁵⁵See Mekhilta deRabbi Ishmael, Beshallah, 4; Gen. R. 84:5; M. Pss. 114:9. It is so stated (in Ps. 114:3): THE SEA SAW <IT> AND FLED. What did it see? [It saw] that Joseph had kept all of the Ten Commandments. Simeon, the man of Kitron, says: It saw the bones of Joseph.¹⁵⁶Gen. R. 87:8). And in addition, when Joseph's coffin (aron) proceeded before the ark (aron), the peoples of the world saw it and said: What is the nature of this ark which is proceeding along with the ark of the Torah? Then Israel answered them and said: This confirms what is written in this <ark>. And what was in the ark? The Ten Commandments. Now Joseph fulfilled all of them before they were given from Sinai. The Holy One said to Joseph: Joseph, although I have rewarded you with a little reward in this world, the main fund remains for you in the world to come, when Israel is redeemed with an everlasting redemption. Through the merit of Jacob and through your merit, they will be redeemed, a stated (in Ps. 77:16 [15]): WITH YOUR MIGHTY ARM YOU REDEEMED YOUR PEOPLE, THE DESCENDANTS OF JACOB AND JOSEPH. SELAH.

The Holy One, blessed be He, said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He answered before Him: Sovereign of all worlds ! Have I not spoken thus to Thee three or four times, that I have no power, for I have a defective tongue, as it is said, "And Moses said unto the Lord, O Lord, I am not eloquent" (Ex. 4:10). Not only this, but moreover Thou dost send me into the power of my enemy who seeks my hurt. For this reason I fled from him, as it is said, "But Moses fled from the face of Pharaoh" (Ex. 2:15). He answered him: Do not fear him, for all the men who sought thy life are already dead.

Were they dead? Were they not alive? Only they had diminished their wealth. Hence thou mayest learn that all who lose their wealth are as though they were dead, therefore it is said, "For all the men are dead who sought thy life" (Ex. 4:19). (God) said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He replied to Him: Sovereign of all worlds! "Send by the hand of him whom thou wilt send" (Ex. 4:13)—that is to say, by the hand of that man whom Thou wilt send in the future. He said to him: I have not said, "Come and I will send thee to Israel," but "Come and I will send thee unto Pharaoh" (Ex. 3:10). And as for that man of whom thou sayest that I should send him to Israel in the future that is to come, so it is said, || "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. iv. 5). "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (ibid. 6).

Were they dead? Were they not alive? Only they had diminished their wealth. Hence thou mayest learn that all who lose their wealth are as though they were dead, therefore it is said, "For all the men are dead who sought thy life" (Ex. 4:19). (God) said to him: "Come and I will send thee unto Pharaoh" (Ex. 3:10). He replied to Him: Sovereign of all worlds! "Send by the hand of him whom thou wilt send" (Ex. 4:13)—that is to say, by the hand of that man whom Thou wilt send in the future. He said to him: I have not said, "Come and I will send thee to Israel," but "Come and I will send thee unto Pharaoh" (Ex. 3:10). And as for that man of whom thou sayest that I should send him to Israel in the future that is to come, so it is said, || "Behold, I will send you Elijah the prophet before the great and terrible day of the Lord come" (Mal. iv. 5). "And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers" (ibid. 6).

(Moses) spake before Him: Sovereign of all worlds ! Give me a wonder or a sign. He said to him: Cast thy staff to the ground. He cast his staff to the ground, and it became a fiery serpent. Why did the Holy One, blessed be He, show unto Moses (a sign) with a fiery serpent, and why did He not show it to him with something else? But just as the serpent bites and kills the sons of man, likewise Pharaoh and his people bit and slew the Israelites. Afterwards it became again like a dry stick. Thus He spake: Likewise Pharaoh and his people shall become like this dry stick, as it is said, "And the Lord said unto Moses: Put forth thine hand, and take it by the tail" (Ex. 4:4). He spake before Him: Sovereign of all worlds ! Give me a wonder. He said to him: "Put now thine hand into thy bosom" (Ex. 4:6). And he put his hand into his bosom, and he brought it out leprous like snow. Why did the Holy One, blessed be He, show unto Moses (a sign) by means of an unclean thing, and (why) did He not show it by means of a clean thing? But just as the leper is unclean and causes uncleanliness, likewise Pharaoh and his people were unclean, and they caused Israel to be unclean. Afterwards (Moses) became clean again, and He spake to him: Likewise shall Israel become clean from the uncleanliness of the Egyptians, as it is said, "And he said, Put now thine hand into thy bosom" (ibid.).

(Moses) spake before Him: Sovereign of all worlds ! Give me a wonder or a sign. He said to him: Cast thy staff to the ground. He cast his staff to the ground, and it became a fiery serpent. Why did the Holy One, blessed be He, show unto Moses (a sign) with a fiery serpent, and why did He not show it to him with something else? But just as the serpent bites and kills the sons of man, likewise Pharaoh and his people bit and slew the Israelites. Afterwards it became again like a dry stick. Thus He spake: Likewise Pharaoh and his people shall become like this dry stick, as it is said, "And the Lord said unto Moses: Put forth thine hand, and take it by the tail" (Ex. 4:4). He spake before Him: Sovereign of all worlds ! Give me a wonder. He said to him: "Put now thine hand into thy bosom" (Ex. 4:6). And he put his hand into his bosom, and he brought it out leprous like snow. Why did the Holy One, blessed be He, show unto Moses (a sign) by means of an unclean thing, and (why) did He not show it by means of a clean thing? But just as the leper is unclean and causes uncleanliness, likewise Pharaoh and his people were unclean, and they caused Israel to be unclean. Afterwards (Moses) became clean again, and He spake to him: Likewise shall Israel become clean from the uncleanliness of the Egyptians, as it is said, "And he said, Put now thine hand into thy bosom" (ibid.).

"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!

And Zipporah walked in the way of the women of Jacob; she never failed in the least from the ‎righteousness of Sarah, Rebekah, Rachel and Leah. And Zipporah conceived and bare a son, ‎and he called his name Gershom, for he said: I have been a stranger in a strange land. But ‎Moses did not circumcise him, at the command of Reuel, his father-in-law. And she conceived ‎again and bare a son, whom he did circumcise, and he called his name Eliezer, saying: The God ‎of my father was my helper, and he delivered me from the sword of Pharaoh. And Pharaoh, ‎the king of Egypt, continued to increase the labor of the children of Israel, and to make his ‎yoke heavier upon them in those days, and he ordered it to be proclaimed throughout all ‎Egypt, saying: Ye shall no more give the people straw to make brick, as hereto fore; let them ‎go and gather straw for themselves. And the tale of bricks which they did make heretofore, ye ‎shall lay upon them; ye shall not diminish aught thereof, for they are negligent in their work. ‎And when the children of Israel heard this, they mourned and sighed, and they cried unto the ‎Lord in the bitterness of their souls. And the Lord became jealous of his people and of his ‎inheritance, and he heard their voice, and he decided to bring them forth from the affliction of ‎Egypt, and to give unto them the land of Canaan for a possession. And in those days Moses ‎was feeding the sheep of his father-in-law, Reuel, the Midianite, beyond the wilder ness of ‎Zin, and the rod which he took from his father in-law he had with him. And one day a kid of the ‎goats ran astray from the flock, and Moses searched for it and pursued it, until he came to the ‎mountain of God, to Horeb. And when he came to Horeb the Lord appeared unto him in the ‎bush, and he saw the bush burning with fire, but the fire could not prevail over the bush to ‎consume it. And Moses was greatly astonished at the sight, and he wondered why the bush ‎was not consumed; and he drew nigh to examine that awful thing. And the Lord called unto ‎Moses from the midst of the fire, and he commanded him to go down to Pharaoh, king of ‎Egypt, to release the children of Israel from bondage. And the Lord said unto Moses: Go thou ‎and return to Egypt, for all those men are dead who sought thy life, and speak unto Pharaoh, ‎that he send forth the children of Israel from his land. And the Lord showed unto him how to ‎perform signs and wonders in Egypt before the eyes of Pharaoh and his servants, so that they ‎might believe that the Lord had sent him; and Moses hearkened to all that the Lord ‎commanded unto him, and Moses returned to his father in-law and informed him of this thing, ‎and Reuel said: Go in peace.‎

And Zipporah walked in the way of the women of Jacob; she never failed in the least from the ‎righteousness of Sarah, Rebekah, Rachel and Leah. And Zipporah conceived and bare a son, ‎and he called his name Gershom, for he said: I have been a stranger in a strange land. But ‎Moses did not circumcise him, at the command of Reuel, his father-in-law. And she conceived ‎again and bare a son, whom he did circumcise, and he called his name Eliezer, saying: The God ‎of my father was my helper, and he delivered me from the sword of Pharaoh. And Pharaoh, ‎the king of Egypt, continued to increase the labor of the children of Israel, and to make his ‎yoke heavier upon them in those days, and he ordered it to be proclaimed throughout all ‎Egypt, saying: Ye shall no more give the people straw to make brick, as hereto fore; let them ‎go and gather straw for themselves. And the tale of bricks which they did make heretofore, ye ‎shall lay upon them; ye shall not diminish aught thereof, for they are negligent in their work. ‎And when the children of Israel heard this, they mourned and sighed, and they cried unto the ‎Lord in the bitterness of their souls. And the Lord became jealous of his people and of his ‎inheritance, and he heard their voice, and he decided to bring them forth from the affliction of ‎Egypt, and to give unto them the land of Canaan for a possession. And in those days Moses ‎was feeding the sheep of his father-in-law, Reuel, the Midianite, beyond the wilder ness of ‎Zin, and the rod which he took from his father in-law he had with him. And one day a kid of the ‎goats ran astray from the flock, and Moses searched for it and pursued it, until he came to the ‎mountain of God, to Horeb. And when he came to Horeb the Lord appeared unto him in the ‎bush, and he saw the bush burning with fire, but the fire could not prevail over the bush to ‎consume it. And Moses was greatly astonished at the sight, and he wondered why the bush ‎was not consumed; and he drew nigh to examine that awful thing. And the Lord called unto ‎Moses from the midst of the fire, and he commanded him to go down to Pharaoh, king of ‎Egypt, to release the children of Israel from bondage. And the Lord said unto Moses: Go thou ‎and return to Egypt, for all those men are dead who sought thy life, and speak unto Pharaoh, ‎that he send forth the children of Israel from his land. And the Lord showed unto him how to ‎perform signs and wonders in Egypt before the eyes of Pharaoh and his servants, so that they ‎might believe that the Lord had sent him; and Moses hearkened to all that the Lord ‎commanded unto him, and Moses returned to his father in-law and informed him of this thing, ‎and Reuel said: Go in peace.‎

And Moses rose up to go to Egypt, and he took with him his wife and his sons, and when he ‎was at an inn on the road an angel of the Lord came down and sought to kill him, on account of ‎his first born son whom he had not circumcised at the command of Reuel, thus transgressing ‎the covenant, which the Lord established with Abraham. And Zipporah hastened and took a ‎sharp rock and circumcised her son, and she delivered her husband and her son from the hand ‎of the angel. And Aaron, the son of Amram, brother of Moses, was in Egypt walking about by ‎the side of the river, and the Lord appeared unto him on that day, saying unto him: Go now to ‎meet Moses in the wilderness; and he went and he met him on the mountain of God, and he ‎kissed him. And Aaron lifted up his eyes and he saw Zipporah, the wife of Moses, with her ‎children, and he said unto Moses: Who are these here unto thee? And Moses said unto him: ‎They are my wife and my sons, whom the Lord hath given unto me in Midian; and he said unto ‎Moses: Send away the woman with her children to the house of her father; and Moses ‎hearkened to the voice of his brother and he did so. Zipporah returned therefore with her ‎children, and they went and returned to the house of Reuel, and they tarried there until the ‎time had come when the Lord remembered his people to deliver them from Egypt, from the ‎hand of Pharaoh. And Moses and Aaron came to Egypt to the congregation of Israel, and they ‎told unto them all that the Lord had spoken, and the people rejoiced greatly; and they rose up ‎early next morning, and they went unto Pharaoh, and the rod of God was in the hand of ‎Moses. And at the king's gate two young lions were fastened with iron chains, so that no one ‎could enter or leave the house of the king, unless it was the pleasure of the king; and then the ‎conjurors came and subdued the lions with their incantations, and brought the person before ‎the king. But when Moses approached the gate, he lifted up the rod against the lions and he ‎released them, and Moses and Aaron entered the king's house, and the lions also came with ‎them in great joy, and they followed them rejoicing, even as the dog rejoiceth with his master ‎when he returneth from the field.‎ And when Pharaoh saw this thing he was greatly astonished and terrified, for their appearance ‎was like to the sons of God; and Pharaoh said unto Moses and Aaron: What desire ye? and ‎they answered unto him saying : The Lord God of our people hath sent us unto thee, saying: ‎Send forth my people that they may serve me.

Rabbi Eliezer said: The five letters of the Torah, which alone of all the letters in the Torah are of double (shape), all appertain to the mystery of the Redemption. With "Khaph" "Khaph" our father Abraham was redeemed from Ur of the Chaldees, as it is said, (Lekh Lekha) "Get thee out of thy country, and from thy kindred… unto the land that I will shew thee" (Gen. 12:1). With "Mem" "Mem" our father Isaac was redeemed from the land of the Philistines, as it is said, "Go from us: for thou art much mightier (Memennu M'ôd) than we" (Gen. 26:16). With "Nun" "Nun" our father Jacob was redeemed from the hand of Esau, as it is said, "Deliver me, I pray thee, (Hazilêne na) from the hand of my brother, from the hand of Esau" (Gen. 32:11). With "Pê" "Pê" Israel was redeemed from Egypt, as it is said, "I have surely visited you, (Paḳôd Paḳadti) and (seen) that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt" (Ex. 3:16, 17). With "Zaddi" "Zaddi" the Holy One, blessed be He, in the future will redeem Israel from the oppression of the kingdoms, and He will say to them, I have caused a branch to spring forth for you, as it is said, "Behold, the man whose name is (Zemach) the Branch; and he shall grow up (yizmach) || out of his place, and he shall build the temple of the Lord" (Zech. 6:12). These letters were delivered only to our father Abraham. Our father Abraham delivered them to Isaac, and Isaac (delivered them) to Jacob, and Jacob delivered the mystery of the Redemption to Joseph, as it is said, "But God will surely visit (Paḳôd yiphḳôd) you" (Gen. 1. 24). Joseph his son delivered the secret of the Redemption to his brethren. Asher, the son of Jacob, delivered the mystery of the Redemption to Serach his daughter. When Moses and Aaron came to the elders of Israel and performed the signs in their sight, the elders of Israel went to Serach, the daughter of Asher, and they said to her: A certain man has come, and he has performed signs in our sight, thus and thus. She said to them: There is no reality in the signs. They said to her: He said "Paḳôd yiphḳôd"—"God will surely visit you" (ibid.). She said to them: He is the man who will redeem Israel in the future from Egypt, for thus did I hear, ("Paḳôd Paḳadti") "I have surely visited you" (Ex. 3:16). Forthwith the people believed in their God and in His messenger, as it is said, "And the people believed, and when they heard that the Lord had visited the children of Israel" (Ex. 4:31).

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 her days to give birth were completed…” (Genesis 25:24) Below they were lacking, here they were full. Below where the word twins is written full, with the letter aleph, Peretz and Zerach were both righteous. Here it is written without an aleph, Yaakov was righteous and Esau was wicked. “And the first one emerged ruddy…” (Genesis 25:25) R’ Chaggai said in the name of R’ Yitzchak: in the merit of “And you shall take for yourselves on the first day…” (Leviticus 23:40) I will be revealed to you first, as it says “I am first and I am last” (Isaiah 44:6) and I will exact retribution on your behalf from the first who is Esau, as it is written “And the first one emerged” and I will build the first for you, which is the Holy Temple of which it is written “As a Throne of Glory, exalted from the beginning…” (Jeremiah 17:12) and I will bring for you the first who is the King Messiah of whom it is written “The first one to Zion, behold, behold them…” (Isaiah 41:27)

(Bamidbar 12:10) "And the cloud departed from above the tent": An analogy: A king says to a pedagogue: "Chastise my son — but not until I leave!" For a father is mercifully inclined to his son. Now does this not follow a fortiori, viz.: If the L-rd is mercifully inclined to the righteous in the time of His wrath, how much more so in the time of His (good) will! As it is written (Isaiah 49:8) "In a time of (good) will I (most certainly) will answer you!" (Ibid.) "And, behold, (after the cloud had departed), Miriam was as leprous as snow": We are hereby taught that she was stricken with intense (i.e., highly visible) leprosy, and that she was fair-skinned (for which reason it looked like snow). And thus is it written (Shemot 4:6) "And the L-rd said further to him (Moses): Place now your hand into your bosom … and, behold, his hand was leprous as snow." (Ibid.) "And Aaron 'turned'": He was "turned" from his leprosy. R. Yehudah b. Betheira says: He who says that Aaron was stricken (with leprosy) is destined to pay for it. He who spoke and brought the world into being covered up for him (by not mentioning it explicitly in the verse) and you would reveal it! He who says that Tzelafchad was the mekoshesh ("the wood gatherer" [viz. Bamidbar 15:32]) is destined to pay for it. He who spoke and brought the world into being covered up for him and you would reveal it! And he who says that the ban was placed on Akavya b. Mehalalel (viz. Berachoth 19a) is destined to pay for it. "And Aaron turned to Miriam, and, behold, she was leprous": Scripture hereby apprises us that whenever he looked at her she became leprous. (Ibid. 11) "And Aaron said to Moses: Pray, my lord, do not impute transgression to us in that we have been foolish and have sinned.": He said to him: If we have been willful (in our sin), forgive us, as if we were unwitting. (Ibid. 12) "Let her not be as a dead one": Just as a dead body imparts tumah in a tent, so, a leper imparts tumah by entrance (into a house). Aaron hereby said: Our sister loses on all accounts: I (being her kin) cannot quarantine her nor declare her tamei nor declare her clean. In passing we learn that Aaron expounds that one (a Cohein) does not inspect the plague-spots of his kin. "who leaving his mother's womb": He should have said "who leaving our mother's womb," but Scripture here is being euphemistic. "and half his flesh has been consumed": He should have said "and half our flesh," as in (Bereshit 37:27) "for he is our brother, our flesh," but Scripture here is being euphemistic. (Ibid. 13) "And Moses cried out to the L-rd, saying: 'Lord, I pray You; heal her, I pray You.'": Scripture hereby teaches us proper conduct — that one's requests should be prefaced by two or three words, of imploration. And what is the intent of "saying"? Moses said: Answer me whether You will heal her or not — and the Holy One Blessed be He answered him, viz. (14) "And the L-rd said to Moses: Now if her father had spat in her face, etc." R. Elazar b. Azaryah says: In four places Moses requested (to be answered by the Holy One Blessed be He), and he was answered. Similarly, (Shemot 6:12) "And Moses spoke before the L-rd, to say: "The children of Israel would not listen to me, etc." What is the intent of "to say"? Moses asked the L-rd to answer him whether or not he would redeem them. And He did answer him (Ibid. 7:4) "And I will take out My hosts. My people, Israel, from the land of Egypt." Similarly, (Bamidbar 27:15) "And Moses spoke to the L-rd to say: (16) Let the L-rd, the G-d of the spirits of all flesh, appoint a man over the congregation." What is the intent of "to say"? Moses said to Him: Answer me as to whether or not You will appoint leaders (for them). And He did answer him, (Ibid. 18) "Take for yourself Joshua the son of Nun." Similarly, (Devarim 3:23) "And I implored the L-rd at that time to say." What is the intent of "to say"? He said to Him: Answer me as to whether or not I will enter the land. And He did answer him, (Ibid. 26) "It is enough for you, etc." Here, too, let "to say" not be written. But, (the intent is that) he asked Him to answer whether or not He would heal her, and He answered "Now if her father had spat in her face, etc." (Bamidbar, Ibid. 13) "G-d, I pray You; heal her, I pray You": Why did Moses not prolong his prayer? So that Israel not say "His sister is in distress and he stretches out his prayer." Variantly: It is not that Moses prays and the L-rd hears his prayer, but (in the order of) (Iyyov 22:28) "You (the tzaddik) will decree, and it will be fulfilled for you," (Isaiah 58:9) "Then, when you (the tzaddik) call, the L-rd will answer." R. Eliezer was asked by his disciples: How long shall a man be in his prayer? He answered: Not longer than Moses, of whom it is written (Devarim 9:18) "And I fell down before the L-rd (in prayer) as at first, forty days and forty nights." And how short should he be in prayer? He answered: Not shorter than Moses, of whom it is written "G-d, I pray You; heal her, I pray You." There is a time to be short and a time to be long.

(Bamidbar 18:8) "And the L-rd spoke to Aaron": I would think (the intent is) that the speaking was to Aaron; it is, therefore, written (Ibid. 17:5) "A sign for the children of Israel … as the L-rd spoke to Moses about him" (Aaron, viz., that only he and his sons are to be Cohanim), whereby we are apprised that the speaking was to Moses, to tell to Aaron. (Bamidbar, Ibid.) "And I, behold, (I have given to you") with joy, (the twenty-four priestly gifts.) These are the words of R. Yishmael — whereupon his disciples said to him: But master, it is written (Bereshit 6:17) "And I, behold, shall bring a flood of water, etc." Are we, then to assume that this was a joy to Him? He answered: When His angerers go lost from the world, it is a joy to Him. And thus is it written (Proverbs 11:10) "When the righteous prosper, the city exults, and when the wicked perish there is rejoicing." And (Psalms 3:9-10) "You have broken the teeth of the wicked. Deliverance is the L-rd's. Upon Your people are Your blessings, selah." And (Ibid. 10:16) "The L-rd is King for ever and ever. Nations have gone lost from His land." And (Ibid. 104:35) "Sinners will end from the earth, and the wicked will be no more. Bless the L-rd, O my soul, Hallelukah!" R. Nathan said to him: I will add to your words: "And I" — willingly; "behold" — with joy. And thus is it written (Shemot 4:14) "Behold, he (Aaron) is going out to meet you (Moses; and when he sees you, he will rejoice in his heart."

"and with signs": This is the staff, as it is written (Shemoth 4:17) "And this staff you shall take in your hand, wherewith you shall do the signs."

The Holy One Blessed be He said to him: Moses, did I not tell you (Shemoth 4:17) "And you shall take this rod in your hand, wherewith you shall do the signs"? And you did so, and did not hold back, viz. (Ibid. 30) "And he did the signs in the sight of the people" — then speaking (to the rock), which is (relatively) a light matter, you should not have held back. And he did not depart from there until He "bound him in His wings" (i.e., until he died), viz. (Bamidbar 20:12) "Therefore, you shall not bring this congregation into the land, etc."

... Another reading: “Comfort, oh comfort My people” (Isaiah 40:1) Said the Holy Blessed One: Who needs to be comforted? For one whose wife died, not the husband? Thus was Zion analogized - “He has made me dwell in darkness, Like those long dead” (Lamentations 3:6). Is it not Me who you need to comfort ‘Comfort Me Comfort Me My people’? Similarly, to what may this matter be compared? To one whose two children were taken captive during their father’s life. To whom do we offer comfort, not to the father? So too, “My children have gone forth from me And are no more” (Jeremiah 10:20). Similarly, to what may this matter be compared? To one whose house burned down. To whom do we offer comfort, not to the owner of the house? So this must be the Holy Blessed One, whose house was burned down, as it says: “He burned the House of the LORD” (Kings II 25:9). Similarly, to what may this matter be compared? To one whose vineyards were cut down. Do we not offer comfort to the owner of the vineyard? So too, “For the vineyard of the LORD of Hosts Is the House of Israel” (Isaiah 5:7). And similarly, to what may this matter be compared? To a shepherd whose flocks were ravaged by a lion. To whom do we offer comfort, not to the shepherd? So too, “My people were lost sheep” (Jeremiah 50:6). Nevertheless, go and appease the House of Israel — immediately, all of the prophets enter and approach her. And she says to them: “Why then do you offer me empty consolation? Of your replies only the perfidy remains.” (Job 21:34) Rabbi Abba bar Kahana said: Do your words need polishing? Until this moment my ears have been filled with the chastisements that you have rebuked me with, and now you come to comfort me?? Hosea walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “I will be to Israel like dew” (Hosea 14:6). She said: yesterday you told me “Ephraim is stricken, Their stock is withered; They can produce no fruit” (9:16) and now you say thus to me — which should I believe, the first or the second?? Joel walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And in that day, The mountains shall drip with wine” (Joel 4:18). She said: yesterday you told me “Wake up, you drunkards, and weep, Wail, all you swillers of wine— For the new wine that is denied you!” (1:5) and now you say thus to me — which should I believe, the first or the second?? Amos walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “In that day, I will set up again the fallen booth of David” (Amos 9:11). She said: yesterday you told me “Fallen, not to rise again, Is Maiden Israel” (5:2) and now you say thus to me — which should I believe, the first or the second?? Micah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Who is a God like You, Forgiving iniquity And remitting transgression” (Micah 7:18). She said: yesterday you told me “All this is for the transgression of Jacob, And for the sins of the House of Israel” (1:5) and now you say thus to me — which should I believe, the first or the second?? Nahum walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “Never again shall scoundrels invade you” (Nahum 2:1). She said: yesterday you told me “The base plotter Who designed evil against the LORD Has left you” (1:11) and now you say thus to me — which should I believe, the first or the second?? Habakuk walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “You have come forth to deliver Your people, To deliver Your anointed” (Habakuk 3:13). She said: yesterday you told me “How long, O LORD, shall I cry out And You not listen, Shall I shout to You, “Violence!” And You not save?” (1:2) and now you say thus to me — which should I believe, the first or the second?? Zephaniah walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “At that time, I will search Jerusalem with lamps [And I will punish the men Who rest untroubled on their lees]” (Zephaniah 1:12). She said: yesterday you told me “A day of darkness and deep gloom” (1:15) and now you say thus to me — which should I believe, the first or the second?? Hagai walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “while the seed is still in the granary, and the vine, fig tree, pomegranate, and olive tree have not yet borne fruit. For from this day on I will send blessings” (Hagai 2:19). She said: yesterday you told me “You have sowed much and brought in little” (1:6) and now you say thus to me — which should I believe, the first or the second?? Zecharia walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “and I am very angry with those nations” (Zecharia 1:15). She said: yesterday you told me “The LORD was very angry with your fathers.” (1:2) and now you say thus to me — which should I believe, the first or the second?? Malachi walked to comfort her. He said: The Holy Blessed One send me to you to comfort you. She said to him: what do you have [in your hand]? He said to her: “And all the nations shall account you happy, for you shall be the most desired of lands—said the LORD of Hosts.” (Malachi 3:12). She said: yesterday you told me “I take no pleasure in you” (1:10) and now you say thus to me — which should I believe, the first or the second?? The Holy Blessed One said to Avraham: Walk, comfort Jerusalem — maybe she will receive comfort from you. Avraham walked and said to her: receive comfort from me. She said to him: How can I receive comfort from you when you made me [Jerusalem] like a mountain, as it says: “On the mount of God there is vision” (Genesis 22:14)? Yitzchak walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, from whom Eisav the Wicked emerged who made me a field and whose sons burned me with fire? Yaakov walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who made me as if I didn’t exist “This is none other than the abode of God’ (Genesis 28:17)? Moshe walked and said to her: receive comfort from me. She said to him: How can I accept comfort from you, who wrote curses and harsh decrees about me, as it is written: “Wasting famine, ravaging plague” (Deuteronomy 32:24)? Immediately, they all walked before the Holy Blessed One and said: Master of the Universe — she does not accept our comfortings, as it is written: “Unhappy, storm-tossed one, uncomforted!” (Isaiah 54:11). The Holy Blessed One said: I and you shall walk to comfort her, i.e. “Comfort O comfort my people” — ‘Comfort Her, O comfort her, my people.’ It is not fitting that anyone but me should walk, because I have transgressed what it written in the Torah: “you must not work your firstling ox” (Deuteronomy 15:19) and Israel I called “My first-born son” (Exodus 4:22) and I told them “Put your necks under the yoke of the king of Babylon” (Jeremiah 27:12). I wrote in my Torah: “You shall not hate your kinsfolk in your heart” (Leviticus 19:17) and I hated her — therefore it is upon me to appease her. I wrote in my Torah: “You shall not turn over to his master a slave” (Deuteronomy 23:16) and I passed them over to idol-worshippers, as it says: “Unless their Rock had sold them, The LORD had given them up” (Deuteronomy 32:30). I wrote in my Torah: “you shall not reap all the way to the edges of your field” (Leviticus 19:9) and I vented [play of the word for “reap”] my anger upon them, as it says: “The LORD vented all His fury” (Lamentations 4:11). I wrote in my Torah: “he who started the fire must make restitution (Exodus 22:5), and I ignited her on fire, as it says: “From above He sent a fire” (Lamentations 1:13), and I will build a fire in the future, as it says: “And I Myself—declares the LORD—will be a wall of fire all around it” (Zechariah 2:9). Immediately, the Holy Blessed One walked to her and said: My Daughter, why all of this anger? She said before God: Master of the Universe, is it not justified that I be angry — you dispersed me among the nations, and cursed me with evil curses, and whipped me until my face looked like the rim of the caldron, and despite all of this I sanctified Your great name! The Holy Blessed One said to her: corresponding to the meritorious deeds you did there are accounts that must be repaid, as you transgressed what is written in the Torah: “Honor your father and mother” (Exodus 20:12), and regarding you it is written: “Fathers and mothers have been humiliated within you” (Ezekiel 22:7); it is written: “Whoever sheds the blood of man [By man shall his blood be shed]” (Genesis 9:6), and regarding you it is written: “Base men in your midst were intent on shedding blood” (Ezekiel 22:9); it is written: “You shall not murder; you shall not commit adultery” (Exodus 20:13), and regarding you it is written: “[False] swearing, dishonesty, and murder, And theft and adultery are rife” (Hosea 4:2). She said before God: Master of the Universe, since you dispersed me among the nations, is it not justified that I not keep Shabbat and fulfill your mitzvot? God said to her: My Daughter, the time has come to be redeemed. Immediately, she said before God: Master of the Universe, I shall nor be comforted until you show me those same wicked people who caused me to suffer and disgraced Your name. Immediately God said to her: My Daughter, I will surely bring them and exact revenge from them in front of you until they are eating their own flesh, as it says: “I will make your oppressors eat their own flesh, They shall be drunk with their own blood as with wine. And all mankind shall know That I the LORD am your Savior, The Mighty One of Jacob, your Redeemer” (Isaiah 49:26). Immediately she said: Who shall give You to me like a brother? Like which brother — like Cain to Hevel, he killed him; like Yishmael to Yitzchak, he hated him; like Eisav to Yaakov, he also hated him; like Yosef’s brothers to Yosef, they also hated him; rather like Yosef to his brothers, [you find] after all of the troubles they put him through, it is written: “And so, fear not. I will sustain you and your children.” Thus he reassured them, speaking kindly to them” (Genesis 50:21), and we know this from a kal va’chomer: If Yosef could speak to his brothers kind and comforting words, then when the Holy Blessed One came to comfort Jerusalem, all the more so. You find that everything that Jeremiah smote, Isaiah cam and healed. Jeremiah said: “There is none to comfort her” (Lamentations 1:2), Isaiah came and healed: “Comfort, oh comfort My people” (Isaiah 40:1).

“Take the staff…” (Bamidbar 20:8) This is what the scripture says “The staff of your might the Lord will send from Zion…” (Psalms 110:2) This is the staff which was in the hand of our father Yaakov, as it says “…for with my staff I crossed…” (Genesis 32:11) And it is the staff which was in the hand of Yehudah, as it says “Your signet, your cloak, and the staff that is in your hand.” (Genesis 38:18) And it was in the hand of Moshe, as it says “And you shall take this staff in your hand…” (Exodus 4:17) And it was in the hand of Aharon, as it says “Aaron cast his staff…” (Exodus 7:10) And it was in the hand of David, as it says “And he took his staff in his hand…” (Samuel I 17:40) And it was in the hand of every king until the Holy Temple was destroyed, and so in the future that very staff will be given to the King Messiah and with it he will rule over the nations of the world in the future. Therefore it says “The staff of your might the Lord will send from Zion…” (Psalms 110:2)…