Midrash su Esodo 7:1

Another interpretation (of Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK. R. Pinhas bar Hama the Priest said: HEARKEN, O MY PEOPLE, so that I shall have a chance to answer the nations of the world. (Ibid., cont.:) < AND LET ME SPEAK,> O ISRAEL, SO THAT I MAY ADMONISH YOU. <I AM GOD, YOUR GOD.> R. Jose says: I AM GOD: I am judge; I am your advocate²Gk.: patron; Lat.: patronus. {R. Eleazar says: I AM GOD.} R. Judah b. R. Shallum the Levite says: It is speaking about judges.³According to PRK 12:23 Judah’s opinion is that the Scripture is speaking about Israel. He said to them: Even though I called you gods, as stated (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD <NOR A RULER OF YOUR PEOPLE>,⁴The midrash understands GOD (elohim) as parallel to RULER. you nevertheless knew (from the end of Ps. 50:7) that I was over you. R. Pinhas bar Hama the Priest said: The Holy One said to Moses: Even though I called you a god, as stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, <it is also stated> (in Ps. 50:7:) I AM GOD, YOUR GOD. And therefore, it is stated (in Exod. 6:2): SO GOD SPOKE UNTO MOSES AND SAID UNTO HIM: I AM THE LORD.⁵Cf. below, 2:9.

Variantly: From (Exodus 7:1) "See I have made you an overlord ("elohim") to Pharaoh," I would know that only Moses was set up as a judge to Pharaoh. Whence would I derive (the same for) Aaron? (It is, therefore, written (here) "to Moses and to Aaron." Moses is being likened to Aaron. Just as Moses was a "judge" to Pharaoh, so, Aaron. Just as Moses spoke his words without fear, so, Aaron.

R. Judah the son of Simon stated: We find that one who possesses precious oil may enter a healthy place and come out a corpse, while the owner of a good name can enter a place of death and come out alive: Nadab and Abihu approached the altar to offer sacrifices, but they were consumed even though they were anointed with it, as is written: And there came forth fire from before the Lord and devoured them (Lev. 10:2). Hananiah, Mishael, and Azariah, on the other hand, went into the fire and came out alive, as it is said: Then Shadrach, Meshach, and Abed-nego came forth out of the midst of the fire. And the day of death rather than the day of one’s birth (Exod. 7:1). When a child is born, no one can foresee the vicissitudes that may befall him, but at the time of his death everything about his life is known. When Miriam was born, no one was aware of it, but at her death the well disappeared.⁴See Taanit 4a. The well in the desert was given for Miriam’s sake. When Aaron was born, no one knew but when he died, the cloud of glory was removed;⁵Indicating that he had died and that his soul was lifted up by the cloud. when Bezalel was born, nobody knew but (before he died) he was called to build the Tabernacle. (After their deaths,) everyone knew these things. A good name is better than precious oil. Bezalel’s good name was more helpful to him than anointing oil to the sons of Aaron, for in the case of Bezalel, the Holy One, blessed be He, declared: See, the Lord hath called by name Bezalel.

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

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(Exod. 7:1:) THEN THE LORD SAID UNTO MOSES: SEE, I HAVE SET YOU AS A GOD TO PHARAOH. It is written (in Ps. 24:7): O GATES, LIFT UP YOUR HEADS…. Who said this verse? Solomon said it, when he made the ark.⁴⁴Below, Numb. 3:14 and the notes there; Tanh., Exod. 2:7; Shab 30a; MQ 9a; Sanh. 107b; Exod. R. 8:1; Numb. R. 14:3; 15:13; M. Pss. 24:10; cf. Lam. R. 2:10:13; Eccl. R. 4:3:1. He made an ark of ten cubits. Then he lifted it up to bring it into the Holy of Holies. When he reached the Sanctuary, the entrance was ten cubits. Now the ark (aron) was ten cubits, and ten cubits cannot get inside of ten <cubits>. Moreover, those who were bearing it <needed space>. When he saw that he was unable to bring it in, he felt ashamed and did not know what to do. He began to pray to the Holy One. What did Solomon do? He went and brought in the coffin (aron) of his father David. Then he prayed and said (in II Chron. 6:42): MY LORD GOD, DO NOT TURN AWAY THE FACE OF YOUR ANOINTED; REMEMBER THE GOOD DEEDS OF YOUR SERVANT DAVID. As soon as he mentioned the merit of his father David, he was answered immediately. What is written next (in II Chron. 7:1)? WHEN SOLOMON FINISHED PRAYING, FIRE CAME DOWN [FROM HEAVEN…, AND THE GLORY OF THE LORD FILLED THE HOUSE.] Also the Holy Spirit cried out (in Eccl. 4:2): THEN I PRAISED THE DEAD. Solomon began saying (in Ps. 24:7): O GATES, LIFT UP YOUR HEADS. At that time the gates were seeking to crush his skull, because they were of the opinion that perhaps he was speaking on his own authority. (Ibid., cont.): SO THAT THE KING OF GLORY MAY COME IN. They said to him (in Ps. 24:8 & 10): WHO IS THIS KING OF GLORY? He said to them (in vs. 10, cont.): THE LORD OF HOSTS, HE IS THE KING OF GLORY. SELAH. When he had said that to them, they left him alone.

And the Lord said unto Moses: “See, I have set thee in God’s stead to Pharaoh” (Exod. 7:1). Scripture states elsewhere in allusion to this verse: Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors (Ps. 24:7). Solomon spoke this verse when he brought the Ark into the Holy of Holies. He had constructed an Ark ten cubits wide which he desired to bring into the Temple. He carried it there, but when he reached the entrance of the Temple, the entrance was only ten cubits wide. It is, of course, impossible to carry an object of ten cubits through an opening of ten cubits. Moreover, those who were carrying it were unable to enter with it. Solomon arose in dismay, not knowing what to do. He began to plead with the Holy One, blessed be He: O Lord God, turn not away the face of Thine anointed (II Chron. 6:42).

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 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.

(Lev. 16:1:) “Now the Lord spoke unto Moses after the death [of Aaron's two sons].” This is what Elihu said (to Job 37:1), “At this also my heart trembles and leaps.” Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire.⁵⁵Cf. PRK 26(27):5; Lev. R. 20:5. He was amazed and said (ibid.), “At this also my heart trembles and leaps.” What did he see for him to say this? He said, “At a time when the priesthood had become weak in the hand of Aaron, what is written there (in Numb. 17:21)? ‘Then Moses spoke unto the Children of Israel; and their princes gave him a staff, a staff for each prince.’ So he wrote the name of each and every tribe on its staff. He also wrote the name of Aaron on the staff of Levi and put it in the middle, lest the Children of Israel say, ‘It smelled the Divine Presence and bore fruit.’ Moses said, ‘See, I am putting it in the middle so as not to give a pretext,’ as stated (in Numb. 17:21, cont.), ‘and the staff of Aaron was in the midst of their staffs.’ What is written there (in vs. 22-23)? ‘Then Moses placed the staffs before the Lord in the tent of the testimony. And it was on the morrow that Moshe came to the tent of testimony, and the staff of Aaron had sprouted […] and had borne almonds.’ The scriptural text lacked nothing. Why then, ‘and had born (rt.: gml) almonds (rt.: shqd)?’⁵⁶Numb. R. 18:23. It repaid (rt.: gml) anyone who was bent on (rt.: shqd) evil against the tribe of Levi. So while (in Numb. 17:16-24) even dry pieces of wood emitted an aroma among those who live in the world, sprouted blossoms, came out alive, and produced fruits; [yet] the sons of Aaron, who entered there alive, came out destroyed by fire.” So when Elihu beheld the one and the other, he said (in Job 37:1), “At this also my heart trembles.” When? (Lev. 16:1:) “Now the Lord spoke unto Moses after the death of Aaron's two sons.” As [all] four of [Aaron's sons] deserved to die; but Moses prayed for them, and his prayer produced half [a response]. When? When Israel made the calf, what is written there (in Deut. 9:20)? “And the Lord was very angry with Aaron to destroy (rt.: shmd) him.” Destruction (rt.: shmd) can only be annihilation of children. Thus it is stated (in Amos 2:9), “I destroyed (rt.: shmd) their (the Amorites') fruit above […].” When Moses prayed, his prayer produced half [a response]. (Lev. 16:1:) “After the death of Aaron's two sons.” The Holy One, blessed be He, said to him, “Aaron, did I not write this in My Torah (in Exod. 22:8), ‘In every case of misappropriation, whether for a bull, for an ass or for a sheep….’ Do you not remember what you did with the bull, as stated (in Ps. 106:20), ‘Thus they exchanged their glory for the image of a bull?’”⁵⁷See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 that use the same form, see BQ 54b. (Exod. 22:8, cont.:) “For an ass.” This refers to the Egyptians, about whom it is written (in Ezek. 23:20), “whose flesh is like the flesh of asses.” They (the Egyptians among them) made for them a calf, whom Israel worshiped, as stated (in Numb. 11:4), “Then the rabble⁵⁸I.e., the Egyptians who joined Israel in the Exodus. which was in their midst.” (Exod. 22:8, cont.:) “For a sheep (seh).” This refers to Israel, as stated (in Jer. 50:17), “Israel is a scattered flock (seh).” (Exod. 22:8, cont.:) “For a garment,” [i.e.] that one about which it is written (in Is. 3:6), “you have a garment; you shall be our leader.”⁵⁹According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8, cont.:) “Or any loss,” since it is written of them (i.e., of Israel in Jer. 50:6), “My people were lost sheep.” (Exod. 22:8, cont.:) “Of which one says, ‘This is it.” [This refers to] them when they said (in Exod. 32:8), “These are your gods, O Israel.” (Exod. 22:8, cont.:) “The case of both parties shall come before God (the powers).” This refers to Moses of whom it is written (in Exod. 7:1), “See, I have set you as a power to Pharaoh,” [in that] Moses sat in judgment over them. (Exod. 22:8, cont.:) “The one whom God (the powers) condemns.” This refers to the judges.⁶⁰See above, Exod. 2:1, and the note there. (Exod. 22:8, cont.:) “Shall pay his neighbor double.” This refers to the two sons of Aaron. Ergo (in Lev. 16:1), “after the death of Aaron's two sons.”

No one would wear the garments of a human king, but Israel will wear the garments of the Holy One, blessed be He. His garments are majesty (Ps. 93:1), and they will be given to Israel, as it is said: And the Lord will give majesty unto His people (ibid. 29:11). No one would dare call himself by the name of Caesar Augustus, for if he did so, they would execute him, but the Holy One, blessed be He, called Moses by His own name, as it is said: See, I have set thee in God’s stead to Pharaoh. Hence, The Lord of hosts is the King of the glory, for He apportions a share of His glory unto those who fear him.

See, I have set thee in God’s stead to Pharaoh (Exod. 7:1). The Holy One, blessed be He, said to Moses: The wicked Pharaoh boasts that he is a god. Make him realize that he is an insignificant being. Indeed, I will make you appear as a god to him. Whence do we know that he claimed to be divine? It is said: My river is mine own, and I have made it for myself (Ezek. 29:3). Therefore, he will look at you and say: “Surely this one is god.”

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

Another interpretation (of Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH. What is the meaning of TO PHARAOH? <Just> because I called you a god, your spirit should not become <too> haughty for you. You are a god only to Pharaoh. So it also says (in Exod. 6:2): SO GOD SPOKE UNTO MOSES AND SAID UNTO HIM: I AM THE LORD. What is the meaning of I AM THE LORD? Actually he said to him: Although I made you a god, I am the Lord. You are a god only to Pharaoh. It says so (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH.⁵⁹Cf. above, 2:1; below, 5:15; PRK 12:23.

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

See, I have set thee in God’s stead to Pharaoh, and Aaron thy brother shall be thy prophet (Exod. 7:1). Just as the lecturer sits and lectures, and the interpreter explains his words, so you shall relate everything that I have commanded, and Aaron thy brother shall speak unto Pharaoh (ibid., v. 2). Through the two of you shall all these things be done, as it is said: And Moses and Aaron did all these wonders before Pharaoh (ibid. 11:10). They both spoke to Pharaoh, even though he was told: Thou shall speak (ibid. 7:2). Moses said to Him: Master of the Universe, I will not be able to convince him with words, as it is said: A servant will not be corrected by words (Prov. 29:19).

[(Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.] The Holy One said to him: Aaron, did I not write this in my Torah (in Exod. 22:8 [9]): IN EVERY CASE OF MISAPPROPRIATION, WHETHER FOR A BULL…. Do you not remember what you did with the bull, as stated (in Ps. 106:20): THUS THEY EXCHANGED THEIR GLORY FOR THE IMAGE OF A BULL?⁶¹See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 [9] that use the same form, see BQ 54b. (Exod. 22:8 [9], cont.:) FOR AN ASS. This refers to the Egyptians, about whom it is written (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES. You (Egyptians)⁶²The parallel account in Numb. R. 11:47 explains that it was the Egyptians who enticed Israel to make the golden calf. made for them a calf, whom they worshiped, [as stated] (in Numb. 11:4): THEN THE RABBLE⁶³I.e., the Egyptians who joined Israel in the Exodus. WHICH WAS IN THEIR MIDST. (Exod. 22:8 [9], cont.:) FOR A SHEEP (seh). This refers to Israel, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK (seh). (Exod. 22:8 [9], cont.:) FOR A GARMENT. < i.e. > that one about which it is written (in Is. 3:6): YOU HAVE A GARMENT; YOU SHALL BE OUR LEADER.⁶⁴According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8 [9], cont.:) < OR > ANY LOSS, since it is written of them (i.e., of Israel in Jer. 50:6): MY PEOPLE WERE LOST SHEEP. (Exod. 22:8 [9], cont.:) OF WHICH ONE SAYS: THIS IS IT. < This refers to > them when they said (in Exod. 32:8): {THIS IS YOUR GOD} [THESE ARE YOUR GODS], O ISRAEL. (Exod. 22:8 [9], cont.:) THE CASE OF BOTH PARTIES SHALL COME BEFORE GOD. This refers to Moses of whom it is written (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, < in that > Moses sat in judgment over them. (Exod. 22:8 [9], cont.:) THE ONE WHOM GOD CONDEMNS. This refers to the judges, of whom it is written (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD < NOR A RULER OF YOUR PEOPLE.⁶⁵See above, Exod. 2:1, and the note there. (Exod. 22:8 [9], cont.:) SHALL PAY HIS NEIGHBOR DOUBLE. This refers to the two sons of Aaron. Ergo (in Lev. 16:1): AFTER THE DEATH OF AARON'S TWO SONS.

(Exod. 20:2:) I AM THE LORD. This text is related (to Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, O ISRAEL, SO THAT I MAY ADMONISH YOU.⁵¹Above, 2:1; PRK 12:23; cf. Exod. R. 29:4. R. Pinhas bar Hama the Priest said: HEARKEN, O MY PEOPLE, AND LET ME SPEAK, so that I may have a chance to speak (in your defense) to the nations of the world. R. Judah b. R. Shallum the Levite said: Formerly your names were like the names of the nations of the world, <e.g.> Seba and Havilah; but since you have accepted the Torah, your name has been Israel, as stated (in Ps. 50:7): HEARKEN, O MY PEOPLE, AND LET ME SPEAK, [O ISRAEL, SO THAT I MAY ADMONISH YOU]. One only speaks to someone who hearkens. (Ibid., cont.:) I AM GOD, YOUR GOD. I AM GOD. I am judge, I am patron.⁵²Lat.: Patronus. I am established on your behalf. R. Simeon says: I AM YOUR GOD, I am your patron. Just as the patron is an asset with the judge, <even so> I AM GOD, YOUR GOD. R. Pinhas bar Hama the Priest said: <GOD, I AM YOUR GOD.>⁵³Here the midrash calls for a more literal translation of Ps. 50:7b. To whom was he speaking? To Moses. Even though I have called you a GOD, as stated (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH; still I AM YOUR GOD. What is the meaning of I ('NKY)?⁵⁴PRK 12:24. Our masters have said: The word is an <Aramaic> acronym:⁵⁵Gk.: notarikon. I ('ana) myself (nafshi) have written (ketavit) <and> have given (yehavit) <it>.⁵⁶For slight variants of this acronym, see Shab. 105a. R. Berekhyah the Priest said: I ('ana) am your light (nehorakh), your crown (kelilakh), your grace (ye'utakh). When? When you accepted the Ten Commandments.

[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).

13 (Numb. 10:1–2) “Then the Lord spoke [unto Moses saying, ‘Make two silver trumpets (hatsotserot)’”: This text is related (to Ps. 24:7), “O gates, lift up your heads, [be lifted up, you everlasting doors, that the King of glory may come in].” When Solomon was bringing the ark into the Temple, he began to say, “O gates, lift up your heads...,” because the openings were [too] low. [Then] he said, “Be lifted up you everlasting doors, that the King of glory may come in.” The gates said to him (in vss. 8 and 10), “Who is this king of glory? The gates immediately wanted to break his head [and would have done so,] if he had not said (in vs. 10), “The Lord of hosts, he is the King of glory. Selah.” Again he said (in vs. 8), “The Lord strong and mighty [...].” He said to them, “Expand yourselves, for the King of glory is coming upon you. They immediately showed Him honor (kavod), and raised themselves up.¹⁹Lam. R. 2:9 (13). So the ark entered. The Holy One, blessed be He, said to them, “You have shown Me honor. Upon your lives, when I destroy My house, no one will prevail against you.” You know that all the implements of the Temple went into exile in Babylon as stated (in Dan. 1:2), “Then the Lord gave King Jehoiakim of Judah into his hand, with some of the implements from the house of God; [and he brought them to the land of Shinar].” But the Temple gates were hidden in their place, as stated (in Lam. 2:9), “Her gates have sunk into the ground.” What is the meaning (of Ps. 24:10), “the Lord of hosts, he is the King of glory. Selah?” That He imparts some of His glory to those who fear Him.²⁰ See PRK 32:9 (= Suppl. 1:9); M. Pss. 90:1. How? He is called "God" (elohim, a term denoting a power), and he called Moses "elohim," as stated (in Exod. 7:1), “See I have set you as elohim to Pharaoh.” He (the Holy One, blessed be He,) causes the dead to live, and he imparted some of His glory to Elijah. Thus he (i.e., Elijah) caused the dead to live, as stated (in I Kings 17:23), “and Elijah said, ‘See your son is alive.’” And He put His own clothing on the messianic king, as stated (in Ps. 21:6), “honor and majesty You shall lay upon him.” What is written [about the Holy One, blessed be He], (in Ps. 47:6)? “God has ascended amid acclamation; the Lord with the sound of a horn (shofar).” The Holy One, blessed be He, said to Moses, “I have made you a king. It is so stated (in Deut. 33:5), ‘Then he became king in Jeshurun.’ Just as when the king goes forth, they sound trumpets before him, so also for you, (in Numb. 10:2:), ‘Make for yourself two silver trumpets.’ [This is] so that will they sound the trumpets before you when you take out and bring in Israel, as stated (Numb.10:3), ‘And they shall blow them and the whole community shall assemble before you.’” Hence (Numb. 10:2:), “Make for yourself [two silver trumpets].”