Midrash su I Cronache 23:78

Further said E. Jochanan in the name of R. Jose: "Every utterance which came forth from the mouth of the Holy One, praised be He! for good purpose even when upon condition, was never retracted." Whence do we derive this? From our Teacher Moses, as it is said (Deu. 9, 14.) Let me alone, and I may destroy them, and blot out their names from under the heavens, and I will make of thee a nation mightier and more numerous than they; and although Moses invoked mercy concerning this thing and succeeded in annuling that decree, yet it [the promise. And I will make thee a nation mightier and more numerous] was fulfilled to his children, as is said (I Chr. 23, 15-16.) The sons of Moses were Gershon, and Eliezer, and the sons of Eliezer were Rechabyah, the chief, the sons of Rechabyah became exceedingly great in number, and R. Joseph taught they were more than sixty myriads. This is inferred from the two similar words, Rabu, Rabu: It is written here. They were exceedingly great in number (Rabu), and it is written there (Ex. 1, 7.) They were fruitful and exceedingly great in number (Vayirbu).

A priest precedes a Levite, as it is said (I Chr. 23, 13) The sons of Amram: Aaron and Moses; and Aaron was separated that he should be sanctified as most holy. A levite precedes an Israelite, as it is said (Deut. 10, 8) At that time the Lord separated the tribe of Levi, etc. An Israelite precedes a bastard, for the former is of traceable genealogy, while the latter is of non-traceable genealogy. A bastard precedes a nathin, for the former was born of pure parents while the latter was born of impure parents. A nathin precedes a proselyte, for the former was brought up with us in sanctity (in Israel) while the latter was not brought up in sanctity. A proselyte precedes a freed-slave, for the latter has been placed in the category of the cursed, while the former was not placed in the category of the cursed. "The above arrangement applies only when all are equal in erudition." Whence is this inferred? Said R. Acha b. R. Chanina: "From (Pr. 3, 15) She is more precious than pearls; i.e., she is more precious than the High-priest, who enters the innermost chamber." We are taught in a Baraitha that R. Simon b. Johcai says: "It is but right that a freed-slave have the preference over a proselyte, for the former was brought up with us in sanctity, while the latter was not brought up with us in sanctity; however, as a slave has been placed in the category of the cursed, while a proselyte was not placed in the category of the cursed, therefore has the proselyte the preference. The disciples of R. Elazar b. Zadock questioned him: "Why are all more anxious to marry a female proselyte than a freed female slave?" "Because," replied he, "the slave is included in the category of the cursed, while a proselyte is excluded." Another reason may be given — because the proselyte is supposed to have kept herself in chastity, which, as a rule, is not the case with the slave.

(Numb. 16:5:) “In the morning [the Lord will make known those who belong to him].” What reason did he have for saying, “In the morning He will make known?”²³Numb. R. 18:7. Moses said, “Perhaps they said this thing because they had been excessively eating and drinking.” He therefore said, “In the morning.” Perhaps between now and then they will repent. He said to them, “I have no authority to enter [the tabernacle] now. Even though there is no eating and no drinking, it is simply because of us [that we are forbidden to enter] as we have taken food and drink.” Another interpretation (of Numb. 16:5), “In the morning.” Moses said, “The Holy One, blessed be He, has distinguished boundaries for those in His world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5), ‘There was evening and there was morning.’ And (in vs. 4) ‘God separated the light and the darkness,’ for its use in the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26), ‘I have separated you from the [other] peoples to be Mine.’ So also did he separate Aaron, as stated (in I Chron. 23:13), ‘Aaron was separated to consecrate the most holy things.’ If you can confuse those distinctions in which he made a separation between the day and the night, you may be able to nullify this.” For this reason he said to them (in Numb. 16:5), “In the morning the Lord will make known [those who belong to Him].” Such a one is already designated; (according to ibid., end) “the one whom He will choose He will have draw near unto Him.” (Numb. 16:6:) “Do this; take censers, [Korah and all his company].” What was his reason for saying this to them?²⁴Numb. R. 18:8. He said to them, “In the religions of the nations there are many laws,²⁵NYMWSYN. Gk.: nomoi. and they do not all assemble in one house. Now as for us, we only have one God, one Torah, one justice, one altar, and one high priest; but you two hundred and fifty men are [yet all] seeking high priesthood! I also am willing in this regard.” (Numb. 16:11:) “Therefore you and all your company” have come together against the Lord. (Numb. 16:6 -7:) “Do this, take censers. And place fire in them.” Here you have a ministry more precious than all the others. It is the incense, the most precious of the sacrifices. But a deadly poison had been put within it, through which Nadab and Abihu were burned. He therefore warned them (in vs. 7, cont.), “then it shall come to pass that the man whom the Lord chooses is the holy one,” And do we not know that the one that the Lord chooses is the holy one? It is simply that Moses said to them, “See, I am telling you that you are not to incur guilt on your two hundred and fifty souls, because when you sacrifice, [only] the one to be chosen from among you shall come out alive, and all [the rest] of you shall perish.” (Numb. 16:7:) “You Levites have gone too far!” See, I have told you a great thing! Were they not fools, in that when he gave them this warning, they took it upon themselves to offer sacrifice? They had sinned against their own lives, as stated (in Numb. 17:3), “The censers of these who have sinned at the cost of their lives.” Now since Korah was a clever man, how did he see fit to commit this folly? It is simply that his eyes misled him. He foresaw a great lineage stemming from himself, [e.g.,] Samuel, who was the equivalent of Moses and Aaron, as stated (in Ps. 99:6), “Moses and Aaron among his priests, and Samuel among those who call His name.” Moreover, the twenty-four [Levitical] shifts would stem from his descendants, all of whom would prophesy by the holy spirit, as stated (in I Chron. 25:5), “All these were sons of Heman,²⁶A descendant of Korah. the king's seer in matters pertaining to God for his greater glory.” He said, “Is it possible that, when this greatness is going to stem from me, I should perish?” But he did not foresee correctly, since his children would repent, and those [great ones] would stem from them. But Moses did foresee well. He therefore participated on this assumption, when he heard from the mouth of Moses that they all would perish, but one would escape, as stated (Numb. 16:7) “then it shall come to pass that the man whom the Lord chooses is the holy one.”

(Fol. 109 b) But is not the name of the mother's side also mentioned [in the record]? Behold! it is written (Jud. 17, 7) And there was a young man out of Bethlehem-Judah of the family of Judah, but he was a Levite, and sojourned there. Now, does not this passage contradict itself? It says of the family of Judah, from which it is to be inferred that they came from the tribe of Juda; and then it says he is a Levite, which means that he was of the tribe of Levi. We must conclude that his father was from Levi and his mother from Juda, and nevertheless it is said of the family of Juda, Raba b. Chanan said: "The passage reads, and he is Levi, which does not mean that he was a Levite, but that his name was Levi." If so, how is the following to be understood (Ib. 17) I have obtained a Levite for a priest. There it is understood that he happened to get a man by the name of Levi? Was not his name Jonathan, as it is written (Ib. 18, 30) And Jonathan the son of Gershom… . were priests, etc. And according to your theory, was he then the son of Menashe? Behold, he was the son of Moses, as it is written (I Chron. 23, 15) The sons of Moses were Gershom and Eliczer. But you will have to explain this that it is written Menashe, because he acted (idolatrous) like Menashe, therefore he is called Menashe. In this instance you could explain likewise that the phrase of Juda is employed because Menashe came from Juda. R. Jochanan, in the name of R. Simon b. Jochai, said: "From this it is to be inferred that every corruption is fastened to the corrupt (who originally started it)." You may infer the same from the following (I Kings 1, 6) And his mother had borne him after Abshalom the son of Maacha? We must say that because he acted like Abshalom, who also rebelled against the kingdom, the verse conjoined him with Abshalom.

Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)." Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel." Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones. As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)." And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."

Another interpretation (of Numb. 16:5): IN THE MORNING. Moses said: the Holy One has distinguished boundaries for those in his world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5): THERE WAS EVENING AND THERE WAS MORNING. AND (in vs. 4) GOD SEPARATED THE LIGHT AND THE DARKNESS, as a service to the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26): I HAVE SEPARATED YOU FROM THE <OTHER> PEOPLES <TO BE MINE>. So also did he separate Aaron, [as stated (in I Chron. 23:13): AARON WAS SEPARATED] TO CONSECRATE THE MOST HOLY THINGS, HE AND HIS SONS <FOREVER>. If you can confuse those distinctions in which he made a separation between the day and the night, you may be able to nullify this. For this reason he said to them (in Numb. 16:5): IN THE MORNING THE LORD WILL MAKE KNOWN THOSE WHO BELONG TO HIM. Such a one is already designated. (According to ibid., end) THE ONE WHOM HE WILL CHOOSE HE WILL HAVE DRAW NEAR UNTO HIM.

The ointment refers to the high priest, who was anointed with the oil of installation. The incense alludes to the Israelites, who saw the smoke of the incense soaring upward and rejoiced. Hence, ointment and incense rejoice the heart. Similarly this verse alludes to the Holy One, blessed be He, who said to the Israelites: None of you is consecrated unto Me except the high priest, who is anointed with the oil of installation, for it is said: And Aaron was separated, that he should be sanctified as most holy (I Chron. 23:13), and I rejoice in him. Incense alludes to Israel. The Holy One, blessed be He, said: The sacrifices that you offer to Me are as desirable as incense. You know that all the sacrifices exist to meet the needs of Israel. How is that so? The sin-offering is brought because of sin and guilt; the burnt offering is brought because of a thought in one’s heart; the peace-offerings are brought to atone for violations of a positive commandment, while incense is brought, not because of sin or transgression or guilt, but only out of sheer joy. Hence, Ointment and incense rejoice the heart.

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].”

7 (Numb. 16:5) “In the morning [the Lord will make known those who belong to him]”: What reason did he have for saying, “In the morning He will make known?” Moses said, “Perhaps they said this thing because they had been excessively eating and drinking.” He therefore said, “In the morning.” Perhaps between now and then they will repent. He said to them, “I have no authority to enter [the tabernacle] now. Even though there is no eating and no drinking, it is simply because of us [that we are forbidden to enter] as we have taken food and drink.” Another interpretation (of Numb. 16:5): Moses said, “The Holy One, blessed be He, has distinguished boundaries in His world. Can you confuse morning with evening? And that is what is written in the beginning (in Gen. 1:5), ‘There was evening and there was morning.’ And (in vs. 4) ‘God separated the light and the darkness,’ for its use in the world. And just as he made a separation between the light and the darkness, so did he separate Israel from the nations, [as stated] (in Lev. 20:26), ‘I have separated you from the [other] peoples to be Mine.’ So also did he separate Aaron, as stated (in I Chron. 23:13), ‘Aaron was separated to consecrate the most holy things.’ If you can confuse this distinction in which he made a separation between the day and the night, you may be able to nullify this.” For this reason he said to them (in Numb. 16:5), “In the morning the Lord will make known those who belong to Him.” Such a one is already designated; (according to ibid., end) “the one whom He will choose He will have draw near unto Him.”

[(Ps. 99:6): MOSES AND AARON WERE AMONG HIS PRIESTS, <AND SAMUEL WAS AMONG THOSE WHO CALL UPON HIS NAME>. <Said> R. Judan in the name of R. Jose b. R. Judah <and> R. Berekhyah in the name of R. Joshua bar Qorhah: All those forty years that Israel was in the desert Moses was not prevented from serving in the High Priesthood.¹¹³PRK 4:5; PR 14:11; Lev. R. 11:6; M. Pss. 99:4. This is what is written (in Ps. 99:6): MOSES AND AARON WERE AMONG HIS PRIESTS. R. Berekhyah in the name of R. Simon proved it from here (in I Chron. 23:13–14): THE SONS OF AMRAM: AARON AND MOSES. AARON WAS SEPARATED OUT TO CONSECRATE THE MOST HOLY THINGS, HE AND HIS SONS FOREVER, TO MAKE BURNT OFFERINGS BEFORE THE LORD, <…,> TO PRONOUNCE BLESSINGS IN HIS NAME FOREVER; BUT AS FOR MOSES, THE MAN OF GOD, HIS SONS WERE TO BE NAMED TOGETHER WITH THE TRIBE OF LEVI. Moses is called, THE MAN OF GOD; but as for HIS SONS, it is TOGETHER WITH THE TRIBE OF LEVI that they were to be be named. R. Eleazar b. R. Jose said: It is clear to us that Moses served in a white robe (as High Priest) in the desert.¹¹⁴Above, Gen. 2:20; yYoma 1:1 (38b); Ta‘an. 11b; AZ 34a. R. Tanhum b. R. Judan said: The whole seven days (of the priestly consecration described in Lev. 8) Moses served in the High Priesthood, but the Divine Presence did not rest in his hands; however, when Aaron came and served in the High Priesthood, the Divine Presence did rest in his hands. This is what is written (in Lev. 9:4): FOR TODAY THE LORD IS APPEARING UNTO YOU.