Midrash su II Samuele 24:28

(Exodus 12:1) "in the land of Egypt":(He spoke to them) outside the city. __ But perhaps in the city itself? (This cannot be, for it is written (Exodus 9:29) "When I leave the city" (I shall pray). Now does this not follow a fortiori, viz.: If prayer (that of Moses to the L rd) — the lesser — was only outside the city, then speech (that of the L rd to Moses) — the greater — how much more so (was it not spoken in the city)! And why did He not speak with him in the city? For it was full of abominations (of idolatry)! And before the land of Israel was chosen, all of the lands were kasher for speech. Once it was chosen, all other lands were excluded. Before Jerusalem was chosen all of Eretz Yisrael was kasher for altars. Once it was chosen, the rest of Eretz Yisrael was excluded. As it is written (Devarim 12: 13-14) "Take heed unto yourself lest you offer your burnt-offerings … but in the place that the L rd shall choose." Before the Temple was chosen, all of Jerusalem was fit for (the reposing of)) the Shechinah. Once the Temple was chosen, (the rest of) Jerusalem was excluded. As it is written (Psalms 132:13-14) "For the L rd has chosen Zion … This is My resting place forever." Before Aaron was chosen, all of Israel were kasher for the priesthood. Once he was chosen, the rest of Israel were excluded. As it is written (Numbers 18:19) "An everlasting covenant of salt is it (the priesthood) before the L rd for you (Aaron) and for your sons," and (Numbers 25:13) "And it shall be unto him and to his seed after him the covenant of an everlasting priesthood." Before David was chosen (as king) every Israelite was kasher for kingship. Once David had been chosen, the other Israelites (i.e., those not in his line) were excluded. As it is written (II Chronicles 13:5) "Is it not for you to know that the L rd, the G d of Israel, has given over the kingdom to David, to him and to his sons?" If you would contend: But the L rd did speak with the prophets outside the land, (I would answer:) Though He spoke with them outside the land, He did so only in the merit of the fathers. As it is written (Jeremiah 31:15-17) "Thus said the L rd: A voice is heard in Ramah … Thus said the L rd: Keep your voice from weeping, and all your eyes from tears … And there is hope for your future, says the L rd, etc." And even though He spoke with them outside the land in the merit of the fathers, He did so only in a clean place, one of water. As it is written (Daniel 10:4) "And I was by the stream Ulai," (Ibid. 10:4) "and I was by the great river, the Tigris," (Ezekiel 1:3) "The word of the L rd came to Ezekiel … by the river Kevar." Some say: He spoke with him in the land, (and then) He spoke with him outside the land, it being written (literally) "the word of the L rd was, was." (The first) "was" — in the land; (the second,) outside the land. R. Elazar b. Tzaddok says: It is written (Ibid. 3:22) "Arise, go out to the plain" — whence it is derived that the plain is kasher (for prophecy). Know that the Shechinah is not revealed outside the land. For it is written (Jonah 1:3) "And Jonah rose to flee to Tarshish, etc." Now can one flee from the L rd? Is it not written (Psalms 139:7-10) "Where can I flee from Your presence … If I ascend to heaven, You are there, etc. If I take wing with the dawn, there, too, Your hand will lead me," (Zechariah 4:10) "the eyes of the L rd range the entire land," (Mishlei 15:3) "The eyes of the L rd see the bad and the good," (Amos 9:2) "though they dig into Sheol, though they hide in the top of the Carmel, though they go into captivity (Job 34:22) "There is no darkness nor shadow of death, etc." Rather, Jonah's intent was: I will go outside the land, where the Shechinah does not repose and reveal itself. For the gentiles are close to repentance — so that they not make Israel (who do not repent) liable (by invidious contrast). An analogy: The bondsman of a Cohein flees from his master, saying: I will go to the cemetery, a place where my master cannot come after me. His master: I have (messengers) like you. Thus, Jonah said: I will go outside the land, a place where the Shechinah is not revealed. For the gentiles are close to repentance, (this, so as not to render Israel liable by invidious contrast.) The Holy One responds: I have many messengers like you, viz. (Jonah 1:4) "Then the L rd cast a great wind on the sea, etc." We find there to have been three (kinds of) prophets. One claimed the honor of the Father and the father of the son; another, the honor of the Father, but not the honor of the son; another, the honor of the son, but not the honor of the Father. Jeremiah claimed the honor of the Father and the honor of the son, viz. (Eichah 3:42) "We have offended and rebelled" (the honor of the Father); "You have not forgiven" (the honor of the son). Therefore, his prophecy was "doubled," (Jeremiah 36:33) "… and many other words were added to them" (the prophecies of Jeremiah). Eliyahu claimed the honor of the Father, but not the honor of the son, viz. (I Kings 19:10) "I have been very jealous for the L rd, the G d of hosts, etc." And what is stated in this regard? (Ibid. 15-16) "And the L rd said to him: Go, return on your way to the desert of Damascus … And Yehu the son of Nimshi shall you anoint to be king over Israel, and Elisha the son of Shafat … shall you anoint to be a prophet in your place." What is the intent of this? He does not desire your prophecy (because you do not claim the honor of Israel). Jonah claimed the honor of the son, but not the honor of the Father. What is stated in that regard? (Jonah 1:3) "And the word of the L rd came to Jonah a second time, saying." What is the intent of this? We will speak with him a second time, but not a third, (for he did not claim the honor of the L rd). R. Yochanan said: Jonah went (on that voyage) only to cast himself into the sea, as it is written (Jonah 1:12) "And he said to them: Lift me up and cast me into the sea." All this do you find with Moses and the (other) prophets, that they gave their lives for Israel. What is written of Moses? (Exodus 32:32) "And now, if You forgive their sin — and if not, blot me out of Your book which You have written." (Numbers 11:15) "If thus You do with me, kill me if I have found favor in Your eyes and let me not look upon my evil" (i.e., the destruction of Israel). What is written of David? (II Samuel 24:17) "Behold, I have sinned and I have been corrupt. But these sheep, what have they done? Let Your hand be in me and in the house of my father." In all places you find that Moses and the (other) prophets gave their lives for Israel.

(Fol. 7a) R. Jochanan said in the name of R. Jose b. Zimra: "Whence do we know that the Holy One, praised be He! prayeth? It is said (Is. 56, 7.) Even these will I bring to my holy mountain, and make them joyful in my house of prayer. It does not say in their [house of] prayer, but in my [house of] prayer. We learn from this that the Holy One, praised be He! prays." What doeth He pray? R. Zutra b. Tubia, in the name of Rab, said: "[Thus He prayeth] 'May it be my will that my mercy overcome my anger; and let my compassion rule over my attributes [of Justice] that I may deal with my children in attributes of kindness; and out of regard to them may I overlook Judgment.' " It is taught that Rabbi Ishmael b. Elisha said: "Once, when I entered tlie Holy of Holies to burn the incense, I saw the Lord of all Hosts sitting on a high and exalted throne, and He said to me 'Ishmael, my son, bless me!' I replied, 'Sovereign of the Universe! may it be Thy will that Thy mercy overcome Thy anger, and Thy compassion may overrule Thy other attributes; let Thy conduct toward Thy children be with the attribute of loving kindness and enter inside the line of justice; and, out of regard to them mayest Thou overlook Judgment!' The Lord shook His head at me" [as a sign confirming my prayer] . By this R. Ishmael wants to teach us that the blessing of a common man shall not be lightly esteemed. R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They are: David and Daniel — David was blessed by Aravnah, as it is written (IE Sam. 24, 23.) And Aravnah said unto the king. May the Lord thy God receive thee favorably. Daniel was blessed by King Darius; as it is written (Dan. 6, 17.) May thy God whom thou dost worship continually, truly deliver thee."

R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."

R. Huna said: "How little does he whom the Lord supports, need to grieve or trouble himself. Saul committed only one sin and was discharged from royalty. David committed two sins, and yet retained it." "Saul committed only one sin." What was it? That of Agag. But did he not commit another sin when he massacred the priests of Nob? Nevertheless only at the incident of Agag it is written (I Sam. 15, 11) I regret that I have set tip Saul as a king. "David committed two sins." What are they? That of Uriah and his numbering of Israel. But there is a third one? That of Bath Sheba? For Bath Sheba he was punished, as it is written (II Sam. 12, 6) For the ewe he shall pay fourfold. What were the four punishments? The death of Bath-Sheba's first child, the death of Amnon, the misfortune of Tamar, and of Absalom. If so, then, was he punished also for numbering Israel? As it is written (II Sam. 24, 15) And the Lord sent a pestilence in Israel from the morning even to the time appointed. In that case he himself was not punished, but in the instances we mentioned, he was personally punished, as R. Juda said in the name of Rab: "For six months David became leprous, and the Sanhedrin separated themselves from him, and the Shechina departed from him, as it is said (Ts. 119, 79) Let those that fear Thee return unto me, and those that knew Thy testimonies, and it is written again (Ib. 51, 14) Restore unto me the gladness of Thy salvation." But has not Rab said that David listened to slander? [Hence he committed more sins?] The former statement is in accordance with the opinion of Samuel who holds that David did not listen to slander. And Rab who holds that David did listen, explains that David had also been punished for it; for R. Juda said in the name of Rab: "At the time when David said unto Mephibosheth (II Sam. 19, 30), Thou and Ziba shall divide the field, a Bath-Kol went forth and said, 'Rechabam and Jeroboam will divide thy Kingdom.' "

These are the accountings of the children of Israel according to their fathers' house etc (Numbers 2:32). On ten occasions were Israel counted: Once when they went down to Egypt "all the persons of Yaakov’s household who came to Egypt: seventy" (Genesis 46:27). A second time when they came out" The Children of Israel moved on from Ra’amses to Sukkot, about six hundred thousand on foot, menfolk apart from little-ones" (Exodus 12:37). A third time after the incident of the Golden Calf: "when you take up the head-count of the Children of Israel, in counting them, they are to give, each-man, a ransom for his life, for Ad-nai, when they count them, that there be no plague on them, when they count them. (Exodus 30:12). Twice in the Book of Numbers [chumash hapekudim]: once in connection with the formation of the camps (Numbers 1:2) and once in connection with the division of the land (Numbers 26:2). Twice in the days of Shaul "[Shaul] mustered them in Bezek, and the Israelites numbered 300,000, the men of Yehudah 30,000" and "Shaul mustered the troops and enrolled them at Telaim: 200,000 men on foot, and 10,000 men of Yehudah" (1 Samuel 11:8, 15:4). The eighth time in the days of David "Yoav reported to the king the number of the people that had been recorded: in Israel there were 800,000 soldiers ready to draw the sword, and the men of Yehudah numbered 500,000" (2 Samuel 24:9). The ninth time in the days of Ezra "The sum of the entire community was 42,360" (Ezra 2:64; see also Nehemiah 7:66). The tenth time will be in the future era, when, "the sheep shall pass again under the hands of One who counts them [said Ad-nai]" (Jeremiah 33:13).

Alternatively: (Deuteronomy 17:14) "And you will say, 'I will appoint for me a king..." - Our rabbis said: Said the Holy One, blessed be He, "You want kings in this world. Jewish kings will be appointed, and they will make you fall by the sword." Shaul caused them to fall at Mt. HaGilboa. How do we know? (I Samuel 4:17) "And Israel fled from before the Philistines..." David caused a plague to be sent, as it says, (II Samuel 24:15) "And God sent a pestilence to Israel..." Achav stopped up the rains from them, as it says (I Kings 17:1) "...there shall not be dew nor rain these years..." Tzidkiyahu caused the destruction of the Holy Temple. Once Israel saw what happens under the rule of their kings, they all began to cry out, "We don't want a king of Israel! We want our furst King: (Isaiah 33:22) "For God is our judge, God is our law-giver, God is our king, He will save us!" The Holy One, blessed be He, said to them, "By your lives, thus will I do." How do we know? As it says, (Zachariah 14:9) "And God will be the king over all the earth..."

• Once on their descent to Egypt. It is written (in Deut. 10:22): WITH SEVENTY SOULS [DID YOUR ANCESTORS GO DOWN TO EGYPT].
• Once on their coming up, as stated (in Exod. 12:37): THEN THE CHILDREN OF ISRAEL TRAVELED FROM RAMESES TO SUCCOTH, [ABOUT SIX THOUSAND].
• Once <here> in Parashah Ki Tissa.
• Twice in Waydabber (i.e., the book of Numbers):
• Once in <the chapter on> standards (Numb. 2) and
Once in <the chapter on> the division of the land (Numb. 26).
• Twice in the days of Saul: (I Sam. 15:4:) AND HE NUMBERED THEM IN TELAIM. (I Sam. 11:8:) AND HE NUMBERED THEM IN BEZEK.
• Once in the days of David, as stated (in II Sam. 24:9): AND JOAB GAVE THE SUM OF THE NUMBERING OF THE PEOPLE <UNTO THE KING>.
• Once in the coming up from the captivity, as stated (in Ezra 2:64): THE WHOLE CONGREGATION TOGETHER WAS 4 [2360].
• And once in the age to come, [of which it is stated] (in Jer. 33:13): THE SHEEP SHALL PASS AGAIN UNDER THE HANDS OF THE COUNTER.

A census of Israel was taken on ten different occasions. The first occurred when they descended to Egypt, as is said: Thy fathers went down into Egypt with three score and ten persons (Deut. 10:29). Again, when they came out of Egypt, as it is said: And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men (Exod. 12:37). Once in the Book of Numbers (it was taken) with reference to the standards (Num. 2:21); once with regard to the spies (Num. 13);¹⁵There is no biblical evidence that a census was taken at the time of the spies.. in the days of Joshua when the land was divided (Josh. 18:10); twice in the time of Saul, as is said: And he numbered them with lambs in Telaim (I Sam. 14:4) and He numbered them with pebbles in Bezek (ibid. 11:8). What is indicated by the word Telaim? When they were prosperous, he counted them by means of their lambs (telayim), but when they were poor in deeds, he counted them with stones. What is bezek? It is a stone. He took a stone for each one of them and then totaled the stones. A census was taken in the days of David, as is said: Joab gave up the sum, the number of the people to the king (II Sam. 24:9); and again at the time of Ezra: The whole congregation together was forty and two thousand, three hundred and three score (Ezra. 2:14). In the time-to-come (a census will be taken), as is said: The flock shall again pass into the hands of Him that counteth them (Jer. 33:13), and in this instance: When thou takest the sum.

The Rabbis interpret the verse regarding those who departed from Egypt. “There are sixty queens,” these are the six hundred thousand [men] from the age of twenty and above who departed [from Egypt]. “And eighty concubines,” these are the eight hundred thousand Israelites from the age of twenty and below who departed. “And young women without number,” there is no limit and no tally of the proselytes.
Rabbi Berekhya said in the name of Rabbi Levi: The nations of the world have enumeration but do not have a tally.³⁰At times the Torah lists their descendants, but it does not give a total number. They have enumeration:“the children of Yefet, Gomer and Magog” (Genesis 10:2). But Israel has enumeration and a tally, as it is written: “Their count according to the number of every male…[their count was seven thousand five hundred]” (Numbers 3:22); “their count,” this is the enumeration, “according to the number,” this is the tally.
Likewise, “Yoav gave the sum of the number of the census to the king…” (II Samuel 24:9), “sum,” this is the enumeration, “census,” this is the tally. If you say that we are testifying about ourselves, did not the wicked Bilam testify in our regard, as it is written: “Who has counted the dust of Jacob,” this is the enumeration, “or tallied one quarter of Israel” (Numbers 23:10), this is the tally.

(Fol. 6'2b) If the Lord hath instigated thee against me (I Sam. 26, 19). R. Elazar said: "Thus spoke the Holy One, praised, be He! unto David, 'Art thou calling me instigator? I will cause thee to stumble even with that which school children know'; for it is written (Ex. 30, 12.) When thou takest the sum of the children of Israel of those who are to he numbered, then shall each man pay a ransom for his soul [which means that Israel should not be counted unless a ransom is given for that act]. Immediately after this it happened (I Chr. 21, 1.) And Satan moved against Israel and enticed David. It is also written (II Sam. 24, 1.) He instigated David against them to say ' Go number Israel and Judah,' and since he counted them without taking a ransom from them, it is written immediately thereafter And the Lord sent a pestilence into Israel from morning even to the time appointed. What is meant by From morning even to the time appointed? Samuel, the senior, and son-in-law of R. Chanina. said in R. Chanina's name: "From the time of the slaughter of the perpetual-daily-morning-offering until the sprinkling of its blood." And R. Jochanan said: "Until noon," And He said to the angel, that destroyed among, the people great (Ib. ib. 16). What is meant by great? R. Elazar said: "Thus said the Holy One, praised be He! 'Take me the greatest of them in whom there is [merit enough] with which to pay their debts (sins). At that moment Abishai b. Zeruyah. who was the equal of the majority of the Sanhedrin, died. But as he was destroying, the Lord looked on and bethought Himself (I Chr. 21, 15). What did He see? Rab said: "He saw our father Jacob," for it is written (Gen. 32, 3.) And when Jacob saw them (Ra'ah) he said, etc. Samuel said: "He saw the ashes of Isaac, for it is said (Ib. 22. 8.) God will show us the lamb for them." R. Isaac Napbcha said: "He saw the atonement money [which was donated for the construction of the Tabernacle], for it is said (Ex. 31, 16.) And thou shall take the atonement money"; and R. Jochanan said: "He saw the Temple, for it is written (Gen. 22, 14.) On the mount of the Lord it shall he seen." Upon the same point R. Jacob b. Ide and R. Samuel b. Nachmeini differ. One said, "He saw the atonement money,"' and the other said "He saw the Temple." The following statements will prove the correctness of the opinion of the one who said that "He saw the Temple"; for it is said (Ib. ib.) As it is said to this very day. On the mount of the Lord it shall he seen.

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

... “Moab is my washbasin…” (Tehillim 60:10) When Israel entered into their land in order to inherit it, the Holy One forbid them to conquer these three nations, as it says “Do not distress the Moabites…” (Devarim 2:9) So too regarding Edom it is written “You shall not provoke them…” (Devarim 2:5) From where do we learn that they were not to conquer the land of the Pelishtim? Because it is written “God did not lead them [by] way of the land of the Philistines for it was near…” (Shemot 12:17) The oath which Avraham swore to Avimelech was still near in time, “And now, swear to me here by God, that you will not lie to me or to my son or to my grandson…” (Bereshit 21:23) His grandson was still alive. In the future the Holy One will permit Israel to conquer all three, as it says “And they shall fly of one accord against the Philistines in the west, together they shall plunder the children of the East; upon Edom and Moab shall they stretch forth their hand, and the children of Ammon shall obey them.” (Yeshayahu 11:14) And it is translated as ‘they will join shoulder to shoulder as one to wipe out the Phillistines.’ Therefore it says “…Philistia, join me…” (Tehillim 60:10), Edom and Moav are their occupation as it says “Moab is my washbasin; on Edom I will throw my lock…” (ibid.)

It is written (in Ps. 50:14): SACRIFICE A THANK OFFERING TO GOD. When Jacob left his father's house, he left with nothing but his staff, as stated (in Gen. 32:11 [10]): WITH ONLY MY STAFF I CROSSED THIS JORDAN. Immediately Jacob had made a vow before the Holy One, as stated (in Gen. 28:20): THEN JACOB VOWED A VOW. What is written at the end of the passage (in vs. 22)? AND OF ALL THAT YOU GIVE ME. But, when he enriched him, as stated (in Gen. 30:43): SO THE MAN (Jacob) BECAME VERY VERY PROSPEROUS, he forgot his vow. Immediately he provoked Laban against him, as stated (in Gen. 31:23): SO HE (Laban) TOOK HIS RELATIVES WITH HIM < AND PURSUED HIM (Jacob) SEVEN DAYS' JOURNEY >. When he had escaped from Laban, Esau was incited against him. Immediately the angel appeared to him. He said to him: Are you not aware of all this trouble? Why has all the trouble come over you? Because you have been late with your vow. Jacob said to him (in Gen. 32:30 [29]) {WHAT IS} [PLEASE TELL] YOUR NAME. He said to him (ibid.): WHY IS IT THAT YOU ARE ASKING FOR MY NAME? Sometimes the angel is made into a spirit, as stated (in Ps. 104:4): HE HAS MADE HIS ANGELS SPIRITS. Sometimes he is made a into lightning bolt, as stated (in Job 38:35): CAN YOU SEND FORTH LIGHTNINGS SO THAT THEY GO? But as for the miracles (of transformation), he (God) acts himself. And so the angel said to Manoah (in Jud. 13:18): YOU ARE NOT TO ASK MY NAME. (Gen. 32:30 [29]:) WHY IS IT THAT YOU ARE ASKING FOR MY NAME?⁷⁴Yalqut Shim‘oni, Jud., 69, explains that names are useless because the angel would not know into what form God might change him. Immediately the angel blessed him, as stated (in Gen. 32:30 [29]): AND HE BLESSED HIM THERE. (Hos. 12:5 [4]:) SO HE STROVE WITH AN ANGEL AND PREVAILED. What did he say to him? Go, fulfill your vow. (Eccl. 5:4 [5]:) IT IS BETTER NOT TO VOW < THAN TO VOW AND NOT FULFILL >. What did Simeon and Levi do immediately? TWO OF JACOB'S SONS, [SIMEON AND LEVI, BROTHERS OF DINAH, EACH TOOK HIS SWORD] … < AND KILLED EVERY MALE >. < Jacob > immediately fell on his face and did not get up until < the Holy One > gave him permission (in Gen. 35:1): ARISE, GO UP TO BETHEL. So also with Joshua (according to Josh. 7:6 & 10): [AND HE FELL ON HIS FACE] < .. . > THEN THE LORD SAID UNTO JOSHUA: ARISE, GO. WHY IS IT THAT YOU FALL UPON YOUR FACE? So also with David (according to I Chron. 21:16): SO DAVID AND THE ELDERS, COVERED IN SACKCLOTH, FELL UPON THEIR FACES. Then what was said to him (in II Sam. 24:18)? GO UP, ERECT AN ALTAR TO THE LORD ON THE THRESHING FLOOR OF ARAUNAH. It is therefore stated (in Gen. 35:1): ARISE, GO UP TO BETHEL. He immediately journeyed with his whole house; and the Holy One put his fear upon all about him, as stated (in Gen. 35:5): AND, AS THEY JOURNEYED, A TERROR FROM GOD CAME < UPON THE CITIES THAT WERE ROUND ABOUT THEM >. It is also stated (in Deut. 28:10): AND ALL THE PEOPLES OF THE EARTH SHALL SEE THAT THE NAME OF THE LORD IS PROCLAIMED OVER YOU, AND THEY SHALL BE AFRAID OF YOU.

(Numb. 7:48:) “On the seventh day it was the prince of the Children of Ephraim.” This text is related (to Ps. 60:9), “Gilead is Mine and Manasseh is Mine; Ephraim also is My chief stronghold; Judah is My scepter.” Resh Laqish said, “If the idolaters should say to you that the Holy One, blessed be He, does not enliven the dead, say to them, ‘See here, Elijah bears witness that I enlivened the dead through his hand.’¹¹⁰Cf. Numb. R. 14:1. Ergo (in Ps. 60:9), ‘Gilead is mine,’ as Elijah was of the inhabitants of Gilead. (Ibid., cont.:) ‘And Manasseh is Mine.’ If they should say to you that the Holy One, blessed be He, does not receive repentant sinners, say to them, ‘See here, Manasseh bears witness that I received him through repentance, since it is stated (in II Chron. 33:13), “When he (i.e., Manasseh) prayed unto him, He (i.e., the Holy One, blessed be He,) granted his request, heard his [entreaty,] and restored him to Jerusalem and to his kingdom […].”’ Ergo (in Ps. 60:9), ‘and Manasseh is Mine.’ (Ibid., cont.:) ‘Ephraim also is My chief stronghold.’ And if they say to you that the Holy One, blessed be He, does not attend to (pqd) barren women, say to them, ‘See here, Elkanah of Mount Ephraim bears witness that I attended to (pqd) his wife Hannah, as stated (in I Sam. 2:21), “For the Lord visited (pqd) hannah; [so she conceived and bore three sons and two daughters].”’ (Ibid., cont.:) ‘Judah is my scepter.’ If they say to you that the Holy One, blessed be He, does not rescue from the fire, say to them, ‘See here, Hananiah and his friends bear witness that I rescued them from the fire, as stated (in Dan. 1:6), “Now among those from the Children of Judah were Daniel, Hananiah, Mishael, and Azariah.”’ Ergo (in Ps. 60:9), ‘Judah is my scepter.’” Another interpretation (of Ps. 60:9), “Gilead is Mine”: If someone says to you, “Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4), ‘If any single person from the house of Israel slaughters [an ox, a lamb or a goat in the camp]…, And does not bring it unto the entrance of the tent of meeting [to offer a sacrifice to the Lord before the Tabernacle of the Lord, blood guilt shall be imputed to that person],’” say to him, “Everything that Elijah did, he did for the name of the Holy One, blessed be He, and by divine command.¹¹¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (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 […, and that I have done all these things at Your bidding].’” Ergo (in Ps. 60:9), “Gilead is Mine.” (Ibid., cont.:) “And Manasseh is Mine.” If someone says to you, “Why did Gideon sacrifice in a high place (bamah); see here, it was forbidden because there was Shiloh in existence?” [In answer to this question,] R. Abba bar Lahana said, “Gideon did seven [unlawful] things:¹¹²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) he built an altar, (4) he cut wood [for it] from the asherah, (5) he sacrificed at night, (6) without the high priest, and (7) he was among idol-serving priests. Yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25-26), ‘And it came to pass during that night that the Lord said to him, “Take the bull ox that belongs to your father […]”’” Ergo (in Ps. 60:9), “and Manasseh is Mine.” (Ibid., cont.:) “Judah is my scepter.” If someone says to you, “See here, David transgressed against a negative commandment,”¹¹³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). the Holy One, blessed be He, said, “Say to him, ‘David taught the penitents, like a scribe teaching children.’” It is so stated (in Ps. 51:15), “Let me teach transgressors your ways and the sinners shall return unto You.” Ergo (in Ps. 60:9), “Judah is My scepter. (Ibid.:) “Ephraim also is My chief stronghold.” If someone says to you, “Why did Joshua profane the Sabbath in Jericho,” say to him, “He acted on divine command.” It is so stated (in Joshua 6:2), “Then the Lord said unto Joshua, ‘See, I have given Jericho into your hand […].’” It is also written (in vss. 3-4), “So you shall go around the city […]; thus shall you do for six days. And seven priests […]; but on the seventh day you shall go around the city seven times, [and the priests shall blow on the shofars].’” And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹¹⁴See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Ergo, “Ephraim also is My chief stronghold.” Now Joshua did yet another thing on his own initiative, which was not told to him. When Jericho was conquered, it was Sabbath. He said, “All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19), “But all the silver and gold, and vessels of bronze and iron, are holy to the Lord […].” R. Berekhyah the Priest Berabbi said, “He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden [to derive] benefit [from it]. Thus it is stated (in Deut. 13:17), ‘and you shall burn with fire the city with all its plunder, wholly for the Lord your God.’” R. Judah bar Shallum the Levite said, “[Joshua] taught Israel what the Holy One, blessed be He, said to Israel (in Numb. 15:20), ‘You shall set aside the first of your dough [as a hallah offering].’ Joshua said, ‘In as much as we conquered it first, we shall dedicate all its booty to the most high.’ The Holy One, blessed be He, said, ‘In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath.’ Thus it is stated (in Numb. 7:48), ‘On the seventh day it was the prince of the Children of Ephraim (who made the offering).’” This text is related (to Eccl. 8:4–5), “For a king's word is supreme […]. Whoever observes a commandment shall not know anything evil.” And so it says (in II Sam. 23:3), “The God of Israel has spoken; the Rock of Israel has said to me, ‘One who governs over a person, who governs righteously the fear of God.” And who is the one who governs over his [evil] drive.¹¹⁵See above, Gen. 5:6. One who does the will of the Omnipresent. And who is this? This was Joseph, the father of [Ephraim], the father of the father of Joshua ben Nun. What is written about him (in Gen. 39:7–8)? “And it came to pass after these things that his master's wife cast her eyes upon Joseph […]. But he refused […].” The Holy One, blessed be He, said to him, “You did not heed her. By your life, I am making you king over Egypt. Then they all shall obey you, as stated (in Gen. 41:55), “then Pharaoh said to all Egypt, ‘Go unto Joseph.’” It also says (in vs. 40), “You shall be over my house,” and the children of my palace¹¹⁶Lat.: praetorium; Gk.: praitorion. shall do nothing without your consent. So it says (in Gen. 42:6), “Now Joseph was the governor over the land.” Because he governed his [evil] drive, he became governor over the land. (Gen. 39:2:) “And he was a successful man. It was only necessary to say "righteous man." Why is “successful man,” written? The Holy One, blessed be He, said to [Joseph], “You achieved what the first Adam did not achieve.”¹¹⁷I.e., unlike Adam, Joseph resisted temptation and overcame his evil drive. Successful (rt.: tslh) simply means achievement. Thus it is stated (in II Sam. 19:18), “and they crossed (rt.: tslh) the Jordan ahead of the king.”¹¹⁸The context is the successful return of King David to Jerusalem after his forces had achieved the defeat of Absalom. Cf. also Gen. R. 86:4. The Holy One, blessed be He, said to him, “No sacrifice by an individual overrides the Sabbath; yet by your life, the sacrifice by your son (Ephraim) will override the Sabbath, because of the good work (mitswah) that you did (in resisting temptation).” Ergo (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim, Elishama ben Ammihud.” R. Azariah said, “The Holy One, blessed be He, said to him, [i.e.] to Joseph, ‘You have kept the commandment (mitswah) (from Exod. 20:13 = Deut. 5:17), of “You shall not commit adultery.” So you have fulfilled the Torah before I gave it. By your life, no tribe shall come between your two sons with a sacrifice. Instead (according to Numb. 7:48) Ephraim [shall bring an offering] on the seventh day; and (according to Numb. 7:54) Manasseh, on the eighth day.’” R. Meir and R. Joshua ben Qorhah were interpreting the names, “Elishama [means], he (Joseph) heeded (shama') my God (Eli), and he did not heed his mistress. Ben Ammihud (‘MYHWD) means, His glory (HWDW) was with me (‘MY) and not with another. Similarly also in the case of (Numb. 7:54), Gamaliel ben Pedahzur [prince of the Children of Manasseh, means that] Joseph said, God (El) has recompensed (gamal) my people with a good recompense (gemulim).’ Ben pedahzur (pdhtswr) means, the Rock (tswr) redeemed (pdh) me from my distress of the prison. And so is it written (according to Ps. 18:21), ‘The Lord rewarded me according to my righteousness; according to the purity of my hands…’” R. Samuel bar Abba said, “What is the meaning of ‘according to the purity of my hands?’ According to the purity of my hands, because I was pure through good works.”¹¹⁹yTa’an. 3:12 (or 10) (67a). (Ps. 18:21:) “The Lord rewarded me.” How? When someone is poor, he trusts in the Holy One, blessed be He; but when he [becomes] wealthy, he trusts in his wealth and has no fear of [God]. However, when Joseph was a slave, he feared the Lord. When his mistress enticed him with words, he said to her (in Gen. 39:9), “then how shall I do this great evil and sin against God?” Also when he became king he added [to his] fear [of the Holy One, blessed be He], as stated (in Gen. 42:18), “And Joseph said to them on the third day, ‘Do this and live, for I fear God.’” And when his brothers came down to him a second time (according to Gen. 43:16), “When Joseph saw Benjamin with them, [he said… ‘Slaughter and prepare (wehakhen) an animal, for the men will eat with me at noon].’”¹²⁰Because this verse uses the word, wehakhen, and because the same word also occurs in Exod. 16:5, it is assumed that the conditions of Exod. 16:5 apply here to Gen. 43:16. Now surely it is not customary for kings to prepare [food] one day ahead for the next. R. Johanan said, “It was the Sabbath, as stated (in Gen 42:16, ‘and prepare.’ And prepare only means [preparation for] the Sabbath, as stated (in Exod. 16:5), ‘And it shall come to pass on the sixth day, that when they prepare.’”¹²¹Mekhilta deRabbi Ishmael, Beshallah, 1; Numb. R. 14:2; TDER 24 (or 26), p. 131. The Holy One, blessed be He, said to him, “You have kept the Sabbath before it was given. By your life, I will have the son of your son offer [his sacrifice] on the Sabbath day, as stated (in Numb. 7:48), “On the seventh day it was the prince of the Children of Ephraim.”

Another interpretation (of Ps. 60:9 [7]): GILEAD IS MINE. Suppose someone says to you: Why did Elijah build an altar up on Mount Carmel and sacrifice on it, when the Temple existed at that time? For Moses has said (in Lev. 17:3–4): IF ANY SINGLE PERSON FROM THE HOUSE OF ISRAEL SLAUGHTERS AN OX, A LAMB <OR A GOAT IN THE CAMP> …, AND DOES NOT BRING IT UNTO THE ENTRANCE OF THE TENT OF MEETING [TO OFFER A SACRIFICE TO THE LORD BEFORE THE TABERNACLE OF THE LORD, BLOOD GUILT SHALL BE IMPUTED TO THAT PERSON ….: Say to him: What Elijah did, he did for the name of the Holy One and by divine command.¹³¹yTa‘an. 2:8 (65d); Lev. R. 22:9. It is so stated (in I Kings 18:36): AND IT CAME TO PASS (ABOUT) [AT] THE TIME OF THE OFFERING OF THE OBLATION (minhah), [THE PROPHET ELIJAH DREW NEAR <AND SAID> …, AND THAT I HAVE DONE ALL THESE THINGS AT YOUR BIDDING]. Ergo (in Ps. 60:9 [7]): GILEAD IS MINE. (Ibid., cont.:) AND MANASSEH IS MINE. Suppose someone says to you: See here, Gideon sacrificed in a high place, and it was forbidden because here was Shiloh in existence. Now R. Abba bar Kahana said: Gideon did seven <unlawful> things:¹³²yMeg. 1:14 (or 12) (72c); Zev. 14:6; M. Sam. 13; see Tem. 28b-29a. (1) He sacrificed a bull which had been worshipped, (2) a bull which had been set aside (for idolatry), (3) He built an altar, (4) he cut wood <for it> from the Asherah, (5) he sacrificed at night, (6) without a priest, and (7) he was among idol-serving priests; yet whatever he did, he did by divine command. It is so stated (in Jud. 6:25): AND IT CAME TO PASS DURING THAT NIGHT THAT THE LORD SAID TO HIM: TAKE THE BULL OX <THAT BELONGS TO YOUR FATHER> [….: Ergo (in Ps. 60:9 [7]): [GILEAD] IS MINE. [(Ibid., cont.:) AND] MANASSEH [IS MINE]. (Ibid., cont.:) [JUDAH IS MY SCEPTER.] Suppose someone says to you: See here, David transgressed against <something> you should not do.¹³³Buber, n. 147, suggests that the allusion is to the Bathsheba incident (II Sam. 11). This interpretation is suggested by citation of Ps. 51:15 [13] which follows, since according to the introduction of this Psalm, David wrote it when Nathan came to him to condemn him for the Bathsheba affair. Cf. also Numb. R. 14:1, which alludes in this context to David building an altar and offering sacrifices on a high place (II Sam. 24:18-25 // I Chron. 21:18-26). The Holy One said: Teach the tribes¹³⁴Cf. the parallel in Tanh., Numb. 2:28: “Say to him: David taught the tribes….”. like a scribe teaching children. It is so stated (in Ps. 51:15 [13]): LET ME TEACH TRANSGRESSORS YOUR WAYS AND THE SINNERS SHALL RETURN UNTO YOU. Ergo (in Ps. 60:9 [7]): JUDAH IS MY SCEPTER. (Ibid.:) EPHRAIM ALSO IS MY CHIEF STRONGHOLD. If someone says to you: Why did Joshua profane the Sabbath in Jericho, say to him: He acted on divine command. It is so stated (in Joshua 6:2): THEN THE LORD SAID UNTO JOSHUA: SEE, I HAVE GIVEN JERICHO INTO YOUR HAND. It is also written (in vss. 3–4): SO YOU SHALL GO AROUND THE CITY…. THUS SHALL YOU DO FOR SIX DAYS WITH SEVEN PRIESTS…. BUT ON THE SEVENTH DAY YOU SHALL GO AROUND THE CITY SEVEN TIMES, AND THE PRIESTS SHALL BLOW ON THE SHOPHARS. And how is it shown that it was on the Sabbath? In that there are never seven days without a Sabbath.¹³⁵See yShab. 1:3 or 8 (4ab); Gen. R. 14:10; Seder Olam Rabbah 11. Now Joshua did yet another thing with <divine> concent, which is not told about him. When Jericho was conquered, it was Sabbath. He said: All of the Sabbath is holy, so whatever we conquer on the Sabbath will be holy to the Lord, as stated (in Josh. 6:19): BUT ALL THE SILVER AND GOLD, AND {ALL} [VESSELS OF] BRONZE AND IRON, ARE HOLY TO THE LORD…. R. Berekhyah the Priest [Berabbi] said: He treated it like a city condemned (for idolatry), and in the case of a city condemned (for idolatry) it is forbidden <to derive> benefit <from it>. Thus it is stated (in Deut. 13:17 [16]): AND YOU SHALL BURN WITH FIRE THE CITY {AND} [WITH] ALL ITS PLUNDER AS A WHOLE BURNT OFFERING TO THE LORD YOUR GOD. R. Judah bar Shallum the Levite said. <Joshua> taught Israel what the Holy One said to Israel (in Numb. 15:20): [YOU SHALL SET ASIDE] THE FIRST OF YOUR DOUGH [AS A HALLAH OFFERING.] Joshua said: In as much as we conquered it first, we shall make it a hallah to the Holy One. We shall dedicate all its booty to the Most High. The Holy One said: In as much as you have done so, see, your offering is supporting your tribe and overriding the Sabbath. Thus it is stated (in Numb. 7:48): ON THE SEVENTH DAY IT WAS THE PRINCE OF THE CHILDREN OF EPHRAIM (who made the offering).

One verse states (Ibid. 3) "Is there any number to His angelic hosts?" and another (Daniel 7:10) "A thousand thousands were serving Him, and myriad myriads were standing before Him." How are these two verses to be reconciled? Before they were exiled from their land — "Is there any number to His angelic hosts?" After they were exiled from their land — "A thousand thousands were serving Him." As it were, the celestial retinue was diminished. Rebbi says in the name of Abba b. Yossi: One verse states: "Is there any number to His angelic hosts?" and another, "A thousand thousands were serving Him." How are these two verses to be reconciled? "A thousand thousands were serving Him" — this is one host. And how many hosts are there? — "Is there any number to His angelic hosts?" One verse states (Psalms 147:4) "He counts the number of the stars, (which implies that He calls each by name), and another (Isaiah 40:26) "Raise your eyes on high and see who created these. He brings forth their legions by number; he calls to all of them by name," (which implies that He calls all of them as one). (How is this to be understood?) When the Holy One Blessed be He calls, all answer, something impossible for flesh and blood, to call two names at the same time. Similarly, (Shemot 20:1) "And G-d spoke all of these things (in one utterance) saying, etc.", and (Psalms 62:12) "One thing has G-d spoken; these two have I heard," and (Jeremiah 23:29) "Is My word not like fire, says the L-rd, and like a hammer shattering rock?" Rebbi says in the name of Abba Yossi b. Dostai: One verse states "He brings forth their legions by number, etc.", and another "He counts the number of the stars." How are these two verses to be reconciled? We are hereby taught there is no changing of the (essential) name there. The name that it is called by now is not the name that it will be called by later, (but its "name" is simply a function of its embassy.) And thus is it written (Judges 12:18) "And the angel of the L-rd said to him: Why do you ask my name? It is hidden." I do not know what "name" I will be converted to (in the future). One verse states (II Samuel 24:24) "And David bought the threshing floor and the cattle for fifty silver shekels," and another (I Chronicles 21:25) "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? For the place of the threshing floor, six hundred; for the place of the altar, fifty. Rebbi says, in the name of Abba Yossi b. Dostai: One verse states "And David bought the threshing floor, etc." and another verse states "And David gave Arnon for the place gold shekels weighing six hundred." How are these two verses to be reconciled? There were twelve tribes, and he took from each fifty shekels, six hundred shekels in all. R. Elazar says "And David bought the threshing floor," as explained elsewhere. Where? "And David gave Arnon for the place, etc." But the cattle for the burnt-offering and the threshing sledges and the cattle gear for the wood for fifty shekalim. One verse states (I Kings 5:6) "And Solomon had forty thousand stables of horses for his chariots," and another, (II Chronicles 9:28) "four thousand stables of horses." How are these two verses to be reconciled? Four thousand stables for forty thousand (horses). One verse states (Ibid. 4:5) "Its capacity was three thousand bath measures," and another (I Kings 7:26) "Its capacity was two thousand bath measures." How are these two verses to be reconciled? Two thousand in wet measure, which are three thousand in dry measure — whence the sages ruled: Forty sa'ah in wet measure is equal to two kor in dry measure.

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

... “He does the will of those who fear Him…” (Tehillim 145:19) Meaning that Gd does not annul his prayers and gives him what he requests. This refers to David, of whom it is written “I am a companion to all who fear You…” (Tehillim 119:63) at the time when he was troubled over the Holy Temple, as it is written “Remember, O Lord, onto David all his affliction. That he swore to the Lord, he vowed to the Mighty One of Jacob; That I shall not come into the tent of my house, and I shall not go up on the bed that was spread for me. I shall not give sleep to my eyes nor slumber to my pupils, Until I find a place for the Lord, dwellings for the Mighty One of Jacob.” (Tehillim 132:1-5) Since the Holy One saw that he stood there, troubled over the Holy Temple, He immediately sent Gad the prophet to him and showed him the place of the Holy Temple, as it is written “And Gad came to David on that day, and said to him, ‘Go up to erect an altar to the Lord in the threshing-floor of Aravnah the Jebusite.’” (Shmuel II 24:18) David went there immediately, as it says “And David went up according to the word of Gad, as the Lord had commanded. (Shmuel II 24:19) He found there the altar where Adam, the first man, made offerings, where Noach made offerings, where Avraham made offerings. Once he found it he began to measure, saying ‘from here to here will be the Courtyard, from here to here will be the Holy of Holies’ as it says “And David said, ‘This is the House of the Lord God…” (Divre HaYamim I 22:1) And how could he declare “…and this is the altar for burnt offerings for Israel” (ibid.)? This is what is meant that the Holy One does not nullify the desire of the righteous, but rather gives them what they seek in order to fulfill “He does the will of those who fear Him…” (Tehillim 145:19)

Rabbi Abbahu said: Know thou the power of repentance. Come and see from David, king of Israel. For the Holy One, blessed be He, had sworn to the forefathers that He would multiply their seed like the stars of the heavens. And David came to count their number. The Holy One, blessed be He, said to him: David ! I have sworn to the forefathers that I would multiply their seed as the stars of the heavens. And thou comest to annul My word. For thy sake the flock is given over to destruction; and in three hours there fell seventy thousand men, as it is said, "And there fell of Israel seventy thousand men" (1 Chron. 21:14). Rabbi Simeon said: Only Abishai, son of Zeruiah, fell amongst the Israelites, for he was equal in his good deeds and his knowledge of the Torah to the seventy thousand men, as it is said, "And there fell of Israel seventy thousand men" (ibid.). "Men" is not written here, only "man." And David heard and rent his garments, and clothed himself in sackcloth and ashes, and he fell upon his face to the ground before the ark of the covenant of God.

(Devarim 12:5) "But to the place that the L-rd your G-d will choose of all your tribes": by word of a prophet. I might think, wait until a prophet tells you; it is, therefore, written "His dwelling shall you seek and you shall come there": Seek to find it and then the prophet will tell you. And thus do we find with David (Psalms 132:1-5) "Remember, O L-rd, unto David, all of his affliction. How he swore to the L-rd, vowed to the Might of Jacob: I shall not go up to the bed that is spread for me; I shall not give sleep to my eyes, slumber to my eyelids, before I find a place for the L-rd, a resting place for the Might of Jacob." And whence is it derived that he wrought only by word of a prophet? From (II Samuel 24:18) "And Gad came to David on that day and said to him: Arise and set up an altar to the L-rd on the threshing floor of Aravna the Yevussi," and (II Chronicles 3:1) "And Solomon began building the Temple of the L-rd in Jerusalem on Mount Moriah, where He had appeared to his father David."

Variantly: One verse states "of one of your tribes," and another, "of all your tribes." The money (paid for the site) from all of the tribes, and the place, from one tribe (Benjamin). And thus is it written (II Samuel 24:24) "And David bought the threshing floor and the cattle for fifty silver shekels." And another verse states (I chronicles 21:25) "And David gave to Ornon for the place gold shekels weighing six hundred." How can these two verses be reconciled? There were twelve tribes. He took fifty shekels from each tribe, six hundred shekels in all. Variantly: "of one of your tribes" — (the sanctuary of Shiloh); "of all of your tribes" — (the Temple of) Jerusalem.

(Ibid.) "All of his holy ones are in Your hand": These are the leaders of Israel, who stand over Israel and (are ready to) give up their lives for them. Of Moses it is written (Shemoth 32:32) "And now if You will bear their sin, (good), but if not, erase me, I pray You, from Your book that You have written." Of David it is written (II Samuel 24:17) "I have sinned and I have transgressed, but these sheep, what have they done?"

R. Shimon says: This was not his intent, but what he said was "I will go to my land and to my kindred," and I will convert the people of my land and of my family. Lest you say he went and did not do so, it is written (I Chronicles 2:55) "and the families of scribes who dwelt at Ya'abetz … These were the Kenites who descended from Chammath, the father of the house of Rechav." And thus is it written (Judges 1:16) "And the children of the Kenite, the father-in-law of Moses, ascended from the city of date palms" (Jericho.) They left a place of fruit, food, and drink, and went to the south of Arad to the desert to learn Torah with Ya'abetz. Who was Ya'abetz? Athniel ben Kenaz. And thus is it written (II Samuel 24:24) "And David bought (on the future site of the Temple) the threshing floor and the cattle for fifty silver shekels." And elsewhere it is written (I Chronicles 21:25) "And David gave Ornan for the place golden shekels, six hundred." It cannot mean (literally,) golden shekels, for it is written "silver shekels." And it cannot mean silver shekels, for it is written "golden shekels." It must mean, then, that he weighed in gold and bought in silver. And it cannot mean fifty, for it is written six hundred. And it cannot mean six hundred, for it is written fifty. It must mean, then, that when David saw the place where it was fitting to build the Temple, he collected fifty shekalim from each tribe; all together, six hundred shekalim.