Midrash su Isaia 45:11

[(Numb. 27:16:) LET THE LORD, THE GOD OF THE SPIRITS <OF ALL FLESH>, APPOINT <SOMEONE OVER THE CONGREGATION>.] This text is related (to Is. 45:11): REGARDING THE THINGS TO COME, WOULD YOU QUESTION ME CONCERNING MY CHILDREN AND COMMAND THE WORK OF MY HANDS?¹¹Although the two verbs in this citation are imperative, both the biblical context and the interpretation of the midrash regard these commands as unthinkable suggestions. A parable: To what is the matter comparable?¹²Tanh., 8:11; Numb. R. 21:2, cont. To a king who took a wife and had a best man (shoshevin). Every time that the king was angry with his wife, the best man would placate¹³Rt. PYS. Cf. the Gk.: peisis or peisa (“persuasion”). him and the king would be reconciled. When the best man was about to die, he began to make a request of the king. He said to him: would you please pay attention to your wife. The king said to him: Instead of you charging me concerning my wife, charge my wife concerning me, that she be careful about my honor. So did the Holy One, as it were, say to Moses: Instead of you charging me (in Numb. 27:16): LET THE GOD OF THE SPIRITS OF ALL FLESH <APPOINT SOMEONE OVER THE CONGREGATION>, charge them concerning me, that they be diligent about my honor. What is written below (in Numb. 28:1–2)? THEN THE LORD SPOKE UNTO MOSES, SAYING: COMMAND THE CHILDREN OF ISRAEL, AND SAY UNTO THEM: MY OFFERING, MY BREAD FOR MY FIRE OFFERING….

Another matter, “your cheeks are lovely with ornaments,” when they explore the halakha with each other, like Rabbi Abba bar Mimi and his colleagues. “Your neck with beads,” when they would string together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and fire is ignited around them, and the matters were as joyful as when they were given from Sinai. At their primary giving from Mount Sinai, were they not given in fire, as it is stated: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11)?
Ben Azai was sitting and expounding and fire was surrounding him. They went and told Rabbi Akiva: Rabbi, ben Azai is sitting and expounding and fire is burning around him. [Rabbi Akiva] went to him and said to him: ‘I heard that you were expounding and fire was buring around you.’ He said to [Rabbi Akiva]: ‘Yes.’ [Rabbi Akiva] said to him: ‘Perhaps you were engaged in the esoterica of the Divine Chariot?’ He said to [Rabbi Akiva]: ‘No, but rather I was sitting and stringing together matters of Torah, from Torah to Prophets, and from Prophets to Writings, and the matters were as joyful as when they were given from Sinai, and as sweet as when they were first given. At their primary giving from Mount Sinai, were they not given in fire? That is what is written: “The mountain was burning with fire” (Deuteronomy 4:11).’ Rabbi Abahu was sitting and expounding and fire was burning around him. He said: ‘Am I perhaps not stringing together matters of Torah properly? As Rabbi Levi said: There are those who know to string but do not know to drill and there are those who know to drill but do not know to string. However, I was stringing and I was drilling.’²⁵⁵The reference is to drilling and stringing pearls. The metaphor is that one must delve deeply in one’s Torah study and then properly tie together the matters analyzed. Rabbi Abahu said that the fire was burning around him as he studied because he had followed all of those steps.
Another matter, “your cheeks are lovely with ornaments [batorim],” when they read matters of Torah in their sequence [betoreihen]; the halakhot of Passover on Passover, the halakhot of Shavuot on Shavuot, and the halakhot of Sukkot on Sukkot. Just as you say: “When the turn [tor] of each and every young woman would come” (Esther 2:12). “Your neck with beads,” Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: These are the portions of the Torah that are linked to each other, lead one to another, leap one to another,²⁵⁶That which is unclear or missing from one passage is clarified or filled in from a different passage (Matnot Kehuna). are comparable one to another, and are related one to another. Like this, that is written: “To these the land will be divided as an inheritance” (Numbers 26:53). What is written there? “The daughters of Tzelofḥad approached” (Numbers 27:1), “the daughters of Tzelofḥad speak correctly” (Numbers 27:7), and it is written thereafter: “Ascend to this highland of Avarim” (Numbers 27:12),²⁵⁷The midrash cites verses from three consecutive passages: Moses took a census of the Israelites, following which God commanded that the Land of Israel be eventually divided among those counted in that census (Numbers 26:1–56). The daughters of Tzelofḥad came to Moses to request that although only men were counted in the census, since their father had died without sons, his portion should go to his daughters. Moses consulted God, who said that in a case where a man dies without sons, he is inherited by his daughters (Numbers 27:1–11). Then God commanded Moses to ascend to Avarim, where he would die, and Moses asked God to appoint a successor to lead the Israelites, and God appointed Joshua (Numbers 27:12–23). which is Mount Nevo.²⁵⁸See Deuteronomy 32:49. What does this have to do with that? Since the land was divided, the daughters of Tzelofḥad came to Moses to receive their portion and Moses recused himself from their case. That is what is written: “Moses brought their case before [the Lord]” (Numbers 27:5). The Holy One blessed be He said to him: ‘Moses, from their case you recuse yourself, but you do not remove yourself from before Me?²⁵⁹You continue pleading before Me to allow you to enter the Land. “Ascend to this highland of Avarim.”’²⁶⁰Moses was told that he may see the Land from the mountain, and that after seeing the Land he would die without entering it. He said before Him: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing for Israel?’ The Holy One blessed be He said to him: ‘Is it necessary for you to command Me regarding My children; “will you command Me regarding My handiwork” (Isaiah 45:11)? Before you command Me regarding My children,²⁶¹Moses’s request is expressed in a somewhat assertive manner: “Let the Lord appoint a man” (Numbers 27:16). command My children in My regard.’ This is that is written: “Command the children and say to them” (Numbers 28:2).²⁶²This introduces the command to bring the daily continual offerings. To what is this matter analogous? It is to a king’s wife who was departing from the world. She said to him: ‘By the life of my lord, the king, I command you regarding my children.’ He said to her: ‘Before you command me regarding my children, command my children in my regard.’ So it was when Moses said before the Holy One blessed be He: ‘Master of the universe, since You are expelling me from the world, what leaders are You appointing over them?’

(Numb. 27:16:) “Let the Lord, [the God of the spirits of all flesh], appoint….” This text is related (to Is. 45:11), “Regarding the things to come, would you question Me concerning My children and command the work of My hands?”³⁰Although the two verbs in this citation are imperative, both the biblical context and the interpretation of the midrash regard these commands as unthinkable suggestions. A parable: To what is the matter comparable?³¹Numb. R. 21:12, cont. To a king who took a wife and had a best man (shoshevin). Every time that the king was angry with his wife, the best man would placate³²Rt. PYS. Cf. the Gk.: peisis or peisa (“persuasion”). him and the king would be reconciled. When the best man was about to die, he began to make a request of the king. He said to him, “Would you please pay attention to your wife [to be foregoing with her after I die].” The king said to him, “Instead of you charging me concerning my wife, charge my wife concerning me, that she be careful with my honor.” So did the Holy One, blessed be He, as it were, say to Moses, “Instead of you charging Me (in Numb. 27:16), ‘Appoint…,’ charge them concerning Me, that they be diligent with My honor.” What is written below (in Numb. 28:2)? “Command the Children of Israel, and say unto them, ‘My offering, My bread.’” What reason did [Moses] have to request this need after the ordering of inheritance? It is simply that since he saw the daughters of Zelophehad inherit the properties of their father, Moses said, “See it is the time for me to claim my needs. If daughters inherit, it is [also] proper for my sons to inherit my glory.” The Holy One, blessed be He, said to him (in Prov. 27:18), “’He who tends a fig tree will enjoy its fruit.’ Your sons sat [with] their own [concerns] and were not involved with Torah [study]. It is [more] appropriate that Joshua, who served you, serve Israel and not lose his compensation,” as stated (in Numb. 27:18), “Take Joshua bin Nun.” And why is the Torah compared to a fig tree? Since [the fruit of] most trees – the olive tree, the grapevine, the date palm – is gathered [all] at once, but the fig tree is gathered a little [at a time]. And so too is the Torah. Today he studies a little and tomorrow he studies much; as it is not taught in a year, nor in two. (Numb. 27:18:) “A man with the spirit of God with him.” Since you said (in Numb. 27:16), “’The God of the spirits of all flesh,’ since You know each and every one, one should be appointed who knows how to proceed with each and every one of them according to his temperament”; [so then (in Numb 27:18, cont.),] “lay your hand upon him,” like one who lights a candle from a candle. (Numb 27:20), “Invest him with your majesty,” like one who pours from one vessel to another vessel. Concerning that which I said to you (in Numb. 36:9), “So the inheritance will not move around from one tribe to another,” this glory will not move from the house of your father, as even Joshua who will arise in your place (according to Numb. 27:19), “shall stand in front of Elazar the priest” (nephew of Moses).