Midrash su Giosuè 5:12

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

(Numb. 1:1:) THEN THE LORD SPOKE UNTO MOSES IN THE SINAI DESERT. This text is related (to Jer. 2:31): 0 GENERATION, UNDERSTAND THE WORD OF THE LORD: [HAVE I BEEN A DESERT FOR ISRAEL <OR A LAND OF THICK DARKNESS>?] The Holy One said to Israel: Because you said to Moses (in Numb. 20:5 = 21:5): WHY DID YOU BRING US UP FROM {THE LAND OF} EGYPT <TO DIE IN THE DESERT? FOR THERE IS NO BREAD AND NO WATER>⁷Tanh., Numb. 1:2; Numb. R. 1:2. (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace,⁸Lat.: palatium. either <palace> food or <palace> drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down under clouds of glory and raised up three redeemers for you to serve you, [as stated] (in (Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. [Through the merit of Moses you ate manna, <a food> which <even> the holy ancestors had not seen, as stated (in Deut. 8:3): SO HE AFFLICTED YOU WITH HUNGER BUT FED YOU WITH MANNA, <WHICH NEITHER YOU HAD KNOWN NOR HAD YOUR ANCESTORS KNOWN….> Through the merit of Aaron I surrounded you in clouds of glory, as stated (in Ps. 105:39): HE SPREAD A CLOUD FOR A COVER AND A FIRE TO GIVE LIGHT AT NIGHT. There were seven clouds: one from above, one from below, one from each of the four winds, and one before you. He smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6): WHO IS THIS THAT COMES UP FROM THE DESERT LIKE COLUMNS OF SMOKE? It is also written (in Deut. 29:4): I LED YOU FORTY YEARS IN THE DESERT; [YOUR CLOTHES DID NOT WEAR OUT….] In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well <came> through the merit of Miriam, who uttered a song by the waters <of the Reed Sea>.:⁹See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi: <The matter> is comparable to a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4): AND I SENT MOSES, AARON, AND MIRIAM BEFORE YOU. Thus through their merit, Israel was sustained. The manna was through the merit of Moses. [You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? THE MANNA CEASED ON THE NEXT DAY (i.e., the day after Moses died).]¹⁰Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory <came> through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? BUT THE TEMPER OF THE PEOPLE GREW SHORT ON THE WAY, because the sun was shining down upon them (without a cloud cover). And the well <came> through the merit of Miriam,¹¹See above, Lev. 7:7. since it is stated (in Numb. 20:1-2): BUT MIRIAM DIED THERE <AND WAS BURIED THERE>. NOW THE CONGREGATION HAD NO WATER. And how was [the well] constructed? Like a kind of rock. It rolled along and came with them on the journeys.¹²See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards <for each tribe> came to rest and the Tabernacle arose, the rock would come and settle down in the court of the Tent of Meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17): RISE UP, O WELL; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) HAVE I BEEN A DESERT FOR ISRAEL? Have I treated you like a desert? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS. Did not I become a light for you a light by myself? It is so stated (in Exod. 13:21:) AND THE LORD WENT BEFORE THEM BY DAY….

(Exodus 16:35) "And the children of Israel ate the manna for forty years": R. Yehoshua says: for forty days they ate the manna after the death of Moses. How so? Moses died on the seventh of Adar (when the manna ceased falling), and they ate of it (i.e., of what was left in their vessels) twenty-four days of the first Adar and sixteen of Nissan, making forty. As it is written (Joshua 5:12) "And the manna ceased (from their vessels) on the morrow" (of the first day of Pesach), and (Ibid. 11) "And they ate of the old corn of the land on the morrow of the Pesach, matzoth and parched corn." R. Eliezer Hamodai says: They ate the manna for seventy days after the death of Moses. How so? Moses died on the seventh of Adar, and they ate of it (i.e., of what was left in their vessels) twenty-four days of the first Adar and thirty of the second Adar, that year being intercalated, and sixteen of Nissan, making seventy days, viz. "And the manna ceased (from their vessels) on the morrow." R. Yossi says: Israel ate the manna for fifty-four years, forty years in the lifetime of Moses and fourteen years after his death, it being written "And the children of Israel ate the manna for forty years until they came to an inhabited land." Let this not be written, for it is already written (Ibid.) "until they came to the edge of the land of Canaan." __ The reference is to the fourteen years that they ate it after the death of Moses — the seven years of conquest and the seven years of apportionment. R. Yehoshua says: When Miriam died, the well was removed, and it was restored in the merit of Moses and Aaron. When Aaron died, the pillar of cloud was removed, and both (the well and the pillar) were restored in the merit of Moses. When Moses died, all were removed and were not restored. And the tzirah (the hornet swarm, viz. (Exodus 23:28) did not cross the Jordan with them, (it having obtained in the merit of Moses). (Exodus 16:36) "And the omer is one-tenth of an ephah": And how much is one-tenth of an ephah? Seven quarters of a kav and something more. How much is that? A fifth of a quarter of a kav.

(Bamidbar 11:8) "The people would stroll out and gather it": I might think that they railed against Him because it was difficult to gather; it is, therefore, written (Shemot 16:4) "And the people will go out and gather it." One would sit at the door of his house and gather his share and the share of his household, and when the sun came out, it melted. "and they would grind it in a mill": Now (did we not learn that) it never "descended" to a mill? The intent is, rather, that it was converted for them to everything that is ground in a mill. "or beat it in a mortar": Now (did we not learn that) it was never beaten in a mortar? The intent is, rather, that it was converted for them to everything that is beaten in a mortar. I might think that it was converted only into these things alone. Whence is it derived that all the forty years that Israel was in the desert a woman had no need of spices, but was "decorated" (i.e., perfumed) by the manna? From "or" beat it." "or cook it in a pot": Now (did we not learn that) it never "descended" to a pot? The intent is, rather, that it was converted for them to everything that is cooked in a pot. "and they made cakes of it": Now (did we not learn that) it never "descended" to an oven? The intent is, rather, that it was converted for them to everything that is baked in an oven. I might think that it was converted only into these things alone. Whence do I derive (the same for) all the things gathered in a field? From "and they would gather it." And it is written (Devarim 2:7) "These forty years the L-rd has been with you. You have lacked nothing." As if a man would say I want to eat grapes, and they were given to him; I want to eat figs, and they were given to him. "and its taste was like the 'sap' (leshad) of oil": "leshad": an acronymic for three words: "layish" (dough), "shemen" (oil), and "dvash" (honey). As dough kneaded with oil and honey, such was the inherent taste of the manna, and thus (i.e., with intent for this taste) did the upright of Israel eat it. Variantly: "and its taste was like the 'sap' (leshad) of oil": Just as the breast (shad) is "primary" to an infant, and everything else, secondary. Variantly: Just as the breast, if an infant sucks it the whole day, it does not harm it, so, the manna; if Israel ate it a whole day, it would not harm them. Variantly: Just as the breast, which produces one kind, which changes into many kinds, so, the (taste of the) manna changed for Israel into any taste that they desired, except for that of the five kinds (viz. Ibid. 5). An analogy: (A doctor) tells a (nursing) woman: Do not eat garlic and onion for the sake of the infant. Variantly: Just as the breast, an infant suffers when it withdraws from it, so, Israel suffered when they withdrew from the manna, viz. (Joshua 5:12) "And the manna ceased the following day, when they ate from the grain of the land." An analogy: A man is asked: Why are you eating barley bread? He answers: Because I don't have wheat bread. Why are you eating carobs? Because I don't have figs. Similarly, if Israel had that handful (of manna) that they took on the day of Moses' death, from which they ate all forty days, they would not desire to eat of the grain of the land of Canaan. (Bamidbar, Ibid. 9) "And when the dew descended upon the camp at night, the manna descended upon it.": We are hereby taught that it descended upon the thresholds and the doorposts. I might think that the manna was eaten sullied; it is, therefore, written (Shemot 16:14) "and, behold, on the face of the desert it was spread thin." It (the dew) descended as a kind of hoarfrost and became a kind of layer upon the ground on which the manna descended. And from it Israel took and ate. This accounts for the lower level; but couldn't the reptiles and the flies infest it from above? It is, therefore, written (Ibid.) "and the dew layer ascended," whence it follows that it was enclosed in a kind of casing. And they would recite the Shema and pray; and one would go out to the entrance of his house and take his share and that of his household, after which the sun would come out and melt it. Similarly, R. Shimon says: Why didn't the manna descend once a year? So that their hearts turn to their Father in heaven (for their food). An analogy: A king decreed that his son be fed once a year — and he visited his father only on the day of his stipend! Once he decreed that he be fed every day — and he visited him every day. So with Israel. If a man had five sons or five daughters, he would sit and worry, thinking: If the manna does not fall tomorrow, we will all die of hunger! — So that they all turned their hearts to their Father in heaven. R. Dostai b. R. Yannai said: If so, the son will say: Even if I visit my father only for the sake of my stipend it is sufficient for me! So that the visit becomes entirely opportunistic. Rather, (the manna fell every day) so that it could be eaten while it was still warm. Variantly: (It did not fall once for a long period of time) so that it would not be a burden on the road. Similarly, R. Dostai b. R. Yannai says: Why did the L-rd not create hot springs in Jerusalem as He did in Tiberias? So that one not say to his friend: Let us go up to the hot springs of Jerusalem. If we go up for only one dousing, it will be sufficient for us. So that the ascent becomes entirely opportunistic.