Midrash su Numeri 14:17

“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)
“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).¹¹⁹Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).¹²⁰This is stated regarding the Torah. Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21).
Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”
“Her princes are like deer [that have not found pasture].”¹²¹Pasture is typically associated with sheep, not deer. Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”
Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,¹²²They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’
“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”
Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’
“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.¹²³The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.

Rabbi Berekhya interpreted it regarding this verse: “May the Lord, God of the spirits of all flesh, appoint [a man over the congregation]” (Numbers 27:16). “May the Lord…appoint”—[Moses] said before Him: ‘Master of the universe, since you are ousting me from the world, inform me who are the shepherds whom You are installing over Your children.’ Where is the matter articulated? “Tell me, he whom my soul loves,” the nation that my soul loves, the nation to whom I dedicated my life; “where do you herd,” during the period of the monarchy; “where do you rest your flock at noon,” when [Israel is] subjudgated to [foreign] kingdoms. “Why [shalama] should I be as one bound [keoteya]?” Rabbi Azarya said: Shalama, that I will not [shelo] become as nothing [lema] in the eyes of Your companions²²⁴This is a reference to the patriarchs. regarding their flocks. There will be a desecration of Heaven in the matter if your children are in distress and the flocks of Your companions²²⁵This is a reference to the nations of the world. Their kings are referred to here as God’s companions (Etz Yosef). Alternatively, the reference is to the nations that descend from Ishmael and Esau, sons of the patriarchs Abraham and Isaac (Midrash HaMevoar). are comfortable. Rabbi Yudan bar Simon said: So the nations of the world will not say that the attribute of justice has erred [ta’at].²²⁶This is alluded to in the word keoteya. [God] knew that He sought to slaughter them in the wilderness and He slaughtered them in the wilderness, just as it says: “He slaughtered them in the wilderness” (Numbers 14:16).²²⁷This phrase appears in the passage in which Moses implores God not to destroy Israel in the aftermath of the sin of the scouts, arguing that the nations of the world would say God knew He could not defeat the Canaanite nations and therefore slaughtered Israel in the wilderness (see Numbers 14:13–19). Similarly, Moses requested that God appoint good leaders over the nation after him so as to avoid a desecration of Gdod’s name. The Rabbis say: So that your children will not see that their trouble is trouble and deviate [yatu] from following You and cleave to the flocks of Your companions,²²⁸This is a reference to the nations of the world. just as you say: “Can the seat of wickedness be Your companion?” (Psalms 94:20).²²⁹This verse demonstrates that the nations of the world can be referred to as companions of God.
At that moment the Holy One blessed be He said to Moses: ‘Moses, you say to Me: “Where do you herd, where do you rest your flock,” by your life, if you do not know, ultimately, you will know,’ as it is stated: “If you do not know, fairest among women” (Song of Songs 1:8).²³⁰The Hebrew phrase generally translated “if you do not know” can also be translated “shall you not know,” and that is how the midrash is interpreting it here.
Another matter, “if you do not know, fairest among women,” fairest among prophets, the most outstanding among the prophets. Rabbi Yosei bar Yirmeya said: Why were the prophets likened to women? To say to you: Just as a woman is not shy about demanding her household needs from her husband, so the prophets are not shy about demanding the needs of Israel from their Father in Heaven.

(Fol 89a) R. Joshua b. Levi said further: "When Moses ascended before the Holy One, praised be He! Satan appeared before Him and said, 'Sovereign of the universe, where is Thy Torah?' 'I have given it to the earth,' answered He. So Satan went to the earth, saying to it, 'Where is the Torah?' 'God alone,' answered the earth, 'understandeth her way.' (Job 28, 8.) Satan then went to the sea and was told, 'She is not with me.' He went to the deep, and was told, 'She is not in me,' for it is said (Ib. ib. 14.) The deep saith, not in me is she, and the sea saith, she is not with me (Ib. ib. 24.) Destruction and death said 'We heard a rumor with our ears'. Satan then returned and said unto the Holy One, praised be He! 'Sovereign of the universe, I have searched throughout the earth for the Torah but could not find it.' Then said the Lord unto him, 'Go to the son of Amram (Moses).' Satan went unto Moses and said to him, 'Where is the Torah that the Holy One, praised be He! gave thee?' 'Who am I that the Holy One, should give me the Torah?' replied Moses in a surprised tone. The Lord then said unto Moses, "Moses, art thou a liar? 'Sovereign of the universe!' Moses pleaded before Him, 'such a reserved treasure which Thou hast and art delighted with every single day, shall I claim the credit [of obtaining it] for myself?' Whereupon the Holy One, praised be He! said unto Moses, 'Because thou hast belittled thyself, I will cause the Torah to be called in conjunction with your name,' as it is said (Malachi 3, 22.) Remember ye, the Torah of Moses my servant." Further said R. Joshua b. Levi: "At the time when Moses ascended to Heaven, he found that the Holy One, praised be He! was providing certain letters with crownlets. 'Moses, is there no peace in thy city?' said the Lord to him. 'Is it then proper that a servant shall greet his master?' Moses replied. 'You should have wished me well.' Immediately Moses said to Him And now I pray Thee, let the power of the Lords he great as Thou hast spoken (Num. 14, 17)."

(Ib. 34, 8) And Moses made haste, and bowed his head. What had he seen [that he bowed himself]? R. Chanina b. Gamla said: "He saw the attribute long-suffering." And the Rabbis said: "He saw the attribute Emeth (truth)." We are taught in a Baraitha in accordance with him who said he had seen the attribute long-suffering, viz: When Moses ascended to heaven, he found that the Holy One, praised be He! was sitting and writing the words long-suffering. And he said before Him: "Sovereign of the Universe! does this mean long-suffering for the righteous ones?" And he was answered: "Even for the wicked." "The wicked," Moses remarked, "ought to perish!" The Lord answered him: "In the future thou wilt see that My previous words will be necessary for thee." Thereafter when Israel sinned, the Lord said to Moses: "Didst thou not say long-suffering [only] for the righteous?" And Moses said before Him: "Sovereign of the Universe, but hast Thou not said to me, 'Also to the wicked'?" And concerning this it is written (Num. 14, 17) (Ib. b) And now, I beseech thee, let the greatness of the power of the Lord be made manifest as Thou hast spoken." R. Chaggi, ascending the steps of the college of Rabba b. Shila, heard a child reciting (Ps. 93, 5) Thy testimonies are exceedingly steadfast. In thy house abideth holiness, O Lord, to the utmost length of days. Immediately he began (Ib. 90, 1) A prayer of Moses. And he then said: "Infer from this that Moses saw the attribute long-suffering."

[Another interpretation (of Numb. 14:27): HOW LONG SHALL <THIS> EVIL CONGREGATION <BE MURMURING AGAINST ME>?] The Holy One said to Moses: I am exterminating them from before me, for so it says (in Numb. 14:12): I WILL SMITE THEM WITH PESTILENCE AND DISPLACE THEM.²⁷See above, Numb. 4:24. Immediately Moses stood up to him by asking for mercy from the Holy One. How? When Israel made the calf, Moses stood up to him. At that time he made a plea on their behalf. He said to him: Please, make known to me by what principle you run your world. Thus it says this (in Exod. 33:13): PLEASE MAKE YOUR WAYS KNOWN TO ME THAT I MAY KNOW YOU…. The Holy One said to him: It is by the principle of mercy that I run my world, as stated (in Exod. 34:6): AND THE LORD PASSED BY BEFORE HIM, AND PROCLAIMED: THE LORD, THE LORD IS A MERCIFUL AND GRACIOUS GOD, SLOW TO ANGER AND ABOUNDING IN KINDNESS AND TRUTH. When Moses saw that the Holy One had said to him; SLOW TO ANGER, he began saying to the Holy One: Sovereign of the Universe, this is what you have said: SLOW TO ANGER. Is this <the way> you are slowing your passion? The Holy One said to him: Even so, I am going to punish them. <Moses> did nothing, but when the Holy One wanted to destroy them here, where it is stated (in Numb. 14:12): I WILL SMITE THEM WITH PESTILENCE AND DISPLACE THEM, Moses stood up and asked for mercy before the Holy One, as he said to him: Please, are these the stipulations which you prescribed when you said: SLOW TO ANGER? Fulfill your word here (in Numb. 14:17): AND NOW, PLEASE LET THE POWER OF THE LORD INCREASE, EVEN AS YOU HAVE SPOKEN, SAYING. Then what did <the Holy One> say (in vs. 18)? THE LORD IS SLOW TO ANGER AND OF GREAT KINDNESS…. Moses said to the Holy One: Sovereign of the Universe, in the case of a servant, if his deeds are good so that his master looks at him with a friendly face, one does not give his master any credit.²⁸Numb. R. 16:28. So when would they give him credit? When the servant's conduct is evil with his deeds being evil, and then his master looks at him with a friendly face. So also in your case, O Sovereign of the Universe, pay no attention to their stiff neck. Thus it is stated (in Deut. 9:27): PAY NO ATTENTION TO THE STUBBORNNESS OF THIS PEOPLE NOR ITS WICKEDNESS NOR ITS SIN. So the Holy One said to him: See, because of you I am forgiving them. It is so stated (in Numb. 14:20): I HAVE PARDONED THEM AS YOU ASKED.

22 (Numb. 14:11) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’”: The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3,) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’” (Numb. 14:12) “I will strike them with pestilence”: Moses said, “Master of the world, look at the covenant with their ancestors, to whom You swore that You would raise up from them kings, prophets, and priests!” The Holy One, blessed be He, said to him, “But are you not one of their children?” (Ibid., cont.) “Then I will make you into a nation that is greater [and more numerous than they]!’” When Moses saw [how things were], he took a different course (in Numb. 14:13-14): “But Moses said unto the Lord, ‘When the Egyptians hear [what happened]…, they will say unto the inhabitants of this land.’” They will say, “He had no power to sustain them.” He said to him, “But have they not seen the miracles and the mighty deeds which I did for them in Egypt and by the sea?” They will say, “He was able to stand against us, [but] He was not able to stand against thirty one kings.³³See Josh. 12:9-14. Master of the universe, act on Your behalf. (Numb. 14:17) “So now please let the power of the Lord increase,” and let the principle of mercy overcome the principle of justice. (Ibid., cont.) “As you have promised, saying”: I said to You, “With what principle do You judge Your world,” as stated (in Exod. 33:13) “Please make Your ways known to me.” So you removed (rt.: 'br) [the principle of justice] from me (according to Exod. 34:6), “And the Lord passed by (rt.: 'br) [before] him, and proclaimed.” Fulfill that principle of which You told me; (according to Exod. 34:6) “The Lord, the Lord is of long patience, of great kindness…” (Numb. 14:19) “Please pardon [the sin of this people].” The Holy One, blessed be He, accepted his words and conceded to him, [as stated] (Numb. 14:20), “Then the Lord said, ‘I have pardoned like your words.’” As truly in the future, Egypt will say like your words.

(Devarim 3:24) "Your greatness (gadlecha)": His attribute of goodness, as in (Bamidbar 14:17) "And now, let the power (of goodness) of the L-rd be magnified ("yigdal") … as You have spoken (18) The L-rd withholds wrath and He is abundant in lovingkindness." This is the prototype for all "gadlecha" in the Torah. (Ibid.)

(Devarim 3:23) "And I supplicated (va'ethchanan) the L-rd": "Va'ethchanan" is a term of entreaty. "at that time to say": Let "to say" not be written. The intent is: Make it known to me whether I will enter the land or not. "Adonai": the L-rd (adon) of all who enter the world. "Elokim": With (the attribute of) justice did You create the world. "You have begun": You have begun to open the door for Your servant, in my entering the inheritance of the children of Reuven and the children of Gad. Variantly: You have profaned (i.e., broken) Your oath. You wrote in Your Torah (Shemot 22:19) "He who sacrifices to a god shall be condemned." Yet your children served idolatry and I sought mercy from You, and You forgave them. (Devarim, Ibid.) "to show Your servant": miracles and mighty acts, viz. (Shemot 3:3) "I shall turn aside and I shall see, etc." (Devarim, Ibid.) "Your greatness": This is the attribute of Your goodness, as it is written (Bamidbar 14:17) "And now, let the power of the L-rd be made great." (Devarim, Ibid.) "And Your (mighty) hand": This is Your right hand, which is stretched out to all who enter the world, viz. (Shemot 15:6) "Your right hand, O L-rd, is exalted in power," and (Psalms 44:4) "Your right hand, and Your arm, and the light of Your countenance." (Devarim, Ibid.) "mighty": For You subdue with mercy the attribute of justice, viz. (Michah 7:18) "Who is a G-d like You, forgiving transgression and passing by offense," (19) "He will return and be merciful to us, He will subdue our transgressions," (20) "You will give truth to Yaakov," and (Isaiah 45:23) "I have sworn by Me: From My mouth has gone forth righteousness, a word that will not turn back." (Devarim, Ibid.) "Who is mighty in heaven and earth": The attribute of flesh and blood — He who is greater than his neighbor nullifies his neighbor's decree. But You — who can overrule You? And thus is it written (Iyyov 23:13) "And He is One, and who can turn Him back?" R. Yehudah b. Bava says: Not as the measure of the Holy One Blessed be He is the measure of flesh and blood. The measure of flesh and blood: A man registered in the royal codex — even if he gives great sums, he cannot extricate himself from it. But You say: Repent, and I will accept, as it is written (Isaiah 44:22) "I have wiped away your offenses like a cloud, your sins, like a mist." Variantly: "Who is G-d in heaven and earth, etc." — But perhaps, outside of heaven and earth, there is! It is, therefore, written (Devarim 4:39) "And you shall know this day and you shall return it to your heart … there is no other" — anywhere! (Ibid.) "who can do as Your deeds and as Your (acts of) strength": "as Your deeds" — in Egypt. "as Your strength" — at the (splitting of the) sea. Variantly: "as Your deeds" — at the sea. "as Your strength" — at the streams of Arnon. (Ibid. 25) "Let me pass over na and see"." "Na" is a term of imploration. "the good land across the Jordan": As per R. Yehudah: The land of Canaan is "good," and not the inheritance of the children of Reuven and the children of Gad. "this good mountain": Jerusalem. "and the Levanon": the Temple, viz. (Zechariah 11:1) "Open your doors, O Levanon!" and (Isaiah 10:34) "And the Levanon shall fall by a mighty one (Nevuchadnezzar)." Others say: "Levanon" — these are its (Israel's) kings, as in (Ezekiel 17:3) "He came to the Levanon and he took its kings," and (II Chronicles 25:18) "The thistle (i.e., the king) etc."