Midrash su Numeri 31:56

(Numb. 31:1, 2, 6:) THEN THE LORD SPOKE UNTO MOSES, SAYING: EXACT VENGEANCE FOR THE CHILDREN OF ISRAEL <ON THE MIDIANITES>. […. WITH THE VESSELS OF THE SANCTUARY AND THE TRUMPETS FOR SOUNDING THE ALARM IN HIS HAND.] Let our master instruct us: How many sustained blasts (teqi'ot) does one blow on eve of the Sabbath to detach the people from labor?⁷Tanh.,Numb. 9:2. Thus have our masters taught (in Suk. 5:5): ONE BLOWS THREE SUSTAINED BLASTS TO HAVE THE PEOPLE CEASE FROM LABOR.⁸See Shab. 35b. How? The hazzan of the congregation takes the trumpets and goes up to the roof at the highest point in the city and blows. <Thereupon> whoever is far from the city leaves his work. Then he comes again and blows a second time. <Thereupon> those who are nearer enter the city. When he blows a third time, they place the hammin⁹I.e., the Sabbath food kept warm from Friday. in the oven and light the <Sabbath> lights. <If> he has finished blowing <while> the pot was on the stove, they set it on the ground. If there was a light in a woman's hand, she set it on the ground. The Sabbath is sanctified with trumpets, and so also are New Moons and Festivals, as stated (in Numb. 10:10): WHEN YOU HAVE A DAY OF REJOICING, AT YOUR FIXED FESTIVALS, AND ON YOUR NEW MOONS, YOU SHALL BLOW THE TRUMPETS. Moreover, when they moved out <from camp>, they blew the trumpets to move out, as stated (in Numb. 10:6): WHEN YOU BLOW a [SECOND] SHORT BLAST (teru'ah), THE CAMPS <PLACED TO THE SOUTH> SHALL MOVE OUT…. Also when <the congregation> met together, they blew the trumpets, as stated (in vs. 7): WHEN THE CONGREGATION ASSEMBLES, YOU SHALL BLOW <SUSTAINED BLASTS AND NOT SHORT ONES>. And when an enemy oppresses you, you shall blow the trumpets, as stated (in vs. 9): AND WHEN YOU GO TO WAR IN YOUR LAND AGAINST AN ENEMY WHO OPPRESSES YOU, YOU SHALL BLOW THE TRUMPETS. And when they went to take vengeance against Midian, they carried out their vengeance with trumpets, as stated (in Numb. 31:6): WITH THE VESSELS OF THE SANCTUARY AND THE TRUMPETS FOR SOUNDING THE ALARM (teru'ah) IN HIS HAND.

Question:¹⁶This section is taken virtually verbatim from the Aramaic text of the She’eltot of Ahai of Shabha (d. ca. 762), Mattot, 137. Are those of the House of Israel obligated to abstain from anything unclean, as stated (in Lev. 20:25), “So you shall make a distinction between the clean animal and the unclean...?” Now it is not a question of something unclean that is forbidden, but even of [the utensils by which something unclean has been cooked]. As it is forbidden for Israel to cook with them, until each and every piece has been purged, as stated (in Numb. 31:23), “Each thing that will withstand the fire [you shall pass through the fire, and it shall be clean].” The spits and the grills¹⁷Gk.: escharai. which gentiles have used are not permitted until they have come into the fire, as we are taught (in 'AZ 5:12), “In the case of a skewer and a grill, one makes them white hot in the fire.” For how long does one make them white hot? Until their scaling drops off.¹⁸‘AZ 76a. In the case of pots, kettles (qumqemasin),¹⁹Lat.: cucumae; Gk.: koukkoumai. Variants of this Greek word also occur in the neut. and masc. and heating vessels which you use for boiling, one must purge them with boiling water.²⁰See ‘AZ 75a. Moreover, although in the case of kettles (qumqemasin) it is not customarily to cook in one, sometimes when one does not find the [proper] vessel, it happens that one does cook in them. In the case of a pot into which the head of a free-flying sparrow cannot enter, one need not purge it, as stated (in 'AZ 38b), “When [concerning] the date solids of gentiles, if they are heated in a large pot, they are forbidden. [But when heated] in a small pot, they are permitted. And which pot is small? Any into which the head of a free-flying sparrow cannot enter.” But how does one cleanse them with hot water?²¹‘AZ 76a. One puts a small pot within a large pot. And what about a large pot? [One treats it] like that caldron which belonged to Rav 'Uqba. He made a rim of dough for it, filled it with water, and boiled it.²²According to ‘AZ 76b, the rim of dough built up the mouth of the pot, so that the boiling water would overflow the top and leave no part uncleansed. Boiling water would flow over the top and leave no part uncleansed. Also in the case of a spoon, it is necessary to place it inside of a caldron, and it is purged. In the case of plates, one uses them as a second utensil (a utensil in which food is served, and not one in which it is cooked). If one has taken water from a caldron and poured it over them, it is considered sufficient; but although one has purged them, it is necessary to [also] immerse them in water. It has been taught,²³In ‘AZ 75b. “And they all need immersion in a forty-se'ah ritual bath (miqwah).” And then an Israelite may use them again. Where are these things shown? Rabba said, “Where scripture has said (in Numb. 31:23), ‘Each thing that will withstand the fire you shall pass through the fire, and it shall be clean. However, it shall be purified with the waters of purification….’²⁴I.e., in a ritual bath. The text has added another cleansing.” Moreover, ‘Bar Qappara has taught, “It is implied by that which is stated (ibid.), ‘however, it shall be purified with the waters of purification,’ that I would infer that sprinkling was needed on the third and seventh day.²⁵According to Numb. 19:12, 19, this is the requirement for one who has been defiled by a corpse. Hence [to prevent that inference], Scripture²⁶Literally: “Talmud.” The word occurs here in the generic sense of a text from which one learns. says (ibid.), ‘and it shall be clean.’ If so, what does the text mean by ‘the waters of purification (which is also the word for a menstruant)?’ Waters in which the menstruant immerses. And how much [is that]? Forty se'ah.” Rav Nahman said that Rabbah bar Abbuha said, “Even new vessels which one acquires from the [gentile] smith need immersion; old [ones], when one makes them white hot, are like new ones, and they need immersion nonetheless. Rav Sheshet raised an objection for him, “If that is so, even an unspecified ‘implement’ also?”²⁷‘AZ 75b is more specific, and objects that under the Nahman/Abbuha ruling, even scissors, would require immersion. Rabba said to him, “Vessels for eating are the ones being spoken of in the parashah, since it is written (in Numb. 31:23), ‘Each thing that will withstand (literally: come into) the fire….’” Rav Isaac bar Joseph [bought] a certain vessel [made] of fresh ordure.²⁸Mirdeta. The word normally denotes dung but here seems to refer to a kind of clay. He planned to immerse it. One of the masters named R. Jacob said, “So did R. Johanan say, ‘Vessels of metal are the ones being spoken of in the parashah, since it is so stated (in Numb. 31:22), “Surely the gold and the silver.”’ But these are new vessels of ordure. New ones need no immersion. Old ones are not purgeable, as we find in the case of the sin offering (according to Lev. 6:21), ‘But an earthen vessel in which it (the sin offering) was boiled shall be broken.’” However, it is necessary to [ask about] these plates with a glaze,²⁹Qonya; cf. the Gk.: konia (“dust”). which are used with boiling leavened foods. Is there a purging for them or not? For while they were earthen vessels originally, one coated them with glaze. [Is it that] that glaze seal is a shield, so that the clay does not absorb, because glaze is [like] metal, and purging is sufficient for it. Or if there is no shield, the clay does absorb [impurities], and there is no remedy for it. Come, hear what they asked Meremar concerning leaven on Passover.³⁰Pes. 30b; ‘AZ 33b-34a. In the case of glazed vessels, is there any purging for them, and is it permitted to use them on Passover or not? When there are cracks in them, we certainly have no question that this does absorb [impurities] where the cracks are. [In the case of] green [glaze], there is certainly no question for us [about its absorption] because it (the glaze) contains alum; while a white or black [glaze certainly does present us with a question]. What is [the law]? He said to them, “We saw with them, that [when they put hot water in them, their outside surfaces] sweat. From this you may infer that they are absorbent. They are therefore comparable to common earthen vessels.” These words [only apply] with reference to leaven during Passover and with reference to usage by gentiles when (the vessels) would be used with boiling [liquids]. With reference to libation wine,³¹I.e., wine handled by a heathen and which may have been used for an idolatrous libation. however, and leaven on Passover when [the vessels] would be used with what is cold, a green glaze is forbidden because it contains alum. As for black and white [glazes, if] there are cracks in it, it is forbidden; if there are no cracks in it, it sufficient with a mere dabbling. It is comparable to a vessel of metal, for it is established for us as a law (halakhah) like [the statement of] Rav Zevid. As Rav Zevid said, “Those vessels with a white or black glaze are permitted; green ones are forbidden. Also if there are cracks in them, they are all forbidden.” And this is the law (halakhah).

Question:¹⁶This section is taken virtually verbatim from the Aramaic text of the She’eltot of Ahai of Shabha (d. ca. 762), Mattot, 137. Are those of the House of Israel obligated to abstain from anything unclean, as stated (in Lev. 20:25), “So you shall make a distinction between the clean animal and the unclean...?” Now it is not a question of something unclean that is forbidden, but even of [the utensils by which something unclean has been cooked]. As it is forbidden for Israel to cook with them, until each and every piece has been purged, as stated (in Numb. 31:23), “Each thing that will withstand the fire [you shall pass through the fire, and it shall be clean].” The spits and the grills¹⁷Gk.: escharai. which gentiles have used are not permitted until they have come into the fire, as we are taught (in 'AZ 5:12), “In the case of a skewer and a grill, one makes them white hot in the fire.” For how long does one make them white hot? Until their scaling drops off.¹⁸‘AZ 76a. In the case of pots, kettles (qumqemasin),¹⁹Lat.: cucumae; Gk.: koukkoumai. Variants of this Greek word also occur in the neut. and masc. and heating vessels which you use for boiling, one must purge them with boiling water.²⁰See ‘AZ 75a. Moreover, although in the case of kettles (qumqemasin) it is not customarily to cook in one, sometimes when one does not find the [proper] vessel, it happens that one does cook in them. In the case of a pot into which the head of a free-flying sparrow cannot enter, one need not purge it, as stated (in 'AZ 38b), “When [concerning] the date solids of gentiles, if they are heated in a large pot, they are forbidden. [But when heated] in a small pot, they are permitted. And which pot is small? Any into which the head of a free-flying sparrow cannot enter.” But how does one cleanse them with hot water?²¹‘AZ 76a. One puts a small pot within a large pot. And what about a large pot? [One treats it] like that caldron which belonged to Rav 'Uqba. He made a rim of dough for it, filled it with water, and boiled it.²²According to ‘AZ 76b, the rim of dough built up the mouth of the pot, so that the boiling water would overflow the top and leave no part uncleansed. Boiling water would flow over the top and leave no part uncleansed. Also in the case of a spoon, it is necessary to place it inside of a caldron, and it is purged. In the case of plates, one uses them as a second utensil (a utensil in which food is served, and not one in which it is cooked). If one has taken water from a caldron and poured it over them, it is considered sufficient; but although one has purged them, it is necessary to [also] immerse them in water. It has been taught,²³In ‘AZ 75b. “And they all need immersion in a forty-se'ah ritual bath (miqwah).” And then an Israelite may use them again. Where are these things shown? Rabba said, “Where scripture has said (in Numb. 31:23), ‘Each thing that will withstand the fire you shall pass through the fire, and it shall be clean. However, it shall be purified with the waters of purification….’²⁴I.e., in a ritual bath. The text has added another cleansing.” Moreover, ‘Bar Qappara has taught, “It is implied by that which is stated (ibid.), ‘however, it shall be purified with the waters of purification,’ that I would infer that sprinkling was needed on the third and seventh day.²⁵According to Numb. 19:12, 19, this is the requirement for one who has been defiled by a corpse. Hence [to prevent that inference], Scripture²⁶Literally: “Talmud.” The word occurs here in the generic sense of a text from which one learns. says (ibid.), ‘and it shall be clean.’ If so, what does the text mean by ‘the waters of purification (which is also the word for a menstruant)?’ Waters in which the menstruant immerses. And how much [is that]? Forty se'ah.” Rav Nahman said that Rabbah bar Abbuha said, “Even new vessels which one acquires from the [gentile] smith need immersion; old [ones], when one makes them white hot, are like new ones, and they need immersion nonetheless. Rav Sheshet raised an objection for him, “If that is so, even an unspecified ‘implement’ also?”²⁷‘AZ 75b is more specific, and objects that under the Nahman/Abbuha ruling, even scissors, would require immersion. Rabba said to him, “Vessels for eating are the ones being spoken of in the parashah, since it is written (in Numb. 31:23), ‘Each thing that will withstand (literally: come into) the fire….’” Rav Isaac bar Joseph [bought] a certain vessel [made] of fresh ordure.²⁸Mirdeta. The word normally denotes dung but here seems to refer to a kind of clay. He planned to immerse it. One of the masters named R. Jacob said, “So did R. Johanan say, ‘Vessels of metal are the ones being spoken of in the parashah, since it is so stated (in Numb. 31:22), “Surely the gold and the silver.”’ But these are new vessels of ordure. New ones need no immersion. Old ones are not purgeable, as we find in the case of the sin offering (according to Lev. 6:21), ‘But an earthen vessel in which it (the sin offering) was boiled shall be broken.’” However, it is necessary to [ask about] these plates with a glaze,²⁹Qonya; cf. the Gk.: konia (“dust”). which are used with boiling leavened foods. Is there a purging for them or not? For while they were earthen vessels originally, one coated them with glaze. [Is it that] that glaze seal is a shield, so that the clay does not absorb, because glaze is [like] metal, and purging is sufficient for it. Or if there is no shield, the clay does absorb [impurities], and there is no remedy for it. Come, hear what they asked Meremar concerning leaven on Passover.³⁰Pes. 30b; ‘AZ 33b-34a. In the case of glazed vessels, is there any purging for them, and is it permitted to use them on Passover or not? When there are cracks in them, we certainly have no question that this does absorb [impurities] where the cracks are. [In the case of] green [glaze], there is certainly no question for us [about its absorption] because it (the glaze) contains alum; while a white or black [glaze certainly does present us with a question]. What is [the law]? He said to them, “We saw with them, that [when they put hot water in them, their outside surfaces] sweat. From this you may infer that they are absorbent. They are therefore comparable to common earthen vessels.” These words [only apply] with reference to leaven during Passover and with reference to usage by gentiles when (the vessels) would be used with boiling [liquids]. With reference to libation wine,³¹I.e., wine handled by a heathen and which may have been used for an idolatrous libation. however, and leaven on Passover when [the vessels] would be used with what is cold, a green glaze is forbidden because it contains alum. As for black and white [glazes, if] there are cracks in it, it is forbidden; if there are no cracks in it, it sufficient with a mere dabbling. It is comparable to a vessel of metal, for it is established for us as a law (halakhah) like [the statement of] Rav Zevid. As Rav Zevid said, “Those vessels with a white or black glaze are permitted; green ones are forbidden. Also if there are cracks in them, they are all forbidden.” And this is the law (halakhah).

Question:¹⁷This section is taken virtually verbatim from the Aramaic text of the She’eltot of Ahai of Shabha (d. ca. 762), Mattot, 137. The section is also found in Tanh., Numb. 6:2. Are those of the house of Israel obligated to abstain from anything unclean, as stated (in Lev. 20:25): SO YOU SHALL MAKE A DISTINCTION BETWEEN THE CLEAN ANIMAL AND THE UNCLEAN, ALSO BETWEEN THE UNCLEAN BIRD AND THE CLEAN? Now it is not a question of [something] unclean that is forbidden, but even of <the> utensils by which something unclean has been cooked. It is forbidden for Israel to cook with them, until each and every piece has been purged, as stated (in Numb. 31:23): EVERY[THING] THAT WILL WITHSTAND THE FIRE [YOU SHALL PASS THROUGH THE FIRE, AND IT SHALL BE CLEAN]. For example, the spits and the grills¹⁸Gk.: escharai. which star worshipers have used are not permitted, until thay have come into the fire, as we are taught (in 'AZ 5:12): IN THE CASE OF A SKEWER AND A GRILL, ONE MAKES THEM WHITE HOT IN THE FIRE. For how long does one make them white hot? [R. Mani says:] Until their scaling drops off.¹⁹‘AZ 76a. In the case of pots, kettles (qumqemasin),²⁰Lat.: cucumae; Gk.: koukkoumai. Variants of this Greek word also occur in the neut. and masc. and heating vessels which you use for boiling,²¹RWTH. The final he in this word is certainly a misprint. I have therefore emended Buber’s he to a het, which generally agrees with the het of the parallel texts in the traditional Tanhuma (RTWH) and in the She’eltot (RWTHYN). one must purge them by the flame through boiling.²²See ‘AZ 75a. Moreover, although in the case of kettles (qumqemasin) it is not customarily to cook in one, sometimes when one does not find the <proper> vessel, one does cook in them accidentally. In the case of a pot into which the head of a free-flying sparrow cannot enter, one need not purge it, as stated (in 'AZ 38b. [bar.]): When <concerning> the date solids of star worshipers {i.e., refuse of dates from which they have made beer and which they mix with hot water}, if they are heated in a large pot, <the pot> is forbidden. <When heated> in a small pot, it is permitted. And which pot is small? [R. Jannay said:] Any into which the head of a free-flying sparrow cannot enter. But how does one cleanse them with hot water?²³‘AZ 76a. [R. Huna said:] One puts a small pot within a large pot. And what about a large pot? <One treats it> like a caldron which belonged to {Mar} [Rav] 'Uqba. He made a rim of dough for it, filled it with water, and boiled it.²⁴According to ‘AZ 76b, the rim of dough built up the mouth of the pot, so that the boiling water would overflow the top and leave no part uncleansed. boiling water would overflow the top and leave no part uncleansed. Also in the case of a spoon, it is necessary to place it inside of a caldron, and it is purged. In the case of plates, one uses them in a second utensil. If one has taken <water>²⁵The bracketed word is found the parallel from the traditional Tanhuma. from a caldron and poured it over them, it is considered all right; but although one has purged them, it is necessary to immerse them in the stream. It has been taught:²⁶In ‘AZ 75b (bar.) And they all need immersion in a forty-se'ah ritual bath (miqwah) for Israel to use them again. Where are these things shown? Rabba said: Where Scripture has said (in Numb. 31:23): EVERY [THING] THAT WILL WITHSTAND THE FIRE YOU SHALL PASS THROUGH THE FIRE, AND IT SHALL BE CLEAN. HOWEVER, IT SHALL BE PURIFIED IN THE WATERS OF MENSTRUAL PURIFICATION….²⁷I.e., in a ritual bath. The text has added another cleansing. Moreover, Bar Qappara has taught: It is stated by implication (ibid.): HOWEVER, IT SHALL BE PURIFIED IN THE WATERS OF MENSTRUAL PURIFICATION. I might infer that this <immersion> was needed on the third and {fourth} [seventh] day.²⁸According to Numb. 19:12, 19, this is the requirement for one who has been defiled by a corpse. The Scripture²⁹Literally: “Talmud.” The word occurs here in the generic sense of a text from which one learns. says (ibid.): AND IT SHALL BE CLEAN. If so, what does the text mean by THE WATERS OF MENSTRUAL PURIFICATION? Waters in which the menstruant immerses. And how much [is that]? Forty se'ah. Rav Nahman said: Rabbah bar Abbuha said: Even new vessels which one acquires in the market from a star worshiper need immersion, [since] old [ones], when one makes them white hot, are like new ones. Even so, they need immersion. Rav Sheshet raised an objection for him: Even if that is so, "implement" is undefined.³⁰‘AZ 75b is more specific, and objects that under the Nahman/Abbuha ruling, even scissors, would require immersion. Rabba said: Vessels for eating are the ones being spoken of in the parashah, since it is written (in Numb. 31:23): EVERY [THING] THAT WILL WITHSTAND (literally: COME INTO) THE FIRE…. {And so} Rav Isaac bar Joseph [bought] a certain vessel <made> of fresh ordure.³¹Mirdeta. The word normally denotes dung but here seems to refer to a kind of clay. He planned to immerse it. One of the masters named R. Jacob said to him: Thus did R. Johanan say: Vessels of metal are the ones being spoken of in the parashah, since it is so stated (in Numb. 31:22): SURELY THE GOLD AND THE SILVER. < … > But these are new vessels of clay. New ones need no immersion. Old ones are not purgeable, as we find in the case of the sin offering (according to Lev. 6:21 [28]): BUT AN EARTHEN VESSEL IN WHICH IT (the sin offering) WAS BOILED SHALL BE BROKEN.

(Numb. 25:14:) “And the name of the slain man of Israel...” Just as the Holy One, blessed be He, is concerned with the praise of the righteous to publicize³Rt.: PRSM. Cf. Gk.: parresia (“boldness in speaking out”). them throughout the world, so is he concerned with the disgrace of the wicked to publicize them throughout the world. He publicized Phinehas for praise and publicized Zimri for disparagement. About them is it stated (in Prov. 10:7), “The remembrance of a righteous one is for a blessing, but the name of the wicked shall rot.” (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan.” The sages said Zimri had three names: Zimri ben Salu; and Saul the son of the Canaanite woman; and Shelumiel ben Zurishaddai. [He was called] Zimri because of the fact that he became like an addled (hamuzeret) egg (as a result of engaging in multiple acts of intercourse); ben Salu because he evoked [shehisli] the sins of his family; Saul [Shaul] because he lent [shehishil] himself to sin; the son of the Canaanite woman because of the fact that he performed an act of Canaan. And what is his [true] name? Shelumiel, son of Zurishaddai. (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan,” as whoever discredits himself discredits his family along with himself. (Numb. 25:14, cont.:) “Zimri ben Salu, the prince of a clan.” The verse is astounded by him (in Eccl. 10:8), “The one who breaks through a barrier will be bitten by a snake.”⁴“To break through a barrier” means “to transgress.” [As it was] his [ancestor Simeon) who was the first to display zeal against harlotry, as stated (in Gen. 34:25), “then two of the sons of Jacob, Simeon and Levi, [the brothers of Dinah, each] took [his sword]….” And [yet] this (Zimri) broke through the barrier which his [ancestor] had made. (Numb. 25:15:) “And the name of the Midianite woman who was slain [was Cozbi bat Zur; Zur was the tribal head of a clan in Midian].” [These words are there] to inform you how far the Midianites hatred went. Thus they had abandoned a daughter of kings in to shame, as stated (in Numb. 31:8), “[And along with their other victims] they killed the kings of Midian:…, Zur.” Zur was the greatest of them all; and [since] he abandoned his daughter, who would not abandon [his own daughter]? But because he had disgraced himself and abandoned his daughter to shame, the text has demoted him and numbered him third (on the list). He was, however, the king of them all, as stated (in Numb. 25:15), “[Zur] was leader of the nations of the clan [in Midian].”

2) And thus is it written in respect to dead-body (tumah, Bamidbar 31:20): "and every work of goats." I might think (to include) ropes and cords (as acquiring tumah). (But) it follows (by reason that they should not be included), viz.: A dead body confers tumah and a sheretz confers tumah. Just as a sheretz confers tumah only on what is reticulated, so a dead body confers tumah only on what is reticulated.

3) But if Scripture was lenient with a sheretz, a lesser (form of tumah, should we, therefore, be lenient with dead-body (tumah), an acute (form)? But (by reason alone a dead body) should confer tumah on ropes and cords. It must, therefore, be written "a garment … skin" (Vayikra 11:33, in respect to sheretz) — "a garment … skin" (Bamidbar 31:20, in respect to dead-body tumah), as an identity (gezeirah shavah) — Just as a sheretz confers tumah only on what is reticulated, so a dead body confers tumah only on what is reticulated; and just as a dead body confers tumah on "every work of goats," so a sheretz confers tumah on every work of goats.

“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.²²A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’²³Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”

Another interpretation (of Numb. 31:2:) “Exact vengeance for the Children of Israel.” This text is related (to Job 36:7), “He does not withdraw His eyes from a righteous person […].” What is the meaning of “He does not withdraw His eyes from a righteous person (literally, withdraw from a righteous person his eyes)?” The Holy One, blessed be He, does not keep back from a righteous person what he wants to see with his eyes.¹³Numb. R. 22:5. [The text] teaches that Moses longed to see vengeance on the Midianites before he died, and [so] he requested from the Holy One, blessed be He, about it, that he should [see it] with his eyes. Thus it is stated concerning him (in Ps. 58:11), “A righteous person will rejoice when he sees vengeance, he will bathe his feet in the blood of the wicked person.” (Ibid.:) “A righteous person will rejoice,” this refers to Moses; “when he sees vengeance,” i.e., vengeance on Midian; “he will bathe his feet in the blood of the wicked person,” i.e., of Balaam. Moses said to Phinehas and the warring men, “I know that Balaam the Wicked is there, as he went to collect his wage. Before the wolf comes to the flock, spread the trap for him. And if you see that that wicked man is doing magic, show him the diadem, upon which it is written (according to Exod. 28:36), ‘holy to the Lord.’ And [when] he shall [then] fall, kill him.” (Numb. 31:8:) “And upon their [other] corpses they killed the kings of Midian,” as they were doing magic with Balaam and flying in the air; so they showed them the diadem and they fell upon their corpses. The sages said “It is written about Joshua (in Josh 1:5), ‘as I was with Moses, so I will be with you.’ So Joshua should have lived a hundred and twenty years like Moshe our teacher. And why were they shortened by ten years? Because at the time that the Holy One, blessed be He, said to Moses (in Numb. 31:2), ‘Exact vengeance for the Children of Israel…,’ even though the announcement of [his] death was [also] announced, he did not say, ‘Tomorrow I will die; what benefit is it to me to exact vengeance from Midian?’ Rather, he showed alacrity in the whole matter, as stated (in Numb. 31:6), ‘And Moses sent them.’ But Joshua did not do like this. When he came to war against thirty-one kings, he said, ‘If I kill them, I will die immediately, as happened to Moshe our teacher.’ What did he do? He began with one and stalled in the war [with the rest], as stated (in Josh. 11:18), ‘Joshua waged war with all those kings over a long period.’ [So] the Holy One, blessed be He, said to him, ‘See that I will shorten your years by ten years.’ David said (about this in Prov. 19:21), ‘Many thoughts are in the heart of a man, [but it is the counsel of the Lord that will stand].’”

Rabbi Yitzḥak interpreted the verse regarding the Midianite war. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that went to the Midianite war went only due to the merit of Moses and Pinḥas.²⁹They were successful in the war against Midian only due to the merit of Moses and Pinḥas (Etz Yosef). That is what is written: “Moses and Elazar the priest took the gold from…” (Numbers 31:54).³⁰Some suggest that the text should read: That is what is written: “Moses sent them, a thousand of every tribe, to the war, them and Pinḥas” (Numbers 31:6). This verse may be understood as equating Pinḥas with the rest of those who went out to war (Matnot Kehuna). “That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered a memorial for the nations of the world. Which is this? This is the Midianite war. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, twelve thousand volunteers and twelve thousand conscripts, as it is stated: “One thousand per tribe from the thousands of Israel were provided, [twelve thousand mobilized soldiers]” (Numbers 31:5). Rabbi Ḥananya bar Yitzḥak said: They went to the Midianite war with twelve thousand.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Huna said: Not one of them gave precedence to the head phylacteries before the arm phylacteries,³¹The arm phylacteries are supposed to be donned before the head phylacteries. as, had one of them given precedence to the head phylacteries before the arm phylacteries, Moses would not have praised them and they would not have ascended from there unharmed. That is to say that they were extremely righteous.
“That are all paired” (Song of Songs 4:2) – as when they would enter in pairs to the woman, one of them would blacken her face and one of them would remove her jewelry.³²The war against Midian was fought in the aftermath of the events in Shitim, where Moavite and Midianite women enticed Israelites to engage in sexual immorality and idolatry. As a result, twenty-four thousand Israelites died in a plague (see Numbers 25:1–9). When the Israelites defeated the Midianite army and entered the private dwellings where the women were located to take the spoils of war, they would enter two at a time and would cause the women to look less enticing, so as to ensure that they would not sin. [The women] would say to them: ‘Are we not creations of the Holy One blessed be He that you do this to us?’ The Israelites would say to them: ‘Is it not enough for you that our people received their punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them” (Numbers 25:4). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was suspected of committing a transgression.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Moses: “Your servants took a census of the men of war under our command, and not a man is missing from among us” (Numbers 31:49), in lewdness and in sin.³³None of our men were killed, and none acted inappropriately with the captive women.
“Your speech is lovely” (Song of Songs 4:3) – as they said to him: “We brought the offering of the Lord” (Numbers 31:50). Moses said to them: ‘Your statements contradict each other. You said: “Not a man is missing from among us” (Numbers 31:49) – in lewdness and in sin. And you said: “We brought the offering of the Lord.” If you did not sin, what is the purpose of this offering?’ They said to him: Moses our master, we would enter to the woman in pairs, and one of us would blacken her face and one would remove her jewelry. Is it possible that the evil inclination was not moved at all? For that moving of the evil inclination we say to bring an offering.
At that moment, Moses began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty among you is packed with mitzvot like this pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Like the tower of [kemigdal] David” – regarding which [David] elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Siḥon king of the Emorites.… and Og king of the Bashan.… and gave their land as an inheritance” (Psalms 136:19–21).³⁴These verses state that God gave the land of Siḥon to Israel as an inheritance. Included in this territory was the land of Midian. The fact that Israel merited to inherit the land of Midian speaks positively of them. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers are hung upon it” – all those tens of thousands and those thousands who went to the Midianite war and I defended them. I defended them only because of the merit of what came after one thousand generations. Not only you alone relied upon it, but rather, “all the shields of the mighty” – everyone who arises and controls and overcomes his inclination, is called mighty, like Moses in his time, David in his time, Ezra in his time. Their entire generation depends upon them. By means of whom was the Midianite war waged? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses, the head of the Sanhedrin, and Pinḥas.

Rabbi Yitzḥak interpreted the verse regarding the Midianite war. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that went to the Midianite war went only due to the merit of Moses and Pinḥas.²⁹They were successful in the war against Midian only due to the merit of Moses and Pinḥas (Etz Yosef). That is what is written: “Moses and Elazar the priest took the gold from…” (Numbers 31:54).³⁰Some suggest that the text should read: That is what is written: “Moses sent them, a thousand of every tribe, to the war, them and Pinḥas” (Numbers 31:6). This verse may be understood as equating Pinḥas with the rest of those who went out to war (Matnot Kehuna). “That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered a memorial for the nations of the world. Which is this? This is the Midianite war. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, twelve thousand volunteers and twelve thousand conscripts, as it is stated: “One thousand per tribe from the thousands of Israel were provided, [twelve thousand mobilized soldiers]” (Numbers 31:5). Rabbi Ḥananya bar Yitzḥak said: They went to the Midianite war with twelve thousand.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Huna said: Not one of them gave precedence to the head phylacteries before the arm phylacteries,³¹The arm phylacteries are supposed to be donned before the head phylacteries. as, had one of them given precedence to the head phylacteries before the arm phylacteries, Moses would not have praised them and they would not have ascended from there unharmed. That is to say that they were extremely righteous.
“That are all paired” (Song of Songs 4:2) – as when they would enter in pairs to the woman, one of them would blacken her face and one of them would remove her jewelry.³²The war against Midian was fought in the aftermath of the events in Shitim, where Moavite and Midianite women enticed Israelites to engage in sexual immorality and idolatry. As a result, twenty-four thousand Israelites died in a plague (see Numbers 25:1–9). When the Israelites defeated the Midianite army and entered the private dwellings where the women were located to take the spoils of war, they would enter two at a time and would cause the women to look less enticing, so as to ensure that they would not sin. [The women] would say to them: ‘Are we not creations of the Holy One blessed be He that you do this to us?’ The Israelites would say to them: ‘Is it not enough for you that our people received their punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them” (Numbers 25:4). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was suspected of committing a transgression.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Moses: “Your servants took a census of the men of war under our command, and not a man is missing from among us” (Numbers 31:49), in lewdness and in sin.³³None of our men were killed, and none acted inappropriately with the captive women.
“Your speech is lovely” (Song of Songs 4:3) – as they said to him: “We brought the offering of the Lord” (Numbers 31:50). Moses said to them: ‘Your statements contradict each other. You said: “Not a man is missing from among us” (Numbers 31:49) – in lewdness and in sin. And you said: “We brought the offering of the Lord.” If you did not sin, what is the purpose of this offering?’ They said to him: Moses our master, we would enter to the woman in pairs, and one of us would blacken her face and one would remove her jewelry. Is it possible that the evil inclination was not moved at all? For that moving of the evil inclination we say to bring an offering.
At that moment, Moses began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty among you is packed with mitzvot like this pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Like the tower of [kemigdal] David” – regarding which [David] elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Siḥon king of the Emorites.… and Og king of the Bashan.… and gave their land as an inheritance” (Psalms 136:19–21).³⁴These verses state that God gave the land of Siḥon to Israel as an inheritance. Included in this territory was the land of Midian. The fact that Israel merited to inherit the land of Midian speaks positively of them. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers are hung upon it” – all those tens of thousands and those thousands who went to the Midianite war and I defended them. I defended them only because of the merit of what came after one thousand generations. Not only you alone relied upon it, but rather, “all the shields of the mighty” – everyone who arises and controls and overcomes his inclination, is called mighty, like Moses in his time, David in his time, Ezra in his time. Their entire generation depends upon them. By means of whom was the Midianite war waged? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses, the head of the Sanhedrin, and Pinḥas.

Rabbi Yitzḥak interpreted the verse regarding the Midianite war. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that went to the Midianite war went only due to the merit of Moses and Pinḥas.²⁹They were successful in the war against Midian only due to the merit of Moses and Pinḥas (Etz Yosef). That is what is written: “Moses and Elazar the priest took the gold from…” (Numbers 31:54).³⁰Some suggest that the text should read: That is what is written: “Moses sent them, a thousand of every tribe, to the war, them and Pinḥas” (Numbers 31:6). This verse may be understood as equating Pinḥas with the rest of those who went out to war (Matnot Kehuna). “That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered a memorial for the nations of the world. Which is this? This is the Midianite war. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, twelve thousand volunteers and twelve thousand conscripts, as it is stated: “One thousand per tribe from the thousands of Israel were provided, [twelve thousand mobilized soldiers]” (Numbers 31:5). Rabbi Ḥananya bar Yitzḥak said: They went to the Midianite war with twelve thousand.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Huna said: Not one of them gave precedence to the head phylacteries before the arm phylacteries,³¹The arm phylacteries are supposed to be donned before the head phylacteries. as, had one of them given precedence to the head phylacteries before the arm phylacteries, Moses would not have praised them and they would not have ascended from there unharmed. That is to say that they were extremely righteous.
“That are all paired” (Song of Songs 4:2) – as when they would enter in pairs to the woman, one of them would blacken her face and one of them would remove her jewelry.³²The war against Midian was fought in the aftermath of the events in Shitim, where Moavite and Midianite women enticed Israelites to engage in sexual immorality and idolatry. As a result, twenty-four thousand Israelites died in a plague (see Numbers 25:1–9). When the Israelites defeated the Midianite army and entered the private dwellings where the women were located to take the spoils of war, they would enter two at a time and would cause the women to look less enticing, so as to ensure that they would not sin. [The women] would say to them: ‘Are we not creations of the Holy One blessed be He that you do this to us?’ The Israelites would say to them: ‘Is it not enough for you that our people received their punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them” (Numbers 25:4). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was suspected of committing a transgression.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Moses: “Your servants took a census of the men of war under our command, and not a man is missing from among us” (Numbers 31:49), in lewdness and in sin.³³None of our men were killed, and none acted inappropriately with the captive women.
“Your speech is lovely” (Song of Songs 4:3) – as they said to him: “We brought the offering of the Lord” (Numbers 31:50). Moses said to them: ‘Your statements contradict each other. You said: “Not a man is missing from among us” (Numbers 31:49) – in lewdness and in sin. And you said: “We brought the offering of the Lord.” If you did not sin, what is the purpose of this offering?’ They said to him: Moses our master, we would enter to the woman in pairs, and one of us would blacken her face and one would remove her jewelry. Is it possible that the evil inclination was not moved at all? For that moving of the evil inclination we say to bring an offering.
At that moment, Moses began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty among you is packed with mitzvot like this pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Like the tower of [kemigdal] David” – regarding which [David] elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Siḥon king of the Emorites.… and Og king of the Bashan.… and gave their land as an inheritance” (Psalms 136:19–21).³⁴These verses state that God gave the land of Siḥon to Israel as an inheritance. Included in this territory was the land of Midian. The fact that Israel merited to inherit the land of Midian speaks positively of them. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers are hung upon it” – all those tens of thousands and those thousands who went to the Midianite war and I defended them. I defended them only because of the merit of what came after one thousand generations. Not only you alone relied upon it, but rather, “all the shields of the mighty” – everyone who arises and controls and overcomes his inclination, is called mighty, like Moses in his time, David in his time, Ezra in his time. Their entire generation depends upon them. By means of whom was the Midianite war waged? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses, the head of the Sanhedrin, and Pinḥas.

Rabbi Yitzḥak interpreted the verse regarding the Midianite war. “Your hair is like a flock of goats” (Song of Songs 4:1) – the flocks that went to the Midianite war went only due to the merit of Moses and Pinḥas.²⁹They were successful in the war against Midian only due to the merit of Moses and Pinḥas (Etz Yosef). That is what is written: “Moses and Elazar the priest took the gold from…” (Numbers 31:54).³⁰Some suggest that the text should read: That is what is written: “Moses sent them, a thousand of every tribe, to the war, them and Pinḥas” (Numbers 31:6). This verse may be understood as equating Pinḥas with the rest of those who went out to war (Matnot Kehuna). “That streams down [shegaleshu] from Mount Gilad” (Song of Songs 4:1) – the mountain from whose midst you took away [shegelashten], I rendered a memorial for the nations of the world. Which is this? This is the Midianite war. What is it that you took away from its midst? “Your teeth are like a flock of ordered ewes” (Song of Songs 4:2) – defined matters, twelve thousand volunteers and twelve thousand conscripts, as it is stated: “One thousand per tribe from the thousands of Israel were provided, [twelve thousand mobilized soldiers]” (Numbers 31:5). Rabbi Ḥananya bar Yitzḥak said: They went to the Midianite war with twelve thousand.
“That have come up from bathing” (Song of Songs 4:2) – Rabbi Huna said: Not one of them gave precedence to the head phylacteries before the arm phylacteries,³¹The arm phylacteries are supposed to be donned before the head phylacteries. as, had one of them given precedence to the head phylacteries before the arm phylacteries, Moses would not have praised them and they would not have ascended from there unharmed. That is to say that they were extremely righteous.
“That are all paired” (Song of Songs 4:2) – as when they would enter in pairs to the woman, one of them would blacken her face and one of them would remove her jewelry.³²The war against Midian was fought in the aftermath of the events in Shitim, where Moavite and Midianite women enticed Israelites to engage in sexual immorality and idolatry. As a result, twenty-four thousand Israelites died in a plague (see Numbers 25:1–9). When the Israelites defeated the Midianite army and entered the private dwellings where the women were located to take the spoils of war, they would enter two at a time and would cause the women to look less enticing, so as to ensure that they would not sin. [The women] would say to them: ‘Are we not creations of the Holy One blessed be He that you do this to us?’ The Israelites would say to them: ‘Is it not enough for you that our people received their punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them” (Numbers 25:4). “And there is none missing among them” (Song of Songs 4:2) – that not one of them was suspected of committing a transgression.
“Your lips are like a scarlet thread” (Song of Songs 4:3) – when they said to Moses: “Your servants took a census of the men of war under our command, and not a man is missing from among us” (Numbers 31:49), in lewdness and in sin.³³None of our men were killed, and none acted inappropriately with the captive women.
“Your speech is lovely” (Song of Songs 4:3) – as they said to him: “We brought the offering of the Lord” (Numbers 31:50). Moses said to them: ‘Your statements contradict each other. You said: “Not a man is missing from among us” (Numbers 31:49) – in lewdness and in sin. And you said: “We brought the offering of the Lord.” If you did not sin, what is the purpose of this offering?’ They said to him: Moses our master, we would enter to the woman in pairs, and one of us would blacken her face and one would remove her jewelry. Is it possible that the evil inclination was not moved at all? For that moving of the evil inclination we say to bring an offering.
At that moment, Moses began praising them: “Your temple [rakatekh] is like a pomegranate slice” (Song of Songs 4:3) – even the empty among you is packed with mitzvot like this pomegranate, for anyone who is confronted by the opportunity to commit a transgression and is spared from it and does not perform it has performed a great mitzva. It goes without saying: “Behind your braid [letzamatekh]” (Song of Songs 4:3) – regarding the modest and the fervent [metzumatin] among you.
“Like the tower of [kemigdal] David” – regarding which [David] elevated [gidel] you in his book. Regarding what did David elevate you in his book? “Siḥon king of the Emorites.… and Og king of the Bashan.… and gave their land as an inheritance” (Psalms 136:19–21).³⁴These verses state that God gave the land of Siḥon to Israel as an inheritance. Included in this territory was the land of Midian. The fact that Israel merited to inherit the land of Midian speaks positively of them. “Built magnificently [letalpiyot]” – a book that was stated by many mouths [piyot].
“One thousand bucklers are hung upon it” – all those tens of thousands and those thousands who went to the Midianite war and I defended them. I defended them only because of the merit of what came after one thousand generations. Not only you alone relied upon it, but rather, “all the shields of the mighty” – everyone who arises and controls and overcomes his inclination, is called mighty, like Moses in his time, David in his time, Ezra in his time. Their entire generation depends upon them. By means of whom was the Midianite war waged? It was by means of “your two breasts” (Song of Songs 4:5) – these are Moses, the head of the Sanhedrin, and Pinḥas.

There was a Min who said to R. Abahu: "Your God is a priest, as it is written (Ex. 25, 2) Bring Me a the'ruma. Now when He buried Moses where did He dip Himself? You cannot say that He did so in the water, because it is written (Is. 40, 12) Who hath measured in the hollow of His hand the waters." And he answered: "He dipped Himself in fire, as it reads (Ib. 66, 15) For behold, the Lord will come in fire." "Is it legal to dip in fire?" the Min asked. "On the contrary," replied R. Abahu, "the principal dipping is in fire, as it is written (Num. 31, 23) And whatsoever doth not come info the fire shall ye cause to go through water."

(Numb. 31:6:) THEN MOSES SENT THEM, <A THOUSAND PER TRIBE ANONG WITH PHINEHAS BEN ELEAZAR THE PRIEST FOR THE TROOPS>. The Holy One said to Moses (in vs. 2): Take vengeance by yourself, but he sent others.¹⁵Tanh., Numb. 9:3, cont.; Numb. R. 22:4. It was simply because he had been raised in Midian. He said: It is not right for me to oppress those who have done well by me. The proverb says: Do not cast a stone into a cistern from which you have drunk water. But why did he send Phinehas before them (instead having someone else in command)? He said: Whoever has begun a religious act should finish it. <Phinehas> has (according to Numb. 25:11) TURNED AROUND MY WRATH (by executing an Israelite man copulating with the Midianite woman). Let him finish the act.

(Fol. 63a) Rabina, while sitting before R. Ashi observed a man tying an ass to a tree on the Sabbath. Rabina admonished the man but the latter paid no attention to him, whereupon Rabina said: "Thou art under ban for this." Rabina then said to R. Ashi: "Can this action of mine be regarded as disgraceful?" [Because I have done it in the presence of you, my teacher.] R. Ashi answered: "There us no wisdom nor understanding nor counsel against the Lord (Pr. 21, 30), i.e., whenever the desecration of the name of the Lord is threatened, no regard must be paid to a teacher." Raba said: "In the presence of his teacher, it is prohibited [for a disciple to decide a legal question] and it involves capital punishment; but in the absence of his teacher [if a disciple does so] it is, of course, prohibited but no capital punishment is involved." And in the absence of his teacher, you say, it does not involve capital punishment. Behold! It is taught that R. Elazar says: "The sons of Aaron did not die for any other sin than that they decided questions of law in the presence of their teacher, Moses. What verse did they interpret? [without asking Moses their teacher:] And the sons of Aaron the priest, shall put fire upon the latter (Lev. 1, 7). Thus they said to themselves: 'Although fire is to descend from heaven [upon the altar], it is nevertheless, a virtuous act to bring common fire.'" There was a disciple of R. Elazar. who decided legal questions in the presence of the latter. Whereupon R. Elazar said unto Ema Salmon, his wife: "I wonder if this disciple will live through this year." And the disciple died within that year. So his wife said to R. Elazar: "Art thou a prophet?" "Neither a prophet nor the son of a prophet," was his answer, "but I have a tradition that whoever decides a legal question in the presence of his teacher is guilty of capital punishment." And Rabba b. Chana said that this disciple was Juda b. Guriah and he was three miles away from his teacher, R. Elazar. [Hence it shows that even in the absence of his teacher, deciding legal questions involves capital punishment.'] It was in his teacher's presence. But R. Jachanan said he was three miles away from his teacher! And according to your own opinion [is there not an objection to be raised]? Wherefore was it necessary to state the disciple's name and his father's name? We must say (that these names are given) that we should not construe the above story as a mere parable. [Therefore it stated all the facts and it was indeed decided in the presence of R. Elazar.] R. Chiya b. Abba, in the name of R. Jochanan, said: "Whoever decides a legal question in the presence of his teacher, deserves to be bitten by a serpent, for it is said (Job 32, 6.) And Elihu, the son of Barachel, the Buzite, commenced, and said: 'Young am I in days, and ye are very old; therefore I hesitated and feared to show you what I Icnoiv.' It is written here vachalei (I feared). and it is written there (Deu. 32. 24.) With the power of serpents (Zochalei) that crawl in the dust." R. Zera said in the name of R. Chanina: "He is to be called sinner, as it is said (Ps. 119, 11.) In my heart have I treasured up thy saying, in order that I may not sin against thee." R. Humnuna raised the following contradictory point: "It is written (Ib.) In my heart, have I treasured up thy saying, and it is written (Ib. 40, 10.) I announce Thy righteousness in the great assembly"; and he himself explained it: "The former was said when Ira, the Yairite [his teacher], was living, [therefore David did not teach others]; and the latter refers to the time when Ira, the Yairite, was dead." R. Abba b. Zabda said: "He who sends his [priestly] gifts unto one priest will bring a famine into the world, for it is said (II Sam. 20, 26.) and Ira, the Yairite, was a priest unto David, etc. Was he a priest unto David only? Behold he was a priest unto all Israel also! We must therefore say that it means 'All the priestly gifts were given unto him by David, and immediately following this it is written (Ib. 21, 1.) And there was a famine for three years in the days of David." R. Elazar said: "He [who decides a legal question in the presence of his teacher] will be deposed from his honorable position, as it is said (Num. 31, 21.) And Elazar, the priest, said unto the men of the army," etc. And although he said that the law was taught to his uncle and not to him, still he was deposed from his honorable position, as it is written (Ib. 27, 28.) And before Elazar, the priest, shall he (Joshua) stand and he shall ask of him after the Judgment of the Urim before the Lord, etc. We, however, do not find an instance where Joshua ever availed himself of Elazar's help."

(Ib. b) R. Juda said, in the name of Rab: "Whoever is arrogant, if he be a sage, his wisdom will depart from him: and if he be a prophet, his prophecy will depart from him. That his wisdom will depart from him, if he be a sage, can be inferred from the case of Hillel, for the master said [above] , 'he began to reproach them,' and immediately after, when they asked him a law, he said, 'I heard, but I have forgotten it.' If he be a prophet, his prophecy will depart from him; this may be gathered from the case of Deborah [the prophetess]; for it is written (Jud. 5, 7) Desolate were the open towns in Israel; they were desolate, until that I arose, Deborah, thus I arose a mother in Israel; and it is written (Ib. ib. 12) Awake, awake, Deborah, awake, awake, utter a song, [which signifies that the prophecy left her and she had to awaken herself]." R. Simon b. Lakish said: "A man who becomes excited, if he be a sage, will have his wisdom depart from him; and if he be a prophet, will have his prophecy depart from him. That his wisdom will depart from him, if he be a sage, we infer from Moses, concerning whom it is written (Num. 31, 41) And Moses was excited against the officers of the host; and [after this] it is written, And Elazar the Priest said, etc. From this it may be inferred that the law escaped Moses' memory and therefore Elazar had to say it. That his prophecy will depart from him, if he be a prophet, we infer from Elisha, concerning whom it is written (II Kings 3, 14) Were it not that I regard the presence of Jehoshaphat, the King of Judah, I would not look toward thee, nor see thee; and [after this] it is written. But now bring me a musician; and it came to pass, when the musician played, and the inspiration of the Lord came upon him, [which shows that he had to seek the inspiration]." R. Mani b. Patish said: "A man who becomes excited will be removed from greatness even if it had been predestined for him by Heaven. Whence do we deduce this? From Eli'ab concerning whom it is written (I Sam. 17, 28) And Eli'ab's anger was incited against David, and he said, etc.; and when Samuel went to anoint a king, from among the sons of Jesse, concerning all others [who were rejected] it is written (Ib. 17, 8-10) This one hath the Lord not chosen [in the past tense]. But concerning Eli'ab, it is written (Ib. ib., 7) But the Lord said unto Samuel, 'Regard not his appearance, nor the height of his stature, because I have rejected him,' [in the present tense]. From which it may be inferred that I rejected him now although I had intended to choose him."

7) R. Akiva says: "And what touches their carcass shall be tamei": ("what") to include a vessel of bone. (Why is a verse needed for this?) Should it not follow a fortiori? viz.: If wood, whose "father" (the tree) is clean, the vessels made of it acquire tumah, then bone, whose "father" (flesh) is tamei, how much more so should the vessels made of it acquire tumah! — No, this may be true of wood, which is instrumental in (the tumah of) a plague-stricken house. Would you say the same for bone, which is not instrumental in (the tumah of) a plague-stricken house? Since it is not instrumental in (the tumah of) a plague-stricken house, then the vessels made of it should not acquire tumah. It is, therefore, written "And what touches their carcass shall be tamei," to include vessels made of bone. R. Yishmael b. R. Yochanan b. Broka says: (This verse is not needed for this inclusion.) It is already written (Bamidbar 31:20) "and all work of goats," to include (as acquiring tumah) everything that is made from goats, even from their horns (i.e., bones!) and from their hooves. Whence do I derive the same for other beasts and animals? From "and all work." If so, why is "goats," (specifically,) written? To exclude (vessels made from the bones of) birds.

"But ye, ye are not so, whereas (Deut. 20, 4) For the Lord your God, It is who goeth with you, etc. This refers to the camp containing the Holy Ark." And why so much? Because the Holy Scroll with all its accompanied things was placed in the ark. (Fol. 43) Similar to this says the passage (Num. 31, 6) And Moses sent them a thousand of each tribe to the army. This refers to the Sanhedrian; and Phinehas, this refers to the anointed priest as the chaplain of the army! with the Holy vessels, this refers to the ark and the tables; and the trumpets for blowing the alarm, these are the hornets. We are taught in a Baraitha: Phinehas did not go in rain into that war, but to pay off the judgment of his mother's father, concerning whom it is said (Gen. 37, 36) And the Medionites sold him into Egypt. Do you mean to say that Phinehas is a descendant of Joseph? Behold, there is a passage (Ex. 6, 26) And Elazar, the son of Aaron took himself one of the daughters of Putiel, for a wife. Does not the word Putiel refer to a descend of Jethro, who fattened calves for sacrificing unto idols. [Hence he was a descendant of Jethro and not of Joseph?] Nay the word Putiel refers to Joseph who [is surnamed Putiel because he] conquered his evil inclination. But were not tribes disgracing Phinehas saying to him: "Look at the son of Putti whose mother's father fattened calves to the sacrifice of the idols, should he execute a prince of the tribe of Israel," [hence he is a descendant of Jethro? We must therefore say that if his mother's father was a descendant of Joseph then his mother's mother was of the lineage of Jethro, and if his mother's mother was a descendant of Joseph then his mother's father was of the lineage of Jethro, [hence he was thus a descendant of both.] This may also be inferred from the above passage which is written, one of the daughters (plural) of Putiel, which refers to two names. The inference is finally sustained.

(Nume. 32:1:) MUCH LIVESTOCK. This text is related (to Ps. 75:7–8 [6–7]): FOR IT IS NOT FROM THE EAST OR FROM THE WEST OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim), FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. What is the meaning of (Ps. 75:7 [6]:) FOR IT IS NOT FROM THE EAST (rt.: MTs') OR FROM THE WEST?¹⁹Tanh., Numb. 9:6; Numb. R. 22:8. It is not from the fact that, when a person works hard by going out (rt.: MTs') for trade and traveling from east to west, he becomes wealthy. <No!> Even if one sails away in ships to go from east to west and returns over wildnesses and over mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7 [6], cont.:) OR FROM THE WILDERNESS THAT THERE COMES AN EXALTATION (harim)? R. Abba²⁰According to Tanh., Numb. 9:6; and Numb. R. 22:8, this sage was R. Abba of Serungaya (near Tiberias). says: Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things. So what does the Holy One do? He takes from one and gives to another. A certain matron asked R. Jose ben Halafta: In how many days did the Holy One create his world? He said to her in six days.²¹Above, Numb. 1:18; Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6; cf. above, Gen. 1:2. She said to him: And what has he been doing since that time? He said to her: He sits down and makes ladders for raising up one and putting down another. You yourself know that, when he wanted the children of Reuben and Gad to become wealthy, he brought down the Midianites at their hand. What is written (in Numb. 31:9)? THEN THE CHILDREN OF ISRAEL TOOK THE WOMEN [AND CHILDREN] OF THE MIDIANITES CAPTIVE, [AND ALL THEIR CATTLE, ALL THEIR LIVESTOCK,] <AND ALL THEIR WEALTH THEY SEIZED AS PLUNDER>. Then after that <comes> (Numb. 32:1:) NOW THE CHILDREN OF REUBEN <AND THE CHILDREN OF GAD> HAD MUCH LIVESTOCK. Ergo (in Ps. 75:8 [7]): FOR IT IS GOD WHO JUDGES; ONE HE PUTS DOWN, AND ANOTHER HE LIFTS UP. And who is wealthy? One who is happy with his lot, as stated (in Ps. 128:2): YOU SHALL EAT THE PRODUCE OF YOUR HANDS; YOU SHALL BE HAPPY, AND IT SHALL GO WELL WITH YOU.

(Num. 31, 8) And the kings of Midian they slew, besides the rest of their men that were slain … and Bil'am, the son of Boer, they slew with the sword. What has Bil'am to do there? R. Jochanan said: "He went to take the reward for the twenty-four thousand Israelites who were killed because of his advice." Mar Zutra b. Tubia said in the name of Rab: "This is what people say: A camel wanted to get horns, and therefore the ears he possessed were cut off." (Josh. 13, 22) And Bil'am, the son of Beor, the soothsayer. The soothsayer! Was he not a prophet? R. Jochanan said: "At the beginning he was a prophet, but thereafter he became a soothsayer."

Another matter: “Your branches are an orchard of pomegranates” – this is likened to a pomegranate orchard.¹⁴⁴The midrash interprets the term “your branches [shelaḥayikh]” to mean “your gifts [shiluḥayikh].” In the common vernacular: What did so-and-so send to his betrothed?¹⁴⁵This is an allegory likening the relationship of God and Israel to the relationship of a man to his fiancée. Pomegranates. Rabbi Ḥanina and Rabbi Simon: one said she¹⁴⁶This is a reference to the Israelites. brought Him thirteen and He brought her thirteen. She brought Him thirteen that are articulated in the book of Exodus: “This is the gift [that you shall take from them:] Gold, silver, and bronze, sky blue, purple, and scarlet wool, linen, and goat hair, rams’ hides dyed red, taḥash hides, and acacia wood.… onyx stones and stones for setting” (Exodus 25:3–5, 7).
He brought her thirteen that are articulated in Ezekiel: “I clad you in embroidery” (Ezekiel 16:10). Rabbi Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. “I shod you with taḥash” (Ezekiel 16:10), corresponding to the taḥash hides. “I wrapped you in linen” (Ezekiel 16:10), corresponding to the linen and goat hair. “I covered you with silk [meshi]” (Ezekiel 16:10). Rabbi Aivu said: He rendered them substantial [mamash] in the world. Rabbi Yehuda ben Rabbi Simon said: He enveloped them in clouds of glory, just as it says: “The pillar of cloud would not move” (Exodus 13:22).
“I decked you with ornaments” (Ezekiel 16:11) – these are weapons. Rabbi Shimon ben Yoḥai says: The weapon that was given them at Ḥorev, the ineffable name was etched upon it. When they sinned it was taken from them. How was it taken? Rabbi Aivu said: It was peeled off on its own. The Rabbis say: An angel descended and peeled it off.
“I placed bracelets on your hands” (Ezekiel 16:11) – these are the tablets of the covenant upon which the Ten Commandments are engraved, just as it says: “The tablets were the work of God [and the script was the script of God engraved on the tablets]” (Exodus 32:16). “And a chain upon your neck” (Ezekiel 16:11) – these are the words of Torah, just as it says: “Bind them upon your heart always” (Proverbs 6:21).
“I put a ring” (Ezekiel 16:12) – this is the crown of sanctity. “And earrings in your ears” (Ezekiel 16:12) – this is the frontplate,¹⁴⁷The frontplate itself is referred to as the crown of sanctity (see Exodus 39:30). They are counted separately here because the midrash considers the front part of the frontplate separate from its sides. Alternatively, it counts the gold frontplate separate from the sky blue wool threads that held it in place on the forehead, and were themselves a sort of decorative crown (Rabbi David Luria; Midrash HaMevo’ar). as we learned: The frontplate is a type of plate of gold that is two fingerbreadths wide and stretches from ear to ear (Sukka 5a). “And a crown of splendor on your head” (Ezekiel 16:12) – this is the Divine Presence, just as it says: “You will be a crown of splendor in the hand of the Lord” (Isaiah 62:3), and it is written: “Their king passed before them and the Lord is at their head” (Micah 2:13). What are the other three? “You were decked with gold and silver.… your renown emerged among the nations” (Ezekiel 16:13–14), “henna with nard.”¹⁴⁸This is not included in the count. Some suggest that these words should appear before Rabbi Aḥa’s upcoming statement.
Rabbi Huna said: She brought Him thirteen and He brought her twenty-six, just as it is the way of a bridegroom to double the dowry of the bride. Rabbi Aḥa said: She brought Him vessels and spices¹⁴⁹These are the vessels of the Tabernacle and the spices of the incense offered in the Tabernacle. and He brought her vessels and spices, vessels by means of Moses¹⁵⁰The holy vessels that the Israelites took with them in their victorious war against Midian (see Numbers 31:6) (Maharzu). and spices by means of Solomon; that is what is written: “She then gave the king one hundred and twenty talents of gold, very many spices, and precious stones; there has never again come like that spice in terms of quantity like what the queen of Sheba gave to King Solomon” (I Kings 10:10). Rabbi Simon said: She brought Him a limited quantity of vessels and spices, but He brought her vessels and spices without limit. Solomon came and articulated: “Henna with nard.”

...If the house is too small [to be for a lamb] - it teaches that they may decrease themselves in number continuously, provided that one from the fellowship remains, those are the words of R. Yehudah. Rabbi Yosi says: whether from the first or second fellowships, and provided that they do not leave behind any quantity of the Passover [sacrifice], the text says: '[being] for a lamb' - that is, [for maintaining it alive] for eating, and not for acquiring. Rabbi [Yehudah HaNasi] says: even for acquiring since if he does not have, he appoints others for his place, and [selects] coins for non-holy [purposes] that were taken at the outset only for this. "And he will take" - this teaches that each and every fellowship takes for itself, from here they said 'we do not slaughter the Passover [sacrifice] for an individual from the outset, as it is written "You are not to slaughter the Passover [sacrifice] in/for one (Deuteronomy 16:5), these are the words of Rabbi Yehudah. Rabbi Yosi says: there are moments when he is only one, and we do slaughter for him, there are times when they are ten and we do not slaughter for them. How is it possible? If he is one, and is able to eat it all, we slaughter it for him; ten, and they cannot eat it all, we do not slaughter for them so that they won't invalidate the Passover [sacrifice]. "And his neighbor" - Ben Bag Bag says: [from this] I only understand [lit. hear] his neighbor in the fields, from where [do I derive] his neighbor under the same roofs? The text says "close to his house": door [next] to door. Rabbi [Yehudah HaNasi] says - three are spoken of: 'his neighbor' - this is his neighbor in the fields; 'and his neighbor' - this is his neighbor under the roof; 'close' this is the neighbor close to his house, next to the door. [In] The Egyptian Passover his neighbor [was] close to his house, and in the Passover for the other generations, his neighbor is not close to his house. Rabbi Shimeon says: Even in the Passover for the generations his neighbor is [defined as] close to his house, and the Torah only said this due to the ways of peace, so that a person would not settle one's friends, and one's close neighbors, and one's acquaintances, and one's more distant acquaintances, and one of the dwellers of his town, and then goes and does his Passover with other people so as to fulfill what is written: 'a close neighbor is better than a distant brother' (Ecclesiastes 27:10). "In proportion" [quota] - the only 'proportion' is a minian, and so He says "and the quota [levy] for Ad-nai thirty two people [lit. souls]' (Numbers 31:30). Is it possible that it is a mitzvah to slaughter to his minian and if he did not slaughter it to his minian he transgressed but it is still kosher? (No,) the text says "proportion" "you shall apportion" - the text teaches regarding him that (if he does this) it is pasul (contrary of kosher). From the fact that the text states "man" I only a male, from where do we include women and minors? The text says "persons [lit. souls]". If that is the case, why does the text say "man"? Just as a man is able to eat an olive size (of the sacrifice) so too a minor [is only considered a minor] if he is able to eat an olive size (of the sacrifice). Rabbi Yehudah says: 'just as a man knows to differentiate food, so too a minor (is only considered a minor) if he is able to differentiate food. And what is to differentiate food? Anyone to whom we give an egg and s/he keeps it; a stone, and s/he throws it. "Proportion" "you shall apportion" - this teaches that we are counted and we count for the minian. From here they said 'the participants in a fellowship that counted others for their portion, have the permission to do so. If they want to continue and count others in their portion, they have the permission to do so. One of the participants in a fellowship that counted another person for his portion, he has the permission to do so. If he wants to continue and count others in his portion, he has the permission to do so. "According to what each will eat" - this excludes a person who is sick, an uncircumcised and one whose ritual status is 'impure'. "On the lamb" - Ben Bag Bag says: I understand [lit. I hear] a live lamb or a slaughtered one, you make the decision. Here (v.4) it says "a lamb" and there it says "a lamb" (v.3), just as the lamb said there is alive and not slaughtered, here, too, it is alive. From here they said 'we always apportion according to the Passover sacrifice, and we prevent [lit. hold their hands back] them (from apportioning) until it is slaughtered.

...If the house is too small [to be for a lamb] - it teaches that they may decrease themselves in number continuously, provided that one from the fellowship remains, those are the words of R. Yehudah. Rabbi Yosi says: whether from the first or second fellowships, and provided that they do not leave behind any quantity of the Passover [sacrifice], the text says: '[being] for a lamb' - that is, [for maintaining it alive] for eating, and not for acquiring. Rabbi [Yehudah HaNasi] says: even for acquiring since if he does not have, he appoints others for his place, and [selects] coins for non-holy [purposes] that were taken at the outset only for this. "And he will take" - this teaches that each and every fellowship takes for itself, from here they said 'we do not slaughter the Passover [sacrifice] for an individual from the outset, as it is written "You are not to slaughter the Passover [sacrifice] in/for one (Deuteronomy 16:5), these are the words of Rabbi Yehudah. Rabbi Yosi says: there are moments when he is only one, and we do slaughter for him, there are times when they are ten and we do not slaughter for them. How is it possible? If he is one, and is able to eat it all, we slaughter it for him; ten, and they cannot eat it all, we do not slaughter for them so that they won't invalidate the Passover [sacrifice]. "And his neighbor" - Ben Bag Bag says: [from this] I only understand [lit. hear] his neighbor in the fields, from where [do I derive] his neighbor under the same roofs? The text says "close to his house": door [next] to door. Rabbi [Yehudah HaNasi] says - three are spoken of: 'his neighbor' - this is his neighbor in the fields; 'and his neighbor' - this is his neighbor under the roof; 'close' this is the neighbor close to his house, next to the door. [In] The Egyptian Passover his neighbor [was] close to his house, and in the Passover for the other generations, his neighbor is not close to his house. Rabbi Shimeon says: Even in the Passover for the generations his neighbor is [defined as] close to his house, and the Torah only said this due to the ways of peace, so that a person would not settle one's friends, and one's close neighbors, and one's acquaintances, and one's more distant acquaintances, and one of the dwellers of his town, and then goes and does his Passover with other people so as to fulfill what is written: 'a close neighbor is better than a distant brother' (Ecclesiastes 27:10). "In proportion" [quota] - the only 'proportion' is a minian, and so He says "and the quota [levy] for Ad-nai thirty two people [lit. souls]' (Numbers 31:30). Is it possible that it is a mitzvah to slaughter to his minian and if he did not slaughter it to his minian he transgressed but it is still kosher? (No,) the text says "proportion" "you shall apportion" - the text teaches regarding him that (if he does this) it is pasul (contrary of kosher). From the fact that the text states "man" I only a male, from where do we include women and minors? The text says "persons [lit. souls]". If that is the case, why does the text say "man"? Just as a man is able to eat an olive size (of the sacrifice) so too a minor [is only considered a minor] if he is able to eat an olive size (of the sacrifice). Rabbi Yehudah says: 'just as a man knows to differentiate food, so too a minor (is only considered a minor) if he is able to differentiate food. And what is to differentiate food? Anyone to whom we give an egg and s/he keeps it; a stone, and s/he throws it. "Proportion" "you shall apportion" - this teaches that we are counted and we count for the minian. From here they said 'the participants in a fellowship that counted others for their portion, have the permission to do so. If they want to continue and count others in their portion, they have the permission to do so. One of the participants in a fellowship that counted another person for his portion, he has the permission to do so. If he wants to continue and count others in his portion, he has the permission to do so. "According to what each will eat" - this excludes a person who is sick, an uncircumcised and one whose ritual status is 'impure'. "On the lamb" - Ben Bag Bag says: I understand [lit. I hear] a live lamb or a slaughtered one, you make the decision. Here (v.4) it says "a lamb" and there it says "a lamb" (v.3), just as the lamb said there is alive and not slaughtered, here, too, it is alive. From here they said 'we always apportion according to the Passover sacrifice, and we prevent [lit. hold their hands back] them (from apportioning) until it is slaughtered.

R. Simeon ben Yohai began his discourse with the verse “He stood, and measured the earth” (Habakuk 3:6). That is, the Holy One took the measure of all peoples and found no people other than Israel worthy of receiving the Torah. The Holy One took the measure of all generations and found no generation other than the generation of the wilderness worthy of receiving the Torah. The Holy One took the measure of all mountains and found no mountain other than Sinai worthy of having the Torah given on it. The Holy One took the measure of all cities and found no city other than Jerusalem worthy of having the Temple built within it. The Holy One took the measure of all lands and found no land other than the Land of Israel worthy of being given to Israel.

R. Simeon ben Yohai began his discourse with the verse “He stood, and measured the earth” (Habakuk 3:6). That is, the Holy One took the measure of all peoples and found no people other than Israel worthy of receiving the Torah. The Holy One took the measure of all generations and found no generation other than the generation of the wilderness worthy of receiving the Torah. The Holy One took the measure of all mountains and found no mountain other than Sinai worthy of having the Torah given on it. The Holy One took the measure of all cities and found no city other than Jerusalem worthy of having the Temple built within it. The Holy One took the measure of all lands and found no land other than the Land of Israel worthy of being given to Israel.

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.:) “The Lord their God is with him.”⁶²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e., Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.” He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁶³I.e., the wall of Jericho. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather God brought them out.” (Ibid., cont.:) “Like the heights⁶⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm).”⁶⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁶⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.:) “Now it is said for Jacob and for Israel, [‘What has God done?’]” His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her⁶⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁶⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.:) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.”⁶⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁷⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁷¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.:) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian. It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁷²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.:) “And the trumpets for sounding the alarm in his hand.” Moses said to Israel, “Balaam the wicked has practiced magic for you⁷³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁷⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁷⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

(Numb. 23:21:) “No one has beheld falsehood in Jacob […].” Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.:) “The Lord their God is with him.”⁶²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21:) “The Lord their God is with him (i.e., Moses).” Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at Joshua, his successor, and his deeds.” He said to him, “He also will be strong like him.” (Numb. 23:21:) “The Lord their God is with him; a royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁶³I.e., the wall of Jericho. (Numb. 23:22:) “God brings them out of Egypt.” You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather God brought them out.” (Ibid., cont.:) “Like the heights⁶⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm).”⁶⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23:) “There is no augury in Jacob and no divination in Israel.” Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance and nullify their divinations. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁶⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.:) “Now it is said for Jacob and for Israel, [‘What has God done?’]” His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master and was hearing why each and every parashah was written; and so it says (in Is. 23:18), “for her⁶⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, ‘What has God done?’” (Numb. 23:24:), “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁶⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.:) “It (a lion) does not sleep until it has eaten its prey.” When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever.”⁶⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁷⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁷¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “There is no nation like this one.” (Numb. 23:24, cont.:) “And drunk the blood of the slain.” He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” these are the five kings of Midian. It is so stated (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6:) “With the vessels of the sanctuary.” This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁷²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.:) “And the trumpets for sounding the alarm in his hand.” Moses said to Israel, “Balaam the wicked has practiced magic for you⁷³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. So he flies and makes [others] fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁷⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁷⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (n Numb. 31:8) together with the five kings of Midian.

(Numb. 25:2:) “And they invited the people to the sacrifices for their gods.” Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16), “Here these women at the bidding of Balaam made the Children of Israel.”⁹⁵Numb. R. 7:23, cont.; ySanh. 10:2 (28cd); Sanh. 106a; PRE 47. They made themselves curtained stalls and installed harlots in them with every object of delight in their hands. Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the marketplace, the woman would say to him, “Young man, surely you want objects of linen which have come from Beth-Shean!” Then she would show them to him; and when the old woman would tell him a high price, the girl would [give him] a lower one. From then on the girl would tell him, “You are like one of the family. Sit down and choose for yourself.” Now a jug of Ammonite wine was placed by her, since the wine of gentiles had not yet been forbidden. Then out comes the girl, perfumed and adorned, and seduces him and says to him, “Why do you hate us, when we love you? Take for yourself this article gratIs. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you; slaughter them according to your own precepts, and eat.” Immediately she has him drink the wine, and then the Satan burned within him, so that he became a fool for her. There are also those who say [that] Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk, but as willful sinners. When he sought her out, she would say, “Slaughter this cock and we will cook it and eat with you, and I will be at your disposal.” When he came to slaughter it, she said to him, “I am not listening to you until you slaughter it [as a sacrifice] to Peor.” Since he had become a fool for her, he would slaughter it to Peor and eat with her. So they would be joined to each other. It is therefore written (in Numb. 25:2-3), “And they invited the people [to the sacrifices for their gods, so that the people ate and bowed down to their gods]. Thus Israel was joined (rt.: tsmd) to Baal Peor,” like bracelets (rt.: tsmd). R. Levi said, “This was more serious than the [sin of the golden] calf, [for while in reference to the calf it is written (in Exod. 32:3), ‘So all the people took off [the gold rings that were in their ears],’ here [it is written] (in Numb. 25:3), ‘Thus Israel was joined (rt.: tsmd) [to Baal Peor,]’ like bracelets (rt.: tsmd)]. Because of the calf about three thousand fell, but here (according to Numb. 25:9) [the number fallen is] twenty-four thousand.”

4 (Numb. 22:4) “So Moab said unto the elders of Midian”: What is the relevance of [mentioning] the elders of Midian here? It is simply that they saw Israel conquering in a way that was not customary for conquerors. They said, “Their leader (i.e., Moses) was raised in Midian. Let us learn through them what his character is like.” The elders of Midian said to them, “His power is only in his mouth.” They said to them, “We also will bring someone against them who has power in his mouth.” (Numb. 22:4) “So Moab said unto the elders of Midian”: Do you not find that the Midianites were at war with the Moabites? It is so stated (in Gen. 36:35), “[and Hadad ben Bedad,] who smote Midian in the plain of Moab, [reigned in his place].” Moreover, the hatred between them had existed from time immemorial. The matter is comparable to two dogs who were hostile to each other.⁴Sifre, Numb. 31:1-2 (157); Sanh. 105a. [When] a wolf came against one of them, his companion said, “If I do not help him, [the wolf] will kill this [dog] today. [Then] tomorrow he will come against me.” Therefore Moab formed an alliance with Midian. (Numb. 22:4, cont.) “As the ox licks up [the grass of the field]”: Just as the ox has its power in its mouth, so do they have their strength in their mouth. Just as everything an ox licks up has no sign⁵Gk.: semeion. of blessing, [so] also whatever these lick up have no sign of blessing. Just as an ox gores with its horns, [so] also do these gore with their prayer, as stated (according to Deut. 33:17), “and his horns are the horns of a wild ox, [and with them he gores the nations].” (Numb. 22:4, cont.) “Now Balak ben Zippor was king of Moab at that time”: But was he not formerly a prince, as stated (in Numb. 31:8)), “Evi, Rekem, [Zur].”⁶According to Enoch Zundel in his commentary, ‘Ets Yosef, Balak is to be identified with Zur. So also Issachar Ber Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 20:4; Louis Ginzberg, The Legends of the Jews (Philadelphia: Jewish Publication Society of America, 1954), vol. III, p. 353; vol. VI, p. 136, n. 791. It is simply that when Sihon was killed they made him king in his place. (Numb. 22:4, cont.) “At that time”: As it was the time that caused it for him.

4 (Numb. 22:4) “So Moab said unto the elders of Midian”: What is the relevance of [mentioning] the elders of Midian here? It is simply that they saw Israel conquering in a way that was not customary for conquerors. They said, “Their leader (i.e., Moses) was raised in Midian. Let us learn through them what his character is like.” The elders of Midian said to them, “His power is only in his mouth.” They said to them, “We also will bring someone against them who has power in his mouth.” (Numb. 22:4) “So Moab said unto the elders of Midian”: Do you not find that the Midianites were at war with the Moabites? It is so stated (in Gen. 36:35), “[and Hadad ben Bedad,] who smote Midian in the plain of Moab, [reigned in his place].” Moreover, the hatred between them had existed from time immemorial. The matter is comparable to two dogs who were hostile to each other.⁴Sifre, Numb. 31:1-2 (157); Sanh. 105a. [When] a wolf came against one of them, his companion said, “If I do not help him, [the wolf] will kill this [dog] today. [Then] tomorrow he will come against me.” Therefore Moab formed an alliance with Midian. (Numb. 22:4, cont.) “As the ox licks up [the grass of the field]”: Just as the ox has its power in its mouth, so do they have their strength in their mouth. Just as everything an ox licks up has no sign⁵Gk.: semeion. of blessing, [so] also whatever these lick up have no sign of blessing. Just as an ox gores with its horns, [so] also do these gore with their prayer, as stated (according to Deut. 33:17), “and his horns are the horns of a wild ox, [and with them he gores the nations].” (Numb. 22:4, cont.) “Now Balak ben Zippor was king of Moab at that time”: But was he not formerly a prince, as stated (in Numb. 31:8)), “Evi, Rekem, [Zur].”⁶According to Enoch Zundel in his commentary, ‘Ets Yosef, Balak is to be identified with Zur. So also Issachar Ber Ashkenazi in his commentary, Mattenot Kehunnah, on Numb. R. 20:4; Louis Ginzberg, The Legends of the Jews (Philadelphia: Jewish Publication Society of America, 1954), vol. III, p. 353; vol. VI, p. 136, n. 791. It is simply that when Sihon was killed they made him king in his place. (Numb. 22:4, cont.) “At that time”: As it was the time that caused it for him.

19 (Numb. 23:14-16) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth”: Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb. 23:17) “So he came unto him, and there he was standing beside his burnt offerings [together with the ministers of Moab].” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17) “Balak said to him, ‘What did the Lord say’”: When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18) “Rise up Balak and listen; give ear to me, you son of Zippor”: Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁴⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence] (in Numb. 24:3), “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁴¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19) “God is not a human, that he should speak falsehood”: He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.) “Has he promised and not fulfilled”: (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” [since it is stated] (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred [and twenty-eight].” (Numb. 23:21) “No one has beheld falsehood in Jacob […]”: Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him”:⁴²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21) “The Lord their God is with him (i.e., Moses)”: Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at [Joshua,] his successor, and what he will be.” He said to him, “He also will be strong like him.” (Numb. 23:21, cont.) “A royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁴³I.e., the wall of Jericho. (Numb. 23:22) “God brings them out of Egypt”: You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather [God] brought them out.” (Ibid., cont.) “Like the heights⁴⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm)”:⁴⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23) “There is no augury in Jacob and no divination in Israel”: Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁴⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, ‘What has God done?’”: His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master in the future to come and was asking Him why each and every parashah was written; and so it says (in Is. 23:18), “for her⁴⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, [‘What has God done?’]” (Numb. 23:24) “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble with all of them, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁴⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey”: When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever,” and flee.⁴⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁵⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁵¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “What nation is like this one.” (Numb. 23:24, cont.) “[And drunk] the blood of the slain”: He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” [these are the five kings of Midian. It is so stated] (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6) “With the vessels of the sanctuary”: This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁵²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand”: Moses said to Israel, “Balaam the wicked is practicing magic for you⁵³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁵⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses […] and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁵⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (in Numb. 31:8) together with the five kings of Midian.

19 (Numb. 23:14-16) “And he built seven altars [and offered a ram and a bull on each altar]. Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth”: Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth. When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb. 23:17) “So he came unto him, and there he was standing beside his burnt offerings [together with the ministers of Moab].” Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17) “Balak said to him, ‘What did the Lord say’”: When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him. As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18) “Rise up Balak and listen; give ear to me, you son of Zippor”: Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers.⁴⁰On the importance of having a distinguished lineage, see, e.g., Ta‘an 21b. [Hence] (in Numb. 24:3), “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” ⁴¹The unusual wording of Numb. 23:18 and 24:3 suggests that Balak and Balaam both had fathers undistinguished enough to be called their sons. (Numb. 23:19) “God is not a human, that he should speak falsehood”: He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.) “Has he promised and not fulfilled”: (This phrase can also be read as, “He has promised and not fulfilled.”) When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them. But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” [since it is stated] (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’” And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred [and twenty-eight].” (Numb. 23:21) “No one has beheld falsehood in Jacob […]”: Balaam said, “He does not pay attention to the transgressions in their hands, He only pays attention to their merit.” (Numb. 23:21, cont.) “The Lord their God is with him”:⁴²In the Biblical context the HIM would normally refer to Israel, but the midrash understands this HIM in the singular throughout this paragraph. You (Balak) said to me (in Numb. 23:7), “Come, curse [Jacob] for me.” If an orchard has no keeper, a thief is able to harm it; or if the keeper falls asleep, the thief will enter [it]. But in the case of these people (according to Ps. 121:4), “Behold, the One keeping Israel shall neither slumber nor sleep.” So how can I harm [Israel]? (Numb. 23:21) “The Lord their God is with him (i.e., Moses)”: Balak said to him, “Since you cannot touch them because of Moses, who protects them, look at [Joshua,] his successor, and what he will be.” He said to him, “He also will be strong like him.” (Numb. 23:21, cont.) “A royal war cry is within him.” He is blowing [a trumpet], giving a war cry, and throwing down a wall.⁴³I.e., the wall of Jericho. (Numb. 23:22) “God brings them out of Egypt”: You said to me (in Numb. 22:5), “’Here is a people that has come out of Egypt,’ on their own. But that is not so. Rather [God] brought them out.” (Ibid., cont.) “Like the heights⁴⁴Rt.: T‘P. The word can also mean “horns” and is so translated in most English versions in order to fit the context of the next word (R’M), which is then understood to mean “wild ox.” See the following note. of His loftiness (r'm)”:⁴⁵In most translations the word is understood to mean “wild ox,” but the midrash regards it as a derived from the root RWM, a verb meaning “to be high.” Such is His nature. [When] they sinned a little, He brought them down like a bird, as stated (in Hos. 9:11), “Ephraim's glory shall fly away like a bird.” [When] they are worthy, He raises them up and exalts (rt.: rwm) them on high like a bird. Thus it is stated (in Is. 60:8), “Who are these that fly like a cloud?” (Numb. 23:23) “There is no augury in Jacob and no divination in Israel”: Here you are (Balak) practicing augury and divining in what place you may prevail against them, but they are not like that. When they have to fight against enemies, a high priest stands up and puts on urim and thummim, which are asked about [the will of] the Holy One, blessed be He. So all the gentiles practice divination and augury, but these (Israelites) prove them false through repentance. It is so written (in Is. 44:25), “Who frustrates omens of liars and confounds diviners.”⁴⁶Cf. yShab. 6:9 (8d). (Numb. 23:23, cont.) “Now it is said for Jacob and for Israel, ‘What has God done?’”: His (i.e., Balaam's) eye saw that Israel was sitting (yoshevim) before the Holy One, blessed be He, like a pupil before his master in the future to come and was asking Him why each and every parashah was written; and so it says (in Is. 23:18), “for her⁴⁷The midrash reads the HER as referring to Torah, but in the context of Isaiah the HER refers to Tyre as a harlot. profits shall belong to those who dwell (yoshevim) before the Lord […].” It also says (in Is. 30:20), “and no more shall your Teacher hide Himself, for your eyes shall see your Teacher.” The ministering angels will ask them, “What has the Holy One, blessed be He, taught you?” As they cannot enter their (i.e., Israel's) precincts, as stated (in Numb. 23:23), “now it is said for Jacob and for Israel, [‘What has God done?’]” (Numb. 23:24) “Here is a people rising up like a lion.” You have no nation in the world like them. Here they are sleeping away from the Torah and the commandments. [Then] having risen from their sleep, they stand up like lions. Quickly reciting the Shema', they proclaim the sovereignty of the Holy One, blessed be He. Then having become like lions, they embark on worldly business pursuits. If one of them should stumble with all of them, or if destroying demons come to touch one of them, he proclaims the sovereignty of the Holy One, blessed be He.⁴⁸On reciting the Shema‘ to be safe from demons, see yBer. 1:1 (2d); Ber. 5a; M. Pss. 4:9. (Numb. 23:24, cont.) “It (a lion) does not sleep until it has eaten its prey”: When he (the reader) says (in the Shema' of Deut. 6:4), “the Lord is one,” the destroying demons are destroyed on his account, [and] they intone after him (as the liturgical response), “Blessed be the name of His glorious kingdom forever and ever,” and flee.⁴⁹In reciting the proper liturgical response to the Shema‘, even the demons recognize the sovereignty of the Holy One. Moreover, through the recitation of the Shema' he is sustained from the day watch to the night watch.⁵⁰I.e., his guardian angels for the morning and the night. And when he goes to sleep, he entrusts his spirit into the hand of the Holy One, blessed be He, as stated (in Ps. 31:6), “Into Your hand I entrust my spirit.”⁵¹Cf. Ber. 5a. Then when he awakens [and] proclaims the sovereignty of the Holy One, blessed be He, the night watch transfers him to the day watch. Thus it is stated (Ps. 130:6), “My soul [yearns] for the Lord more than the watchmen for the morning, the watchmen for the morning.” For that reason Balaam says, “What nation is like this one.” (Numb. 23:24, cont.) “[And drunk] the blood of the slain”: He prophesied that Moses would not die, until he had taken vengeance upon him and the five kings of Midian, as stated (Numb. 23:24), “it does not sleep until it has eaten its prey,” this [prey] is Balaam; “and drunk the blood of the slain,” [these are the five kings of Midian. It is so stated] (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses.” (Numb. 31:6) “With the vessels of the sanctuary”: This is the [high priestly diadem] plate upon which it is written (according to Exod. 28:36), “holy to the Lord.”⁵²For a description, see Shab. 63b; Suk. 5a. (Numb. 31:6, cont.) “And the trumpets for sounding the alarm in his hand”: Moses said to Israel, “Balaam the wicked is practicing magic for you⁵³Cf. the parallel account in Gen. R. 20:20, which reads, “for them.” and is making the five kings fly. Show him the [high priestly diadem] plate on which the name of the Holy One, blessed be He, is engraved,⁵⁴Galuf. Cf. Gk.: glufein (“to engrave.”) and they will fall down before you.” You know that it is so written (in Numb. 31:8), “And they slew the five kings of Midian upon their corpses […] and Balaam ben Beor [with the sword].” What did that wicked man want with the kings of Midian? Is it not in fact written (in Numb. 24:25), “Then Balaam arose and went back to his own place?” It is simply this: when he heard that twenty-four thousand [Israelites] had fallen (in Numb. 25:9) through his counsel,⁵⁵See Deut. R. 1:2. he returned to get his wage. For that reason Balaam ben Beor is recorded (in Numb. 31:8) together with the five kings of Midian.

23 (Numb. 25:1) “The people began to go whoring unto the daughters of Moab.” Come and see what is written in their leaving from Egypt: (In Ex. 14:2,) “Tell the Israelites to turn back and encamp before Pi-Hahiroth (which sounds like liberty, heiruth).” What is the meaning of Pi-Hahiroth? It was a place that was fixed for unchastity. And because they sheltered themselves [from it] in their leaving, it was called Pi-Hahiroth. But these [Moabite women] because they made themselves available to the people, it is written, (in Numb. 25:1), “the people began to go whoring [unto the daughters of Moab].” (Numb. 25:1) “The people began”: Every place that “the people” is mentioned, it is an expression of shame; but every place that “Israel” is mentioned, it is an expression of commendation: (In Numb. 11:1,) “Now the people were as murmurers [speaking evil in the ears of the Lord]”; (in Numb. 21:5,) “So the people spoke against God and against Moses”; (in Numb. 14:1,) “and the people wept on that night”; (in Numb. 14:11), “Until when will the people anger Me”; (in Exod. 32:25,) “And Moses saw that the people were wild”; (in Exod. 32:1,) “and the people gathered together against Aaron”; and similarly in all of them. (Numb. 25:1) “The people began to go whoring.” Throw a stick into the air,⁶⁸Gk.: aer. [and] it falls to its place of origin (i.e., its root).⁶⁹For this proverb in other contexts, see Gen. R. 53:15; 86:6. The one who had begun with the whoredom at first, finished with it in the end. Their matriarchs (i.e., the matriarchs of Ammon and Moab) began with whoredom (according to Gen. 19:31-34), “And the first-born said to the younger, ‘Let us give our father to drink […].’ So it came to pass on the next day that the first-born said unto the younger […].” She (the first-born) had instructed her in whoredom, and for that reason the Holy One, blessed be He, had pity on the younger and did not expose her. Rather (according to vs. 35), “and she slept with him”; but with reference to the elder, it is written (in vs. 33), “and slept with her father.”⁷⁰Thus in the case of the elder, her incest was specifically mentioned. In the case of the one who began in whoredom at first, her daughters (i.e., the daughters of Moab) went after her to finish [it, as stated (in Numb. 25:1), “the people began] to go whoring unto the daughters of Moab.” (Numb. 25:2) “And they invited the people to the sacrifices for their gods”: Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16), “Here these women at the bidding of Balaam made the Children of Israel.”⁷¹ySanh. 10:2 (28cd); Sanh. 106a; PRE 47. They made themselves curtained stalls and installed harlots in them with every object of delight in their hands. Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the marketplace, the woman would say to him, “Young man, surely you want objects of linen which have come from Beth-Shean!” Then she would show them to him and say to him, “Come inside and you will see fine things”; and when the old woman would tell him a high price, the girl would [give him] a lower one. From then on the girl would tell him, “You are like one of the family. Sit down and choose for yourself.” Now a jug of wine was placed by her, since the wine of gentiles had not yet been forbidden. Then out comes the girl, perfumed and adorned, and seduces him and says to him, “Why do you hate us, when we love you? Take for yourself this article gratis. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you; slaughter them according to your own precepts, and eat.” Immediately she has him drink the wine, and then the Satan burned within him, so that he became a fool for her, as stated (in Hos. 4:11), “Harlotry, wine and young wine sway the heart.” There are also those who say [that] Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk, but as willful sinners. When he sought her out, she said to him, “I am not listening to you until you slaughter it [as a sacrifice] to Peor and bow down to it.” But he would say, “I am not bowing down to idolatry.” And she would say to him, “You only need to reveal yourself to it.” And [since] he had become a fool for her, he would do so. This is what the masters said, “One who reveals himself (to defecate) to Baal Peor – this is its worship” (Sanh. 64a). It is so stated (Numb. 25:2), “and they bowed down to their gods.” (Numb. 25:3) “Thus Israel was joined (rt.: tsmd) to Baal Peor”: At the beginning, they went in chastely, but at the end they went as many teams of pairs, like a pair (tsemed) of oxen. Another explanation: Like a man tied to his work; joined (rt.: tsmd) [to Baal Peor] like bracelets (rt.: tsmd). R. Levi said, “This was more serious than the [sin of the golden] calf, for while in reference to the calf, it is written (in Exod. 32:2), ‘Take off the gold rings,’ here [it is written] (in Numb. 25:3), ‘was joined (rt.: tsmd) [to Baal Peor,]’ like bracelets (rt.: tsmd)]. Because of the calf about three thousand fell, but here (according to Numb. 25:9) [the number fallen is] twenty-four thousand.” (Numb. 25:4) “[…] Take all the heads of the people, and impale them [before the Lord in the sun].” R. Judan said, “He hanged the heads of the people, because they had not protested about the people.” R. Nehemiah said, “He did not hang them. Rather the Holy One, blessed be He, said to Moses, ‘Appoint Sanhedrin⁷²Sanhedraot. Gk. plural: synhedria. heads for them, and let them judge whoever went to Peor.’ He said to him, ‘But who will make such a one known?’ The Holy One, blessed be He, said to him, ‘I will expose them. In the case of whoever has gone astray, the cloud shall be peeled back from upon him, and the sun shall shine upon him in the midst of the congregation. Then they will know anyone who has gone astray and hang him.’” You know for yourself that it is so, as stated (in Numb. 25:5), “So Moses said unto the judges of Israel, ‘Each of you kill [those of] his own people [who have been joined to Baal Peor].’”

The Holy One, Blessed Be He, said to him, “He who keeps the fig tree shall eat its fruit” (Prov. 27:18). Your sons sat idly by and did not study the Torah. Joshua served you faithfully and showed you great honour. It was he who rose early in the morning and remained late at night at your House of Assembly. He used to arrange the benches and spread the mats. Seeing that he has served you with all his might, he is worthy to serve Israel, for he shall not lose his reward.

(Numb. 31:2) “Exact vengeance [for the Children of Israel on the Midianites; afterward you shall be gathered unto your people]”: R. Judah said, “If Moses had wanted to live for several [more] years, he could have remained alive; as the Holy One, blessed be He, had made his death dependent upon the vengeance against Midian. It is simply to show you the praise of Moses, as he said, ‘For the sake of my remaining alive, I shall delay the Children of Israel's vengeance on Midian?’ [Rather] immediately (in vs. 3), ‘Moses spoke unto the people, saying, “Arm some of your number (anashim) for the army, and let them fall on Midian.”’” [The word,] anashim, [implies that they were] righteous. So also elsewhere (in Exod. 17:9), “Choose anashim for us.”³Here also, as in Numb. 31:3, anashim implies that those chosen were righteous. And so too (in Job 4:13), “in the falling of slumber upon anashim.” (Numb. 31:3, cont.) “To render the vengeance of the Lord against Midian”: The Holy One, blessed be He, had said (in vs. 2), “the vengeance of the Children of Israel”; but Moses says (here in vs. 3), “the vengeance of the Lord.” The Holy One, blessed be He, said to them, “It is your judgment that is called for, because they caused Me to harm you.” [But] Moses said, “Master of the world, if we had been uncircumcised or practitioners of star worship or had denied [the binding force of] the commandments, they would not have persecuted us. But [they have done so precisely] because of the Torah and commandments which You have given. The vengeance, therefore, is Yours,” (as in Numb. 31:3), “to render the vengeance of the Lord against Midian.”

(Numb. 31:2) “Exact vengeance [for the Children of Israel on the Midianites; afterward you shall be gathered unto your people]”: R. Judah said, “If Moses had wanted to live for several [more] years, he could have remained alive; as the Holy One, blessed be He, had made his death dependent upon the vengeance against Midian. It is simply to show you the praise of Moses, as he said, ‘For the sake of my remaining alive, I shall delay the Children of Israel's vengeance on Midian?’ [Rather] immediately (in vs. 3), ‘Moses spoke unto the people, saying, “Arm some of your number (anashim) for the army, and let them fall on Midian.”’” [The word,] anashim, [implies that they were] righteous. So also elsewhere (in Exod. 17:9), “Choose anashim for us.”³Here also, as in Numb. 31:3, anashim implies that those chosen were righteous. And so too (in Job 4:13), “in the falling of slumber upon anashim.” (Numb. 31:3, cont.) “To render the vengeance of the Lord against Midian”: The Holy One, blessed be He, had said (in vs. 2), “the vengeance of the Children of Israel”; but Moses says (here in vs. 3), “the vengeance of the Lord.” The Holy One, blessed be He, said to them, “It is your judgment that is called for, because they caused Me to harm you.” [But] Moses said, “Master of the world, if we had been uncircumcised or practitioners of star worship or had denied [the binding force of] the commandments, they would not have persecuted us. But [they have done so precisely] because of the Torah and commandments which You have given. The vengeance, therefore, is Yours,” (as in Numb. 31:3), “to render the vengeance of the Lord against Midian.”

(Numb. 31:4) “[You shall send to the war] a thousand per tribe [from all the tribes of Israel]”: Some say, “He sent two thousand from each and every tribe.” But others say, “Three thousand from each and every tribe, [with twelve thousand fighters], twelve thousand to guard the baggage, and about them it is stated (in Cant. 4:2), ‘Your teeth are like a flock of ewes that are perfectly matched’; and twelve thousand for prayer.” And where is it shown? Where it is stated (ibid.), “A thousand per tribe (literally, a thousand per tribe; a thousand per tribe).” That is twenty-four thousand. (Numb. 31:5) “So from the thousands in Israel there were furnished a thousand per tribe.” That is twelve thousand others. What is the meaning of “were furnished?” That they were furnished for each other in pairs.⁴Gk.: zeuge, zuga; Lat.: jugera. The probable meaning is that for each thousand who fought, there were a thousand replacements. Another interpretation [of “were furnished”]: They were furnished by force. Since Scripture had made the death of Moses dependent upon the vengeance against Midian, they said, “Shall we go against Midian and let Moses die?” They refrained from going. The Holy One, blessed be He, said to Moses, “Cast lots over the tribes, and they will be furnished automatically.”

(Numb. 31:4) “[You shall send to the war] a thousand per tribe [from all the tribes of Israel]”: Some say, “He sent two thousand from each and every tribe.” But others say, “Three thousand from each and every tribe, [with twelve thousand fighters], twelve thousand to guard the baggage, and about them it is stated (in Cant. 4:2), ‘Your teeth are like a flock of ewes that are perfectly matched’; and twelve thousand for prayer.” And where is it shown? Where it is stated (ibid.), “A thousand per tribe (literally, a thousand per tribe; a thousand per tribe).” That is twenty-four thousand. (Numb. 31:5) “So from the thousands in Israel there were furnished a thousand per tribe.” That is twelve thousand others. What is the meaning of “were furnished?” That they were furnished for each other in pairs.⁴Gk.: zeuge, zuga; Lat.: jugera. The probable meaning is that for each thousand who fought, there were a thousand replacements. Another interpretation [of “were furnished”]: They were furnished by force. Since Scripture had made the death of Moses dependent upon the vengeance against Midian, they said, “Shall we go against Midian and let Moses die?” They refrained from going. The Holy One, blessed be He, said to Moses, “Cast lots over the tribes, and they will be furnished automatically.”

(Numb. 31:6) “Then Moses sent them”: The Holy One, blessed be He, said to Moses (in vs. 2), “’Take vengeance,’ by yourself,” and he sent others? It was simply because he had been raised in Midian, he said, “It is not right for me to oppress those who have done good to me.” The proverb says, “Do not cast a stone into a cistern from which you have drunk water.” But some say that this is not the same Midian in which Moses was raised. As this one is next to Moab and it is [still] desolate until now. And why did He send Phinehas (instead of someone else)? He said, “Whoever has begun a commandment should finish it. [Phinehas] has (according to Numb. 25:11) ‘turned around My wrath’ and smote the Midianite woman. Let him finish the commandment [that he undertook].” (Numb. 31:6, cont.) “And the vessels of the sanctuary (haqodesh)”: This refers to the ark (and its contents), since it is stated (in Numb. 7:9), “because they (i.e., the Children of Kohath) had the service of the holy (haqodesh) objects, which they carried on the shoulder.” R. Johanan said, “These were the priestly garments, in which were the urim and thummim, as stated (in Exod. 29:29), ‘And the sacred (haqodesh) garments of Aaron.’” (Numb. 31:7-8) “And they gather the army against Midian […. …] and they killed [Balaam ben Beor] with the sword”: Now what was he doing there? He had simply gone to receive a reward for the twenty-four thousand from Israel that had fallen through his counsel. And about him is it stated (in Prov. 26:27), “He who digs a pit will fall in it.” (Numb. 31:11-12) “Then they took all the plunder…. And they brought unto Moses and Elazar the Priest”: [This text serves] to show their excellence, for they did not want to take the spoils without permission. Rather they had brought all of it before them; and [only] after that, they took [them with his permission]. (Numb. 31:13) “Then Moses, Elazar the Priest, and the princes of the congregation went out to meet them”: [This text serves] to show Moses' humility, for they all were disciples of his disciples.

(Numb. 31:6) “Then Moses sent them”: The Holy One, blessed be He, said to Moses (in vs. 2), “’Take vengeance,’ by yourself,” and he sent others? It was simply because he had been raised in Midian, he said, “It is not right for me to oppress those who have done good to me.” The proverb says, “Do not cast a stone into a cistern from which you have drunk water.” But some say that this is not the same Midian in which Moses was raised. As this one is next to Moab and it is [still] desolate until now. And why did He send Phinehas (instead of someone else)? He said, “Whoever has begun a commandment should finish it. [Phinehas] has (according to Numb. 25:11) ‘turned around My wrath’ and smote the Midianite woman. Let him finish the commandment [that he undertook].” (Numb. 31:6, cont.) “And the vessels of the sanctuary (haqodesh)”: This refers to the ark (and its contents), since it is stated (in Numb. 7:9), “because they (i.e., the Children of Kohath) had the service of the holy (haqodesh) objects, which they carried on the shoulder.” R. Johanan said, “These were the priestly garments, in which were the urim and thummim, as stated (in Exod. 29:29), ‘And the sacred (haqodesh) garments of Aaron.’” (Numb. 31:7-8) “And they gather the army against Midian […. …] and they killed [Balaam ben Beor] with the sword”: Now what was he doing there? He had simply gone to receive a reward for the twenty-four thousand from Israel that had fallen through his counsel. And about him is it stated (in Prov. 26:27), “He who digs a pit will fall in it.” (Numb. 31:11-12) “Then they took all the plunder…. And they brought unto Moses and Elazar the Priest”: [This text serves] to show their excellence, for they did not want to take the spoils without permission. Rather they had brought all of it before them; and [only] after that, they took [them with his permission]. (Numb. 31:13) “Then Moses, Elazar the Priest, and the princes of the congregation went out to meet them”: [This text serves] to show Moses' humility, for they all were disciples of his disciples.

(Numb. 31:6) “Then Moses sent them”: The Holy One, blessed be He, said to Moses (in vs. 2), “’Take vengeance,’ by yourself,” and he sent others? It was simply because he had been raised in Midian, he said, “It is not right for me to oppress those who have done good to me.” The proverb says, “Do not cast a stone into a cistern from which you have drunk water.” But some say that this is not the same Midian in which Moses was raised. As this one is next to Moab and it is [still] desolate until now. And why did He send Phinehas (instead of someone else)? He said, “Whoever has begun a commandment should finish it. [Phinehas] has (according to Numb. 25:11) ‘turned around My wrath’ and smote the Midianite woman. Let him finish the commandment [that he undertook].” (Numb. 31:6, cont.) “And the vessels of the sanctuary (haqodesh)”: This refers to the ark (and its contents), since it is stated (in Numb. 7:9), “because they (i.e., the Children of Kohath) had the service of the holy (haqodesh) objects, which they carried on the shoulder.” R. Johanan said, “These were the priestly garments, in which were the urim and thummim, as stated (in Exod. 29:29), ‘And the sacred (haqodesh) garments of Aaron.’” (Numb. 31:7-8) “And they gather the army against Midian […. …] and they killed [Balaam ben Beor] with the sword”: Now what was he doing there? He had simply gone to receive a reward for the twenty-four thousand from Israel that had fallen through his counsel. And about him is it stated (in Prov. 26:27), “He who digs a pit will fall in it.” (Numb. 31:11-12) “Then they took all the plunder…. And they brought unto Moses and Elazar the Priest”: [This text serves] to show their excellence, for they did not want to take the spoils without permission. Rather they had brought all of it before them; and [only] after that, they took [them with his permission]. (Numb. 31:13) “Then Moses, Elazar the Priest, and the princes of the congregation went out to meet them”: [This text serves] to show Moses' humility, for they all were disciples of his disciples.

(Numb. 31:6) “Then Moses sent them”: The Holy One, blessed be He, said to Moses (in vs. 2), “’Take vengeance,’ by yourself,” and he sent others? It was simply because he had been raised in Midian, he said, “It is not right for me to oppress those who have done good to me.” The proverb says, “Do not cast a stone into a cistern from which you have drunk water.” But some say that this is not the same Midian in which Moses was raised. As this one is next to Moab and it is [still] desolate until now. And why did He send Phinehas (instead of someone else)? He said, “Whoever has begun a commandment should finish it. [Phinehas] has (according to Numb. 25:11) ‘turned around My wrath’ and smote the Midianite woman. Let him finish the commandment [that he undertook].” (Numb. 31:6, cont.) “And the vessels of the sanctuary (haqodesh)”: This refers to the ark (and its contents), since it is stated (in Numb. 7:9), “because they (i.e., the Children of Kohath) had the service of the holy (haqodesh) objects, which they carried on the shoulder.” R. Johanan said, “These were the priestly garments, in which were the urim and thummim, as stated (in Exod. 29:29), ‘And the sacred (haqodesh) garments of Aaron.’” (Numb. 31:7-8) “And they gather the army against Midian […. …] and they killed [Balaam ben Beor] with the sword”: Now what was he doing there? He had simply gone to receive a reward for the twenty-four thousand from Israel that had fallen through his counsel. And about him is it stated (in Prov. 26:27), “He who digs a pit will fall in it.” (Numb. 31:11-12) “Then they took all the plunder…. And they brought unto Moses and Elazar the Priest”: [This text serves] to show their excellence, for they did not want to take the spoils without permission. Rather they had brought all of it before them; and [only] after that, they took [them with his permission]. (Numb. 31:13) “Then Moses, Elazar the Priest, and the princes of the congregation went out to meet them”: [This text serves] to show Moses' humility, for they all were disciples of his disciples.

Another interpretation (of Numb. 31:2) “Exact vengeance for the Children of Israel.” This text is related (to Job 36:7), “He does not withdraw His eyes from a righteous person […].” What is the meaning of “He does not withdraw His eyes from a righteous person (literally, withdraw from a righteous person his eyes)?” The Holy One, blessed be He, does not keep back from a righteous person what he wants to see with his eyes. [The text] teaches that Moses longed to see vengeance on the Midianites before he died, and [so] he requested from the Holy One, blessed be He, about it, that he should [see it] with his eyes. Thus it is stated concerning Moses (in Ps. 58:11), “A righteous person will rejoice when he sees vengeance,” i.e., vengeance on Midian; “he will bathe his feet in the blood of the wicked person,” i.e., of Balaam. Moses said to Phinehas and the warring men, “I know that Balaam the Wicked is there, as he went to collect his wage. Before the wolf comes to the flock, spread the trap for him. And if you see that that wicked man is doing magic and is flying in the air […], show him the diadem, upon which it is written (according to Exod. 28:36), ‘holy to the Lord.’ And [when] he shall [then] fall, kill him.” (Numb. 31:8) “And upon their [other] corpses they killed the kings of Midian,” as they were doing magic with Balaam and flying in the air; so they showed them the diadem and they fell upon their corpses.

Another interpretation (of Numb. 31:2) “Exact vengeance for the Children of Israel.” This text is related (to Job 36:7), “He does not withdraw His eyes from a righteous person […].” What is the meaning of “He does not withdraw His eyes from a righteous person (literally, withdraw from a righteous person his eyes)?” The Holy One, blessed be He, does not keep back from a righteous person what he wants to see with his eyes. [The text] teaches that Moses longed to see vengeance on the Midianites before he died, and [so] he requested from the Holy One, blessed be He, about it, that he should [see it] with his eyes. Thus it is stated concerning Moses (in Ps. 58:11), “A righteous person will rejoice when he sees vengeance,” i.e., vengeance on Midian; “he will bathe his feet in the blood of the wicked person,” i.e., of Balaam. Moses said to Phinehas and the warring men, “I know that Balaam the Wicked is there, as he went to collect his wage. Before the wolf comes to the flock, spread the trap for him. And if you see that that wicked man is doing magic and is flying in the air […], show him the diadem, upon which it is written (according to Exod. 28:36), ‘holy to the Lord.’ And [when] he shall [then] fall, kill him.” (Numb. 31:8) “And upon their [other] corpses they killed the kings of Midian,” as they were doing magic with Balaam and flying in the air; so they showed them the diadem and they fell upon their corpses.

Our masters said “It is written about Joshua (in Josh. 1:5), ‘as I was with Moses, so I will be with you.’ So Joshua should have lived a hundred and twenty years like Moshe our teacher. And why were they shortened by ten years? Because at the time that the Holy One, blessed be He, said to Moses (in Numb. 31:2), ‘Exact vengeance for the Children of Israel […],’ even though the announcement of [his] death was [also] announced, he did not delay the thing. Rather, he showed alacrity, [as stated] (in Numb. 31:6), ‘And Moses sent them.’ But Joshua did not do like this. When he came to war against thirty-one kings, he said, ‘If I kill them, I will die immediately, as happened to Moshe our teacher.’ What did he do? He began to stall in the war with them, as stated (in Josh. 11:18), ‘Joshua waged war with all those kings over a long period.’ [So] the Holy One, blessed be He, said to him, ‘This is what you did? See that I will shorten your years by ten years.’ Solomon said (about this in Prov. 19:21), ‘Many thoughts are in the heart of a man, [but it is the counsel of the Lord that will stand].’”

Our masters said “It is written about Joshua (in Josh. 1:5), ‘as I was with Moses, so I will be with you.’ So Joshua should have lived a hundred and twenty years like Moshe our teacher. And why were they shortened by ten years? Because at the time that the Holy One, blessed be He, said to Moses (in Numb. 31:2), ‘Exact vengeance for the Children of Israel […],’ even though the announcement of [his] death was [also] announced, he did not delay the thing. Rather, he showed alacrity, [as stated] (in Numb. 31:6), ‘And Moses sent them.’ But Joshua did not do like this. When he came to war against thirty-one kings, he said, ‘If I kill them, I will die immediately, as happened to Moshe our teacher.’ What did he do? He began to stall in the war with them, as stated (in Josh. 11:18), ‘Joshua waged war with all those kings over a long period.’ [So] the Holy One, blessed be He, said to him, ‘This is what you did? See that I will shorten your years by ten years.’ Solomon said (about this in Prov. 19:21), ‘Many thoughts are in the heart of a man, [but it is the counsel of the Lord that will stand].’”

This is related to the verse (in Ps. 75:7), “For it is not from the east or from the west or from the wilderness that there comes an exaltation (harim) […].” What is the meaning of (Ps. 75:7) “For it is not from the east (rt.: mts') or from the west?” It is not from a person working hard by going out (rt.: mts') for trade and traveling from east to west and searching in wildernesses and on mountains (harim) that he becomes wealthy. Rather even if one sails away in ships to go from east to west and searches in wildernesses and on mountains (harim), he does not become wealthy. What is the meaning of (Ps. 75:7, cont.), “or from the wilderness that there comes an exaltation (harim)?” R. Abba of Rumania says, “Every use of harim in Scripture denotes mountains except for here, where it denotes exaltation. Thus one is not exalted from these things.” So what does the Holy One, blessed be He, do? He takes possessions (nekhasim) from one and gives them to another, as stated (in Ps. 75:7, cont.), “For God it is who gives judgment; He brings down one man, He lifts up another.” That is why they are called nekhasim, as they are covered (nikhsim) from one and revealed to another. And why is the name of [common coins] called zuzim? Because they move (zazim) from one and are given to another. [It is called] money (mammon), because what you count (mah [she’atah] moneh) is not anything. [It is called] coins (ma’ot), because they are something for a time (mah le’et). And one can expound [with these] expression[s of money]. And so did Hannah say (in I Sam. 2:6-7), “[…] The Lord makes poor and makes rich; He casts down, He also lifts high.” What is the meaning of, “He also (af) lifts high?” With the anger (af) that He bring upon one, He lifts up the other. A certain matron asked R. Jose ben Halafta, “In how many days did the Holy One, blessed be He, create His world? He said to her, “In six days, as stated (in Exod. 31:17), ‘for in six day the Lord made the heavens and the earth.’”⁵Gen. R. 68:4; PRK 2:4; Lev. R. 8:1; Numb. R. 3:6. She said to him, “And what has He been doing since that time?” He said to her, “He sits down and makes ladders [for] raising up one and putting down another. Hence it is stated (in Ps. 75:7), ‘For God it is who gives judgment; He brings down one man, He lifts up another.’” You yourself know that, when He wanted the Children of Gad and the Children of Reuben to become wealthy, He brought down the Midianites in front of Israel, so that the Children of Gad and the Children of Reuben would become wealthy. What is written above (in Numb. 31:9)? “Then the children of Israel took the women and children of the Midianites captive, [and all their cattle, all their livestock, and all their wealth they seized as plunder].” Then after that, it is written (in Numb. 32:1), “Now [the Children of Reuben and the Children of Gad] had much livestock.” See that He brought down the Midianites and raised up Israel, to fulfill that which is stated, (in Ps. 75:8), “For it is not from the east or from the west…, for it is God who judges; He brings down one man, He lifts up another.”

Moreover, when he went into the market-place he saw the people forming themselves into various companies and groups, and each one would speak in his own tongue, and he knew what they were saying, as it is said, "He appointed it in Joseph for a testimony, when he went out over the land of Egypt, when I heard the speech of one that I knew not" (Ps. 81:5). Further, when he was riding in the chariot, and passed through all the borders of the land of Egypt, the Egyptian girls were climbing up the walls for his sake, and they threw to him rings of gold, so that perchance he might look at them, and (they could) see the beauty of his figure, but nobody's eye degraded him, for he was highly esteemed in the eyes of everyone, as it is said, "Joseph is a fruitful bough… his daughters run over the wall" (Gen. 49:22).

THE ZEAL OF PHINEAS
RABBI ELAzAR, son of 'Arakh, said: When the Holy One, blessed be He, descended upon Mount Sinai to give the Torah to Israel, sixty myriads of the ministering angels descended with Him, corresponding to the sixty myriads of the mighty men of Israel, and in their hands were swords and crowns, and they crowned the Israelites with the Ineffable Name. All those days, whilst they had not done that deed, they were as good as the ministering angels before the Holy One, blessed be He. The Angel of Death did not hold sway over them, and they did not discharge any excretions like the children of man; but when they did that deed the Holy One, blessed be He, was angry with them, and He said to them: I thought that ye would be like the ministering angels, as it is said, "I said, Ye are angels, and all of you sons of the Most High" (Ps. 82:6). But now, "Nevertheless, ye shall die like men" (Ps. 82:7).

THE ZEAL OF PHINEAS
RABBI ELAzAR, son of 'Arakh, said: When the Holy One, blessed be He, descended upon Mount Sinai to give the Torah to Israel, sixty myriads of the ministering angels descended with Him, corresponding to the sixty myriads of the mighty men of Israel, and in their hands were swords and crowns, and they crowned the Israelites with the Ineffable Name. All those days, whilst they had not done that deed, they were as good as the ministering angels before the Holy One, blessed be He. The Angel of Death did not hold sway over them, and they did not discharge any excretions like the children of man; but when they did that deed the Holy One, blessed be He, was angry with them, and He said to them: I thought that ye would be like the ministering angels, as it is said, "I said, Ye are angels, and all of you sons of the Most High" (Ps. 82:6). But now, "Nevertheless, ye shall die like men" (Ps. 82:7).

THE ZEAL OF PHINEAS
RABBI ELAzAR, son of 'Arakh, said: When the Holy One, blessed be He, descended upon Mount Sinai to give the Torah to Israel, sixty myriads of the ministering angels descended with Him, corresponding to the sixty myriads of the mighty men of Israel, and in their hands were swords and crowns, and they crowned the Israelites with the Ineffable Name. All those days, whilst they had not done that deed, they were as good as the ministering angels before the Holy One, blessed be He. The Angel of Death did not hold sway over them, and they did not discharge any excretions like the children of man; but when they did that deed the Holy One, blessed be He, was angry with them, and He said to them: I thought that ye would be like the ministering angels, as it is said, "I said, Ye are angels, and all of you sons of the Most High" (Ps. 82:6). But now, "Nevertheless, ye shall die like men" (Ps. 82:7).

Rabbi Eliezer said: He called the name of Phineas by the name of Elijah—Elijah of blessed memory, (who was) of those who repented in Gilead, for he brought about the repentance of Israel in the land of Gilead. The Holy One, blessed be He, gave him the life of this world and the life of the world to come, as it is said, "My covenant was with him of life and peace" (Mal. 2:5). He gave to him and to his sons a good reward, in order that (he might have) the everlasting priesthood, as it is said, "And it shall be unto him, and to his seed after him, the covenant of an everlasting priesthood" (Num. 25:13).

Rabbi Phineas said: The Holy One, blessed be He, said to Moses: Do ye remember what those Midianites did to you, for twenty-four thousand men fell in Israel? But before "thou art gathered in," arise, execute vengeance, (as it is said,) "Avenge the children of Israel of the Midianites; afterwards shalt thou be gathered unto thy people" (Num. 31:2).

What did Moses do? He took a thousand men (and) a prince from each tribe of the tribes of Israel. Behold, (there were) twelve thousand (men), and he who had been zealous because of the immorality, was the prince over them. The holy vestments and the trumpets of alarm were in his hand, and they went, and they took captive the daughters of Midian, and they brought them (to the camp). (Moses) said to (Phineas): Because of these did not twenty-four thousand men of Israel fall? as it is said, "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor" (Num. 31:16); and he began to be angry with them, as it is said, "And Moses was wroth with the officers of the host" (Num. 31:14). During his anger the Holy Spirit departed from him. Hence thou mayest learn that the impetuous man destroys his wisdom. Eleazar saw and he heard (the voice) behind (Moses), as it is said, "And Eleazar the priest said unto the men of war… This is the statute of the Law which the Lord hath commanded Moses" (Num. 31:21). He said to them: He commanded Moses and He did not command me.

What did Moses do? He took a thousand men (and) a prince from each tribe of the tribes of Israel. Behold, (there were) twelve thousand (men), and he who had been zealous because of the immorality, was the prince over them. The holy vestments and the trumpets of alarm were in his hand, and they went, and they took captive the daughters of Midian, and they brought them (to the camp). (Moses) said to (Phineas): Because of these did not twenty-four thousand men of Israel fall? as it is said, "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor" (Num. 31:16); and he began to be angry with them, as it is said, "And Moses was wroth with the officers of the host" (Num. 31:14). During his anger the Holy Spirit departed from him. Hence thou mayest learn that the impetuous man destroys his wisdom. Eleazar saw and he heard (the voice) behind (Moses), as it is said, "And Eleazar the priest said unto the men of war… This is the statute of the Law which the Lord hath commanded Moses" (Num. 31:21). He said to them: He commanded Moses and He did not command me.

What did Moses do? He took a thousand men (and) a prince from each tribe of the tribes of Israel. Behold, (there were) twelve thousand (men), and he who had been zealous because of the immorality, was the prince over them. The holy vestments and the trumpets of alarm were in his hand, and they went, and they took captive the daughters of Midian, and they brought them (to the camp). (Moses) said to (Phineas): Because of these did not twenty-four thousand men of Israel fall? as it is said, "Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor" (Num. 31:16); and he began to be angry with them, as it is said, "And Moses was wroth with the officers of the host" (Num. 31:14). During his anger the Holy Spirit departed from him. Hence thou mayest learn that the impetuous man destroys his wisdom. Eleazar saw and he heard (the voice) behind (Moses), as it is said, "And Eleazar the priest said unto the men of war… This is the statute of the Law which the Lord hath commanded Moses" (Num. 31:21). He said to them: He commanded Moses and He did not command me.

Another opinion: “The Lord tests the righteous.” – This is Abraham – “Sometime after these things, God tested Abraham.” R. Avin expounded: (Ecclesiastes 8:4) “Since a king's word is supreme, who can say to him: ‘What are you doing?’” – R. Avin said: [This may be compared] to a teacher who commands his student, saying to him: (Deuteronomy 16:19) “You shall not judge unfairly,” but [the teacher himself] judges unfairly; (Deuteronomy 16:19) “Do not take a bribe,” but [the teacher himself] takes a bribe; Do not lend on interest, but [the teacher himself] lends on interest. His student said to him: Rabbi, you said to me: Do not lend on interest, but you lend on interest? [Is it] permitted to you but forbidden to me? [The teacher] said to him: I said to you: Do not lend on interest to a Jew, but you may lend on interest to an idol worshipper, as it is written: (Deuteronomy 23:21) “You may lend on interest to a foreigner, but you may not lend on interest to your brother [Israelite].” Thus Israel said before The Holy One Blessed be He: Master of the Universe, you wrote in your Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge,” but you take vengeance and bear a grudge, as it is said: (Nahum 1:2) “The Lord is vengeful and fierce in wrath. The Lord takes vengeance on His enemies.” The Holy One Blessed be He said to them: I wrote in the Torah: (Leviticus 19:18) “You shall not take vengeance or bear a grudge against your countrymen,” but I take vengeance against idol worshippers – (Numbers 31:2) “Avenge the Israelite people on the Midianites.” It is written: (Deuteronomy 6:16) “Do not test the Lord” – [but] “God tested Abraham.”

(Bamidbar 19:14) "This is the Torah: A man if he die in a tent — all that enter the tent and all that is in the tent shall be tamei seven days." Scripture hereby comes to teach us a new tumah, that a dead man effects tent-uncleanliness. Whence do we derive that (the same obtains if he died) outside the tent (and were brought into it)? From "This is the Torah" (i.e., there is one law for both.) These are the words of Issi b. Akavya. R. Yishmael said (This derivation) is not needed. If when he had not been tamei (before), he effects tent-uncleanliness, how much more so, when he had been tamei (before, i.e., when he died outside the tent.) Whence do we derive that all things which "tent" are considered a tent (for purposes of tent-uncleanliness, and not only a flaxen tent)? R. Yitzchak said: If vis-à-vis a leper, the "lighter" (form of tumah), all things that "tent" (and not only flax) are considered tents, then vis-à-vis a dead man, the "graver" (form of tumah), how much more so should all things that "tent" be considered tents. "all that enter the tent": partially. "and all that is in the tent": entirely. Why need this be said? If one that enters partially is tamei, how much more so one who is in it entirely. R. Achi phrases it otherwise, viz.: If one who enters the tent is tamei, how much more so one who is already in it! What, then, is the intent of "all that is in the tent"? To render the floor of the house until the depths like the house itself (i.e., all that is in that space is tamei.) Everyone who enters the tent from its entrance becomes tamei, but it does not impart tumah from its sides if they are open (i.e., if a man or vessels touch the tent from the outside when it is open, they do not become tamei for seven days.) From here you can reason a fortiori to a grave, viz.: If a tent, which is susceptible of tumah, does not impart tumah from all of its sides when it is open, then a grave, which is not susceptible of tumah, (being soil per se,) how much more so does it not impart tumah from all of its sides when it is open. — But perhaps the reverse is the case, viz.: If a grave, which is not susceptible of tumah, imparts tumah from all of its sides when it is open, then a tent, which is susceptible of tumah, how much more so should it impart tumah from all of its sides when it is open! It is, therefore, written "all that enter the tent" — It is only through its entrance that it imparts tumah, but not from all of its sides when it is open. I have reasoned a fortiori and I have transposed (the reasoning). The transposition has been nullified and I return to the original a fortiori argument, viz.: If a tent, which is susceptible of tumah, does not impart tumah from all of its sides when it is open, then a grave, which is not susceptible of tumah, how much more so should it not impart tumah from all of its sides when it is open! — But (in that case) it should not (even) impart "evening tumah" (viz. Ibid. 22) — Would you say that? It follows a fortiori (that it does impart evening tumah), viz.: If one at a third remove from a dead body (as in Ibid. 22) is tamei, how much more so, one (as in our case) who is at a second remove! "and all that is in the tent shall be tamei": From this I understand that even straw and twigs and pieces of wood and stones are included; it is, therefore, written (Ibid. 18) "And a clean man shall take hyssop and dip it in the water and he shall sprinkle it upon the tent and upon all the vessels." — But I still would understand to be included vessels of ordure and vessels of earth and vessels of soil. It is, therefore, written (Bamidbar 31:20) "And every garment, and every vessel of skin, and every work of goats and every vessel of wood shall you cleanse." We learn, then, of four (types of) vessels (that are affected. Whence do we derive (the same for) metal vessels? From (Ibid. 22) "But the silver and the gold, etc." We learn, then, of four types of vessels and of metal vessels. Whence do we derive (the same for) earthen vessels? From (Ibid. 19:15) "And every open (i.e., earthen) vessel, etc." We learn, then, of four types of vessels, of metal vessels, and of earthen vessels. — But perhaps the intent is that these (those mentioned in 30:20) and those mentioned here (19:18 "and upon all the vessels") are subject to cleansing, and the others (straw and twigs) are subject to tumah in a tent, (but not to cleansing.) It is, therefore, written (Ibid. 11) "he shall be tamei for seven days. (12) He shall be cleansed with it." Whatever is subject to cleansing is subject to tumah; whatever is not subject to cleansing is not subject to tumah. (Ibid. 15) "And every open vessel whose cover is not fastened upon it is tamei." Scripture speaks of an earthen vessel. — But perhaps it speaks of all vessels! (This is not so,) for you reason as follows: Four vessels are mentioned vis-à-vis a sheretz (a creeping thing, viz. Vayikra 11:33), and one (type of) vessel was excluded for both attenuation and exacerbation (re tumah). And four vessels are mentioned in respect to a dead body, and one was excluded for both attenuation and exacerbation. Just as there, Scripture speaks of an earthen vessel (viz. Ibid.), so, here, Scripture speaks of an earthen vessel. These are the words of R. Yoshiyah. R. Yonathan says: Is Scripture (here) speaking of an earthen vessel or of all vessels? It is, therefore, written "an open vessel" — a vessel that is subject to tumah at (the atmosphere of) its opening (and not at its outer surface). R. Eliezer says; Is Scripture speaking of an earthen vessel or of all vessels? It is unclean" — forever, there being no cleansing for its tumah. And what is the intent of "open"? Any amount. Abba Channan says in the name of R. Eliezer: From "there is no tight covering upon it," I would understand upon all of it. It is, therefore, written "upon" — upon its opening and not upon all of it. "tight covering" ("tzamid pathil") "tzamid": This is the stopper (plugging the inside). "pathil": This is the lid. And though there is no proof for this, there is an allusion to it in (Ibid. 25:3) "And Israel adhered ("vayitzamed") to Ba'al Peor." "And every open vessel whose cover is not fastened upon it is unclean": Vessels are protected (against tumah) in the tent of the dead with a tzamid pathil, but in (plague-spot) tents, with a covering. "a tzamid pathil upon it": and not a vessel upon a tzamid pathil — whence they ruled: A jug which he turned on its mouth and smeared with clay from the sides is susceptible of tumah, it being written "a tzamid pathil upon it," and not "it upon a tzamid pathil." These are the words of R. Eliezer. "And every open vessel": This tells me only of an earthen vessel. Whence do I derive (the same for) vessels of ordure, vessels of stones, and vessels of soil? It follows a fortiori, viz.: If earthen vessels, which are subject to tumah, protect (what is in them against tumah) by a tzamid pathil, in the tent of the dead, then vessels of ordure, of stones, and of soil, which are not subject to tumah, how much more should they protect (against tumah) by a tzamid pathil in the tent of the dead! "It is tamei" (without a tzamid pathil). Why (the stress on) "it"? What protects (against tumah) by a tzamid pathil in the tent of the dead, protects itself by a tzamid pathil (from tumah) through contact with a sheretz.

(Bamidbar 19:16) "And all who touch on the face of the field": to include a (dead) fetus in its mother's body. These are the words of R. Yishmael. R. Akiva says: to include the top-lid and the frame of the coffin. "one slain by the sword": Scripture comes to teach about the sword that it is tamei for seven days, as is one who touches it. We have learned about implements and men (i.e., that the implement and the man who touches it are tamei for seven days.) Whence do we derive (the same for) implements and man and implements (i.e., for implements that touched the man who touched implements)? From (Bamidbar 31:24) "And you shall wash your garments on the seventh day and you shall be clean," (garments being "implements"), "one slain by the sword or a dead body": A dead body is in the category of "one slain," and Scripture removed it from that category (for special mention) to equate what separates from him (i.e., an olive-size of flesh) with the body itself. These are the words of R. Yoshiyah. R. Yonathan says: "dead body" is not in the category of "one slain," for we find each being mentioned by itself. Whence, then is it derived that what separates from it is equated with the body itself? It is derived a fortiori, viz.: If neveilah, of lesser stringency, Scripture equated what separates from it with neveilah itself, then a dead body, of greater stringency, how much more so should what separates from it be equated with the body itself.— No, this may be so with neveilah, which confers "(until) evening" tumah, the preponderant (type of tumah), as opposed to a dead body, which confers seven-day tumah, the rarer type. — Would you say that? Where is the tumah itself more stringent? Is it not in a dead body, which confers tumah for seven days, whereas neveilah confers only (until) "evening tumah"? Whence is it derived that it (a dead body) confers tumah by being carried? It follows a fortiori, viz. If neveilah, of lesser stringency confers tumah by being carried, how much more so, a dead body, of greater stringency! — But in that case, why do we not say: Just as there (neveilah), the tumah is (only until) evening, then here (dead body), too, the tumah should be (only until) evening? Would you say that? Where touching confers seven-day tumah (i.e., with a dead body), carrying confers seven-day tumah. Where touching confers (until) evening tumah, (i.e., with neveilah), carrying confers (until) evening tumah. R. Meir says: This is not needed (for the derivation). It is written (Bamidbar 31:19) "Whoever has killed a man, etc." Is Scripture speaking of (one who kills him with) something which is susceptible of uncleanliness or even of one who shot him with an arrow and killed him? It is, therefore, written (Ibid.) "Whoever killed a man or whoever has touched a slain one." The killer is being equated with the toucher. Just as the toucher (becomes tamei) by connection (with the object), so, the killer, by connection.

(Bamidbar 19:16) "And all who touch on the face of the field": to include a (dead) fetus in its mother's body. These are the words of R. Yishmael. R. Akiva says: to include the top-lid and the frame of the coffin. "one slain by the sword": Scripture comes to teach about the sword that it is tamei for seven days, as is one who touches it. We have learned about implements and men (i.e., that the implement and the man who touches it are tamei for seven days.) Whence do we derive (the same for) implements and man and implements (i.e., for implements that touched the man who touched implements)? From (Bamidbar 31:24) "And you shall wash your garments on the seventh day and you shall be clean," (garments being "implements"), "one slain by the sword or a dead body": A dead body is in the category of "one slain," and Scripture removed it from that category (for special mention) to equate what separates from him (i.e., an olive-size of flesh) with the body itself. These are the words of R. Yoshiyah. R. Yonathan says: "dead body" is not in the category of "one slain," for we find each being mentioned by itself. Whence, then is it derived that what separates from it is equated with the body itself? It is derived a fortiori, viz.: If neveilah, of lesser stringency, Scripture equated what separates from it with neveilah itself, then a dead body, of greater stringency, how much more so should what separates from it be equated with the body itself.— No, this may be so with neveilah, which confers "(until) evening" tumah, the preponderant (type of tumah), as opposed to a dead body, which confers seven-day tumah, the rarer type. — Would you say that? Where is the tumah itself more stringent? Is it not in a dead body, which confers tumah for seven days, whereas neveilah confers only (until) "evening tumah"? Whence is it derived that it (a dead body) confers tumah by being carried? It follows a fortiori, viz. If neveilah, of lesser stringency confers tumah by being carried, how much more so, a dead body, of greater stringency! — But in that case, why do we not say: Just as there (neveilah), the tumah is (only until) evening, then here (dead body), too, the tumah should be (only until) evening? Would you say that? Where touching confers seven-day tumah (i.e., with a dead body), carrying confers seven-day tumah. Where touching confers (until) evening tumah, (i.e., with neveilah), carrying confers (until) evening tumah. R. Meir says: This is not needed (for the derivation). It is written (Bamidbar 31:19) "Whoever has killed a man, etc." Is Scripture speaking of (one who kills him with) something which is susceptible of uncleanliness or even of one who shot him with an arrow and killed him? It is, therefore, written (Ibid.) "Whoever killed a man or whoever has touched a slain one." The killer is being equated with the toucher. Just as the toucher (becomes tamei) by connection (with the object), so, the killer, by connection.

(Bamidbar 27:17) "who will go out before them and who will come in before them": Not as others, who send others in the vanguard and who bring up the rear. But as Moses did, viz. (Bamidbar 21:34) "And the L-rd said to Moses: Do not fear him (Og, [to confront him in the vanguard]) for I have delivered him into your hand." And as Joshua did, viz. (Joshua 5:13) "And Joshua went up to him, and said: 'Are you for us or for our foes?'" And as Pinchas did, viz. (Bamidbar 31:6) "And Moses sent them to the war, a thousand of every tribe, to the war, them and Pinchas (in the vanguard) etc." (Ibid. 27:17) "who will go out before them" — at the head, viz. (I Chronicles 11:6) "And Yoav ben Tzeruyah went up first, and he was at the head." "who will go out before them" — in a troop. "and who will come in before them" — in a troop. "who will go out before them" — on the way. "and who will come in before them" — on the way. "and who will take them out" — in his merits. "and who will bring them back" — in his merits. "and who will take them out" — with a count. "and who will bring them back" — with a count (i.e., none missing), as it is written (Bamidbar 31:44) "And they said to Moses: Your servants have counted the men of war who were under our charge, and not one of us is missing." And why did they need atonement (viz. Ibid. 50)? For they had "feasted their eyes" on nakedness (i.e., on the Midianite women [viz. Ibid. 16]). (Ibid. 27:17) "And let the congregation of the L-rd not be as sheep without a shepherd": On this the tradition comments (Song of Songs 1:7) "Tell me (Moses), O You, whom my soul loves, etc. for why should I be covered up," as in (Jeremiah 43:12) "And he (Nevuchadnezzar) will cover up the land of Egypt, as the shepherd covers up his cloak." (Song of Songs, Ibid.) "by the flocks of Your companions" — Abraham, Isaac, and Jacob. Go out and see how the Holy One answers him (Song of Songs, Ibid. 8): "If you do not know, you fairest among the women (i.e., most exalted of the prophets), go out in the footsteps of the flock." (See) what I am destined to do for them in the end (of their "footsteps"), "and graze your kids by the tents of the shepherd" — whence it is derived that the L-rd showed Moses all the leaders who were destined to serve Israel from the day they left the desert until the resurrection. Thus, "Go out in the footsteps of the flock."

(Bamidbar 27:17) "who will go out before them and who will come in before them": Not as others, who send others in the vanguard and who bring up the rear. But as Moses did, viz. (Bamidbar 21:34) "And the L-rd said to Moses: Do not fear him (Og, [to confront him in the vanguard]) for I have delivered him into your hand." And as Joshua did, viz. (Joshua 5:13) "And Joshua went up to him, and said: 'Are you for us or for our foes?'" And as Pinchas did, viz. (Bamidbar 31:6) "And Moses sent them to the war, a thousand of every tribe, to the war, them and Pinchas (in the vanguard) etc." (Ibid. 27:17) "who will go out before them" — at the head, viz. (I Chronicles 11:6) "And Yoav ben Tzeruyah went up first, and he was at the head." "who will go out before them" — in a troop. "and who will come in before them" — in a troop. "who will go out before them" — on the way. "and who will come in before them" — on the way. "and who will take them out" — in his merits. "and who will bring them back" — in his merits. "and who will take them out" — with a count. "and who will bring them back" — with a count (i.e., none missing), as it is written (Bamidbar 31:44) "And they said to Moses: Your servants have counted the men of war who were under our charge, and not one of us is missing." And why did they need atonement (viz. Ibid. 50)? For they had "feasted their eyes" on nakedness (i.e., on the Midianite women [viz. Ibid. 16]). (Ibid. 27:17) "And let the congregation of the L-rd not be as sheep without a shepherd": On this the tradition comments (Song of Songs 1:7) "Tell me (Moses), O You, whom my soul loves, etc. for why should I be covered up," as in (Jeremiah 43:12) "And he (Nevuchadnezzar) will cover up the land of Egypt, as the shepherd covers up his cloak." (Song of Songs, Ibid.) "by the flocks of Your companions" — Abraham, Isaac, and Jacob. Go out and see how the Holy One answers him (Song of Songs, Ibid. 8): "If you do not know, you fairest among the women (i.e., most exalted of the prophets), go out in the footsteps of the flock." (See) what I am destined to do for them in the end (of their "footsteps"), "and graze your kids by the tents of the shepherd" — whence it is derived that the L-rd showed Moses all the leaders who were destined to serve Israel from the day they left the desert until the resurrection. Thus, "Go out in the footsteps of the flock."

(Bamidbar 31:1-2) "And the L-rd spoke to Moses, saying: Take the revenge of the children of Israel, etc.": This is in praise of the leaders of Israel. They do not depart from the world until they take Israel's revenge, which is the revenge of Him who spoke and brought the world into being. "from the Midianites": But were the Moavites not the initiators? As it is written (Bamidbar 22:4) "And Moav said to the elders of Midian, etc." and (Ibid. 7) "And the elders of Moav went and the elders of Midian, etc." They had never made peace with each other — except when it came to warring with Israel. An analogy: Two sheep dogs were always at odds with each other, until a wolf came to snatch a lamb from the flock, when one of them, standing up against it, the other said: If I don't help him now, he will kill the lamb and then will turn against me and kill me — whereupon they made peace with each other and took on the wolf. Likewise, Moav and Midian were never at peace with each other, viz. (Bereshit 36:35) "… who smote Midian in the field of Moav." But when they came to make war against Israel, they made peace with each other. Why, then, "from the Midianites"? For they "counseled" against Israel. "the Midianites" — they "inveighed" ("midaynin") against Israel.

(Bamidbar 31:2) "Afterwards you will be gathered unto your people": We are hereby apprised that Moses' death was contingent upon the defeat of Midian — in spite of which he entered into it with zeal, viz. (Ibid. 3) "And Moses spoke to the people, saying 'hechaltzu,'" connoting zeal, as in (Devarim 3:18) "Chalutzim shall you cross over." (Ibid.) "And let them be against Midian to execute the vengeance of the L-rd against Midian": He told them: You are not executing the vengeance of flesh and blood, but the vengeance of Him who spoke and brought the world into being, as it is written (Nachum 1:2) "the L-rd is a G-d of scorn and revenge."

(Bamidbar 31:4) "A thousand to a tribe, a thousand to a tribe": 24,000 all together, viz. (Ibid. 5) "And there were handed over … twelve thousand armed for the host, etc." R. Akiva says: "a thousand to a tribe, a thousand to a tribe." Why (add) "And there were handed over, etc." To exclude the tribe of Levi. "And there were handed over of the thousands of Israel": Scripture hereby apprises us that they were just and righteous men, who gave of themselves for the cause. R. Nathan says: Others handed them over: "This man is kasher — Let him go! This man is a tzaddik — Let him go!" R. Elazar Hamodai says: Come and see the love (of Israel for) the shepherd of Israel. So long as they had not heard that the death of Moses was attendant upon the war with Midian, what is written of them? (Shemot 17:4) "Just a little more and they will stone me." When they heard of it, they began hiding (to avoid conscription, so as not to be instrumental in his death) — notwithstanding which they were conscripted perforce, viz. "And there were handed over of the thousands of Israel, etc."

(Bamidbar 31:7) "And they warred against Midian": They surrounded it from four sides. R. Nathan says: They left a fourth side for them to flee from. (Ibid. 8) "the five kings of Midian": As they were all one in counsel, they were all one in death. "and Bilam the son of Beor they slew by the sword": Israel gave him his full reward and did not stint him. For he said to them: When you were six hundred thousand (in the days of Balak), you could not withstand them, and would you withstand them now? Whereupon they gave him his full "reward" (for his sound advice) and did not "stint" him. R. Nathan says: With the four judicial death penalties they slew him. As it is written (Joshua 13:22) "And Bilam the son of Beor the sorcerer the children of Israel slew by the sword together with their slain." (Bamidbar 31:10) "and all tirotham": This refers to their houses of idolatry. Variantly: the posts of their sentinels. (Ibid. 31) "And they took all of the spoil … and they brought it to Moses." Scripture here apprises us that they were just and upright and not suspect of theft, as opposed to (Joshua 7:1) "And the children of Israel embezzled the spoils," while here "And they took all of the spoil … and they brought it to Moses." (Bamidbar 31:13) "And Moses and Elazar the Cohein went out": Abba Channan says in the name of R. Eliezer: Because they saw the youth of Israel going out to snatch the spoils. (Ibid. 14) "And Moses was wroth with the commanders of the host": "the great ones bear the stigma." — whereupon Pinchas said to him: "Our teacher, we did as you commanded us." (Ibid. 15-16) "And Moses said to them: Have you let all the females live? These are the women who were (consigned as harlots) against the children of Israel by the word of Bilam." What was that word? He said to them (the Midianites): Even if you bring all the hordes in the world against them, you will not defeat them. Are you more numerous than the Egyptians, of whom it is written (Shemot 14:7) "And he took six hundred of his picked chariots, etc."? But come, I will counsel you as to what to do. The G-d of these detests lewdness. Consign your wives and daughters to them and steep them in lust and their G-d will war against them. For this is the rule: As long as Israel does His will, He wars for them, as it is written (Shemot 14:14) "the L-rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "… and He turned into their foe." And, what is more, the Merciful One becomes cruel to them, viz. (Eichah 2:5) "The L-rd has become like a foe; He has swallowed up Israel."

(Bamidbar 31:7) "And they warred against Midian": They surrounded it from four sides. R. Nathan says: They left a fourth side for them to flee from. (Ibid. 8) "the five kings of Midian": As they were all one in counsel, they were all one in death. "and Bilam the son of Beor they slew by the sword": Israel gave him his full reward and did not stint him. For he said to them: When you were six hundred thousand (in the days of Balak), you could not withstand them, and would you withstand them now? Whereupon they gave him his full "reward" (for his sound advice) and did not "stint" him. R. Nathan says: With the four judicial death penalties they slew him. As it is written (Joshua 13:22) "And Bilam the son of Beor the sorcerer the children of Israel slew by the sword together with their slain." (Bamidbar 31:10) "and all tirotham": This refers to their houses of idolatry. Variantly: the posts of their sentinels. (Ibid. 31) "And they took all of the spoil … and they brought it to Moses." Scripture here apprises us that they were just and upright and not suspect of theft, as opposed to (Joshua 7:1) "And the children of Israel embezzled the spoils," while here "And they took all of the spoil … and they brought it to Moses." (Bamidbar 31:13) "And Moses and Elazar the Cohein went out": Abba Channan says in the name of R. Eliezer: Because they saw the youth of Israel going out to snatch the spoils. (Ibid. 14) "And Moses was wroth with the commanders of the host": "the great ones bear the stigma." — whereupon Pinchas said to him: "Our teacher, we did as you commanded us." (Ibid. 15-16) "And Moses said to them: Have you let all the females live? These are the women who were (consigned as harlots) against the children of Israel by the word of Bilam." What was that word? He said to them (the Midianites): Even if you bring all the hordes in the world against them, you will not defeat them. Are you more numerous than the Egyptians, of whom it is written (Shemot 14:7) "And he took six hundred of his picked chariots, etc."? But come, I will counsel you as to what to do. The G-d of these detests lewdness. Consign your wives and daughters to them and steep them in lust and their G-d will war against them. For this is the rule: As long as Israel does His will, He wars for them, as it is written (Shemot 14:14) "the L-rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "… and He turned into their foe." And, what is more, the Merciful One becomes cruel to them, viz. (Eichah 2:5) "The L-rd has become like a foe; He has swallowed up Israel."

(Bamidbar 31:6) "And Moses sent them, a thousand to a tribe to the host, them and Pinchas": We are hereby apprised that they were as "weighty" as Pinchas, and Pinchas was over and against all of them. Why did Pinchas go and not Elazar? Because Pinchas went to take revenge (of the Midianites) for his mother's father (Yithro, viz. Shemot 2:16), it being written (Bereshit 37:36) "And the Midianites sold him (Joseph) to Egypt." (Bamidbar, Ibid.) "and the holy articles … in his hand": This refers to the ark, viz. (Ibid. 4:20) "And they shall not see when the 'holy' is being covered, lest they die." (Ibid. 31:6) "in his hand": "his hand" is his domain, as in (Ibid. 21:26) "and he took all his land from his hand," and (Bereshit 24:10) "and all the good of his master in his hand."

(Bamidbar 31:7) "And they warred against Midian": They surrounded it from four sides. R. Nathan says: They left a fourth side for them to flee from. (Ibid. 8) "the five kings of Midian": As they were all one in counsel, they were all one in death. "and Bilam the son of Beor they slew by the sword": Israel gave him his full reward and did not stint him. For he said to them: When you were six hundred thousand (in the days of Balak), you could not withstand them, and would you withstand them now? Whereupon they gave him his full "reward" (for his sound advice) and did not "stint" him. R. Nathan says: With the four judicial death penalties they slew him. As it is written (Joshua 13:22) "And Bilam the son of Beor the sorcerer the children of Israel slew by the sword together with their slain." (Bamidbar 31:10) "and all tirotham": This refers to their houses of idolatry. Variantly: the posts of their sentinels. (Ibid. 31) "And they took all of the spoil … and they brought it to Moses." Scripture here apprises us that they were just and upright and not suspect of theft, as opposed to (Joshua 7:1) "And the children of Israel embezzled the spoils," while here "And they took all of the spoil … and they brought it to Moses." (Bamidbar 31:13) "And Moses and Elazar the Cohein went out": Abba Channan says in the name of R. Eliezer: Because they saw the youth of Israel going out to snatch the spoils. (Ibid. 14) "And Moses was wroth with the commanders of the host": "the great ones bear the stigma." — whereupon Pinchas said to him: "Our teacher, we did as you commanded us." (Ibid. 15-16) "And Moses said to them: Have you let all the females live? These are the women who were (consigned as harlots) against the children of Israel by the word of Bilam." What was that word? He said to them (the Midianites): Even if you bring all the hordes in the world against them, you will not defeat them. Are you more numerous than the Egyptians, of whom it is written (Shemot 14:7) "And he took six hundred of his picked chariots, etc."? But come, I will counsel you as to what to do. The G-d of these detests lewdness. Consign your wives and daughters to them and steep them in lust and their G-d will war against them. For this is the rule: As long as Israel does His will, He wars for them, as it is written (Shemot 14:14) "the L-rd will war for you." And when they do not do His will, He wars against them, viz. (Isaiah 63:10) "… and He turned into their foe." And, what is more, the Merciful One becomes cruel to them, viz. (Eichah 2:5) "The L-rd has become like a foe; He has swallowed up Israel."

(Bamidbar 31:17) "And every woman knowing a man for carnal relations, kill": Is Scripture speaking of a woman who is fit for intercourse or of one who has actually had intercourse? (Ibid. 31:18) "And all the little ones among the women who did not know carnal relations, keep alive for yourselves" makes it clear that the criterion is being fit for intercourse. (31:7) "kill": Why is this (second "kill") mentioned? (i.e., Why is the first "kill" not sufficient to include "and every woman knowing a man"?) (It is written) to conclude the subject (i.e., to be included with the preceding part of the verse.) For otherwise, I would not know whether (the reading is to kill the women together) "with every male among the little ones" or to keep (them) alive "with all the little ones among the women." It (the second "kill") is, therefore, written (to conclude the subject of the first verse.) "And all the little ones among the women who did not know carnal relations, keep alive for yourselves": From here R. Shimon b. Yochai ruled. A proselytess who was converted at less than three years and one day is fit for (marriage to) the priesthood.

(Bamidbar 31:19) "And you, abide outside the camp seven days": What is the intent of this? From (Bamidbar 19:14) "A man if he die in a tent, all that enter the tent (while the body is still in it) … shall be unclean seven days," I would think, even straw and twigs, etc. (see Chukath #126). "you and your captives": Just as you are children of the covenant (and require sprinkling with the waters of the red heifer), so, your captives (i.e., Those girls less than three year and one day of age, who were proselytized and became unclean, require sprinkling.)

(Bamidbar 31:20) "and every garment and every vessel of skin": What is the intent of this? From (Vayikra 11:32) "or skin or sack," I know only of sack. Whence do I derive (the same for) every work of goats? (From the above.) Would you say that? It follows a fortiori! (i.e., why do we need a verse?), viz.: If in dead-body tumah (our instance) the more stringent variety, every work of goats is likened to sack, then in the instance of sheretz (creeping thing) tumah, (that of Vayikra), the less stringent variety, how much more so should every work of goats be likened to sack! — Would you say that? Do we derive the less stringent from the more stringent to be more stringent with it? Rather, why is "garment" mentioned in respect to dead body tumah? It follows a fortiori, viz.: If in sheretz, the less stringent variety, garment was likened to sack, how much more so (should this obtain) in dead-body tumah! Why, then, is "garment" mentioned in dead-body tumah? It is "extra" for the purpose of formulating an identity (gezeirah shavah ), viz.: "Garment" is written here and "garment" is written elsewhere (Vayikra). Just as here, every work of goats is likened to sack, so, there. And just as there, (the articles must be) spun and woven, (sack being spun and woven), so, there, spun and woven. To include the band, the belt, and the saddle-band of an ass, which are spun and woven. To exclude cords or ropes, which are not spun and woven.

(Bamidbar 31:21) "And Elazar the Cohein said to the men of the host who came to the war: This is the statute of the Torah which the L-rd commanded Moses": It had been forgotten by Moses, our teacher. Because he had succumbed to anger, he succumbed to forgetfulness. R. Elazar says: In three places he succumbed to anger and he succumbed to error: (Vayikra 10:16-17) "and he was wroth with Elazar and Ithamar, the remaining sons of Aaron, saying: Why did you not eat the sin-offering in the holy place?" (Bamidbar 20:10) "And he said to them: Listen, now, you fractious ones! Shall we bring forth water for you from this rock!" — followed by (11) "And Moses lifted his hand and smote the rock with his staff twice." Here, too, (Ibid. 31:14) "And Moses was wroth with the commanders of the host, the officers of the thousands and the officers of the hundreds, who came from the host of battle" — followed by "And Elazar the Cohein said to the men of the host who came to the war, etc." Moses, our teacher, because he had succumbed to anger, succumbed to forgetfulness. Others say: Moses authorized Elazar the Cohein to speak, so that when he died they would not say to Elazar: "In your teacher's lifetime you did not speak. Why are you speaking now?" "which the L-rd commanded Moses": He said the thing in the name of its sayer. And thus is it written (Esther 2:22) "And Esther said to the king in the name of Mordecai."

(Bamidbar 31:22) "Only the gold and the silver": You say (finished) vessels. But perhaps (the verse is speaking of) golmim (unfinished, undifferentiated metal forms)? It follows (otherwise), viz.: The dead of Israel cause uncleanliness, and the slain of Midian cause uncleanliness. Just as with the dead of Israel (finished) vessels contract uncleanliness, and not golmim, so, with the slain of Midian. R. Yossi Haglili says; (The verse speaks of finished) vessels. You say vessels, but perhaps golmim? It is, therefore, written "Only," to distinguish (between the two.)

(Bamidbar 31:23) "Every thing that comes into the fire shall you pass through the fire": Knives, spits, and grills are whitened in fire. Pots, stew-pots, and kettles and boilers are to be boiled against absorption of idolatrous elements. "And every thing that does not come into the fire": such as spears, cups and flasks, are rinsed and immersed. And whence is (the need for) immersion (derived)? It follows a fortiori, viz.: If what does not require sprinkling (with the waters of the red heifer) requires immersion, how much more so that which requires sprinkling!

(Bamidbar 31:24) "And you shall wash your garments on the seventh day and you shall be clean": What is the intent of this? Since we are speaking of one slain by the sword, Scripture comes to teach us that the sword and one who touches it is tamei for seven days. Whence do we derive (the same for transfer of tumah from) vessels (i.e., appurtenances) to man to vessels (appurtenances)? From "And you shall wash your garments." "and then you shall come to the camp." Just as here, (without washing of garments and sprinkling) he is forbidden to enter the camp (of the Shechinah), so, there (vis-à-vis the red heifer, Vayikra 19:19) he is forbidden to enter the camp; and just as there, until the evening, so, here, until the evening.