Midrash su Salmi 23:78

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Rabbi Yudan and Rabbi Eliezer, Rabbi Yudan said: “I am a rose [ḥavatzelet] [of Sharon, a lily [shoshana] of the valleys],” is it not a ḥavatzelet and is it not a shoshana?⁵Is ḥavatzelet not the same as shoshana? Although generally translated differently, as rose and lily, the midrash assumes that the ḥavatzelet and shoshana are the same flower. Rather, as long as it is small, [the verse] calls it ḥavatzelet, when it grows larger, it calls it shoshana. “Rose [ḥavatzelet],” why is it called ḥavatzelet? Because it is shrouded in its shade [ḥavuya betzila].⁶When it is small, its petals are folded around the top of the stalk.
Rabbi Eliezer said: The righteous are likened to the most excellent of species and to the most excellent of that species; the most excellent of the species, like a lily, the most excellent of that species, a lily of the valley. Not like the mountain lily, which quickly withers, but like the lily of the valley that remains moist. The wicked are likened to the vilest of species and the vilest of that species; the vilest of the species, “like chaff before the wind” (Psalms 83:14). If you say like chaff of the valley, that has moisture in it; rather, “it will be pursued like the chaff of mountains before the wind” (Isaiah 17:13).
Rabbi Abba bar Kahana said: The congregation of Israel said before the Holy One blessed be He: 'I am as I am, yet I am beloved. I am sunk in the depths⁷In Hebrew, imkei, related to the word valleys [amakim] that appears in the verse. of troubles, but when the Holy One blessed be He will extricate me from the troubles, I will blossom good deeds like a lily and will sing songs before Him. That is what is written: “Lord, in their trouble they turned to You” (Isaiah 26:16).
Rabbi Aḥa said: The congregation of Israel said: When You intensify Your gaze at me,⁸You discover my shortcomings and transgressions and punish me. I blossom good deeds like a lily and sing songs. That is what is written: “A song of ascents. From the depths I call to You, Lord” (Psalms 130:1).
The Rabbis say: The congregation of Israel said it. The congregation of Israel said: I am as I am, yet I am beloved. I am situated in the depths of Gehenna, but when the Holy One blessed be He will rescue me from its depths—that is what is written: “He raised me from the pit of destruction” (Psalms 40:3)—I will blossom good deeds and sing songs before Him. That is what is written: “He placed a new song in my mouth” (Psalms 40:4).
The opinion of the Rabbis corresponds with what Rabbi Elazar HaModa’i said: The princes of the nations are destined in the future to come to denounce Israel before the Holy One blessed be He, and say: ‘These engaged in idol worship and those engaged in idol worship, these engaged in forbidden sexual relations and those engaged in forbidden sexual relations, these shed blood and those shed blood; why are these descending to Gehenna and those are not descending?’⁹Why are the gentiles descending to Gehenna while the Jews are not? The Holy One blessed be He responds to them and says: ‘If that is so, all the peoples will descend with their gods to Gehenna.’ That is what is written: “For all the peoples will walk, each in the name of its god, [but we will walk in the name of the Lord our God forever and ever]” (Micah 4:5).
Rabbi Reuven said: Had this matter not been written, it would have been impossible to say it: As it were, “for the Lord will judge [nishpat]¹⁰This is the reflexive [nifal] conjugation, indicating, as it were, that God will be judged. in fire” (Isaiah 66:16). Shofet¹¹This conjugation is the standard way of expressing that God will judge. is not written here, but rather nishpat. This is what David said, inspired by the Divine Spirit: “Even if I were to walk through the valley of the shadow of death, I will fear no evil, for You are with me [your rod and your staff they will comfort me]” (Psalms 23:4).
Another matter, “your rod,” this is the suffering, “and your staff,” this is Torah. “They will comfort me…” Is it perhaps without suffering? The verse states: “Only [Akh].”¹²The term akh is always understood to be a restrictive term. Here, it indicates that not everyone will merit Torah, and therefore goodness and kindness, as in the continuation of the verse; only those who have experienced suffering will experience these blessings. Is it perhaps in this world? The verse states: “May only [akh] goodness and kindness pursue me all the days of my life, and I will dwell in the House of the Lord forever [le’orekh yamim]” (Psalms 23:6).¹³Le’orekh yamim is expounded to mean a world where the day is infinitely long [yom shekulo arokh]. Thus, the goodness and kindness will be experienced in the World to Come.

Your navel is a moon-shaped goblet wherein mixed wine is not lacking; your belly is a pile of wheat hedged with lilies (Song of Songs 7:3).
“Your navel is a moon-shaped goblet.” “Your navel,” these are the Sanhedrin. Just as a baby, as long as it is in its mother’s womb, subsists only through its navel, so too Israel is unable to accomplish anything without their Sanhedrin. “A moon-shaped [hasahar] goblet,” this is the round chamber of admonition.²⁴This is a reference to the seat of the Sanhedrin, from which the Sanhedrin would issue rulings to Israel. The Sanhedrin would sit in a semi-circular structure (see Sanhedrin 36b). Avun bar Ḥisdai said: There are places that call and characterize the moon as sahara. “Wherein mixed wine is not lacking;” the Sanhedrin must not be any fewer than twenty-three.
Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not be lacking its most distinguished member. Another matter, “wherein mixed wine is not lacking,” the Sanhedrin must not lack the one who determines the halakha for it, like that which we learned there: “Diluted wine is two parts water and one part wine, from the wine of the Sharon” (Nidda 19a).²⁵Just as one would prepare wine for consumption by mixing in the right amount of water, the leader of the Sanhedrin would analyze all the sides of an issue and give direction as to the ruling. Alternatively, “wherein mixed wine is not lacking,” may the Butler of the world not be lacking, just as you say: “The Lord is my shepherd I shall not want” (Psalms 23:1).

Chapter 1: Rabbi Yochanan opened: "Those who pass through the valley of weeping (alluding to Gehinnom) turn it into a water spring; moreover, the early rain covers it with blessings." (Psalms 84:7). This teaches that the evil person confesses like the leper (who has to cover his upper lip) confesses, and says "I am so-and-so, son of so-and-so. I committed such-and-such sin in such-and-such place on such-and-such day in front of so-and-so in such-and-such and such-and-such gathering. There are three gates (reading שערים as per mss.) in Gehinnom, one in the sea, one in the wilderness, and one in settled land. From where is the one in the sea? As it is said: "From the belly of Sheol (another name for Gehinnom) I cried out, And You heard my voice." (Jonah 2:3). From where is the one in the wilderness? As it is said: "They went down [with all that belonged to them] alive into Sheol..." (Numbers 16:33). From where is the one in settled land? As it is said: "Declares the LORD, who has a fire in Zion, Who has an oven in Jerusalem." (Isaiah 31:9). There are five types of fire in Gehinnom: Fire that eats and drinks, that drinks and doesn't eat, that eats and doesn't drink, that doesn't eat and doesn't drink, and there is fire that eats fire. There are burning coals the size of mountains in it, and there are burning coals the size of hills in it. There are burning coals the size of the Dead Sea in it, and there are burning coals the size of large stones in it. There are rivers of pitch and sulfur in it, dragging and boiling hot coals of broom-wood. The sentence of an evil person: Angels of destruction push him so that he falls on his face and others receive him from them and push him in front of the fire of Gehinnom, and it opens its mouth wide and swallows him, as it is said: "Assuredly, Sheol has opened wide its gullet And parted its jaws in a measureless gape; And down into it shall go, That splendor and tumult, That din and revelry." (ibid. 5:14), to the one who doesn't have a single positive action that tilts him to the side of merit, but one who has in his hand Torah and good deeds and great afflictions come upon him is saved from the judgement of Gehinnom, as it is said: "Though I walk through a valley of deepest darkness, I fear no harm... Your rod and Your staff—they comfort me." (Psalms 23:4). "Your rod," those are the afflictions, "and Your staff," that is the Torah.

Before the waters were gathered together the depths were created. These are the depths which are beneath the earth; for the earth is spread upon the water like a ship which floats in the midst of the sea, so likewise is the earth spread out over the water, as it is said, "To him that spread forth the earth above the waters…" (Ps. 136:6). He opened an entrance to the Garden of Eden because thence were planted upon the face of all the earth all kinds of trees yielding fruit according to their kind, and all kinds of herbs and grass thereof, and in them (was seed), as it is said, "Wherein is the seed thereof, upon the earth" (Gen. 1:11). He prepared a table for the creatures whilst as yet they were not created, as it is said, "Thou preparest a table before me" (Ps. 23:5). All the fountains arise from the depths to give water to all creatures.

Another interpretation (of Lev. 27:2), “When anyone explicitly vows”: The nations say (in Micah 6:6-7), “With what shall I come before the Lord, bow myself before God on high, [….] Does the Lord want thousands of rams […] shall I give my firstborn for my transgression, the fruit of my belly for the sin of my soul?” The Holy One, blessed be He, said to them, “Do you want to offer your children to Me? Neither your children nor your sacrifices do I want. For my children I have given a Parashah on value equivalents (in Lev. 27:1-8) and a Parashah on sacrifices, as it is their sacrifices that are beloved in front of Me.” And so it says (in Ps. 37:16), “Better is the little of the righteous.” You yourself know what is at the beginning of the book (in Lev. 1:2), “Speak unto the Children of Israel, and say unto them, ‘When one of you presents an offering to the Lord,’” [i.e.] “of you,” and not "of the nations." Then at the end of the book [one finds (in Lev. 27:2),] “Speak unto the Children of Israel and say unto them, ‘When anyone explicitly [vows].’” It also says (in Ps. 147:19), “He declares His words to Jacob….” The Holy One, blessed be He, said to Israel. “If you bring before me your value equivalents, I will ascribe it to you as if you had offered up your lives before Me.” It is therefore stated (in Lev. 27:2), “When anyone explicitly vows [to the Lord the value of human beings].” The Holy One, blessed be He, said, “By virtue of the value equivalents (rt.: 'rk) I am saving you from the [fiery] preparation (rt.: 'rk) of Geihinnom,²³Cf. Exod. R. 50:5. as stated (in Is. 30:33), “For Topheth has been prepared (rt.: 'rk) from of old.” And I will prepare a table before you, just as David has stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies; You anoint my head with oil; my cup overflows.”

[Another interpretation] (of Lev. 27:2:) WHEN ANYONE EXPLICITLY VOWS. The nations say (in Micah 6:6–7): WITH WHAT SHALL I COME BEFORE THE LORD, BOW MYSELF BEFORE GOD ON HIGH? [….] DOES THE LORD WANT THOUSANDS OF RAMS […? SHALL I GIVE MY FIRSTBORN FOR MY TRANSGRESSION, THE FRUIT OF MY BELLY FOR THE SIN OF MY SOUL?] The Holy One said to them: Do you want to offer your children to me? Neither your children nor your sacrifices do I want. For my children I have given a parashah on values (in Lev. 27:1–8) and a parashah on sacrifices, < i.e. > which of your offerings are acceptable to me (in Lev. 1). And so it says (in Ps. 37:16): BETTER IS THE LITTLE THAT THE RIGHTEOUS ONE HAS. You yourself know what is at the beginning of the book (in Lev. 1:2): SPEAK UNTO THE CHILDREN OF ISRAEL, [AND SAY UNTO THEM]: WHEN ONE OF YOU PRESENTS AN OFFERING, < i.e. > OF YOU, and not "of the nations." Then at the end of the book < one finds > (in Lev. 27:2): SPEAK UNTO THE CHILDREN OF ISRAEL AND SAY UNTO THEM: WHEN ANYONE EXPLICITLY VOWS…. It also says (in Ps. 147:19): HE DECLARES HIS WORDS TO JACOB…. The Holy One said to Israel: If you bring before me your value equivalents, I will ascribe it to you as if you had offered up your lives before me. It is therefore stated (in Lev. 27:2): WHEN ANYONE EXPLICITLY VOWS TO THE LORD THE VALUE OF HUMAN BEINGS…. The Holy One said: By virtue of the value equivalents (rt.: 'RK) I am saving you from the < fiery > preparation (rt.: 'RK) of Gehinnom,³⁵Cf. Exod. R. 50:5. as he has written about it (in Is. 30:33): FOR TOPHETH HAS BEEN PREPARED (rt.: 'RK) FROM OF OLD; and I will prepare a table before you, just as David has stated (in Ps. 23:5): YOU PREPARE A TABLE BEFORE ME IN THE PRESENCE OF MY ENEMIES; YOU ANOINT MY HEAD WITH OIL; MY CUP OVERFLOWS.

It was after R. Tarphon and the elders had been occupied for a long time discussing the section concerning the manna that R. Elazar of Modein, who was among them, answered, saying: "The manna which came down to Israel in the desert was sixty cubits high." Thereupon R. Tarphon said to him: "Modite! How long wilt thou rake words together and bring them up against us (what authority have you for your assertions)?" "Rabbi," answered he, "I take my theory from the following passages (Gen. 7, 20) Fifteen cubits upward did the war ters prevail, and the mountains were covered. Does this mean that the water was fifteen cubits above the valley or fifteen cubits above the mountains? Did then the water stand like walls [so that it could be measured]? And besides, how could the ark ascend the mountains? Therefore, [we must explain it as follows], first of all apply the former passage (Ib. 11), … were all the fountains of the great deep broken up, until they were level with the mountains; and then apply the passage, fifteen cubits upward did the water prevail, etc. Let us see which measure is larger, the one of Divine goodness or of evil dispensation? Surely the measure of Divine goodness is larger than that of evil dispensation. Now, concerning the measure of evil dispensation, it is said (Ib. ib. 11) and the windows of heaven were opened; and concerning the measure of Divine goodness, it is written (Ps. 78, 23) And the doors of heaven He opened; and He caused to rain manna unto thee; and we have been taught as to how many window spaces a door space contains; viz., four windows to each door space. Hence there are eight window spaces, [and since at the evil dispensation when water came from two windows, it comprised fifteen cubits above the earth], therefore the manna [which came from eight windows] must have been sixty cubits high, [four times the amount]." We are taught in a Baraitha: Issi b. Juda says: "The manna which ascended for Israel was increased by itself in height till all the kings of the East and the West saw it, as it is said (Ib. 23, 15) Thou preparest for me a table in the presence of my assailants." "From this we infer," said Abaye, "that the [wine] cup of King David in the future world will hold two hundred and twenty-one quarts, as it is said (Ib. ib. b) My cup runneth over. The word cup (Kossi) equals in numerical value the above number. But how can Rabbi Elazar the Modite compare both things, since the flood lasted for forty days and the manna lasted only a short time; again, the flood did the work, for the entire world while the manna was merely for Israel alone. Hence the measure ought to be much more. We must, therefore, say that R. Elazar the Modite makes the inference by analogy of P'thicha, p'thicha, mentioned in both places.

Wisdoms have built her house (Proverbs 9:1): This is the Torah that has created all of the worlds; it hewed out pillars seven which is hewed from the seven firmaments and given to people. Another [understanding] - Wisdoms have built her house: The Holy One, blessed be He said, "If a man merits and studies Torah and wisdom, he is considered in front of Me as if he stood up entirely all of the world; it hewed out pillars seven these are seven lands - if a man merits and sustains it, he inherits seven lands, and if not, he is divided among seven lands. She prepared her meat, she mingled her wine (Proverbs 9:2): Rabbi Abahu said, "This is Esther the Queen, as at the time that trouble came to Israel in the days of Mordekhai, what did she do? She set up a meal for Achashverosh and Haman the evildoer and she got him very drunk with wine, and the evildoer thought to himself that she was granting him honor and he did not know that she opened a trap for him - from that which she got him drunk with wine, she acquired her people forever; she even prepared her table that she set herself up a table in this world and in the world to come. And what is that? That is the good name that she acquired in this world and in the world to come; since all of the holidays are to be nullified in the future but the days of Purim will not be nullified, as it is stated (Esther 9:28), 'And these days of Purim will not be rescinded from the Jews.'" Rabbi Elazar said, "Also Yom Kippur will forever not be nullified, as it is stated, 'And it will be to you for an everlasting statute to atone for the Children of Israel from all of their sins once a year.'" Another [understanding]: she even prepared her table: This is the Torah, that sets up a table for one who is involved with it, in this world and in the next world, as it is stated (Ezekiel 41:22), "and He spoke to me, 'This is the table that is in front of the Lord.'" Another [understanding]: she even prepared her table: It once happened that Rabbi Akiva was imprisoned in jail and Rabbi Yehoshua the Garsi, his student, was serving him. [On] the eve of the holiday, [the latter] departed from him and went to his house. Eliyahu came and stood at the entrance of his house. He said to him, "Peace be unto you, my teacher." He said [back] to him, "Peace be unto you, my teacher and master." He said to him, "Is there nothing that you require? He said to him, "I am a priest and I have come to tell you that Rabbi Akiva has died in jail." Immediately they both went to the jail and found the opening of the gate of the jail open and the minister of the jail was sleeping and all of the people that were in the jail were [also] sleeping; and they lay Rabbi Akiva on the bed and went out [with him]. Immediately Eliyahu, may he be remembered for the good, attended to him and took him on his shoulders. And when Rabbi Yehoshua the Garsi saw this, he said to Eliyahu, "My teacher, did you not say to me, I am Eliyahu [the] priest, and a priest is forbidden to become impure through [contact with a dead [body]!" He said [back] to him, "It is enough for you, Rabbi Yehoshua, my son, God forbid - as there is no impurity from the righteous, and also not from their students." And they carried him the whole night until they reached the mansion house of Caesarea. And when they reached there, they went up three steps and went down inclines and a cave opened in front of them and there they saw a chair and a bench and a candelabra. And they laid down Rabbi Akiva on the bed and left. And when they went out, the cave sealed and the lamp on the candelabra became lit. And when Eliyahu saw this, he opened and said, "Happy are the righteous and happy are those that toil in the Torah and happy are those that fear God - as covered and hidden and reserved for you is a place in the Garden of Eden in the future to come. Happy are you Rabbi Akiva, that you should find a resting place prepared for you at the time of your death. That is why it is stated, 'she even prepared her table.'" And it also once happened with Rabban Gamliel, that the elders were reclining [to eat] with him and Tabi, his servant, was standing to serve him. Rabbi Elazar ben Azariya said, "Woe is to you Canaan that you obligated your children [to servitude], whether they be righteous or whether they be evil." Rabbi Yishmael said, "We have found greater than this - Avraham was the great one of the world who served the Canaanites." Rabbi Tarfon said, "We have found greater than this - the High priest serves Israel on Yom Kippur." Rabban Gamliel said to them, "You have left over the honor of the Holy One, blessed be He, and you are dealing with the honor of flesh and blood? The Holy One, blessed be He, created His world, makes the wind blow, makes the sun shine, brings down the rain, makes the due appear, makes the plants grow and sets up a table in front of each and every [person], as it is written, (Psalms 23:5), 'Set a table in front of me.' And why [does He do] so much? In the merit of Torah. Therefore Shlomo prophesied and said, 'she even prepared her table.'" Rabbi Nechemiah said, "Come and see how great is the honor of Torah: It is not enough for them, for the sages, that He prepares a table for them, but it [even] adds wisdom to their wisdom. This is what is written (Proverbs 9:9), 'Give to a wise man, and he will become even wiser; inform a righteous one, and he will increase in teaching' - If you see a Torah scholar for whom words of Torah are beloved, give him wisdom and he will become even wiser; 'inform a righteous one, and he will increase in teaching' - that since he destroys his soul to hear words of Torah, it also adds fear [of God] to him."

(Fol. 118) Our Rabbis were taught: Before drinking the fourth cup [on Passover night] the Hallel should be finished and the great Hallel should also be recited thereafter. This is according to the opinion of R. Tarphon. Others, however, say: The Psalm (23) The Lord is my Shepherd, etc., should then be said. Whence does the great Hallel commence? R. Juda said: "From (Ib. 136) Give thanks, etc., until (Ib. 137), By the rivers of Babylon." And why is this called great Hallel? R. Jochanan said: "Because [therein is mentioned that] the Holy One, praised be He! sits in the uppermost heights of the world and thence deals out food for all of His creatures." R. Joshua b. Levi said: "To whom do the twenty-six times, For his loving kindness endureth forever [mentioned in the great Hallel] refer? It refers to the twenty-six generations existing before the Torah was given and which were maintained by His own grace." Again R. Joshua b. Levi said: "What is the meaning of the passage (Ib. 136) O give thanks unto the Lord, for He is good; i.e., Praise to God, who collects the debt of man out of the good bestowed upon him. The rich man is punished with the loss of his ox, a poor man with the loss of his sheep, an orphan with the loss of his egg, and a widow with the loss of her hen."

“Honey and milk are under your tongue” – Rabbi Berekhya said: There is no beverage that is more disgusting than a beverage that is under the tongue, and you say: “Honey and milk are under your tongue”? Rather, if the halakhot that are dull under your tongue¹²⁹The halakhot that are unclear to you. are honey and milk, the halakhot that are fortified, all the more so. Rabbi Levi said: Even one who reads a verse in its pleasantness and in its melody, the verse says in his regard: “Honey and milk are under your tongue.”
“And the scent of your garments is like the scent of Lebanon” – it is written: “He came near, and he kissed him. He smelled the scent of his garments” (Genesis 27:27). Rabbi Yoḥanan said: You have no item whose odor is fouler and harsher than washed goatskin, and it says: “He smelled the scent of his garments”? Rather, when Jacob our patriarch entered, the Garden of Eden entered with him. That is what he said to him: “See, the scent of my son is as the scent of a field that the Lord blessed” (Genesis 27:27). When the wicked Esau entered to his father, Gehenna entered with him. What is the reason? “With the arrival of malice, disgrace has arrived” (Proverbs 11:2). That is what he said to him: “Who then [efo]” (Genesis 27:33), who is baked [ne’efeh] in this oven? The Divine Spirit answered him: “The one who hunted game” (Genesis 27:33).
Rabbi Elazar ben Rabbi Shimon asked Rabbi Shimon ben Rabbi Yosei ben Lakonya, his father-in-law: ‘Did weaving utensils depart with Israel to the wilderness?’ He said to him: ‘No.’ He said to him: ‘From where did they have what to wear all those forty years that Israel spent in the wilderness?’ He said to him: ‘It was from what the ministering angels clad them.¹³⁰After they said: “We will perform and we will heed” (Exodus 24:7). That is what is written: “I clad them in embroidery”’ (Ezekiel 16:10). Rav Simi said: A purple woolen garment. Akilas translated: A multi-colored embroidered garment. He said to him: ‘But did they not grow worn?’ He said to him: ‘Have you never studied Bible? “Your garment did not grow worn from upon you”’ (Deuteronomy 8:4). He said to him: ‘But did they not grow?’ He said to him: ‘Go out and learn from the snail, for as long as it grows, its shell grows with it.’ He said to him: ‘Did they not require laundering?’ He said to him: ‘The cloud would rub them clean and iron them.’ He said to him: ‘But would they not burn?’¹³¹From contact with the cloud that was fire. He said to him: ‘Go out and learn from this garment made of stone fibers, which is ironed only in fire.’ He said to him: ‘But did they not grow lice?’ He said to them: ‘If in their deaths they did not,¹³²The bodies of everyone who heard the voice of God at Sinai were not infested with worms and maggots after their deaths (Pirkei deRabbi Eliezer 41). did they in their lifetimes?’ [Rabbi Elazar asked:] ‘Did they not give off a foul odor from the perspiration of their bodies?’ He said to him: ‘They would roll in the grass [produced due to the water of] the well. That is what is written: “He has me lie down in green pastures” (Psalms 23:2). Their fragrance would waft from the end of the world to its end. Solomon came and articulated: “And the scent of your garments is like the scent of Lebanon.”’

(Numb. 28:3:) AND YOU SHALL SAY TO THEM: THIS IS THE BURNT OFFERING <WHICH YOU SHALL OFFER TO THE LORD: TWO YEARLING LAMBS WITHOUT BLEMISH….> Not two simultaneously, but (as in vs. 4): THE ONE LAMB YOU SHALL OFFER IN THE MORNING, AND THE SECOND LAMB YOU SHALL OFFER AT TWILIGHT. R. Judah bar Simon said: None who ever lodged in Jerusalem had sin on their hands.⁴⁴Tanh., Numb. 8:13, end; Numb. R. 21:21. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day. In any case none who lodged in Jerusalem had sin on their hands, as stated (in Is. 1:21): FOR RIGHTEOUSNESS LODGES⁴⁵Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here. THERE (i.e., in Jerusalem). The Holy One said to those Israelites: In this world you offer shewbread and sacrifices, but in the world to come I will prepare a great table for you with the nations of the world looking on in shame. It is so stated (in Ps. 23:5): YOU PREPARE A TABLE BEFORE ME IN THE PRESENCE OF MY ENEMIES; YOU ANOINT MY HEAD WITH OIL; MY CUP OVERFLOWS. It also says (in Is. 65:13 (with reference to those who forsake the LORD): BEHOLD, MY SERVANTS SHALL EAT, BUT YOU SHALL GO HUNGRY….

(16:13) "And it was in the evening that the quail arose" — whence you learn that the quail was given to them with a "darkened countenance." "and it (the quail) covered the camp": I would not know to what extent. It is, therefore, written elsewhere (Numbers 11:31) "and about two cubits deep on the ground." And it was two cubits high above the ground so that a man standing (on the ground) could take it with ease. For (the distance) from his heart down is two cubits, and from his heart up, one cubit. R. Yossi Haglili says: (Ibid.) "And it was spread around the camp about a day's journey on one side and a day's journey on the other side" for a distance of three parasangs on every side, "and about two cubits deep on the ground", and (Psalms 78:28) "and He made them (the quail) fall in the midst of their camp around their dwellings." R. Yoshiyah says (Numbers 11:31) "And He spread them over the camp": three parasangs on each side. And what is the intent of (Ibid.) "about a day's journey on this side and a day's journey on that side"? In height. Three by three, making nine (parasangs on each side). Nine and nine, eighteen (all together.) (And thus on all the sides roundabout the camp, as it is written ) (Ibid.) "and about two cubits deep on the ground" (roundabout the camp.) And it is written "And He made them fall in the midst of the camp around their dwellings." Others say: "And it was spread around the camp about a day's journey, etc.": the average (walking distance per day), ten parasangs. "and a day's journey on that side," making it twenty parasangs (all together). And it is written (Psalms 23:5) "You set a table before me in full view of my foes." I might think (that some of the quail fell) on uneven ground, (hard to come by). It is, therefore, written (Numbers 11:31, lit.,) "on the face of all the ground" — on level ground. One verse (Numbers 11:31) states "around the camp," and another (Psalms 78:28) "around their dwellings." (How are these verses to be reconciled?) It circled each dwelling. R. Eliezer says: "and about two cubits above the earth": the quail were two cubits above the ground, and Israel took them from the top (layer). Come and see how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. And Israel would eat it, saying: If this is what the L rd provides for those who angered Him (by their caviling), what must be the reward for the tzaddikim in the world to come! (Numbers 11:33) "the flesh was still between their teeth": They said: The "kosher" one among them ate it and became immediately diarrhetic. The wicked one among them ate it and suffered up to thirty days, viz. (Ibid.) "and the wrath of the L rd burned against them … an extremely sore plague." (Ibid. 35) "And the people journeyed from Chatzeiroth and they abode in Chatzeiroth": Now did they journey from Chatzeiroth and abide there? We are hereby apprised that they journeyed back for the sake of Miriam. (See Ibid. Chapter 12)

(Numb 28:2:) “Guard to offer it to Me at its set time.” This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” Another interpretation (of Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat [it[?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’” (Numb. 28:3:) “And you shall say to them, ‘This is the burnt offering which you shall offer to the Lord: two yearling lambs without blemish.’” Not two simultaneously, but (as in vs. 4), “The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.” R. Judah bar Simon said, “None ever lodged in Jerusalem with sin on their hands.³⁷Numb. R. 21:21. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day.” In any case none lodged in Jerusalem with sin on their hands, as stated (in Is. 1:21), “righteousness lodges³⁸Although the biblical context requires a past tense for this verb, the sense of the midrash assumes a present or a future. Such a translation also fits the later use of the imperfect tense used here. there (i.e., in Jerusalem).” The Holy One, blessed be He, said to the Israelites, “In this world you offer shewbread, but in the world to come I will prepare a great table for you, with the idolaters looking on in shame. It is so stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies….” It also says (in Is. 65:13), “Behold, My servants shall eat, [but you shall go hungry]….”

(Exodus 16:13) "and in the morning there was a layer of dew": Scripture comes to apprise us how the manna descended for Israel: A north wind would come and "sweep" the desert. Then rain would come and clean the ground, and the dew would rise and the wind would blow on it and make it like golden tables, on which the manna descended. (Ibid. 14) "and, behold, on the face of the desert": Not on the whole desert, but on part of it. (Ibid.) "thin as hoarfrost": We are hereby apprised that it descended like ice on the ground. These are the words of R. Yehoshua. R. Eliezer Hamodai says: "And the dew layer ascended": (homiletically) there arose the prayers of our forefathers who were buried in the earth, on the face of the ground. "and, behold, on the face of the desert": Not on the whole desert, but on part of it. "dak like hoarfrost": It descended from the firmament, as it is written (Isaiah 40:22) "… who stretches out the heavens like dak." Since it descended from the firmament, I might think it descended cold. It is, therefore, written "cham" ("warm" [i.e., the samech in mechuspas looks very much like a mem]). I might think it descended with a great din. Whence is it derived that it descended silently? It is, therefore, written "hass" ("hush" [i.e., the cheth in mechuspas reads very much like a heh]). I might think that it descended on vessels. Whence do I derive that it descended only on the ground? From "as hoarfrost upon the ground." R. Tarfon says: It descended, as it were, on the palms of the L rd ("pas" in "mechuspas" is a palm). The Holy One Blessed be He stretched out His hand took the prayers of our forefathers buried in the earth and brought down the manna which is like the dew for Israel, viz. (Iyyov 33:24) "Then He will be gracious to him and will say: 'Redeem him from descending to the pit, for I have found his ransom ("kofer," as in the description of the dew, "dak kakfor.") Once, R. Tarfon and the elders were sitting, and R. Elazar Hamodai was sitting before them, when he said to them: The height of the manna was sixty cubits. R. Tarfon: "Modai, until when will you continue to confound us with your wonders?" R. Elazar: "It is a verse in the Torah! Which 'measure' (of the Holy One Blessed be He) is greater? That for evil (i.e., punishment) or that for good (i.e., reward)? That of good. It is written (re the flood, Genesis 7:11 and 7:20) "And the windows of the heavens were opened … Fifteen cubits did the waters increase" (above the mountains). And of the measure of good, what is written? (Psalms 78:23-24) 'And He commanded the skies above, and He opened the doors of heaven, and He rained upon them manna for food, and the grain of heaven did He give them.' As it relates to our subject, the windows in a door being four, then two doors give us eight windows, (so that if two windows provide fifteen cubits,) then the height of the manna must have been (at least) sixty cubits." Issi b. Yehudah says: When the manna descended for Israel, all of the peoples saw it, as it is written (Psalms 23:5) "You spread a table before me in full view of my foes."

“My beloved is mine, and I am his, who herds among the lilies” (Song of Songs 2:16).
“My beloved is mine, and I am his,” He is God for me, and I am a nation for Him. He is God for me, “I am the Lord your God” (Exodus 20:2). I am a people and a nation for Him, as it is stated: “Pay attention to Me, My people, and listen to Me, My nation” (Isaiah 51:4). He is a father to me, and I am a son to Him. He is a father to me, “For You are our Father” (Isaiah 63:16). I am a son to Him, “My son, My firstborn, Israel” (Exodus 4:22). He is a shepherd to me, “Shepherd of Israel, listen” (Psalms 80:2). I am His flock, “you, My flock, flock of My pasture” (Ezekiel 34:31). He is my guardian, “Behold, the Guardian of Israel does not slumber and does not sleep” (Psalms 121:4). I am His vineyard, as it is stated: “For the house of Israel is the vineyard of the Lord of hosts” (Isaiah 5:7).
He is for me against those who provoke me, and I am for Him against those who anger Him. He is for me against those who provoke me, as He smote the firstborn of Egypt, as it is stated: “I will pass in the land of Egypt” (Exodus 12:12); “it was at midnight and the Lord smote every firstborn” (Exodus 12:29). I am for Him against those who anger Him, as I slaughtered the gods of Egypt, and likewise, “against all the gods of Egypt I will administer punishment” (Exodus 12:12), and I slaughtered them to Him, as it is stated: “Behold, will we slaughter the abomination of Egypt before their eyes, and they will not stone us?” (Exodus 8:22). Likewise, “they shall each take for them a lamb for each patrilineal home” (Exodus 12:3).
He said to me: ‘Let the proportion [hamazeg] not be skewed,’ as it is stated: “Your navel is a moon-shaped goblet, may it not lack mixed wine [hamazeg]” (Song of Songs 7:3). I said to Him: ‘You are my good beloved, if only Your goodness will never be lacking from me,’ just as it says: “The Lord is my Shepherd, I will not lack” (Psalms 23:1).
Rabbi Yehuda bar Rabbi Ilai said: He sang to me and I sang to Him; He lauded me and I lauded Him. He called me: “My sister, My love, My faultless dove” (Song of Songs 5:2), and I said to Him: “This is my beloved and this is my companion” (Song of Songs 5:16). He said to me: “Behold you are fair my love” (Song of Songs 4:1), and I said to Him: “Behold, you are fair, my beloved, pleasant too” (Song of Songs 1:16). He said to me: “Happy are you Israel, who is like you?” (Deuteronomy 33:29). I said to Him: “Who is like You among the powers, Lord?” (Exodus 15:11). He said to me: “Who is like Your people Israel, one nation in the land” (I Chronicles 17:21). I declare the unity of His name twice daily: “Hear Israel, the Lord is our God, the Lord is one” (Deuteronomy 6:4). When I require something, I seek it only from His hand, as it is stated: “It was during those many days, that the king of Egypt died; [the children of Israel sighed due to the bondage, and they cried out, and their plea rose to God due to the bondage.] God heard their groaning…God saw the children of Israel” (Exodus 2:23–25). When He requires something, he seeks it only from me and from my hand, as it is stated: “Speak to the entire congregation of Israel, saying: [In the tenth day of this month they shall take for themselves every man a lamb]” (Exodus 12:3). When I require something, I seek it only from His hand, as it is stated: “Pharaoh approached and the children of Israel raised [their eyes and…the Egyptians were traveling after them… the children of Israel cried out to the Lord]” (Exodus 14:10). When He requires something, He seeks it only from me, as it is stated: “Speak to the children of Israel and let them take a gift for Me” (Exodus 25:2). When I had trouble, I sought [salvation] only from Him: “The Children of Israel cried out to the Lord, as he had nine hundred iron chariots, and he oppressed the Children of Israel forcefully…” (Judges 4:3). What is forcefully? It was with cursing and blaspheming. When He required something, He sought it only from me, as it is stated: “They shall make a sanctuary for Me” (Exodus 25:8).

26 (Numb. 21:17) “Then Israel sang.” For what reason is Moses not mentioned there? For the reason that he was being punished because of the waters; and no person praises⁸¹Rt.: QLS. Cf.: Gk.: kalos. his executioner.⁸²Lat.: speculator (“examiner” or “overseer”). And why is the name of the Holy One, blessed be He, not mentioned there? The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18) “The well that the princes dug […]:” Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.) “That the nobles of the people dug with the scepter, even with their own staffs”: The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.”⁸³A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.” Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “He makes me lie down in green pastures; He leads me beside still water].” All those days that Israel was in the desert they used it (i.e., the well). Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.” For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living. Just as a desert does not grow arnona;⁸⁴The Latin word generally denotes, as it probably does here, a tax on farm goods paid in kind; but the word also occurs in a broader sense denoting agricultural products generally. so are children of Torah (i.e., Torah scholars) free [from it] in this world.⁸⁵I.e., by accepting the yoke of Torah, such scholars are exempt from government taxes and the need to earn a living. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth”: These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.) “From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin⁸⁶Gk.: synhedrion. in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of Ruth, of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);”⁸⁷Yeshimon may be a place name, Jeshimon. This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias.⁸⁸See yKil. 2:4 or 3 (32cd); yKet. 12:3 (35b); Lev. R. 22:4; Eccl. R. 5:8-9:5; cf. Shab. 35b, according to which the well is visible from Mount Carmel; similarly M. Ps. 24:6, according to which the well is visible from Mount Nebo. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.

26 (Numb. 21:17) “Then Israel sang.” For what reason is Moses not mentioned there? For the reason that he was being punished because of the waters; and no person praises⁸¹Rt.: QLS. Cf.: Gk.: kalos. his executioner.⁸²Lat.: speculator (“examiner” or “overseer”). And why is the name of the Holy One, blessed be He, not mentioned there? The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18) “The well that the princes dug […]:” Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.) “That the nobles of the people dug with the scepter, even with their own staffs”: The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.”⁸³A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.” Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “He makes me lie down in green pastures; He leads me beside still water].” All those days that Israel was in the desert they used it (i.e., the well). Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.” For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living. Just as a desert does not grow arnona;⁸⁴The Latin word generally denotes, as it probably does here, a tax on farm goods paid in kind; but the word also occurs in a broader sense denoting agricultural products generally. so are children of Torah (i.e., Torah scholars) free [from it] in this world.⁸⁵I.e., by accepting the yoke of Torah, such scholars are exempt from government taxes and the need to earn a living. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth”: These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.) “From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin⁸⁶Gk.: synhedrion. in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of Ruth, of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);”⁸⁷Yeshimon may be a place name, Jeshimon. This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias.⁸⁸See yKil. 2:4 or 3 (32cd); yKet. 12:3 (35b); Lev. R. 22:4; Eccl. R. 5:8-9:5; cf. Shab. 35b, according to which the well is visible from Mount Carmel; similarly M. Ps. 24:6, according to which the well is visible from Mount Nebo. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.

(Numb. 21:17:) “Then Israel sang.” For what reason is Moses not mentioned there?¹³⁶Numb. R. 19:26. For the reason that he was being punished because of the waters; and no person praises¹³⁷Rt.: QLS. Cf.: Gk.: kalos. his executioner.¹³⁸Lat.: speculator (“examiner” or “overseer”). And why is the name of the Holy One, blessed be He, not mentioned there? The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend so-and-so be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18:) “The well that the princes dug.” Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.:) “That the nobles of the people dug with the scepter, even with their own staffs.” The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.”¹³⁹A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.” Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “[He makes me lie down] in green pastures; [He leads me beside still waters].” All those the days that Israel was in the desert they used it (i.e., the well). Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.:) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.” For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living. Just as a desert does not grow arnona;¹⁴⁰The Latin word generally denotes, as it probably does here, a tax on farm goods paid in kind; but the word also occurs in a broader sense denoting agricultural products generally. so are children of Torah (i.e., Torah scholars) free [from it] in this world.¹⁴¹I.e., by accepting the yoke of Torah, such scholars are exempt from government taxes and the need to earn a living. See Numb. R. 19:26. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who uses himself like the desert, [i.e.,] whoever makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19:) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth.” These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.) “From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin¹⁴²Gk.: synhedrion. in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of that woman who came from the Plain of Moab (i.e., Ruth), of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);”¹⁴³Yeshimon may be a place name, Jeshimon. for from there (she’misham) Torah goes forth into the world. Another interpretation (of these verses, centering on Numb. 21:19) “From Mattanah to Nahaliel”: Moses said, “Master of the world, after all of the miracles that You did for them, I am to die from them? He gave them the Torah from the desert (midbar), [as stated] (in Numb. 21:18), ‘From Midbar to Mattanah (literally, gift).’ And through me, they inherited (nahalu) it, as stated (in Numb. 21:19) ‘From Mattanah to Nahaliel.’ And from when they inherited it, You decreed death upon me [since] (Numb. 21:19, cont.), ‘from Nahaliel to Bamoth,’ [meaning] death came (ba mavet).” (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab…,” that is burial, as stated (in Deut. 34:6), “He buried him in the valley in the Land of Moab.” This is related to what Job said (to Job 34:19), “He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands.”(Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon).” This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias.¹⁴⁴See above, Lev. 7:7; Numb. 1:2; 6:35, 47-49; and the notes there; also yKil. 2:4 or 3 (32cd); yKet. 12:3 (35b); Lev. R. 22:4; Eccl. R. 5:8-9:5; cf. Shab. 35b, according to which the well is visible from Mount Carmel; similarly M. Ps. 24:6, according to which the well is visible from Mount Nebo. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.

(Numb. 21:17:) “Then Israel sang.” For what reason is Moses not mentioned there?¹³⁶Numb. R. 19:26. For the reason that he was being punished because of the waters; and no person praises¹³⁷Rt.: QLS. Cf.: Gk.: kalos. his executioner.¹³⁸Lat.: speculator (“examiner” or “overseer”). And why is the name of the Holy One, blessed be He, not mentioned there? The matter is comparable to a governor who made a banquet for the king. The king said, “Will my friend so-and-so be there?” They told him, “No.” He said, “[Then] I also am not going there.” Also here the Holy One, blessed be He, said, “Inasmuch as Moses is not mentioned, I also will not be mentioned there.” (Numb. 21:18:) “The well that the princes dug.” Was it dug there? It is simply that it was given through the merit of the ancestors who were called princes. Thus it is stated (in Ps. 105:41-42), “He opened a rock, and water gushed out […]. For he remembered His holy promise and His servant Abraham.” (Numb. 21:18, cont.:) “That the nobles of the people dug with the scepter, even with their own staffs.” The princes were standing by it, and each and every one drew [the water] with his own staff for his own tribe and for his own family. And the space between the [four] standards was filled with a [flow of] water that was gathering strength. A woman who had to go to her companion from one standard to [another] standard went by ship, as stated (in Ps. 105:41), “they traveled the river by tsiyyot.”¹³⁹A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21), “nor shall a stately ship (tsi) pass by.” Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) “He leads me in paths (literally, circles) of righteousness.” In addition, [the encircling waters] would cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2), “[He makes me lie down] in green pastures; [He leads me beside still waters].” All those the days that Israel was in the desert they used it (i.e., the well). Therefore, they rendered praise for it [with the song ending] (in Numb. 21:18), “the well that the princes dug.” (Numb. 21:18, cont.:) “From Midbar (literally, desert) to Mattanah,” [so stated] because in the desert [the well] was given (nittenah) them to use as a gift (mattanah). Another interpretation: Why was [the well] given in the desert? Because if it had been given to them in the land, the tribe in whose border it was given would have argued and said, “I have a prior claim to it.” For that reason it was given in the desert where all would have an equal claim to it. And for what other reason was it given in the desert? Just as a desert is neither sown nor cultivated, so is the one who receives the words of Torah. They remove from him the yoke of the government and the yoke of earning a living. Just as a desert does not grow arnona;¹⁴⁰The Latin word generally denotes, as it probably does here, a tax on farm goods paid in kind; but the word also occurs in a broader sense denoting agricultural products generally. so are children of Torah (i.e., Torah scholars) free [from it] in this world.¹⁴¹I.e., by accepting the yoke of Torah, such scholars are exempt from government taxes and the need to earn a living. See Numb. R. 19:26. Another interpretation [of why it was given] in the desert: Who is the one who fulfills the Torah? One who uses himself like the desert, [i.e.,] whoever makes himself like a desert and removes himself from everything [that might distract him]. (Numb. 21:19:) “From Mattanah to Nahaliel, and from Nahaliel to Bamoth.” These three places correspond to the three courts in Jerusalem that would explicate the Torah to all of Israel: (Ibid.) “From Mattanah to Nahaliel,” these refer to the Sanhedrin on the Temple Mount; (ibid., cont.) “from Nahaliel to Bamoth,” these refer to the Sanhedrin¹⁴²Gk.: synhedrion. in the [Temple] court beside the altar; (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab.” These refer to the Sanhedrin, when it was in the chamber of hewn stones, which was in the region of that woman who came from the Plain of Moab (i.e., Ruth), of whom it is stated (in Ruth 2:6), “She is the young Moabite woman who came back with Naomi from the Plains of Moab.” (Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon);”¹⁴³Yeshimon may be a place name, Jeshimon. for from there (she’misham) Torah goes forth into the world. Another interpretation (of these verses, centering on Numb. 21:19) “From Mattanah to Nahaliel”: Moses said, “Master of the world, after all of the miracles that You did for them, I am to die from them? He gave them the Torah from the desert (midbar), [as stated] (in Numb. 21:18), ‘From Midbar to Mattanah (literally, gift).’ And through me, they inherited (nahalu) it, as stated (in Numb. 21:19) ‘From Mattanah to Nahaliel.’ And from when they inherited it, You decreed death upon me [since] (Numb. 21:19, cont.), ‘from Nahaliel to Bamoth,’ [meaning] death came (ba mavet).” (Numb. 21:20) “From Bamoth to the valley that is in the Plain of Moab…,” that is burial, as stated (in Deut. 34:6), “He buried him in the valley in the Land of Moab.” This is related to what Job said (to Job 34:19), “He is not partial to princes; the noble are not preferred to the wretched; for all of them are the work of His hands.”(Numb. 21:20, cont.:) “[At the Summit of Pisgah,] which is visible on the surface of wilderness (yeshimon).” This is in reference to the well which accompanied them until it was hidden in the Sea of Tiberias.¹⁴⁴See above, Lev. 7:7; Numb. 1:2; 6:35, 47-49; and the notes there; also yKil. 2:4 or 3 (32cd); yKet. 12:3 (35b); Lev. R. 22:4; Eccl. R. 5:8-9:5; cf. Shab. 35b, according to which the well is visible from Mount Carmel; similarly M. Ps. 24:6, according to which the well is visible from Mount Nebo. And one standing on the surface of the wilderness sees something in the midst of the sea about the size of the mouth of an oven; and that is the well, which is visible on the surface of the wilderness.

21 (Numb 28:2) “Guard to offer it to Me at its set time”: This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).” R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” (Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.” As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.) “But the belly of the wicked is lacking”: That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone. What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours. If we do not [get to] eat now, when will we eat?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’”

"God restores my soul" This means that Israel said, God restores my soul with Torah, as it says, "The Torah of Adonai is perfect, restoring the soul" (Psalms 19:18). "God leads me in the paths of mercy"--this means, to manna, to quail, to waters of the well, to clouds of glory; and these are given to me not because I have earned them but "for the sake of God's name." Even as I walk through the valley of the shadow of death, though I walk on the parched land of the wilderness, "I will fear no evil for You are with me," as it says, "Adonai went before them by day in a pillar of cloud (Exodus 13:21). Your rod and your staff, they comfort me: the rod is Your chastisements; the staff, Your Torah.

(Numb. 21:18, cont.:) THAT THE NOBLES OF THE PEOPLE DUG <WITH THE SCEPTER, EVEN WITH THEIR OWN STAFFS>. When the princes were standing by it, with each and every one drawing <the water> with his own staff for his own tribe and for his own family, the space between the standards was filled with a <flow of> water that was gathering strength. A woman who had to go to her companion went from standard to standard by ship, as stated (in Ps. 105:41): THEY TRAVELED THE RIVER BY TSIYYOT.¹⁹²A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now a tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21): NOR SHALL A STATELY SHIP (tsi) PASS BY. Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) HE LEADS ME IN PATHS (literally: CIRCLES) OF RIGHTEOUSNESS. In addition, <the encircling waters> cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2): HE MAKES ME LIE DOWN IN GREEN PASTURES; HE LEADS ME BESIDE STILL WATERS. All the days they were in the desert they used it (i.e., the well).¹⁹³Although the pronoun is masculine and “well” is feminine, “it” still probably denotes the well, as the parallel texts recognize by writing “it” in the feminine. Therefore, they rendered praise for it <with the song ending>: (in Numb. 21:18): THE WELL THAT THE PRINCES DUG.

(Numb. 21:18, cont.:) THAT THE NOBLES OF THE PEOPLE DUG <WITH THE SCEPTER, EVEN WITH THEIR OWN STAFFS>. When the princes were standing by it, with each and every one drawing <the water> with his own staff for his own tribe and for his own family, the space between the standards was filled with a <flow of> water that was gathering strength. A woman who had to go to her companion went from standard to standard by ship, as stated (in Ps. 105:41): THEY TRAVELED THE RIVER BY TSIYYOT.¹⁹²A more traditional translation would be: IT FLOWED THROUGH THE WILDERNESS LIKE A RIVER. Now a tsiyyot (here understood as the plural of tsi) can only denote a ship, since it is stated (in Is. 33:21): NOR SHALL A STATELY SHIP (tsi) PASS BY. Now the waters flowed outside the camp and embraced a great strip of land. Thus it is stated (in Ps. 23:3) HE LEADS ME IN PATHS (literally: CIRCLES) OF RIGHTEOUSNESS. In addition, <the encircling waters> cause endless varieties of green herbage and trees to grow, as stated (in Ps. 23:2): HE MAKES ME LIE DOWN IN GREEN PASTURES; HE LEADS ME BESIDE STILL WATERS. All the days they were in the desert they used it (i.e., the well).¹⁹³Although the pronoun is masculine and “well” is feminine, “it” still probably denotes the well, as the parallel texts recognize by writing “it” in the feminine. Therefore, they rendered praise for it <with the song ending>: (in Numb. 21:18): THE WELL THAT THE PRINCES DUG.

... David is the shepherd of Israel, as it says “You shall shepherd My people Israel…” (Divre HaYamim I 11:2) And who shepherded David? The Holy One, as it says “The Lord is my shepherd; I shall not want.” (Tehillim 23:1) Jerusalem is the light of the world, as it says “And nations shall go by your light…” (Yeshayahu 60:3) And who is the light of Jerusalem? The Holy One, as it is written “…but the Lord shall be to you for an everlasting light…” (Yeshayahu 60:19)

And these are the days of the years of the life of Avraham (Bereishit 25:7). It's written, God knows the days of the pure, and their inheritance will be eternal (Tehillim 37:18). God knows the days of the pure: this is Avraham, as it is said And be pure. And their inheritance will be eternal - and these are the days of the years of the life of Avraham. That he adores the Holy Blessed One, who gives the righteous and writes them in the Torah, so that the inheritance of their days will be remembered forever: In ripe old age, old and satisfied (Bereishit 25:8). And Avraham perished (ibid.) - Rabbi Yehuda bar Ilai said, the original pious would suffer with intestinal disease for ten and twenty days, to say that illness clarifies. Rabbi Yehuda said, everyone of whom it is said "perish" died of intestinal disease. It's written, strength and beauty are her robes [and she laughs at the last day] (Mishlei 31:25) - every reward of the righteous is prepared for them for the future to come. The Holy Blessed One shows them, before they are in this world, all the reward which They will eventually give them in the world to come - and their souls are satisfied and they sleep. Rabbi Elazar says, it's like a banquet which a king prepared and invited guests, and showed them what they would eat and drink, and their souls are satisfied and they sleep - so too with the Holy Blessed One. They show the righteous before they are in this world their veentual reward, and they sleep, as it is said For now I would be lying down, silent (Iyov 3:13). That is to say, at the time of the departure of the righteous, the Holy Blessed One shows them the reward of their labour. When Rabbi Abahu slept, thirteen rivers of balsam were shown to him. He said to them, whose are these? They said to him, yours. He said, these are Abahu's? ...

(Devarim, Ibid.) "together, the tribes of Israel" — when they constitute one unit, and not when they are divided into many factions, as it is written (Amos 9:6) "Who builds His heights in the heavens and His bond on earth endures." — R. Shimon b. Yochai says: This is analogous to one's bringing two ships, connecting them with braces and bars, and building stately edifices upon them. So long as the ships are bound, the edifices endure; once the ships separate, the edifices no longer endure. So, with Israel: When they do the will of the L-rd, their heights are in the heavens and His bond on earth endures. Similarly, (Shemoth 15:20) "This is my G-d and I will extol Him ("ve'anvehu"): When I acknowledge Him, He is "beautiful" ("naveh, as in ve'anvehu"), and (even) when I do not acknowledge Him," He is "beautiful." Similarly, (Isaiah 43:12) "And you are My witnesses, says the L-rd, and I am G-d ("Kel")": When you are My witnesses, I am G-d, and if you are not My witnesses I am not G-d" (i.e., I do not manifest Myself as "Kel"). Similarly, (Psalms 23:1) "To You I have raised my eyes, Who dwells in Heaven." If not, I would not dwell in heaven. Here, too, "together, the tribes of Israel" — when they are one bond (agudah), and not when they are of many agudoth (factions). Thus, "together the tribes of Israel."