Midrash su Salmi 106:78

R. Nechemiah says: If one takes upon himself a single mitzvah in (true) faith, he is worthy of having the Holy Spirit repose upon him. And thus do we find with Moses, David, and Devorah that (in the fulness of their faith) they chanted song and the Holy Spirit reposed upon them. And thus do you find that Israel were redeemed from Egypt only in reward for their faith, viz. (Exodus 4:31) "And the people believed, etc." And thus is it written (Psalms 31:24) "The L rd guards the faithful." The faithfulness of the fathers is brought to remembrance, viz. (Exodus 17:12) "And Aaron and Chur supported his (Moses') hands, and his hands were (lifted in) faithfulness until the sun set." And it is written (Psalms 108:20) "This is the gate to the L rd. Tzaddikim (faithful in prayer) will enter through it." What is written of the "believers"? (Isaiah 26:2) "Open the gates and let there enter a nation that is (a) tzaddik, a keeper of faith" — this gate is to be entered by all believers. (Psalms 92:2-5) "It is good to praise the L rd and so sing to Your exalted name. To proclaim in the morning Your lovingkindness, and Your faithfulness in the nights. With a ten-stringed harp, with voice and lyre together. For You have gladdened me by Your deeds, O L rd. At the work of Your hands I will sing." What made him worthy of this joy? The belief held by our fathers in this world, which is all "night." Thus, "to proclaim in the world (to come) Your lovingkindness and Your faithfulness in the 'nights'" (i.e., this world). And thus with Yehoshafat (II Chronicles 20:20) "And they rose early in the morning and they went to the desert of Tekoa. And as they went forth Yehoshafat arose and said: 'Hear me, Judah and dwellers of Jerusalem: Believe in the L rd your G d and you will rest assured. Believe in His prophets and you will succeed.'" And it is written (Jeremiah 5:3) "O L rd, are Your eyes not (looking) for belief?" (Habakkuk 2:4) "And the tzaddik in his belief shall live", and (Eichah 3:23) "They (Your mercies) are renewed every morning — Great is Your faithfulness." And thus do you find that the exiles are gathered in, only in reward for faith, as it is written (Song of Songs 4:8) "With Me, from Levanon, My bride; With Me from Levanon shall you come (out of exile). You shall look (upon the redemption) merosh amanah" (homiletically: "in the merit of emunah [belief]). (Hoshea 2:22) "And I will betroth you to Me forever … and I will betroth you to Me with emunah."

(Deut. 11:26:) “See, I [am setting before you today a blessing and a curse]. This text is related (to Jer. 21:8), “And (to) [unto] this people you shall say, ‘Thus says the Lord, “See, I am setting before you the road of life and the road of death.”’” It is also written (in Ps. 78:1), “A maskil of Asaph. Give ear, O my people, to my Torah […].” And it is written (in Deut. 4:9-10), “Only take heed to yourself and watch [yourself closely, lest you forget the things that your eyes have seen and lest they depart from your heart all the days of your life; make them known to your children and to your children's children]: The day that you stood [before the Lord your God at Horeb]….” [This is] to tell you that [when] anyone despises the words of Torah, it is as though he were denying the Holy One, blessed be He,, because He only bestowed Torah so that Israel would be occupied with it day and night, as stated (in Josh. 1:8), “and you shall meditate on it (i.e., on the Torah) day and night.” And it is written (in Ps. 1:2), “But their delight is in the law (Torah) of the Lord, [and on his law (Torah) they meditate day and night].” And when anyone occupies himself with the Torah and fulfills it, [it is] as though he had received it from Sinai. It is therefore written (in Deut. 4:9), “make them known to your children […],” and adjacent to it (in Deut. 4:10), “The day that you stood before the Lord your God….” When Asaph came, he began to say (in Ps. 78:1) “Give ear, O my people, to my Torah.” So also did Solomon say (in Prov. 4:2), “For I gave you good instruction; [do not abandon my Torah].” Israel said to Asaph, “Is there another Torah, such that you say (in Ps. 78:1), ‘Give ear, O my people, to my Torah?’ We have already received it from Mount Sinai.” He said to them, “The sinners of Israel say that the Prophets and the Writings are not Torah, and they do not believe in them, as stated (in Dan. 9:10), “And we have not obeyed the voice of the Lord our God by walking in His Torah, which He set before us at the hand of His servants the prophets.” Ergo, the Prophets and the Writings are Torah. As so is it stated (in Ps. 78:1), “Give ear, O my people, to my Torah (in this case to a writing of Asaph).” Another interpretation (of Ps. 78:1), “Give ear, O my people, to my Torah.” This text is related (to Prov. 16:23), “The heart of a wise person, instructs his mouth […].” When Israel sins, they are withheld from anything good; and so you find that, when they committed the act (of the golden calf), everything good was withheld from them, as stated (in Exod. 32:19), “And it came to pass that as soon as he drew near unto the camp and saw the calf [and the dancing, Moses burned with anger; so he threw down the tablets from his hands and shattered them at the foot of the mountain].” Then when Moses sought mercy for them, the Holy One, blessed be He, said to him, “Moses, I created the world only for Torah, as stated (in Is. 51:16), “Moreover, I have put My words (i.e., the Torah) in your mouth …, [so that I may plant the heavens and lay the foundations of the earth].” But they have exchanged My glory for the image of a bull,¹Cf. Ps. 106:20. and you have broken the tablets; so how will the world continue without Torah? He said to Him, “What shall I do?” He said to him (in Deut. 10:1), “Carve out two tablets of stone like the first ones.” It is therefore said (in Prov. 16:23), “The heart of a wise person, instructs his mouth….” For that reason, when Asaph [was alive], he mentioned above (in Ps. 77:21), “You led Your people like a flock [by the hand of Moses and Aaron].”²It is Ps. 77:1 that designates this Psalm as a work of Asaph. Then after that it is written (in Ps. 78:1), “A maskil (a psalm of wisdom) of Asaph.”

(Deut. 29:9:) “You are standing today.” This text is related (to Prov. 12:7), “The wicked are overturned (rt.: hpk) and are no more, but the house of the righteous shall stand.” Every time that the Holy One, blessed be He, looks at the works of the wicked and turns (rt.: hpk) them over (examines them), there is no recovery for them. He turned over the works of the generation of the flood, and there was no recovery for them, as stated (in Gen. 7:23), “And he wiped out all living things.” He turned over the works of the Sodomites, and there was no recovery for them, as stated (in Gen. 19:25), “And he overturned those cities.” He turned over the works of the Egyptians, and there was no recovery for them, as stated (in Exod. 14:28), “and not so much as one of them remained.” He turned over the works of Babylon, and there was no recovery for them, as stated (in Is. 14:22), “and from Babylon i will cut off name, remnant, offspring, and posterity.” Moreover, David has said about all of them (in Ps. 36:13), “There the evildoers have fallen; they are thrust down and cannot rise.” When Israel falls, however, it stands up [again], as stated (in Micah 7:8), “Rejoice not over me, O my enemy; when I fall, I shall arise….” It also says (in Mal. 3:6), “For I the Lord do not change; [and you, O Children of Jacob, are not destroyed (rt.: klh).” R. Hanina bar Pappa said, “The Holy One, blessed be He, said, ‘I have never smitten a people and [restored] them, but (according to Mal. 3:6), “you Children of Jacob are not destroyed,”’ This is as stated (in Deut. 32:23), ‘I will use up (rt.: klh) My arrows on them,’ [meaning that] My arrows are used up (rt.: klh) but they are not destroyed (rt.: klh).” And so has the assembly of Israel said (in Lam. 3:12), “He has bent his bow; he has set me as a target for the arrow.” To what is the matter comparable? To a warrior who raises up the [target] post and shoots the arrows at them. The arrows are used up (rt.: klh), but the post stands. So it is also with Israel. Every time that afflictions came upon them, the afflictions ended, and they were standing in their place. Ergo it is stated (in Prov. 12:7), “The wicked are overturned and are no more.” Hezekiah the son of R. Hiyya said, “Why is this parashah next to the parashah about curses (i.e., Deut. 27:11-28:69)?¹Rashi on Deut. 29:12. Because Israel heard a hundred curses less two in this parashah, apart from the forty-nine which are uttered in the priestly Torah (i.e., in Leviticus). They immediately turned green in the face and said, ‘Who can withstand these [curses]?’ Moses called them immediately (in Deut. 29:1) and pacified them with [the words from Deut. 29:9].” What is written above the matter (in Deut. 29:1-2, 6)? “Then Moses summoned all of Israel [and said unto them, ‘You have seen all that the Lord did before your eyes in the land of Egypt,] …. The great trials [which your eyes saw, the signs, and those great wonders]. When you came unto this place, [Sihon king of Heshbon and Og king of Bashan came out to engage us in battle; but we defeated them].” And you did not heed My voice, and you uttered words before Me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7), “When our ancestors were in Egypt, they did not consider Your wondrous works….” And not only that, but they said of the calf (in Exod. 32:4), “This is your god, O Israel.” Now if you should say, “For what reason did the [other] nations deserve destruction, while we are remaining alive?” It is because when afflictions come upon them, they kick against them and do not mention the name of the Holy One, blessed be He, as stated (in Ps. 79:6), “Pour out your wrath upon the nations that have not known you, [upon the kingdoms that do not invoke Your name].” In the case of Israel, however, when afflictions come upon them, they make submit and pray, as stated (in Ps. 116:3-4), “I found trouble and sorrow, but I shall invoke the name of the Lord.” Therefore the Holy One, blessed be He, said, “Even though these maledictions come upon you, they [themselves] stand you up; and so it says (in Deut. 8:16), ‘in order to humble you and in order to test you, [so as to benefit you in the end].’” Thus did Moses say to Israel, “Even though afflictions come upon you, you have a standing.” It is therefore stated (in Deut. 29:9), “You are standing today, all of you.” Another interpretation (of Deut. 29:9), “You are standing (nizavim) today”: Why did Moshe make them into a pillar (mazevah)²A type of altar generally used for idolatry, but always forbidden by the Torah. See Deut. 16:22.? Because they would [change] from one opinion to another opinion: from the opinion of Moshe to the opinion of Joshua; from the opinion of Joshua to the opinion of the elders. And Joshua also made them into a pillar, as stated (in Josh. 24:1), “Joshua assembled all the tribes of Israel at Schechem, [and he summoned Israel’s elders and commanders, magistrates and officers; and they presented (yityazvu) themselves].” And Samuel – since they [changed] from his opinion to the opinion of the kings – also made them into a pillar, as stated (in I Sam. 12:7), “And now stand (hityazvu) and I will judge you.” Another interpretation (of Deut. 29:9), “You are standing today”: Just as today (literally: the day) sometimes darkens and sometimes lightens, so it is with you. Although you have darkness, the Holy One, blessed be He, is going to shine on you with light eternal, as stated (in Is. 60:19), “for the Lord shall be your everlasting light.” When? When you all become one group, as stated (in Deut. 4:4), “are all alive today.” According to universal custom, if one takes a group of reeds, will he be able to break them at one stroke! But if he takes them one by one, even an infant can break them. So also you find that Israel was not redeemed until they became one group, as stated (in Jer. 50:4), “’In those days and at that time,’ says the Lord,’ the children of Israel, they and the children of Judah, shall come together.’” When they are united, they shall welcome the face of the Divine Presence.

(Numb. 14:11:)¹This supplement comes from Codex Vaticanus, Ebr. 34. It is found neither in Buber’s primary Oxford manuscript nor in the traditional version of the Tanhuma. THEN THE LORD SAID UNTO MOSES: HOW LONG WILL THIS PEOPLE SCORN ME, AND HOW LONG WILL THEY HAVE NO FAITH IN ME …? This text is related (to Prov. 1:25, 30): BUT YOU HAVE SPURNED ALL MY PLAN AND WOULD NOT ACCEPT MY REBUKE [….] THEY HAVE DESPISED ALL MY REBUKE. What is the implication of BUT YOU HAVE SPURNED ALL MY PLAN? Simply that all the good which I planned for you, you have spoiled and spurned.²Numb. R. 16:24. Thus it is stated (in Prov. 1:25): BUT YOU HAVE SPURNED (rt.: PR') ALL MY PLAN? At the beginning I said to Moses (in Exod. 3:8): I HAVE COME DOWN TO DELIVER THEM OUT OF THE HAND OF THE EGYPTIANS AND TO BRING THEM UP <OUT OF THAT LAND UNTO A GOOD AND SPACIOUS LAND>…. But you did not act in the way <I intended>. Instead you came to the sea and immediately spoiled my plan, as stated (in Ps. 106:7): THEY REBELLED AT THE SEA, AT THE REED SEA. When you came to Mount Sinai, I descended and spoke with you. I brought down on your behalf thousands upon thousands and myriads upon myriads of angels, and I passed on two angels to each and every person in Israel. R. Johanan said: One to gird him with his weapons³Gk.: zone (“girdle”). and one to put a crown on his head.⁴Above, Exod. 2:9 and 8:7 (with the notes in those sections); also Lam. R. 2:13 (17); Cant. R. 4:4:1 PRK 16:3; PR 21:7; 33:10; M. Ps. 103:8. R. Huna of Sepphoris said: He bound their weapons to them, while R. Simoy said: He clothed them in purple, as stated (in Ezek. 16:10): I CLOTHED YOU WITH EMBROIDERED GARMENTS. R. Simeon b. Johay says: He clothed them with an instrument of weaponry with the Ineffable Name written upon it. Moreover, as long as it was in their hand, nothing evil had power against them, neither the angel of death nor anything else.⁵See above, Exod. 9:12; Exod. R. 32:1; 41:7; 51:8; Lev. R. 18:3; cf. ‘AZ 5a. But when they sinned, Moses had said to them (in Exod. 33:5): NOW THEN, REMOVE YOUR ORNAMENTS (i.e., your weapons) FROM YOURSELVES, THAT I MAY KNOW WHAT TO DO TO YOU. At that time (according to vs. 4): WHEN THE PEOPLE HEARD THIS BAD NEWS, THEY WENT INTO MOURNING, <AND NO ONE PUT HIS ORNAMENTS ON HIMSELF>. And what is written (in vs. 6)? SO [THE CHILDREN OF] ISRAEL STRIPPED THEMSELVES OF ORNAMENTS…. What had the Holy One done (at the giving of Torah)?⁶See Exod. R. 32:1. He had brought the angel of death and said to him: All the world is under your authority, except this people whom I have chosen for myself. R. Eleazar the Son of R. Jose the Galilean said: The angel of death said to the Holy One: Have I been created in the world for nothing?⁷Exod. R. 27. The Holy One said to him: I created you so that you would destroy <all> the peoples of the world except this people, over whom you have no authority to take a single one of them. Look at the plan which the Holy One had devised concerning them for them to live and endure! Thus it is stated (in Deut. 4:4): BUT YOU WHO CLUNG TO THE LORD YOUR GOD ARE ALL ALIVE TODAY. So also it says (in Exod. 32:16): AND THE WRITING WAS THE WRITING OF GOD INSCRIBED (harut) ON THE TABLETS. What is the meaning of harut? R. Judah says: FREEDOM (herut) from the empires; but R. Nehemiah says: FREEDOM (herut) from the angel of death; and our masters say: FREEDOM from afflictions. Look at the plan which the Holy One had devised for them! Then they immediately spoiled this plan after <only> forty days. It is therefore stated (in Prov. 1:25): BUT YOU HAVE SPURNED ALL MY PLAN.

"against Suf": We are hereby taught that he rebuked them for what they did at the Red Sea (viz. Shemoth 14:11). R. Yehudah says: They rebelled in the midst of the sea, and they rebelled upon ascending from the sea, turning their backs upon Moses and traveling three journeys, viz. (Psalms 106:7) "And they rebelled at the sea, in the sea of Suf": — "at the Sea," upon ascending from it; — "in the sea," in its very midst. I might think that he rebuked them only at the beginning of a journey. Whence do I derive (that he also did so) between journey and journey? From "between Paran" and "between Tofel." "tofel and lavan (white)": They spoke vain words ("divrei tifluth" [as in "tofel"]) against the manna, saying that it was "white" (i.e. insubstantial), viz. (Bamidbar 21:5) "and our soul loathes this 'light' bread" — whereupon he said to them: "Fools, the very essence of kings is that they are fed only 'light' bread, so they not be seized with diarrhea — but you have grumbled at the good that I have given you, following the precedent of your father (Adam). I told him that I would make a helpmate for him (Bereshith 2:18), and for this good that I granted him he grumbled against Me, (Ibid. 3:12) 'The woman that You gave to me — she gave me from the tree and I ate.'"

(Devarim, Ibid.) "and an abundance of gold" (an allusion to the golden calf): He said to them: This thing outweighs all that you have done. The golden calf weighs upon Me more than all! Rebbi was wont to say: An analogy: One caused his neighbor many troubles. In the end, he added an additional trouble, and the other said: This outweighs everything you have done to me. This weighs upon me more than all! Thus did the Holy One Blessed be He say to Israel: This outweighs everything that you have done! Variantly: "and an abundance of gold": R. Shimon b. Yochai says: An analogy: One received sages and disciples, and all praised him. Then Canaanites came, and he received them! — at which they said: This is the man's nature — to receive all! Thus did Moses say to Israel: (You gave) "an abundance of gold" for the mishkan (the tabernacle) — (You gave) "an abundance of gold" for the golden calf! R. B'na'ah says: Israel served idolatry, for which they are liable to extinction — Let the gold of the mishkan atone for the gold of the calf! R. Yossi berebbi Chanina says: It is written "in the desert, in the plain": This alludes to the ten trials wherewith our fathers tried the Holy One Blessed be He in the desert: two at the (Red) sea, (in the descent [Shemoth 14:11] and in the ascent [Psalms 106:7]), two, with water, (at Marah [Shemoth 15:23] and at Refidim [Shemoth 17]), two with manna, ("Let no man go out of his place" [Shemoth 17:29] and "Let no man leave of it" [Shemoth 16:19]), two with the quail, (the first [16:3] and the second [Bamidbar 11:4]), one with the golden calf (Shemoth 32), and one with the spies (Bamidbar 13). R. Yossi b. Dormaskith said to him: Yehudah berebbi, why do you distort the verses for us (by assigning allegorical interpretations to what are really place names)? I testify by heaven and earth that we have reviewed all of the sources and (we have found that) they are all place names. It is just that they were thus named (as aforementioned) because of an event (that transpired there).

R. Chelbo said, in the name of R. Huna: "The God of Abraham will help him who chooses a regular place for his prayers and when he dies, people will say of him, 'Woe, humble one! Woe pious! one of the real disciples of our father Abraham!' And whence do we know that Abraham had appointed a certain place [for his prayers]? For it is written (Gen. 19, 27.) And Abraham rose early in the morning to the place where he had stood before the Lord. And the word Omad (stood) refers to prayer, as it is said (Ps. 106, 30.) And Phineas stood and prayed." R. Jochanan in the name of R. Simon b. Jochai said: "He who designates a certain place for prayer, will cause all his enemies to fall before him. for it is said (II Sam. 7, 10.) I have procured a place for my people, Israel, and I have planted them, that they may dwell in a place of their own, and be no more troubled; and that the children of wickedness shall not afflict them any more as heretofore." R. Huna raised the following contradictory question: "It is written (in them), and it is written (Chr. 17, 9.) [of the same thing] Lechalotho (to destroy them). At the beginning the wicked merely afflicted Israel but later they tried to destroy Israel."

R. Jochanan said in the name of R. Jose b. Zimra: "He who depends [for God's help] upon his own merits will [finally] be raised through the merits of others, but he who depends upon others' merits will [finally] be helped because of his own merits. Moses, who depended upon the merits of others, as it is said (Ex. 32, 13.) Remember Abraham, Isaac and Israel, Thy servants, was raised because of his own merits, as it is said (Ps. 106, 23.) He therefore spoke of destroying them, had not Moses, his chosen, stood in the breach before Him. Hezekiah depended upon his own merits, as it is written (Is. 38, 3.) Remember now that I have walked before Thee, but was [finally] raised through the merits of others, as it is said (II Kings 19, 34.) And I will shield the city to save it, for my own sake, and for the sake of David, my servant." And this is [the interpretation] of R. Joshua b. Levi. For R. Joshua b. Levi said: "What is the meaning of the passage (Is. 38, 17.) Behold, for in peace I had great bitterness, i.e., even when the Holy One, praised be He! sent peace unto him, yet he felt bitter [since it was done because of the merits of others] ."

Another comment on These are the names (Exod. 1:1). Scripture states: As is Thy name, O God, so is Thy praise, unto the end of the earth (Ps. 48:11). Men praise a human king as strong though he may be weak; they acclaim him as handsome though he may be ugly; they extol him as merciful though he may be cruel, but the Holy One, blessed be He, exceeds all the praise heaped upon Him, for He is the great, the mighty, the awe-inspiring God. David exclaimed: Who can express the mighty acts of the Lord, or make all His praise be heard? (Ps. 105:2), while Job declared: Shall it be told Him that I speak? or should a man wish that he were swallowed up? (Job 37:20). The men of the Great Synagogue later proclaimed: Blessed be Thy glorious name that is exalted above all blessing and praise (Neh. 9:5).

Another interpretation (of Ps. 78:1): GIVE EAR, O MY PEOPLE, TO MY TORAH. This text is related (to Prov. 16:23): [THE HEART OF] A WISE PERSON, INSTRUCTS HIS MOUTH…. When Israel sinned, they were withheld from anything good; and so you find that, when they committed the act (of the golden calf), everything good was withheld from them, as stated (in Exod. 32:19): AND IT CAME TO PASS THAT AS SOON AS THEY DREW NEAR UNTO THE CAMP AND SAW THE CALF <AND THE DANCING, MOSES BURNED WITH ANGER; SO HE THREW DOWN THE TABLETS FROM HIS HANDS AND SHATTERED THEM AT THE FOOT OF THE MOUNTAIN>. Then when Moses sought mercy for them, the Holy One said to him: Moses, I created the world only for Torah, as stated (in Is. 51:16): MOREOVER, I HAVE PUT MY WORDS (i.e., the Torah) IN YOUR MOUTH …, <SO THAT I MAY PLANT THE HEAVENS AND LAY THE FOUNDATIONS OF THE EARTH>. Now they have exchanged my glory for the image of a bull.³Cf. Ps. 106:20. But since you have broken the tablets, how does the world continue without Torah? He said to him: What shall I do? He said to him (in Deut. 10:11): CARVE OUT TWO TABLETS OF STONE LIKE THE FIRST ONES. It is therefore written (in Prov. 16:23) [THE HEART OF] A WISE PERSON, INSTRUCTS HIS MOUTH…. For that reason, when Asaph was alive, he mentioned above (in Ps. 77:21 [20]): YOU LED YOUR PEOPLE LIKE A FLOCK BY THE HAND OF MOSES AND AARON.⁴It is Ps. 77:1 that designates this Psalm as a work of Asaph. Then after that (in Ps. 78:1): A MASKIL OF ASAPH.

1. "And I besought the Lord" (Deuteronomy 3:23). Halacha: A Jew who stands and prays [the Amidah prayer], may he pray out loud? The sages teach: (Talmud Berachot 31a) "Someone who stands and prays [the Amidah prayer] should hear his own voice [but others should not]. Chanah already explained: (I Samuel 1:13) "And Chanah spoke to herself..." One might think one can pray the three [Amidah prayers throughout the day] as a single [prayer]? Daniel already taught: (Daniel 6:11) "And three times a day he would kneel on his knees, and he would pray and bow before his God." One might think that one should pray at every moment one fancies? David already explained: (Psalms 55:18) "Evening, morning and afternoon I speak and moan, and He hearkened to my voice."

(Lev. 19:2:) “You shall be holy, for I am holy.” The Holy One, blessed be He, said to Israel, “Before I created My world, the ministering angels praised My name through you and sanctified Me through you by saying (in I Chron. 16:36), ‘Blessed is the Lord God of Israel from everlasting to everlasting.’” When the first Adam was created, the angels said, “Master of the world, is this the one in whose name we are praising You?” He told them, “No. This person is a thief, since it is stated (of him in Gen. 3:17), ‘and you ate of the tree.’” [When] Noah came, they said to Him (i.e., to the Holy One, blessed be He), “Is this the one?” He told them, “[No]. This person is a drunkard, since it is stated (of him in Gen. 9:21), ‘Then he drank of the wine [and became drunk].’” [When] Abraham came, they said to Him, “Is this the one?” He told them, “This is a stranger (ger), from which Yishmael came out.” [When] Isaac came, they said to Him, “Is this the one?” He told them, “This one loves My enemy, as stated (in Gen. 25:28), ‘Now Isaac loved Esau.’” When Jacob came, they said to Him, “Is this the one?” He told them, “Yes, for so it says (in Gen. 35:10), ‘God said to him, “Your name shall no longer be Jacob, but your name shall be Israel.”’ So all Israel was called by his name.” At that time the Holy One, blessed be he, sanctified them because of His name, as stated (in Is. 49:3), “Israel, in whom I will be glorified.” The Holy One, blessed be He, said to him, “Since you were sanctified for My name before I created My world, be holy as I am holy.” It is so stated (in Lev. 19:2), “[You shall be holy,] because I am holy.” To what is the matter comparable? To a king who betrothed a wife. He said to her, “Because you have been betrothed (literally, sanctified) to my name, I am a king and you, a queen. Just as it (i.e., my name) is an honor for me, so it is an honor for you. Why? Because you are my wife.” Thus the Holy One, blessed be He, said to Moses, “Go and sanctify (i.e., go and betroth) Israel,” as stated (in Exod. 19:10), “and sanctify (rt.: qdsh) them today and tomorrow.” The Holy One, blessed be He, sanctified them and said to them (in Exod. 19:6), “But you shall be for Me a kingdom of priests, a holy (rt.: qdsh) nation.” Why? (Lev. 19:2:) “Because I the Lord am holy.” And you also shall be sanctified (rt.: qdsh) just as you have sanctified Me, as stated (in Lev. 19:2) “Speak unto the whole congregation of the Children of Israel, and say unto them, ‘You shall be holy (rt.: qdsh).’” The Holy One, blessed be He, said unto them, “If you are worthy, you shall be called a congregation of holy ones (rt.: qdsh); [but if] you are unworthy, you shall be called an evil congregation, as stated (Numb. 14:27) ‘How long shall this evil congregation?’”

Rabbi Yoḥanan interpreted the verse as regarding the Israelites when they ascended Mount Sinai.⁸³Rabbi Yoḥanan interpreted the verse “let him kiss me with the kisses of his mouth” as referring to when the Israelites arrived at Mount Sinai before the giving of the Torah. [This is analogous] to a king who sought to take a wife, well-born and of distinguished lineage. He sent a messenger to her, who spoke to her [and proposed marriage]. She said: ‘I am not worthy to be even his maidservant;⁸⁴This means she is agreeing to marry him. however, I wish to hear it from his mouth.’ When that messenger returned to the king his face was glad, but his conversation was not comprehensible to the king.⁸⁵The messenger was glad that the woman had agreed to marry the king, but embarrassed to report that hearing the king’s proposal only from the messenger was insufficient for her, and therefore he did not clearly communicate her response. The king, who was clever, said: From the fact that his face is glad, apparently she accepted, but his conversation is not comprehensible to me, so apparently she said: I want to hear it from his mouth. So too, Israel is the well-born woman, the messenger is Moses, the king is the Holy One blessed be He. At that moment: “Moses returned the statement of the people to the Lord” (Exodus 19:8). Why, then, does the [next] verse state: “Moses related the statement of the people to the Lord” (Exodus 19:9)? Because it is stated: “Behold, I am coming to you in a thickness of cloud, so that the people will hear while I speak with you, and they will believe also in you forever. Moses related the statement of the people to the Lord” (Exodus 19:9).⁸⁶In this verse God indicated that He would not speak directly to the people, but rather He would speak to Moses, and Moses would speak to the people. [Moses] said to Him: ‘This is what they demanded.’⁸⁷Moses told God that the people wanted Him to speak directly to them. He said to [Moses]: ‘Does one listen to a baby [and give him] everything he asks?’ Rabbi Pinḥas [said] in the name of Rabbi Levi: The proverb says: One who was bitten by a snake, a rope frightens him. So too, Moses said: ‘Yesterday,⁸⁸When God appeared to him at the burning bush. because I said to Him: “But they will not believe me (Exodus 4:1),” I received my just deserts through them; now what can I do for them?’⁸⁹Moses had been punished previously for indicating to God that he thought they would not believe God had spoken to him. Therefore he was fearful of relaying their request for God to speak directly to them.
Rabbi Shimon ben Yoḥai taught: This is what they demanded: They said: ‘We wish to see the glory of our King.’ Rabbi Pinḥas [said] in the name of Rabbi Levi: It was revealed before the Holy One blessed be He that Israel is destined to exchange His glory for that of another, as it is stated: “They exchanged their glory” (Psalms 106:20). [God agreed to speak to them] so that they would not say: ‘Had He shown us His glory and His greatness, we would have believed in Him. Now that He did not show us His glory and His greatness, we do not believe in Him.’ [This is] to uphold what is stated: “Do not enter into judgment with your servant, [for no living man will be justified before You]” (Psalms 143:2).

Beyond these Eighteen Benedictions one must not tell the praises of the Holy One, praised be He! for R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can utter the mighty acts of the Lord? Who can publish all His praise? This means, Who is fit to utter? He who can publish all His praise; [and as no one can do so, only the prayers that have been ordained should be said]." Rabba b. Ghana said in the name of R. Jochanan: "He who speaks too much in praise of God will be removed from the world, as it is said (Job 37, 20) Can all be related of Him when I speak? Or if a man talk even till he be swallowed up?" R. Juda, of the village Geboriah, according to others of Gibor-Chail, taught: "What is the meaning of the passage (Ps. 65, 2) For Thee praise is silent. This means that silence is the cure of everything." When R. Dima came from the land of Israel he said that in the West they say: "A word is worth a sela and silence two." R. Acha said in the name of R. Elazar: "Whence do we learn that God called Jacob El? (similar to God's name). It is said (Gen. 33, 20) And he erected there an altar and called it El the God of Israel. How can one possibly think that Jacob called the altar El? If so, it ought then be written And Jacob called it El (not him). We must therefore say that this means and Jacob was called El. Who called him so? The God of Israel."

R. Tanchum b. Chanilai said: "Why is the tribe of Reuben mentioned first among the cities of safety? Because he was the first to save Joseph from his brothers, as it is written (Gen. 37, 21) And when Reuben heard it, he delivered him out of their hand." R. Simlai lectured: "It is written (Deut. 4, 41) Then Moses separated three cities beyond the Jordan, toward the sunrise. The Holy One, praised be He! said to Moses: 'Thou hast caused the sun to shine toward the murderers (to save them from death)'." R. Simlai lectured: "What is the meaning of the verse (Ecc. 5, 9) He that loveth silver shall not be satisfied with silver; nor he that loveth abundance, will finally have income? He that loveth silver refers to Moses, our master, who, [although] having been aware that the three cities on the other side of the Jordan could not protect [the innocent murderer] until the other three cities were selected; nevertheless he selected them, saying: "A meritorious act which has come to my hand, I shall fulfil;' nor he that loveth abundance, i.e., who is fit to lecture before a crowd? He who possesses all the grain [of knowledge] like the Bible, Mishna, Halacha and Hagada." And this is what R. Elazar said: "What is the meaning of the passage (Ps. 106, 2) Who can express the mighty acts of the Lord? or make all His praise to be heard? This means, who is fit to express the mighty acts of the Lord? He who can make all His praise to be heard." The Rabbis, and according to others, Rabba b. Mari explained this passage thus: "He who loves the abundance [of scholars], possesses the fruit of knowledge"; whereupon the Rabbis fixed their eyes upon Raba b. Rabba who possessed such a quality. R. Ashi said: "He who likes to learn among a crowd of scholars possesses the fruit of their knowledge." And this is what R. Jose b. Chanina said: "What is the meaning of the passage (Jer. 50, 36) The sword is upon the boasters (badim) and they shall become fools? This means the sword may cut the necks of the scholars who study separately [without interchange of ideas] and not only this, but they become also foolish; for it is written here, V'no-alu, (and they become foolish) and there is another passage (Num. 12, 11) For that we have done foolishly, and not only this but they also commit a crime, as it is written (Ib.) And wherein we have sinned. Rabina said: "He who loves to study among a crowd [of students], will possess the grain of knowledge." And this is what Rabbi said: "I learned much from my teachers, more, however, from my colleagues, but from my disciples, I learned the most."

23. Another opinion. R' Elazar said: when Israel was redeemed from Egypt they were only redeemed from within these five things - suffering, repentance, the merit of the forefathers, mercy, and the end. From in the midst of suffering, as it is written "...and the children of Israel groaned..." (Exodus 2:23) From in the midst of repentance, as it is written "...and their cry rose up..." (ibid.) From in the midst of the merit of the forefathers, as it is written "And God remembered His covenant..." (Exodus 2:24) From in the midst of mercy, as it is written "And God saw the children of Israel..." (Exodus 2:25) From in the midst of the end, as it is written "...and God knew." (ibid.) And so too in the time to come they will only be redeemed from in the midst of these five things. From in the midst of suffering, as it is written "when you are in distress.." (Devarim 4:30) - behold, from in the midst of suffering. "...and you will return to the Lord your God..." (ibid.) Behold, from in the midst of repentance. "For the Lord your God is a compassionate God..." (Devarim 4:31) Behold, from in the midst of mercy. "He shall not forget the covenant which he made with your forefathers..." (Devarim 4:31) Behold, from in the midst of the merit of the forefathers. "...because all these things have befallen you in the end..." (Devarim 4:30) Behold, from in the midst of the end. And David explained them all. "When He saw that they were in distress..." (Psalms 106:44) Behold, from in the midst of suffering. "...when He heard their cry." (ibid.) Behold, from in the midst of repentance. "He recalled His covenant..." (Psalms 106:45) Behold, from in the midst of the merit of the forefathers. "And He made their captors kindly disposed toward them." (Psalms 106:46) Behold, from in the midst of mercy. "Deliver us, oh Lord God, and gather us from among the nations..." (Psalms 106:47) Behold, from in the midst of the end.

23. Another opinion. R' Elazar said: when Israel was redeemed from Egypt they were only redeemed from within these five things - suffering, repentance, the merit of the forefathers, mercy, and the end. From in the midst of suffering, as it is written "...and the children of Israel groaned..." (Exodus 2:23) From in the midst of repentance, as it is written "...and their cry rose up..." (ibid.) From in the midst of the merit of the forefathers, as it is written "And God remembered His covenant..." (Exodus 2:24) From in the midst of mercy, as it is written "And God saw the children of Israel..." (Exodus 2:25) From in the midst of the end, as it is written "...and God knew." (ibid.) And so too in the time to come they will only be redeemed from in the midst of these five things. From in the midst of suffering, as it is written "when you are in distress.." (Devarim 4:30) - behold, from in the midst of suffering. "...and you will return to the Lord your God..." (ibid.) Behold, from in the midst of repentance. "For the Lord your God is a compassionate God..." (Devarim 4:31) Behold, from in the midst of mercy. "He shall not forget the covenant which he made with your forefathers..." (Devarim 4:31) Behold, from in the midst of the merit of the forefathers. "...because all these things have befallen you in the end..." (Devarim 4:30) Behold, from in the midst of the end. And David explained them all. "When He saw that they were in distress..." (Psalms 106:44) Behold, from in the midst of suffering. "...when He heard their cry." (ibid.) Behold, from in the midst of repentance. "He recalled His covenant..." (Psalms 106:45) Behold, from in the midst of the merit of the forefathers. "And He made their captors kindly disposed toward them." (Psalms 106:46) Behold, from in the midst of mercy. "Deliver us, oh Lord God, and gather us from among the nations..." (Psalms 106:47) Behold, from in the midst of the end.

23. Another opinion. R' Elazar said: when Israel was redeemed from Egypt they were only redeemed from within these five things - suffering, repentance, the merit of the forefathers, mercy, and the end. From in the midst of suffering, as it is written "...and the children of Israel groaned..." (Exodus 2:23) From in the midst of repentance, as it is written "...and their cry rose up..." (ibid.) From in the midst of the merit of the forefathers, as it is written "And God remembered His covenant..." (Exodus 2:24) From in the midst of mercy, as it is written "And God saw the children of Israel..." (Exodus 2:25) From in the midst of the end, as it is written "...and God knew." (ibid.) And so too in the time to come they will only be redeemed from in the midst of these five things. From in the midst of suffering, as it is written "when you are in distress.." (Devarim 4:30) - behold, from in the midst of suffering. "...and you will return to the Lord your God..." (ibid.) Behold, from in the midst of repentance. "For the Lord your God is a compassionate God..." (Devarim 4:31) Behold, from in the midst of mercy. "He shall not forget the covenant which he made with your forefathers..." (Devarim 4:31) Behold, from in the midst of the merit of the forefathers. "...because all these things have befallen you in the end..." (Devarim 4:30) Behold, from in the midst of the end. And David explained them all. "When He saw that they were in distress..." (Psalms 106:44) Behold, from in the midst of suffering. "...when He heard their cry." (ibid.) Behold, from in the midst of repentance. "He recalled His covenant..." (Psalms 106:45) Behold, from in the midst of the merit of the forefathers. "And He made their captors kindly disposed toward them." (Psalms 106:46) Behold, from in the midst of mercy. "Deliver us, oh Lord God, and gather us from among the nations..." (Psalms 106:47) Behold, from in the midst of the end.

23. Another opinion. R' Elazar said: when Israel was redeemed from Egypt they were only redeemed from within these five things - suffering, repentance, the merit of the forefathers, mercy, and the end. From in the midst of suffering, as it is written "...and the children of Israel groaned..." (Exodus 2:23) From in the midst of repentance, as it is written "...and their cry rose up..." (ibid.) From in the midst of the merit of the forefathers, as it is written "And God remembered His covenant..." (Exodus 2:24) From in the midst of mercy, as it is written "And God saw the children of Israel..." (Exodus 2:25) From in the midst of the end, as it is written "...and God knew." (ibid.) And so too in the time to come they will only be redeemed from in the midst of these five things. From in the midst of suffering, as it is written "when you are in distress.." (Devarim 4:30) - behold, from in the midst of suffering. "...and you will return to the Lord your God..." (ibid.) Behold, from in the midst of repentance. "For the Lord your God is a compassionate God..." (Devarim 4:31) Behold, from in the midst of mercy. "He shall not forget the covenant which he made with your forefathers..." (Devarim 4:31) Behold, from in the midst of the merit of the forefathers. "...because all these things have befallen you in the end..." (Devarim 4:30) Behold, from in the midst of the end. And David explained them all. "When He saw that they were in distress..." (Psalms 106:44) Behold, from in the midst of suffering. "...when He heard their cry." (ibid.) Behold, from in the midst of repentance. "He recalled His covenant..." (Psalms 106:45) Behold, from in the midst of the merit of the forefathers. "And He made their captors kindly disposed toward them." (Psalms 106:46) Behold, from in the midst of mercy. "Deliver us, oh Lord God, and gather us from among the nations..." (Psalms 106:47) Behold, from in the midst of the end.

PREMUNDANE CREATION, AND THE WORK OF THE FIRST DAY
R. ELIEZER BEN HYRḲANOS opened (his discourse with the text), "Who can utter the mighty acts of the Lord, or shew forth all his praise?" (Ps. 106:2). Is there any man who can utter the mighty acts of the Holy One, blessed be He, or who can shew forth all His praise? Not even the ministering angels are able to narrate (the Divine praise). But to investigate a part of His mighty deeds with reference to what He has done, and what He will do in the future (is permissible), so that His name should be exalted among His creatures, whom He has created, from one end of the world || to the other, as it is said, "One generation to another shall laud thy works" (Ps. 145:4).

(Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” Whenever anyone pursues [a position of] authority, authority flees from him, but whenever anyone flees from [a position of] authority, authority will pursue him. Saul fled from authority when he came to reign, as stated (in I Sam. 10:22), “So they inquired of the Lord again, ‘Has anyone else come [here]?’ And the Lord said, ‘Here he is hiding among the baggage.’” What does it (the word “baggage”) mean? When they came and brought him word of his kingship, he told them, “I am not worthy of kingship. Rather inquire by means of urim and thummim whether I am worthy; and if not, leave me alone.” Immediately (ibid.), “So they inquired of the Lord again (i.e., this second time),” [and] immediately he hid himself until they had inquired of urim and thummim. (Ibid. cont.:) “And the Lord said, ‘here he is hiding among the baggage (literally: instruments).’” Thus have our masters taught: These instruments were urim and thummim. This man fled from authority, and it pursued him, as stated (in I Sam. 10:24), “Do you see the one whom the Lord has chosen, that there is no one like him among all of this people?” But Abimelech ben Jerubbaal pursued authority, and it fled from him, as stated (in Jud. 9:1), “But Abimelech ben Jerubbaal went to Shechem unto his mother's brothers…,” and killed them all upon one stone and ruled over the masters of Shechem. But in the end (according to Jud. 9:23), “Then [God] sent an evil spirit between Abimelech and the masters of Shechem,” and a woman killed him. Moses also fled from authority when the Holy One, blessed be He, said to him (in Exod. 3:10), “Come, I will send you unto Pharaoh, (Exod. 14:13) “But he said, ‘Pray Lord, please make someone else Your agent.” R. Levi said, “For seven days did the Holy One, blessed be He, prevail upon Moses in the thornbush in order to send him,¹³Lev. R. 11:6; Numb. R. 21:15; M. Pss. 18:22; cf. Exod. R. 3:14; also PR 7:2. and he was answering him, ‘Please make someone else Your agent.’” Thus it is stated (in Exod. 4:10), “Then Moses said unto the Lord, ‘Pray, Lord, I have never been a man of words, either in the past or now that You have spoken unto Your servant, for I am slow of speech and slow of tongue.’” The Holy One, blessed be He, said to Moses, “By your life, in the end you shall go.” When he did go [and] said, (in Exod. 5:1), “Thus says the Lord, the God of (the Hebrews) [Israel], ‘Let My people go and they shall serve Me,’” [and] that wicked man said (in vs. 2), “Who is the Lord,”¹⁴Cf. Numb. R. 13:3. Moses began to say, “I have already fulfilled my mission.” [So] he went and sat down. The Holy One, blessed be He, said to him, “Are you sitting down? (Exod. 6:11:) ‘Go and speak unto Pharaoh king of Egypt.’” And so too for each and every oracle (as in Exod. 7:15), “Go unto pharaoh”; (and Exod. 8:16) “Rise up early in the morning.” [These verses are] to teach you that he fled from authority. In the end he led them forth, divided the sea for them, brought them into the desert, brought down the manna for them, brought up the well for them, brought over the quails for them, and made the tabernacle. Then he said, “From now on what is there for me to do?” He got ready and sat down. The Holy One, blessed be He, said to him, “By your life, now you have a greater work than any that you have done, [i.e.,] to teach My children clean and unclean, to enlighten them on how to offer sacrifices to Me,” as stated (in Lev. 1:1–2), “Then [the Lord] called unto Moses […], ‘Speak unto the Children of Israel […], “When one of you presents an offering.”’” Moshe fled from authority and it pursued him, in fulfillment of what is stated (in Prov. 29:23), “One's pride will bring him low, but the low in spirit will obtain honor.” This is Moses, of whom it is stated (in Ps. 8:6), “For You have made him a little less than divine, and crowned him with glory and majesty.” (Lev. 1:1:) “Then [the Lord] called unto Moses.” This text is related (to Ps. 89:20), “Then you spoke to Your saints in a vision and said, ‘I have conferred help upon one who is mighty; I have exalted one chosen from the people.’” Although the Holy One, blessed be He, spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah; although He spoke with him, he [alone] “was upright in his generations.” And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the [tribal] princes. Yet of them all, He called only Moses. Ergo, it says (in Ps. 89:20), “I have exalted one chosen from the people.” This is Moses, as stated (in Ps. 106:23), “had not Moses His chosen one […].”

“Better than both of them is one who has not yet been, who has not seen the evil actions that are done under the sun” (Ecclesiastes 4:3).
“Better than both of them is one who has not yet been” – these are the one thousand generations that were in God’s mind to have created. How many of them were eliminated? Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: Nine hundred and seventy-four generations, as it is stated: “He commanded the matter for one thousand generations” (Psalms 105:8).⁷God intended to give the Torah after one thousand generations, but He actually gave the Torah after just twenty-six generations.
Rabbi Yehoshua interpreted the verse regarding the Israelites at the time that they stood before Mount Sinai. Once they performed that act,⁸The sin of the Golden Calf Moses did not leave any corner of the ground on the mountain upon which he did not prostrate himself in prayer asking for mercy upon Israel, but he was not answered. Five angels of destruction harassed him: Anger, Destruction, Annihilation, Wrath, and Fury. Moses was fearful of them. What did he do? He relied on the actions of the patriarchs, and immediately mentioned them and said: “Remember Abraham, Isaac, and Israel Your servants” (Exodus 32:13). The Holy One blessed be He said to him: ‘Moses, what claims do the patriarchs of the world have against Me? If I come to be exacting with them, I have claims against them. I have a claim against Abraham, who said: “How will I know that I will inherit it” (Genesis 15:8)? I have a claim against Isaac, as it is stated: “Isaac loved Esau” (Genesis 25:28), but I hated him, as it is stated: “And Esau I hated” (Malachi 1:3). I have a claim against Jacob, who said: “My way is hidden from the Lord” (Isaiah 40:27).’ Once [Moses] said: “To whom You took an oath by Yourself” (Exodus 32:13), for the sake of Your name, at that moment, the Holy One blessed be He was filled with mercy, as it is stated: “The Lord reconsidered…” (Exodus 32:14). Immediately, three of the angels of destruction, Anger, Destruction, and Annihilation, departed, and two remained: Wrath and Fury. That is what is written: “For I was in dread due to the Wrath and the Fury” (Deuteronomy 9:19). He said before Him: ‘Master of the universe, am I able to withstand the two of them? You bear one and I will bear one.’ That is what is written: “Arise, Lord, in Your wrath [be’appekha]…” (Psalms 7:7).⁹This is expounded to mean that God will arise against His angel, Wrath [af]. From where is it derived that Moses withstood one, the angel of Fury [Ḥema]? It is as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His fury” (Psalms 106:23).¹⁰This is expounded to mean that Moses stood in the breach against the angel of destruction, Fury [Ḥema]. It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹¹Solomon thus states from the perspective of Moses: The dead, namely Abraham, Isaac, and Jacob, were able to have a greater effect than the living, namely my associates and me.
Rabbi Shmuel bar Naḥman interpreted the verse regarding David. When Solomon built the Temple, he requested that fire descend from the heavens, but it did not descend. He sacrificed one thousand burnt offerings, but it did not descend. He prayed twenty-four prayers, but it did not descend, until he said: “Remember the good deeds of David your servant” (II Chronicles 6:42), [and then] it descended immediately, as it is stated: “When Solomon concluded praying, the fire descended” (II Chronicles 7:1). Rabbi Yuda ben Rabbi Le’ai and the Rabbis: Rabbi Yuda ben Rabbi Le’ai said: David came to life at that time. The Rabbis say: He brought his coffin. They do not disagree;¹²They do not disagree based on their own reasoning but based on verses (Etz Yosef, citing Yefe To’ar). the one who said David came to life at that time, that is what David himself said: “Lord, You have raised my soul from the grave…” (Psalms 30:4), and another verse says: “Lord God, do not reject the face of Your anointed” (II Chronicles 6:42), as he is alive before You. The one who said: He brought his coffin, that is what is written: “Remember the good deeds of David Your servant” (II Chronicles 6:42). It is regarding that moment that he said: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.
Rabbi Yehuda ben Rabbi Simon interpreted the verse regarding Ezekiel. When he stood in the valley and said: “Dry bones, heed the word of the Lord” (Ezekiel 37:4), immediately, “the bones came together, each bone to its bone…” (Ezekiel 37:7). He said to them: ‘Initially I said to you: “Heed the word of the Lord, house of Jacob” (Jeremiah 2:4), but you did not heed; and now you are heeding. During your lifetimes you did not heed; after your deaths you heeded.’ Regarding that moment it is stated: “I praise the dead […more than the living]” (Ecclesiastes 4:2), like me and my associates.¹³The generation of Ezekiel did not heed the word of God, but those who had already died were heeding His word after death.

(Lev. 25:25:) ”When your relative becomes poor and sells some of his property, then his redeemer shall come.” Who is his redeemer? I am He, as stated (in Jer. 50:33-34), “The Children of Israel […] are oppressed […]. Their Redeemer is mighty, His name is the Lord of hosts […].” Seven names are given to the poor.¹⁴Cf. Lev. R. 34:6, which lists eight names. And they are the following: crushed (dakh), poor ('ani), lowly (makh), dispossessed (rash), oppressed (tekhakhim),¹⁵Cf. Lev. R. 34:6, followed by Yalqut Shim‘oni, Lev. 665, which reads dal (“impoverished”) here. wretched (misken), and pauper (evyon). [(Lev. 25:25:) “When your relative becomes poor.”] This text is related (to Ps. 106:43), “Many times He delivered them, but they rebelled; so they became poor through their iniquity.” You find that in the days that the Judges judged, Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7-8), “Then the Children of Israel did evil in the sight of the Lord…. So the anger of the Lord was kindled against Israel, and he delivered them into the hands of Cushan.” What did they do (according to vs. 9)? “The Children of Israel cried unto the Lord, and the Lord raised up a savior for the Children of Israel [to save them, i.e.,] Othniel ben Kenaz.” They immediately repented and were redeemed. So [it happened] another time, as stated (in Jud. 3:12), “Then the Children of Israel again did evil….” They immediately repented; so the Lord raised up a redeemer for them, Ehud ben Gera the Binyaminite; and they were redeemed at his hands. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3), “and he oppressed the Children of Israel with might twenty years.” What is the meaning of “with might?” With blasphemies and with curses, just as you say (in Mal. 3:13), “Your words have been mighty against me.” When they repented, He raised up Barak and Deborah as redeemers for them; and they were redeemed at their hands. Ergo (in Ps. 106:43), “Many times He delivered them…; so they became poor through their iniquity.” What is the meaning of “so they became poor through their iniquity?” That they became impoverished in the midst of the nations, as stated (in Jud. 6:6), “And Israel became very impoverished….” What is the meaning of “and Israel became impoverished?” R. Isaac and R. Levi differed. One said, “They were impoverished (rt.: dll) from good works”; and the other said, “They did not have [enough] to bring even a poor person's (rt.: dll) offering, as stated (in Lev. 14:21), ‘If, however, he is poor (rt.: dll) and does not have the means.’” Ergo (in Ps. 106:43), “so they became poor through their iniquity,” as they had become impoverished (rt.: dll). Another interpretation (of Ps. 106:43), “Many times He delivered them”: [These words] speak about people. When trouble comes to one [of them] and he repents, the Holy One, blessed be He, delivers him. So it is the first time and the second. [If he repents, that is preferable; but if not, the Holy One, blessed be He, brings trouble upon him. And you yourself know that the Holy One, blessed be He, tests Israel to know if they will repent. First, He brings punishments against the [other] nations, as stated (Zeph. 3:6-7) “I wiped out nations: Their corner towers are desolate… I thought that she would fear Me, would learn a lesson.” [If] they repented, that is preferable; but if not, He destroys their money, as stated (Hos 7:9), “Strangers have consumed his strength….” [If they] repented, that is preferable; but if not, the Holy One blessed be He, brings evil upon one of the cities of Israel, as stated (Is. 42:25), “it blazed upon them all about… it burned among them.” [If] they repented, that is preferable; but if not, what is written (in Numbers 14:35)? “In this desert they will end, and there will they die.” And a person should not say, “The evil is not coming on my account.” He should know that he [too] will die, as stated (Amos 9:10), “All the sinners of My people shall perish [by the sword], who boast, ‘Never shall the evil overtake us or come near us.’” Come and see how difficult it is for the Holy One, blessed be He, to raise His hand against a human being. So what does He do to him? When he sins, He begins by raising His hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech her husband, who was the head of [his] generation. When famine came, what did he do? He left the Land of Israel and went to the Land of Moab. Now the Holy One, blessed be He, was angry with him because he was prince (nasi) of [his] generation. The Holy One, blessed be He, said to him, “These have abandoned My children and left the Land of Israel a wilderness.” What is written there (in Ruth 1:3)? “Then Naomi's husband Elimelech died,” but his sons were unable to learn from their father to return to the Land of Israel. And what did they do? (According to vs. 4) They also “took Moabite wives for themselves,” whom they neither immersed nor converted.¹⁶Ruth R. 2:9. (Ibid., cont.:) “The name of the one was Orpah ('rph) and the name of the second was Ruth”: Orpah ('rph), because she turned her back ('rp) on her mother-in-law; Ruth, because she esteemed (r'th) the words of her mother-in-law. (ibid., cont.:) “And they lived there about ten years.” All those ten years (in Moab) the Holy One, blessed be He, had been warning them, that they might repent and return to the Land of Israel. When He saw that they did not repent, he began to raise His hand against their camels and against their cattle.¹⁷Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When He saw that they did not repent (literally, return in repentance), immediately (in vs. 5), “Both of them, Mahlon and Chilion, also died.” Thus [you may infer] that it is difficult for the Holy One, blessed be He, to raise His hand against [a human being]. So what does He do to them? He deprives them of their assets, and they sell them. When someone sins, what does the Holy One, blessed be He, do to him first? He brings poverty upon him, so that he sells his field. If he repents, then fine; but if not he sells his house. If he repents, then fine; but if not he sells himself. How is this shown? So is it written (in Lev. 25:25), “When your relative becomes poor.” If he repents, then fine; but if not, see what is written in the second section; (in Lev. 25:29), “And when someone sells a dwelling house.” If he repents, then fine; but if not, (in Lev. 25:39), “When your relative becomes poor and he is sold to you.” Why all this? Because they became poor through [their] iniquities. (Lev. 25:25:) “Then his redeemer shall come.” R. Simeon ben Johay said, “Elimelech, Salmon, So-and-So,¹⁸Peloni Almoni. According to Ruth 4:1, this was the “name” of Ruth’s most closely related redeemer. and Naomi's father were all descendants of Nahshon ben Amminadab;¹⁹BB 91a. See Ruth 4:20–21; also Exod. 6:23, according to which Nahshon ben Amminadab was Aaron’s brother-in-law. and Elimelech, Mahlon, and Chilion were leaders²⁰Rt.: PRNS. Cf. the Gk.: pronoos (“prudent”). of the generation.” So for what reason were they punished? Because they went abroad from the Land of Israel. Thus it is stated (in Ruth 1:19), “the whole city was excited over them, [and the women said, ‘Is this Naomi?’]” What is the meaning of, “Is this (Hazot) Naomi?” You saw (hazitem) Naomi when she went abroad from the Land of Israel. What has happened to her? (Lev. 25:25:) “Then his redeemer shall come, the one most closely related (qarov).” This is Boaz. When? When Naomi sold the field, as stated (in Ruth 4:3), “the parcel of land which belonged to our relative, [Elimelech].” (Lev. 25:25:) “Then his redeemer shall come, the one most closely related to him.” This is Boaz, since it is stated (in Ruth 2:20), “The man is our relative (qarov), [he is one of our redeeming kin (go'el)].” At that time Ruth went to Boaz. Her mother-in-law said to her (in Ruth 3:2), “see, he is winnowing barley on the threshing floor tonight.” [If] he was a prince (nasi), would he have been winnowing on a threshing floor? It is simply because his generation was dissolute in matters of theft, and [so] he went out to guard his threshing floor. She said to her (in vs. 3), “You are to wash and anoint yourself.” Then after that (ibid), “and go down to the threshing floor.” "And I shall go down" is the actual written text (ketiv)]. What is the meaning of "and I shall go down?" She said to her, “My merit will go down with you.” Hence it is written, "And I shall go down."²¹Ruth R. 5:12. But she did not do as her mother-in-law had told her. What did Ruth do? [Only] after she went down to the threshing floor, she did what she was told, as stated (in vs. 6), “She went down to the threshing floor and did just as her mother-in-law had commanded her.”²²In other words, since she only obeyed Naomi after she had arrived at the threshing floor, she must have neglected to wash and anoint herself before then. Why? It is simply that she said, “The generation was dissolute in sexual matters. What if they see me made up and say, ‘Perhaps she is a harlot?’” Therefore, “She went down to the threshing floor and” afterwards “she did just as her mother-in-law had commanded her.” (Vs. 7:) Then, when Boaz had eaten and drunk, and his heart was merry.” What is the meaning of “and his heart was merry?” That he was occupied with words of the Torah.²³Ruth R. 5:15. Thus it is stated (Prov. 4:2), “As a good teaching…,” and it is [also] written (about wisdom in Prov. 9:5), “Come and eat of my bread.” (Ruth 3:7, cont.:) “And when he came to lie down beside the grain pile, then she came in secret.” What is the meaning of, “in secret (lt; rt.: lwt)?” [It is] just as you say (in I Sam. 21:10), “here it is wrapped (rt.: lwt) in a mantle.” (Ruth 3:8:) “Now it came to pass in the middle of the night that the man was startled. So he turned aside, [and here was a woman lying at his feet].” What is the meaning of, “turned aside (rt.: lpt)?” [It is] just as you say (in Jud. 16:29), “And Samson embraced (rt.: lpt) the two middle pillars.” That righteous man began to yell. [Fear] embraced him. (Ruth 3:9:) Then he said, “Who are you?” And she said, “I am your handmaid Ruth.” He said to her, “What have you come here to do?” She said to him, “To fulfill the Torah (in Lev. 25:25), ‘When your relative becomes poor [… then his redeemer shall come].’ Arise and fulfill the Torah.” He said to her, “Since you have come to fulfill the Torah, (Ruth 3:13:) ‘Spend the night; then it shall come to pass in the morning that, if he will redeem you, good (tov)’”; for he had a relative older than he, whose name was Tov. R. Hanina said, “She said to him, ‘And are you dismissing me with words?’” He said to her (ibid., cont.), “’As the Lord lives,’ I am not dismissing you with words.” (Ruth 4:1:) “Then Boaz went up to the gate and sat down there, and behold, the redeemer of whom Boaz had spoken was passing by.” He said to him, “Sit down, and we shall look into the Torah; what is written there? Is it not written (in Lev. 25:25), ‘When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…]’” Boaz said to Tov (in Ruth 4:3–4), “’Naomi is selling the parcel of land which belonged to our relative Elimelech […]. And I thought I should disclose it to you, saying, ‘Buy it,’” since you are a senior redeemer than I [and have the right] to redeem it. [Hence] (as in vs. 4, cont.,) “If you will redeem it, redeem it.” (Vs. 6:) “Then the redeemer said, ‘Acquire it for yourself.’” At that time Boaz redeemed what Naomi had sold. Now from where did Boaz learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells [some of his property, then his redeemer shall come, the one most closely related to him, and redeem…].” And who else was [like] this? Jeremiah was [like] this. At the time that the Holy One, blessed be He, said (in Jeremiah 32:7), “Behold Hanamel the son of Shalum your uncle is coming to you…,” [Jeremiah said] (in Jeremiah 32:8), “And just as the Lord had said, my cousin Hanamel came to me in the prison compound.” Immediately, Jeremiah fulfilled this section [of the Torah], as stated (in Jeremiah 32:9), “And I bought the field.” Now from where did he learn [what to do]? From this section (in Lev. 25:25), “When your relative becomes poor and sells some of his property, [then his redeemer shall come, the one most closely related to him, and redeem…].”

And Moshe was a shepherd and a gentleman in a fire out of the bush. Rashbi tells what God Almighty discovered from my name and would talk to Moshe out of the bush, what this bush is tougher than any tree in the world and every bird that enters it does not go right out of it but cuts limb organs, so that Egyptian labor is difficult before the place of every slave in the world. A slave or slave Ben Horin never left Egypt but only Hagar said (Genesis 2: 2) and Pharaoh would go on him and send him and his wife and all that he had: Merom and he would talk to Moshe out of the bush as long as Israel was in such trouble

What is written above on the matter (in Deut. 29:1–2, 6 [2–3, 7])? THEN MOSES SUMMONED ALL THE {ELDERS OF} ISRAEL [AND SAID UNTO THEM]: YOU HAVE SEEN <ALL THAT THE LORD DID BEFORE YOUR EYES IN THE LAND OF EGYPT, > …, THE GREAT TRIALS <WHICH YOUR EYES SAW, THE SIGNS, AND THOSE GREAT WONDERS>…. WHEN YOU CAME UNTO THIS PLACE, <SIHON KING OF HESHBON AND OG KING OF BASHAN CAME OUT TO ENGAGE US IN BATTLE; BUT WE DEFEATED THEM>. Now in your case, for what reason were you not destroyed? After all, you did not heed my voice, and you uttered words before me for which you deserved destruction. Still I did not wreak destruction upon you, when it is stated (in Ps. 106:7): WHEN OUR ANCESTORS WERE IN EGYPT, THEY DID NOT CONSIDER YOUR WONDROUS WORKS…. And not only that but they said of the calf (in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. Now if you should say: For what reason are the nations of the world deserving destruction, while we are remaining alive? It is because, when afflictions come upon them, they kick against them and do not recognize the name of the Holy One, as stated (in Ps. 79:6): POUR OUT YOUR WRATH UPON THE NATIONS THAT HAVE NOT KNOWN YOU,…. In the case of Israel, however, when afflictions come upon them, they submit, as stated (in Ps. 116:3–4): I FOUND TROUBLE AND SORROW, BUT I SHALL INVOKE THE NAME OF THE LORD. Therefore the Holy One said: even though maledictions were coming upon you, they themselves were raising you up; and so it says (in Deut. 8:16): <They were coming upon you> IN ORDER TO HUMBLE YOU AND IN ORDER TO TEST YOU, SO AS TO BENEFIT YOU IN THE END. Thus did Moses say to Israel: Even though afflictions come upon you, you have a standing.³Amidah. This word is also the name of the central Eighteen Benedictions in the daily liturgy, which are always recited standing. The implication is that Israel always has a standing before the Holy One through liturgical prayer. It is therefore stated (in Deut. 29:9 [10]): YOU {it is therefore stated: YOU} ARE STANDING.

Another [explanation]: "Bring close the tribe of Levi, etc." - this is [the meaning of] what is written (Psalms 65:5), "Happy is the one whom You have chosen and You have brought close": Happy is the one whom the Holy One, blessed be He, has chosen, even though he has not brought him close. And happy is the man that He has brought close, even though He has not chosen him. And who is the one whom He has chosen? That is Avraham, as it is stated (Nehemiah 9:7), "You are He, Lord God, Who chose Avram." But He did not bring him close, but rather he brought himself close. The Holy One, blessed be He, chose Yaakov, as it is stated (Psalms 135:4), "For Yaakov did the Lord choose." And so [too] it says (Isaiah 41:8), "Yaakov whom You have chosen." But He did not bring him close, but rather he brought himself close, as it is stated (Genesis 25:27), "Yaakov was a simple man that sat in tents." He chose Moshe, as it is stated (Psalms 106:23), "were it not for Moshe, His chosen"; but He did not bring him close. Happy are those that the Holy One, blessed be He, chose, even though He did not bring them close. Come and see - the Holy One, blessed be He, brought Yitro close, but He did not choose him. He brought Rachav the prostitute close but He did not choose her. Happy are these that whom He brought close, even though He did not choose them. A [Roman] matron asked Rabbi Yose, "[Does] your God bring close whomever He wants (arbitrarily)?" [So] he brought a basket of figs in front of her and she would choose a nice one, she would choose it and eat it. He said to her, "You know how to choose, [does] the Holy One, blessed be He not know how to choose? The one whom He sees has good deeds, He chooses him and brings him close." Rabbi Nechemiah [said] in the name of Rabbi Shmuel bar Rabbi Yitschak, "Not all who are close are close, and not all who are distant are distant. There is one who is chosen and pushed off and brought close, [and] there is one who is chosen and pushed off and not brought close. Aharon was chosen - (I Samuel 2:28) 'And I chose him from all the tribes of Israel for Me as a priest.' And he was pushed off - (Deuteronomy 9:20) 'And with Aharon did the Lord get angry.' And it is written [after the event that the last verse cited was referring to] (Exodus 28:1), 'And you should bring close to you Aharon your brother.' Shaul was chosen - (I Samuel 10:24) 'Have you seen the one that the Lord chose?' And he was pushed off - (ibid., 15:11) 'I have regretted that I have crowned Shaul, etc.' And he was not brought close [again] - (ibid., 16:1) 'And I have been disgusted with him from ruling over Israel.' David was chosen - (Psalms 78:70) 'And He chose David, His servant.' And he was pushed off - (II Samuel 15:16-17) 'And the king went out, and all of household on his heels,... and they stood in Beit Merchak.'" Rabbi Yehoshua ben Levi said, "They excommunicated him. Nonetheless, he accepted his excommunication. This is [the meaning] of that which is written, (II Samuel 15:30) 'and David went up to the Ascent of Olives, he went up and cried, and his head was covered.'" "And he was brought close [again]." Rabbi Yudan said, "Eira Hayairi, the teacher of David, brought him close. This is what David says (Psalms 119:79), 'Let those that fear You (yeirecha) return to me, and they that know Your testimonies' - ['they that know'] is written as 'he that knows,' [meaning that] Eira Hayairi was his teacher and brought [David] close." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "There are six that were chosen: the priesthood; the order of Levi; Israel; the monarchy of the house of David; Jerusalem; [and] the Temple. From where [do we know this about] the priesthood? Since it is written (I Samuel 2:28), 'And I chose him from all the tribes of Israel for Me as a priest.' From where [do we know this about] the order of Levi? As it is stated (Deuteronomy 18:5), 'As he was chosen by the Lord, your God.' From where [do we know this about]Israel? As it is stated (Ibid., 7:6), 'the Lord, your God, chose you.' From where [do we know this about] the monarchy of the house of David? As it is stated (Psalms 78:70), 'And He chose David, His servant.' From where [do we know this about] Jerusalem? As it is stated (I Kings 11:32), 'the city that you chose.' From where [do we know this about] the Temple? As it stated (II Chronicles 7:16), 'I have chosen and sanctified this house.'" David [meant to say in Psalms 65:5], "Happy is the one whom the Holy One, blessed be He, has chosen, and happy is the one that He has brought close. And who is the one who is doubly happy? The one that the Holy One, blessed be He, chose and brought close." And who is that? That is Aharon and [the tribe of] Levi. From where [do we know this about] Aharon? Since it is written (I Samuel 2:28), "And I chose him from all the tribes of Israel for Me as a priest." And from where [do we know] that He brought him close? As it is stated (Exodus 28:1), "And you should bring close to you Aharon your brother." The Holy One, blessed be He chose Levi, as it is stated (Deuteronomy 18:5), "As he was chosen by the Lord, your God." And from where [do we know] that He brought him close? As it is stated [here], "Bring close the tribe of Levi, and stand [it up]." And about them the verse (Psalms 65:5) says, "Happy is the one whom You have chosen and You have brought close, who dwells in your courtyards"; as you say (Numbers 3:7), "And they shall keep his charge, and the charge of the whole congregation, etc." [The continuation of Psalms 65:5 is:] "let us be satiated from the good of Your house" - that thy would eat from the tithes that were brought to the [Temple], as you would say (Numbers 18:21), "To the house of Levi, behold, I have given all tithe in Israel for an inheritance, etc."

The disciples of R. Elazar b. Zadock questioned him: "Why does the dog know his master, and the cat does not?" To which he answered: "If one who eats from what is left by a mouse is apt to have a poor memory, so much the more the cat which consumes the mouse itself." They again questioned him: "Why do all these animals reign over the mice?" He replied: "Because the mice are instinctively mischievous." In what respect? Said Raba: "They tear even garments"; (Ib. b.) and R. Papa said: "They gnaw through even the handle of a pick-ax." The following five objects are conducive to one's forgetting his studies: the eating of the remains of the mice's or cat's food; the eating of the heart of a cow; the frequent consumption of olives; the drinking of the water left from one's own washing, and, finally, the bathing of one's feet, one kept on the other. According to some authorities, also the putting of one's clothes under one's head while sleeping. The following five are apt to strengthen one's memory: who eats of bread baked on coals, so much the more the consumption of the coals themselves; who eats of a soft-boiled egg without salt; who frequently drinks olive oil; the frequent drinking of wine flavored with spices; the drinking of the water left after the use for dough, and according to some authorities, the consumption of the salt in which was dipped the finger. Raba said: "Wine and good odor helped me to become wise." Who drinks frequently olive oil, for R. Jochanan said: "Just as the eating of an olive causes one to forget what he studies, so does the drinking of olive oil call back the memory of one's study of a period of seventy years." Concerning the consumption of the salt on one's finger, Resh Lakish remarked that it should be done with one finger. However, Tannaim differ in this. According to R. Juda, it should be done with one finger, and not with two, while according to R. Jose, it should be done with two and not with three, and the negative sign of it is Ke mitzah in connection with the meal-offering. Our Rabbis were taught: "When the prince enters, all the people present in college rise to their feet, and they do not sit down until he tells them to do so. When the chief justice enters, the people occupying two rows of seats facing the entrance rise and remain standing until he takes his seat. When the sage enters, the occupants of one row rise and remain standing until he takes his place. The children as well as the disciples of the sages, if their help in the studies is necessary, are allowed to pass over the heads of the people [sitting on the floor], but not when their help is not needed. The children of such scholars who superintend the congregation, if they comprehend the subjects treated of, may enter, sit down with their faces towards their fathers and backs towards the people; but if not, they have to sit in the opposite order. R. Elazar b. Zadock says: "Also at a banquet these children may be invited for the sake of their parents." Said R. Jochanan: "This Mishna was taught during the time of R. Simon b. Gamaliel, when he was the prince, R. Nathan the president [of the Sanhedrin] and R. Mair, the sage of the college. When R. Simon would enter, the people rose; likewise when either R. Mair or R. Nathan entered the people would rise; said then the prince: 'If so, there is no difference between me and the others, whereas I should like that a difference be made.' He enacted accordingly the rules laid down in the above Mishna. However, this was carried out in the absence of R. Mair and R. Nathan, so that on the morrow when they came and saw the people [behind the two rows] remaining in their seats, they asked the reason thereof, in answer to which they were told of R. Gamaliel's enactment. R. Mair thereupon said to R. Nathan: 'I am the sage (Chacham) and you are the president; let us enact something in our behalf.' 'What can we do,' R. Nathan asked? 'Let us ask R. Simon to teach us Tract Uktzin; for we are aware that he (Raban Gamaliel) is not versed therein, and when he will not be able to answer our questions, we will say unto him (Ps. 106, 2) Who can utter the mighty acts of the Lord?) He, who can teach all His praise! We will then depose him and you will take his place and I yours.' R. Jacob b. Kurshi [who was Rabbi's teacher) overheard this plan and said to himself: 'God forbid that R. Simon should be embarrassed.' Feeling that it would be wrong to disclose it openly, he went and sat down in the back of R. Simon's attic and began to study the Tract Uktzin loudly over and over again. Rabban Simon, noticing such a strange appearance, said to himself, 'What does this mean? Perhaps, God forbid, something is going on in the college.' Immediately thereupon he took up that Tract and studied it through. On the morrow his disciples said: 'Let the master lecture over Uktzin,' which he did open and lecture upon it. After he was through he said to them: 'Had my attention not been called to this Tract, I should have been put to public shame by your plan.' He thereupon gave an order and R. Mair and R. Nathan were removed from the college. They would, however, circulate in writing, questions and objections and throw them into the college; to questions that could not be solved in college, they would themselves write the answers and send them again to college. R. Jose then exclaimed: 'The Torah is outside and we [without Torah] should remain inside?' Rabban Simon [observing to what it might lead] thereupon said: 'Let them come back! however, they must be punished that no Halacha shall be proclaimed in their name.' Hence R. Mair was named Acherim (anonymous) and R. Nathan, Yesh Omrim (some say). It once happened that both had dreams commanding them to reconcile with Rabban Simon; whereupon R. Nathan did so, while R. Mair said that dreams must not be regarded. When R. Nathan finally came for reconciliation R. Simon b. Gamaliel said unto him: 'Granted that your father's belt helped thee to be president of the court, but could it then help you to become a Nassi (prince)?"

(Fol. 36b) Our Rabbis were taught: How did the High-priest confess? "I have committed iniquities, transgressed, and sinned;" and so says Scripture regarding the scapegoat (Lev. 16, 21) And confess over him all the iniquities of the children of Israel, and all their transgressions, and all their sins. And this arrangement is also used by Moses (Ex. 34, 7) Forgiving iniquity and transgression and sin; so says R. Meir. The sages, however, say. Iniquities (Avonoth) refers to intentional transgressions; and so says Scripture (Num. 15, 31) That person shall be cut off, his iniquity (Avono) is upon him; transgressions (P'sha'im) refers to rebellion, and so says Scripture (II Kings 3, 7) The King of Moab hath rebelled (Pasha) against me. There is also another passage (Ib. 8, 22) Then did Libnah revolt in that time; sin (Chata'oth) refers to unintentional wrong (done in ignorance), and so says Scripture (Lev. 4, 2) If any person sin through ignorance (Yekheta). But, according to the sages, how is it possible that after he has confessed the intentional and rebellious sins, he will confess the unintentional? Therefore we must say that he said them in this order: I have sinned, committed iniquities, and transgressed. And so says David (Ps. 106, 6) We have sinned together with our fathers, ive have committed iniquity, we have done wickedly. And so also says Solomon (I Kings 8, 47; II Chr. 6) We have sinned, we have committed iniquity, we have acted wickedly. So also says Daniel (Dan. 9, 5) We have sinned, we have committed iniquity, we have done wickedly, and we have rebelled. If so, then, why did Moses say (Ex. 34, 6) Forgiving iniquity, and transgression, and sin. Moses said thus to the Holy One, praised be He! "Sovereign of the Universe, when the children of Israel will sin before thee, and then repent, consider their conscious sins as mere inadvertant acts."

R. Chanina b. Papa lectured: Concerning the passage (Ps. 104, 31) May the glory of the Lord endure forever. This passage was recited by the Angel who supervised the Universe; for, when the Holy One, praised be He! had said (Gen. 1, 11) After its kind, in connection with the trees, the herbs inferred an a fortiori concerning themselves, saying: "If the Holy One, praised be He! wanted a motley growth, why did He say after its kind, with regard to the trees? Furthermore, is it not an a fortiori; if concerning trees which are not usually growing a motley growth, yet the Holy One, praised be He! said after its kind, how much more so ought we, that are usually growing a motley growth, come forth after its kind! Immediately thereupon each one went forth after its kind. The Angel that supervises the Universe [observing this] said the passage, May the glory of the Lord endure forever."

(Fol. 26b) We are taught (in a Memera)' that R. Jose the son of R. Chanina said: "The daily services were ordained by the Patriarchs (Abraham, Isaac and Jacob)." R. Joshua b. Levi said: "The daily services were ordained to correspond with the [two] perpetual-daily-offerings." We have a Baraitha coinciding with the opinion of R. Jose, the son of R. Chanina, and we have also a Baraitha coinciding with the opinion of R. Joshua b. Levi. As to the support of R. Jose we are taught, "Abraham ordained the morning service, as it is said (Gen. 19, 27.) And Abraham rose up early in the morning to the place where he had stood before the Lord. Omad (stood) refers to nothing else but prayer; for it is said (Ps. 106, 30.) Then stood up (Vaya'amod) Phinehas and offered a prayer. Isaac ordained the afternoon service (Mincha), for it is said (Gen. 24, 63.) And Isaac went out 'Lasuach' in the field towards evening. By the word Lasuach is meant prayer, for it is said (Ps. 102, 1.) A prayer of the afflicted when he is overwhelmed and poureth out before the Lord his complaint (Sicho). Jacob ordained the evening service (Ma'arib), for it is said (Gen. 28, 11.) Vayifg'a upon a certain place, and tarried there all night; by the word Vayifg'a, prayer is meant, for it is said (Jer. 7, 16.) But thou — pray not thou in behalf of this people, nor lift up entreaty or prayer in their behalf, nor make intercession to me (Tifga)." We are taught, coinciding with the opinion of R. Joshua b. Levi: "Why did [the Rabbis] say that the time for the morning service is until noon? Because the perpetual-daily-morning-offering had also its time limited to noon. R. Juda says: Until the fourth hour of the day."

(Lev. 25:25:) “When your relative becomes poor.” This is Israel, of whom it is stated (in Ps. 106:43), “so they became poor through their iniquity.” (Lev. 25:25, cont.:) “And sells some of his property,” in Media in the days of Haman. (Lev. 25:25, cont.:) “Then his redeemer shall come.” This is Mordecai. (Lev. 25:25, cont.:) “And redeem what his relative has sold,” in that he covered the sins of Israel, since they all were deserving of slaughter, because they had eaten some cooked food of star worshipers.²⁴See Esth. R. 2:5. It is so stated (in Esth. 1:5), “And when these days were fulfilled, [the king made a seven-day banquet for all the people that were to be found in Shushan the capital, both great and small].” Now Haman tormented them (i.e., the Jews), as stated (in Esth. 3:7), “a pur, i.e., the lot, [was cast before Haman…].”²⁵The previous verse indicates that the lot was being cast to determine the best time to move against all the Jews of the kingdom. But due to the merit of Mordecai they were delivered, as stated (in Esth. 9:1), “the opposite happened, [in that] the Jews gained control over their enemies.” Ergo (in Lev. 25:25, cont.), “and redeem what his relative has sold.”Another interpretation (of Lev. 25:25, cont.), “then his redeemer shall come”: This is the Holy One, blessed be He, since it is stated (in Jer. 50:34), “Their Redeemer is mighty, His name is the Lord of hosts.” (Lev. 25:25), “The one most closely related (qarov) to him.” This is the Holy One, blessed be He, since it is stated (in Ps. 148:14), “He has raised up a horn for His people, praise for all His saints, even the Children of Israel, a people near (qarov) to Him. Hallelujah”.

(Fol. 50) Happy are those that observe justice, that do charity at all times (Ps. 10, 3). Is it possible to do charity at all times? Our Rabbis of Jamnia, and according to others R. Eliezer, interpreted it: "This refers to one who supports his sons and daughters when they are minors." R. Samuel b. Nachmeni said: "This refers to one who raises an orphan boy and girl in his house and gives them in marriage." (Ib. 112, 3) Plenty of riches shall be in his house, and his righteousness shall endure forever. R. Huna and R. Chisda both explained this verse. One said: "This refers to one who studies the Torah and teaches it to others." The other, however, said: "This refers to one who writes the Pentateuch, the Prophets and the Hagiographa and lends them to others." (Ib. 128, 6) And see thy children's children; may there be peace upon Israel. R. Joshua b. Levi said: "If thy children have children, then there shall be peace upon Israel, for they will not have to resort to Chalitza or Yibum [which causes quarrels."] R. Samuel b. Nachmeni said: "Since there are children unto thy children, there will be peace upon Israel's judges, for there will be no cause for quarrels [as to who is the nearest heir."]

4) (Vayikra 9:4): "and an ox and a ram for peace-offerings": Because their sin was two-faceted, viz.: "They have made themselves a molten calf and (Tehillim 106:20): "And they exchanged their glory for the likeness of an ox eating grass" — let an ox come and atone for the "act" of the ox; let a calf come and atone for the "act" of the calf. Know that the L–rd has been conciliated to atone for your sins. The transgression that you are in fear of lies already slaughtered before the L–rd, viz. (Vayikra, Ibid.) "to slaughter before the L–rd." Israel said before Moses. How can a province praise a king without seeing his face? He responded: Even so, "for today the L–rd will appear to you" (to repose His shechinah in the work of your hands.)

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

“I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon” (Song of Songs 1:5).
“I am black but lovely,” black in terms of my actions but lovely in terms of the actions of my ancestors. “I am black but lovely,” the congregation of Israel said: I am black in terms of myself,¹⁸⁸I acknowledge my sins and demand of myself that I improve in my service of God (Maharzu). and am, therefore, lovely before my Creator, as it is written: “Are you not like Kushites to Me, children of Israel [– the utterance of the Lord]” (Amos 9:7), you are like Kushites in terms of yourselves, but to Me you are the children of Israel – the utterance of the Lord.
Another matter, I was black in Egypt and I was lovely in Egypt. I was black in Egypt; “they defied Me and were unwilling to heed Me” (Ezekiel 20:8). I was lovely in Egypt, with the blood of the Paschal offering and the blood of circumcision, as it is written: “I passed you, and I saw you wallowing in your blood, and I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of the Paschal offering; “I said to you: In your blood, you shall live” (Ezekiel 16:6); this is the blood of circumcision.
Another matter, I was black at the sea, as it is stated: “They rebelled at the sea, at the Red Sea” (Psalms 106:7). And I was lovely at the sea, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2). I was black at Mara, as it is stated: “The people complained against Moses, saying: What will we drink?” (Exodus 15:24). And I was lovely at Mara, as it is stated: “He cried to the Lord and the Lord showed him a tree and he cast it into the water and the waters were sweetened” (Exodus 15:25). I was black in Refidim, as it is stated: “He called the name of the place Masa and Meriva” (Exodus 17:7).¹⁸⁹Masa and Meriva literally translate to “trial” and “dispute.” And I was lovely in Refidim, as it is stated: “Moses built an altar, and he called its name: The Lord is my banner” (Exodus 17:15). I was black at Ḥorev, as it is stated: “They crafted a calf at Ḥorev” (Psalms 106:19). And I was lovely at Ḥorev, as it is stated: “Everything that the Lord stated we will perform and we will heed” (Exodus 24:7). I was black in the wilderness, as it is stated: “How much they defied Him in the wilderness” (Psalms 78:40). And I was lovely in the wilderness with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established” (Numbers 9:15). I was black with the scouts, as it is stated: “They issued a slanderous report” (Numbers 13:32). And I was lovely with Joshua and Caleb, as it is stated: “Except Caleb ben Yefuneh the Kenizite [and Joshua son of Nun]” (Numbers 32:12). I was black in Shitim, as it is stated: “Israel settled in Shitim [and the people began engaging in harlotry]” (Numbers 25:1). And I was lovely in Shitim, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). I was black regarding Akhan, as it is stated: “The children of Israel trespassed regarding the proscribed spoils” (Joshua 7:1). And I was lovely regarding Joshua, as it is stated: “Joshua said to Akhan: My son, please give honor [to the Lord, God of Israel]” (Joshua 7:19). I was black regarding the kings of Israel and I was lovely regarding the kings of Judah. If with the black that I had, I was lovely, among My prophets, all the more so.¹⁹⁰Many commentaries suggest that the text should read “lovely ones [na’im]” rather than “prophets [neviim]” (see, e.g., Maharzu; Etz Yosef). One interpretation of this statement is: If even at the places where I was black I was also lovely, how much more so in the places where I was not black.

(Lev. 1:1:) THEN <THE LORD> CALLED UNTO MOSES. This text is related (to Ps. 89:20 [19]): THEN YOU SPOKE TO YOUR SAINTS IN A VISION AND SAID: I HAVE CONFERRED HELP UPON ONE WHO IS MIGHTY; I HAVE EXALTED ONE CHOSEN FROM THE PEOPLE. Although the Holy One spoke with the first Adam and commanded him concerning the tree of knowledge, he was alone in the world. So also in the case of Noah, although he spoke with him, he < alone > was upright in his generations. And so it was in the case of Abraham, Isaac, and Jacob. They were unique in the world. But in the case of Moses, how many righteous ones [were in the world]? Seventy elders, Bezalel, Uri, Aaron and his sons, and the <tribal> princes. Yet of them all he called only Moses. Ergo, it says (in Ps. 89:20 [19]): I HAVE EXALTED ONE CHOSEN FROM THE PEOPLE. This is Moses, [since it is written] (in Ps. 106:23): <…,> HAD NOT MOSES HIS CHOSEN ONE <…>.

5) And thus do we find with all the "confessors." David said (Tehillim 106:6) "We have sinned with our fathers; we have transgressed, and we have been wicked" (i.e., offended). Solomon, his son, said (I Melachim 8:47) "We have sinned, and we have transgressed, and we have been wicked." Daniel said (Daniel 9:5) "We have sinned, and we have transgressed, and we have been wicked and rebelled." He, too, confessed thus: "I have sinned, and I have transgressed, and I have offended before You."

(Exod. 30:12): WHEN YOU TAKE A CENSUS <…, EACH SHALL GIVE A RANSOM FOR HIS LIFE…,> SO THAT NO PLAGUE COME UPON THEM. When Moses heard this, he was afraid, and said (as Job. 2:4): SKIN FOR SKIN! ALL THAT ONE HAS HE WILL GIVE FOR HIS LIFE.¹⁸Tanh., Exod. 9:11; cf. below, Numb. 2:19. R. Judah b. R. Il'ay said: Moses said: We have already found that a ransom for a person's life is a talent of silver. It is so stated (in I Kings 20:39): IT WILL BE YOUR LIFE FOR HIS LIFE OR YOU WILL PAY A TALENT [OF SILVER]. R. Johanan said: From whom did he learn <about the ransom >? From the one who commits libel. Thus it is stated (concerning the man who commits libel against his virgin bride in Deut. 22:19): AND THEY SHALL FINE HIM A HUNDRED <SHEKELS OF> SILVER. Now we have committed libel against the Holy One¹⁹PR 10:12. and said (of the golden calf in Exod. 32:4): THIS IS YOUR GOD, O ISRAEL. <Therefore,> each and every one of us must give a hundred <shekels> of silver. Resh Laqish said: Moses learned <about the ransom> from <the law concerning > the rapist. It is written (concerning the rapist in Deut. 22:29): THE MAN WHO LAY WITH HER SHALL GIVE [TO THE YOUNG WOMAN'S FATHER FIFTY <SHEKELS OF> SILVER]. Now we have raped the <divine> word. Thus it is written (in Exod. 20:3): YOU SHALL HAVE NO [OTHER GODS] <BESIDES ME>; and we have committed idolatry. <Therefore,> each and every one of us must give fifty < shekels of> silver. R. Judah bar Simon said: Moses learned from <the law concerning> a goring bull, since it is stated (in Exod. 21:32): IF A BULL GORES A MALE [OR FEMALE] SLAVE, [HE SHALL GIVE THIRTY SHEKELS OF SILVER TO THE MASTER]. Now we have exchanged his glory for a bull. It is so stated (in Ps. 106:20): THUS THEY EXCHANGED THEIR GLORY FOR THE IMAGE OF A BULL. Does every one of us have to give thirty shekels? The Holy One knew what was in Moses' heart. He said to him: By your life, <the ransom will be> not a talent of silver, not a hundred < shekels of> silver, not fifty shekels of silver, and not thirty shekels, but (as in Exod. 30:13): <EVERYONE WHO IS ENTERED IN THE RECORDS > SHALL GIVE THIS: <A HALF SHEKEL >.

“Happy are those who observe the law, who act with righteousness at all times” (Psalms 106:3). They were counted¹They assembled to vote to decide matters of halakha. in the loft of Rabbi Tarfon and said: Who is the one who acts with righteousness at all times? If you say that these are scribes²Those who teach Bible. and Mishna teachers; do they not eat, drink, and sleep? Rather, are they writers of phylacteries and mezuzot; do they not eat, drink, and sleep? Rather, who is the one who acts with righteousness at all times? You must say: This one, who raises an orphan in his house.³This is an allusion to Mordekhai, who raised Esther after her parents died. Wouldn’t you say that he doesn’t turn over naked at night?⁴When the orphan who is sleepingturns over and is uncovered, he is not benefiting from the kindness of his foster parent. They said: We still need the moda’i [from Modi’in], as Rabbi Elazar HaModa’i came and taught: The Torah referred only to the slice of bread that he eats in his house.⁵Since the orphan is sustained by the food he eats in his foster parent’s house, righteousness is being done for him at all times.
Alternatively, “happy are those who observe the law” – that is Mordekhai; “who act with righteousness at all times” – because he raised an orphan girl in his house. David said before the Holy One blessed be He: Master of the universe: “Remember me, Lord, when You favor Your people” (Psalms 106:4) – when You bring salvation for Israel by means of Mordekhai and Esther, when Haman sought to destroy Israel and weighed out ten thousand silver talents by means of the king’s craftsmen, as it is written: “And ten thousand talents of silver…” (Esther 3:9). What is written there? “There was a Judean man in the Shushan citadel, and his name was Mordekhai…” (Esther 2:5).

“Happy are those who observe the law, who act with righteousness at all times” (Psalms 106:3). They were counted¹They assembled to vote to decide matters of halakha. in the loft of Rabbi Tarfon and said: Who is the one who acts with righteousness at all times? If you say that these are scribes²Those who teach Bible. and Mishna teachers; do they not eat, drink, and sleep? Rather, are they writers of phylacteries and mezuzot; do they not eat, drink, and sleep? Rather, who is the one who acts with righteousness at all times? You must say: This one, who raises an orphan in his house.³This is an allusion to Mordekhai, who raised Esther after her parents died. Wouldn’t you say that he doesn’t turn over naked at night?⁴When the orphan who is sleepingturns over and is uncovered, he is not benefiting from the kindness of his foster parent. They said: We still need the moda’i [from Modi’in], as Rabbi Elazar HaModa’i came and taught: The Torah referred only to the slice of bread that he eats in his house.⁵Since the orphan is sustained by the food he eats in his foster parent’s house, righteousness is being done for him at all times.
Alternatively, “happy are those who observe the law” – that is Mordekhai; “who act with righteousness at all times” – because he raised an orphan girl in his house. David said before the Holy One blessed be He: Master of the universe: “Remember me, Lord, when You favor Your people” (Psalms 106:4) – when You bring salvation for Israel by means of Mordekhai and Esther, when Haman sought to destroy Israel and weighed out ten thousand silver talents by means of the king’s craftsmen, as it is written: “And ten thousand talents of silver…” (Esther 3:9). What is written there? “There was a Judean man in the Shushan citadel, and his name was Mordekhai…” (Esther 2:5).

“There was a Judean man in the Shushan citadel, and his name was Mordekhai, son of Ya'ir, son of Shimi, son of Kish, a Benjamite” (Esther 2:5).
“There was a Judean man [ish] in the Shushan citadel” – ish teaches that Mordekhai, in his generation, was the equivalent of Moses, in his generation, as it is written about him: “And the man [veha’ish] Moses was very humble” (Numbers 12:3). Just as Moses stood in the breach, as it is written: “He said He would destroy them, were it not for Moses His chosen one, who stood before Him in the breach…” (Psalms 106:23); also Mordekhai did likewise: “A seeker of good for his people and spokesman of peace for all his descendants” (Esther 10:3).
Just as Moses taught Torah to Israel, as it is written: “See, I have taught you statutes and ordinances” (Deuteronomy 4:5), also Mordekhai did so, as it is written: “Matters of peace and truth” (Esther 9:30), and as it is written: “Acquire truth and do not sell” (Proverbs 23:23).
“And his name was Mordekhai” (Esther 2:5) – the wicked precede their names: “Naval was his name” (I Samuel 25:25); “Sheva ben Bikhri was his name” (II Samuel 20:21). However, the righteous, their names precede them: “And his name was Manoaḥ” (Judges 13:2); “And his name was Kish” (I Samuel 9:1); “And his name was Elkana” (I Samuel 1:1); “And his name was Boaz” (Ruth 2:1); “And his name was Mordekhai.” It is because they are similar to their Creator, as it is written: “But by My name, the Lord, I was not known by them” (Exodus 6:3).
“Judean” – why was he called Judean? Was he not a Benjaminite?⁶Mordekhai is identified as coming from the tribe of Benjamin in Esther 2:5. It is because he unified the name of the Holy One blessed be He⁷Actions which assert that there is only one God are referred to as “unifying the name.” before all creatures; that is what is written: “[And Mordekhai] would not bow and would not prostrate himself” (Esther 3:2). Was he contrary and violating the king’s decree? Rather, when Aḥashverosh commanded [everyone] to prostrate themselves to Haman, he [Haman] carved an idol [and set it] over his heart, intending that they prostrate themselves to the idol.
When Haman saw that Mordekhai would not prostrate himself to him, he was filled with fury. Mordekhai said to him: ‘There is a Master who exalts over all the exalted; how can I forsake him and prostrate myself to an idol?’ Because he unified the name of the Holy One blessed be He, he is called Judean [Yehudi], meaning by himself [yeḥidi].⁸Just as God is only one [yeḥidi] so was Mordekhai called yeḥidi.
Some say that he was the equivalent of Abraham in his generation. Just as Abraham allowed himself to be put into the fiery furnace and went about causing people to acknowledge the greatness of the Holy One blessed be He – that is what is written: “And the souls they had gotten in Ḥaran” (Genesis 12:5), so too, Mordekhai, in his time, people acknowledged the greatness of the Holy One blessed be He. That is what is written: “Many of the peoples of the land became Jews, as the fear of the Jews had fallen upon them” (Esther 8:17). He unified the name of the Holy One blessed be He, and sanctified it. Therefore, he is called yehudi, as it is written: “A Judean [yehudi] man” – don’t read it as yehudi, but rather, as yeḥidi.

Rabbi Yitzḥak interpreted the verse regarding the war with Midyan.²⁰⁶This war was conducted to avenge the fact that twenty-four thousand Israelites died in a plague as a result of idolatry they committed after being seduced by Moavite and Midyanite women. See Numbers chapter 25. You find that when Israel went out to the war with Midyan, they would enter in pairs to a woman, and one would blacken her face and one would remove her jewelry. She would say to them: ‘Are we not creations of the Holy One blessed be He, that you are doing this to us?’ The Israelites would say to them: ‘It it not enough for you that we received our punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, [and the enflamed wrath of the Lord will be withdrawn from Israel]” (Numbers 25:4). Rabbi Aivu said: What was the sin? “They cleaved to Baal Peor” (Psalms 106:28).
Rabbi Yitzḥak said: There was an incident involving a certain provincial woman, who had a Kushite maidservant who descended to draw water from the spring, she and her friend. She said to her friend: ‘My friend, tomorrow my master is going to divorce his wife and take me as a wife.’ [The friend] said to her: ‘Why?’ [The maidservant answered:] ‘Because he saw her hands blackened with coal.’ [The friend] said to her: ‘What a world-class fool, let your ears here what your mouth is saying. If his wife, who is exceedingly beloved to him, you say that he wishes to divorce her because he saw her hands blackened with coal, you who are completely black from your mother’s womb [and will be black] all your life, all the more so.’ So too, because the nations of the world taunt Israel and say: ‘This nation has exchanged their Glory,’ as it is stated: “They exchanged their glory [for the cast image of a grass-eating bull]” (Psalms 106:20), Israel says to them: ‘If we, who did so for a single moment, are liable in this manner, you, all the more so.’
Moreover, Israel says to the nations of the world: ‘We will tell you to what we are comparable; to the son of kings who went out to the wilderness outside the city and the sun beat down on his head and his face darkened. He entered the city, and with a little water and a little bathing from the bathhouse, his body whitened and he regained his previous beauty. So it is with us; [even] if the sun of idol worship has darkened us, you are darkened from your mother’s womb, for even when you were in your mother’s womb you worshipped idols. How so? When a pregnant woman enters her house of idol worship, she bows and prostrates herself to the idol, she and her son.’

Rabbi Yitzḥak interpreted the verse regarding the war with Midyan.²⁰⁶This war was conducted to avenge the fact that twenty-four thousand Israelites died in a plague as a result of idolatry they committed after being seduced by Moavite and Midyanite women. See Numbers chapter 25. You find that when Israel went out to the war with Midyan, they would enter in pairs to a woman, and one would blacken her face and one would remove her jewelry. She would say to them: ‘Are we not creations of the Holy One blessed be He, that you are doing this to us?’ The Israelites would say to them: ‘It it not enough for you that we received our punishment because of you?’ That is what is written: “The Lord said to Moses: Take all the leaders of the people, and hang them for the Lord opposite the sun, [and the enflamed wrath of the Lord will be withdrawn from Israel]” (Numbers 25:4). Rabbi Aivu said: What was the sin? “They cleaved to Baal Peor” (Psalms 106:28).
Rabbi Yitzḥak said: There was an incident involving a certain provincial woman, who had a Kushite maidservant who descended to draw water from the spring, she and her friend. She said to her friend: ‘My friend, tomorrow my master is going to divorce his wife and take me as a wife.’ [The friend] said to her: ‘Why?’ [The maidservant answered:] ‘Because he saw her hands blackened with coal.’ [The friend] said to her: ‘What a world-class fool, let your ears here what your mouth is saying. If his wife, who is exceedingly beloved to him, you say that he wishes to divorce her because he saw her hands blackened with coal, you who are completely black from your mother’s womb [and will be black] all your life, all the more so.’ So too, because the nations of the world taunt Israel and say: ‘This nation has exchanged their Glory,’ as it is stated: “They exchanged their glory [for the cast image of a grass-eating bull]” (Psalms 106:20), Israel says to them: ‘If we, who did so for a single moment, are liable in this manner, you, all the more so.’
Moreover, Israel says to the nations of the world: ‘We will tell you to what we are comparable; to the son of kings who went out to the wilderness outside the city and the sun beat down on his head and his face darkened. He entered the city, and with a little water and a little bathing from the bathhouse, his body whitened and he regained his previous beauty. So it is with us; [even] if the sun of idol worship has darkened us, you are darkened from your mother’s womb, for even when you were in your mother’s womb you worshipped idols. How so? When a pregnant woman enters her house of idol worship, she bows and prostrates herself to the idol, she and her son.’

R. Nachman said in the name of Rab: "What is the meaning of the passage (Prov. 18, 23) The poor speaketh entreatingly, but the rich answereth roughly. The poor speaketh, refers to Moses; and the rich, etc., refers to Joshua." What is the reason [for such an interpretation]? Shall I say because it is written (Josh. 6, 21) And he laid them out before the Lord? And R. Nachman explained this that he laid them down closely upon one another [and pleaded with Him], etc. Did not Pinchas do the same? As it is written (Ps. 106, 30) Then stood up Pinchas, etc. It ought to be written, va-yithpalel, which means, and he prayed, instead of va-ye phalel (debated). R. Elazar said: "Infer from this that he had debated with his Creator. He cast them before the Lord, saying: 'Sovereign of the Universe! were these so worthy that on account of them twenty-four thousand persons of Israel should fall? — as it is written (Num. 25, 9) And those that died in the plague were twenty and four thousand.'" And if you infer it from the passage (Josh. 7, 7) Wherefore hast Thou caused this people to pass over the Jordan?— did not Moses say similar to this (Ex. 5, 22) Wherefore hast thou let so much evil come upon this people? We must therefore say, because Joshua said (Jos. 7, 7) Would that we had been content, and dwelt on the other side of the Jordan. (Ib., ib. 10) And the Lord said unto Joshua: Get thee up. R. Shilla lectured: The Holy One, praised be He! said to him: "Thine [transgressions] is worse than theirs, for I have said (Deut. 27, 4) And it shall be as soon as ye are gone above the Jordan, that ye shall set up these stones, but ye went a distance of sixty miles before ye did this." After Shilla went away, Rab appointed an interpreter and lectured (Jos. 11. 15) As the Lord commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that the Lord commanded Moses. But why is it written, Get thee up? It means that the Lord said to him: Thou thyself hast caused all the evils, [because thou didst declare as accursed the goods of Jericho]. And this is meant by the passage (Ib. 8, 2) Only its spoil and its cattle shall ye take for booty unto yourselves.

“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).
“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [alufeinu]¹⁴The word aluf can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people. are laden [mesubalim]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [sovelim],¹⁵As in, the leaders bear the burdens of the people. but rather: “Are laden [mesubalim].” When the lesser bear the burden [sovelim] of the greater, “there is no breach [peretz]” – there is no outbreak [pirtza] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [yotzet]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [vatetzeh] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).¹⁶This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17). Reish Lakish reverses the order of the verse: When the greater tolerate¹⁷He reads alufeinu mesubalim to mean, ‘our leaders bear [tolerate].’ the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).

“The name of the man was Elimelekh, and the name of his wife Naomi, and the name of his two sons Maḥlon and Khilyon, Efratites of Bethlehem in Judah. They came to the field of Moav, and they were there” (Ruth 1:2).
“The name of the man was Elimelekh” – once trouble came, you went and abandoned them. “A man from Bethlehem of Judah” (Ruth 1:1) – that is what the verse says: “Our oxen [alufeinu]¹⁴The word aluf can also mean leader. The midrash is reading the verse to refer to Elimelekh as a leader of the people. are laden [mesubalim]; [there is no breach, none have gone out; there is no outcry in our plazas]” (Psalms 144:14). Rabbi Yoḥanan says: It is not written here: Bearing [sovelim],¹⁵As in, the leaders bear the burdens of the people. but rather: “Are laden [mesubalim].” When the lesser bear the burden [sovelim] of the greater, “there is no breach [peretz]” – there is no outbreak [pirtza] of plague, as you say: “A plague broke out among them” (Psalms 106:29). “None have gone out [yotzet]” (Psalms 144:14) – there is no emergence of a plague, as you say: “Fire emerged [vatetzeh] from before the Lord” (Leviticus 9:24). “There is no outcry” (Psalms 144:14) – there is no outcry of plague, as you say: “All Israel that were around them fled at their cry” (Numbers 16:34).¹⁶This verse appears in the story of Koraḥ, which concludes with a plague (Numbers 16–17). Reish Lakish reverses the order of the verse: When the greater tolerate¹⁷He reads alufeinu mesubalim to mean, ‘our leaders bear [tolerate].’ the lesser there is no breach of exile, as it is written: “Through breaches they will go out” (Amos 4:3). “None have gone out” – to exile, as it is written: “Cast them from before Me and let them go out” (Jeremiah 15:1). “There is no outcry” – of exile, as it is written: “Behold the sound of the outcry of the daughter of my people” (Jeremiah 8:19), and it is written: “And the outcry of Jerusalem has risen up” (Jeremiah 14:2). Rabbi Luliani said: When the lesser heed the greater, but the greater do not bear the burden of the lesser, about them Scripture states: “The Lord will enter into judgment” (Isaiah 3:14). “The name of the man was Elimelekh” – when trouble came, you [Elimelekh] went and abandoned them: “A man from Bethlehem of Judah went” (Ruth 1:1).

(Exodus 15:7) "And in the greatness of Your grandeur You break those who rise up against You": You have magnified Your grandeur against those who rise up against You. And who are those? Those who rise up against Your children. It is not written "those who rise up against us," but "those who rise up against You," whereby we are apprised that all who rise up against Israel are rising up, as it were, against the Holy One Blessed be He. Similarly, (Psalms 74:23) "Do not forget the vice of Your foes, the roar of those who rise against You always." Why? (Ibid. 83:4) "They have been subtle in counsel against Your people, etc." (Ibid. 139:21) "Will I not hate Your haters, O L rd, and battle with those who rise up against You?" Why? (Ibid. 22) (For) "I have hated them to the heights of hatred. I have deemed them my (own) enemies." Similarly, (Zechariah 2:12) "for whoever touches you touches the pupil of His eye." R. Yehudah says: It is not written "the pupil of the eye, but "the pupil of His eye" — the "eye" of the Holy One, as it were. Similarly, (Malachi 1:13) "And you say (of an offering) 'What a burden it is!' and you (thereby) sully it." It is actually written "Him," but Scripture here is euphemistic. Similarly, (I Samuel 3:13) "because of his knowing that his sons were blaspheming them and his not censuring them" — a euphemism (for "Me"). Similarly, (Iyyov 7:20) "Why did You make me a target for Yourself and a burden to myself" — a euphemism (for "You"). Similarly (Habakkuk 1:12) "Are You not of yore, O L rd my G d, my Holy one — we shall not die" — a euphemism (for "You"). Similarly, (Jeremiah 2:11) "Has a nation ever exchanged (its) god though they be no god? Yet My people has exchanged its glory" — a euphemism (for "My"). Similarly, (Psalms 106:20) "And they exchanged their glory for the image of an ox, etc." — a euphemism (for "Your"). (Numbers 11:15) "and let me not see my misfortune" — a euphemism (for "their"). Similarly, (II Samuel 20:1) "We have no portion in David … Each man to his tent ("ohalav"), O Israel" — a euphemism (for "god" ["elohav"]). (Ezekiel 8:17) "And, behold, they thrust the branch to their nostrils" — a euphemism (for "My"). (Numbers 12:13) "who leaves his mother's womb" — a euphemism (for "our"). Here, (Zechariah 2:12) likewise, "One who touches him (a Jew) touches the pupil of his eye" — a euphemism (for "G d's") eye. And all who help Israel, help, as it were, the Holy One Blessed be He, viz. (Judges 5:23) "Curse Meroz, said the angel of the L rd. Curse bitterly its dwellers. For they came not to the aid of the L rd, to the aid of the L rd among the warriors." He who rises up against Your children rises up against You. And who were they (who rose up against Him?) (Genesis 14:9) "Kedarlaomer and Tidal king of Goyim, etc." (Ibid. 15) "And he (Avram) deployed against them at night, he and his servants, and he smote them." And thus is it written (Isaiah 41:2-3) "Who roused (the exemplar of) righteousness, (i.e., Avram) from the east, summoned him to His service? … He pursues them. He passes on, unscathed." And thus is it written (Psalms 110:1-5) "This is the word of the L rd to my master (David). Sit at My right hand until I make your foes your footstool. The sceptre of your strength will the L rd send from Zion. Your people will offer themselves on the day of (the gathering of) your army. The L rd has sworn and He will not retract … The L rd is at your right hand, etc." You magnified Yourself greatly against Pharaoh and his army, viz. (Exodus 14:7) "And he (Pharaoh) took six hundred choice chariots, etc." — (Ibid. 15:4) "The chariots of Pharaoh and his host He cast into the sea." And thus Sisra and all his chariots, viz. (Judges 4:13) "And Sisra called up all his chariots" — (Ibid. 5:20) "From the heavens they warred" (against Sisra). Sancheriv and all of his ranks, viz. (Isaiah 37:24) "Through your servants you have blasphemed my L rd, etc.) — (II Chronicles 32:21) "and the L rd sent an angel who annihilated every warrior, etc." Nevuchadnezzar and all his hosts," viz. (Isaiah 14:83) "You said in your hearts: I will climb to the heavens, etc." Nevuchadnezzar said: I will make myself a little cloud and I will live within it, viz. (Ibid. 14) "I will mount the heights of a cloud, etc." The Holy One Blessed be He said: You wished to separate yourself from men. In the end, they will separate themselves from you, viz. (Daniel 4:25-30) "All this befell King Nevuchadnezzar, etc." (Ibid. 8:1-6) "King Belshazzar made a great banquet, etc." About this it is written (Habakkuk 2:15) "Woe unto him who makes his neighbor drink! You pour out your wrath even unto intoxication," and (Ibid. 16) "You will be sated with shame rather than glory." (Daniel 5:30) "That very night King Belshazzar was killed."

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR…. This text is related (to Ps. 106:43): MANY TIMES HE DELIVERED THEM…; [SO THEY BECAME POOR THROUGH THEIR INIQUITY]. You find that in the days of the judges Israel served idols; so they were enslaved in the hands of the peoples of the world, as stated (in Jud. 3:7–8): THEN THE CHILDREN OF ISRAEL DID EVIL IN THE SIGHT OF THE LORD…. < SO THE ANGER OF THE LORD WAS KINDLED AGAINST ISRAEL, AND HE DELIVERED THEM INTO THE HANDS OF KING CUSH-RISHATHAIM OF ARAM-NAHARAIM…. > What did they do (according to vs. 9)? THE CHILDREN OF ISRAEL CRIED UNTO THE LORD, AND THE LORD RAISED UP A SAVIOR FOR THE CHILDREN OF ISRAEL [TO SAVE THEM, I.E.,] OTHNIEL BENKENAZ. They immediately repented and were redeemed. So < it happened > another time, [as stated] (in Jud. 3:12): THEN THE CHILDREN OF ISRAEL AGAIN DID EVIL < … >; SO THE LORD STRENGTHENED EGLON…. [They immediately repented;] so the Lord raised up a redeemer for them {when they repented}, Ehud [ben Gera; and they were redeemed at his hands]. Then they served idols again and were sold into the hands of Sisera, as stated (in Jud. 4:3): AND HE OPPRESSED THE CHILDREN OF ISRAEL WITH MIGHT. What is the meaning of WITH MIGHT? R. Simeon ben Levi said: With blasphemies and with curses,²¹See above, 2:4, and the note there. just as you say (in Mal. 3:13): YOUR WORDS HAVE BEEN MIGHTY AGAINST ME. When they repented, he raised up Barak and Deborah as redeemers for them; [and they were redeemed at their hands]. Ergo (in Ps. 106:43): MANY TIMES HE DELIVERED THEM…; SO THEY BECAME POOR THROUGH THEIR INIQUITY. What is the meaning of SO THEY BECAME POOR THROUGH THEIR INIQUITY? That they became impoverished in the midst of the nations, as stated (in Jud. 6:6): AND ISRAEL BECAME VERY IMPOVERISHED…. What is the meaning of AND < … > BECAME < … > IMPOVERISHED? R. Isaac and R. Levi differed. One said that they were impoverished (rt.: DLL) from good works, and the other said that they did not have < enough > to bring even a poor person's (rt.: DLL) offering, as stated (in Lev. 14:21): IF, HOWEVER, HE IS POOR (rt.: DLL) [AND DOES NOT HAVE THE MEANS…. ] Ergo (in Ps. 106:43): SO THEY BECAME POOR, because they had become impoverished (rt.: DLL).

(Numb. 14:27:) HOW LONG SHALL THIS EVIL CONGREGATION BE MURMURING AGAINST ME? <I HAVE HEARD THE MURMURINGS OF THE CHILDREN OF ISRAEL>….. Let our master instruct us: When a baby has a stone in his hand on the Sabbath, is it permissible to pick him up on the Sabbath?¹⁹Numb. R. 16:26. Thus have our masters taught (in Shab. 21:1): A PERSON MAY PICK UP ONE'S CHILD, EVEN WITH A STONE IN HIS HAND, OR A BASKET (of fruit), EVEN WITH A STONE INSIDE IT. You have learned from the generation of the wilderness that the Holy One, as it were, carried them up in the wilderness. (Deut. 1:31:) AND IN THE WILDERNESS, WHERE YOU SAW HOW THE LORD YOUR GOD CARRIED YOU AS {THE PERSON} [ONE] CARRIES HIS CHILD. Yet there was an object of idolatry in their hand.²⁰Corresponding to the stone in the hand of the child. Thus it is stated (in Neh. 9:18): EVEN THOUGH THEY HAD MADE THEMSELVES A MOLTEN CALF…. And so you find that, when they crossed in the sea, Micah's image (of Jud. 17:3–4) crossed with them, as stated (in Zech. 10:11): AND A RIVAL WIFE²¹Tsarah. The Midrash understands the word in this sense, although most translations follow the other meaning of tsarah, i.e., “affliction,” “distress,” or the like. So also below, Deut. 4:14. SHALL CROSS IN THE SEA.²²Mekhilta deRabbi Ishmael, Pisha 14 on Exod. 12:41; Sanh. 103b; M. Pss. 101:2; Exod. R. 41:1; also Mekhilta deRabbi Ishmael, Wayassa‘ 1 on Exod. 15:22; ySuk. 4:3 (54c); see ARN, A, 34. Still with all this, the Holy One did not forsake them. He said to Moses: I have done a lot of good things with them; yet they are provoking me a lot. I parted the sea for them; they provoked me, as stated (in Pss. 106:7): THEY REBELLED AT THE SEA, [AT THE] REED [SEA]. I led them in the desert, but they provoked me there. And so it says (in Numb. 14:22): THEY HAVE TRIED ME THESE TEN TIMES AND NOT HEARKENED TO MY VOICE. Here also I told you to send them to explore the land, but they provoked me and brought a bad name upon it (i.e., upon the land). I am not able to endure. How long shall I endure them? Where is it shown? From what they read on the matter (in Numb. 14:27): HOW LONG SHALL THIS EVIL CONGREGATION <BE MURMURING AGAINST ME>?

“It was contemptible in his eyes to lay hands on Mordekhai alone, for they had told him of Mordekhai’s people; Haman sought to destroy all the Jews that were in the whole kingdom of Aḥashverosh, the people of Mordekhai” (Esther 3:6).
“It was contemptible [vayyivez] in his eyes to lay hands on Mordekhai alone” – contemptible one son of contemptible one. It is written there: “Esau showed contempt [vayyivez] to the birthright” (Genesis 25:34), and here it is written: “It was contemptible in his eyes.”
“Haman sought to destroy all the Jews” – Rabbi Shimon ben Yosei ben Lakonya said: In this world, Israel was likened to rocks, as it is stated: “For from the top of rocks I will see them” (Numbers 23:9); “look to the rock from which you were quarried” (Isaiah 51:1). They were likened to stones, as it is stated: “From the shepherd of the stone of Israel” (Genesis 49:24); “the stone that the builders rejected” (Psalms 118:22). The nations of the world were likened to pottery; that is what is written: “He will break it as a potter’s jug is broken” (Isaiah 30:14). If a boulder falls on a clay pot, woe to the pot; if the pot falls on a boulder, woe to the pot; one way or the other, woe to the pot. So it is regarding anyone who confronts them [the Jews]; he will receive his just deserts from them. And so it says in Nebuchadnezzar’s dream: “That a stone was hewn from the mountain, not with hands, and it crushed the iron, the bronze, the clay”¹⁰The stone will destroy the image made of the different materials, each representing an empire that will be destroyed. (Daniel 2:45).
Rabbi Ḥiyya bar Yannai said: If the royal purple is sold in the marketplace, woe to the buyer and woe to the seller. Likewise, Israel is the royal purple in which the Holy One blessed be He glories; that is what is written: “My servant Israel, that I glory in you” (Isaiah 49:3); if they are sold, woe to the seller and woe to the buyer.
To what is the wicked Haman comparable? To a bird that made a nest on the seashore and the sea swept away its nest, and it said: ‘I will not move from here until the sea becomes dry land and the dry land becomes sea.’ What did it do? It would take water from the sea in its mouth and pour it on the land, and would take dirt from the land and cast it into the sea. Its fellow came and stood alongside it and said to it: ‘Luckless and unfortunate one! Ultimately, what can you accomplish?’ So said the Holy One blessed be He to the wicked Haman: ‘World class fool! I said I would destroy them, so to speak, and could not, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23), and you said “to destroy, to kill, and to eliminate” (Esther 3:13) [them]. By your life, your head will be severed instead of their heads, as they are destined for deliverance and you for hanging.’

“This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter, a man would remove his shoe and give it to another, this was the testament in Israel” (Ruth 4:7).
“This was the tradition in Israel regarding redemption and regarding exchange; to validate any matter.” Rabbi Ḥanina interpreted the verse regarding Israel, regarding the nature of Israel. In the past they would laud regarding redemption, as it is stated: “This is my God and I will glorify Him” (Exodus 15:2), but now, regarding exchange, as it is stated: “They exchanged their glory for the form of an ox eating grass” (Psalms 106:20).²³⁷This is a reference to the sin of the Golden Calf. There is nothing more despicable, abominable, and strange than an ox when it is eating grass.²³⁸Due to the saliva that drips from its mouth.
Initially, they would acquire with a shoe and a sandal, as it is stated: “A man would remove his shoe.” They then resorted to acquiring with ketzatza. What is this ketzatza? Rabbi Yosei bar Avin said: Anyone who would sell a field to a gentile, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so was severed [niktzatz] from his ancestral property.’ When he recovered it, they would say: ‘So-and-so returned to his ancestral property.’ Likewise, anyone who would marry a woman who was not suited for him, his relatives would bring barrels filled with roasted grain and nuts and would break them before the children. The children would gather them and say: ‘So-and-so is lost to his family.’ When he would divorce her, they would say: ‘So-and-so returned to his family.’ They then returned to acquiring with a shoe and a sandal, “a man removed his shoe and gave it to another.” They then began acquiring with money, with a document, or by taking possession. The three of them are written in one verse: “They will purchase fields for money” (Jeremiah 32:44) – this is money; “and write the deeds and seal them” (Jeremiah 32:44) – these are the witnesses on a document; “and attest witnesses” (Jeremiah 32:44) – these are the witnesses of possession.
Rabbi Yosei in the name of Rabbi Yoḥanan: Money does not effect transaction if it is less than the equivalent of one peruta. The statement of Rabbi Ḥanina disagrees, as Rabbi Ḥanina said: All the shekels that are written in the Torah are sela’im;²³⁹A sela is 19.2 grams of silver. This is 768 times the value of a peruta. in the Prophets, litrin;²⁴⁰A litra is the equivalent of a maneh, twenty-five sela’im, or 480 grams of silver. and in the Writings, kanterin.²⁴¹A kanter is the equivalent of a talent, one hundred sela’im, or 1.92 kilograms of silver. Rabbi Yudan ben Pazi said: With the exception of the shekels of Ephron, which were kanterin. But it is not comparable; here, money is written,²⁴²In the verse in Jeremiah it says money without specifying a coin. The reference is to the lowest denomination of money, a peruta. and what Rabbi Ḥanina said [was regarding where the first says] shekalim.
This is not like the opinion of Rabbi Eliezer,²⁴³Rabbi Eliezer disagrees with the statement that one can acquire a field by “taking possession,” which implies that one performs an action that displays ownership, such as building something or changing something about the property. as Rabbi Eliezer would say: Walking acquires, as it is taught: If one walked in the field, whether by its length or by its width, he purchased up to the place that he went, in accordance with the statement of Rabbi Eliezer. But the Rabbis say: He does not acquire until he takes possession.²⁴⁴He performs an action that displays ownership. However, this applies only if one is acquiring ownerless property. But everyone agrees, in a case where one sells a field to another, when he walks, he acquires it.

“If it pleases the king, let it be written to eliminate them and I will weigh out ten thousand talents of silver by the hands of the king's craftsmen, to bring to the king's treasuries” (Esther 3:9).
“If it pleases the king, let it be written to eliminate them.” Reish Lakish said: At the moment that Haman the wicked said to Aḥashverosh: ‘Come let us eliminate Israel from the world,’ Aḥashverosh said to him: ‘You cannot overcome them, because their God does not abandon them at all. Come see what He did to the kings who came before us who extended their hand against them, who were greater and more powerful kings than we are. Anyone who came against them to eliminate them from the world, and those who counseled against them, were eliminated from the world and became a proverb for all residents of the world. We, who are not as great as they were, all the more so. Cease speaking of this matter again.’ Nevertheless, Haman would constantly pester Aḥashverosh over this matter and would counsel him with evil counsel regarding Israel.
Aḥashverosh said to him: ‘Since this is the situation, we will consult the wise men and the magicians.’ Immediately, he sent for and assembled all the wise men of the nations of the world. They all came before him. Aḥashverosh said to them: ‘Is it your wish that we eliminate this nation from the world?’ They all said to him simultaneously: ‘“Who is he and where is he, who was so presumptuous to do so?” (Esther 7:5) – to seek to cast [lots] in this matter? For if you eliminate Israel from the world, [know that] the world only exists for the sake of the Torah that was given to Israel. That is what is written: “If it were not for My covenant of day and night, had I not set the statutes of heaven and earth, [I would indeed spurn the descendants of Jacob…]” (Jeremiah 33:25-6).
Not only that, but all the idolaters are called strangers before the Holy One blessed be He [and Israel are called [His] intimates]; that is what is written: “Also to the foreigner, who is not of Your people Israel” (I Kings: 8:41). But Israel are called intimates; that is what is written: “For the children of Israel, the people who are intimate with Him” (Psalms 148:14). Not only that, but they are called children; that is what is written: “My firstborn son is Israel” (Exodus 4:22); “You are children to the Lord your God” (Deuteronomy 14:1). And the Holy One blessed be He is called close to Israel; that is what is written: “The Lord is close to all who call Him sincerely” (Psalms 145:18). There is no nation that is close to the Holy One blessed be He other than Israel, as it is stated: “[For who is a great nation that has God near it] as the Lord our God in all of our calling to Him?” (Deuteronomy 4:7) A person who seeks to extend his hand against the intimates and children of the Holy One blessed be He, how can he escape, as He rules over the upper and the lower worlds, and all living beings. He has the capacity to elevate and to degrade, to put to death and to revive. Go see the previous kings, like Pharaoh and Sennacherib, who transgressed by extending their hand against Israel. What befell them?’
Immediately, Haman said to them: ‘The God who drowned Pharaoh in the sea and performed miracles on behalf of Israel, and the mighty acts of which you heard, He is already old and is unable to do anything. Nebuchadnezzar has come and destroyed His Temple and burned His Sanctuary, has exiled Israel and dispersed them among the nations. Where is His power and His might now that He has grown old? As it is stated: “They say: The Lord does not see; the God of Jacob does not comprehend”’ (Psalms 94:7).
Once he said this to them along these lines, they immediately accepted his proposal and they reached a consensus to annihilate Israel, and wrote letters and sealed them. This is what they wrote in those letters: Unlimited peace to you. Let it be known to you that there is a person among us, who is of not from our place, but rather a descendant of royalty, from the descendants of Amalek and one of the great ones of this generation; Haman is his name. He asked us a small simple question about a certain people residing in our midst, most despicable of all the peoples, and they are arrogant. They seek our harm, and cursing the king is common among them. What is the curse that they curse us? “The Lord is King forever and ever; nations have perished from His land” (Psalms 10:16), and they also say: “To wreak vengeance on the nations, rebuke among the peoples,” (Psalms 149:7).
They repudiate those who have treated them well. Come and see, from that unfortunate, Pharaoh, what did they do? When they went down to Egypt, he received them hospitably, settled them in the finest land in the country, provided for them during the famine years, and fed them all that was best in the land. He had palaces to build, they would build there; nevertheless, he was unable to get them to participate.¹⁵That is, until he ultimately forced them to work.
Not only that, but they came to him with a pretext and said to him: ‘In order to sacrifice to the Lord our God, we will go on a three-day journey and we will return afterwards. If you want, lend us silver vessels and gold vessels, and garments.’ They lent them their gold, their silver, and all their fine garments. Each one of them loaded a countless number of their donkeys, until they stripped Egypt; that is what is written: “And they stripped Egypt” (Exodus 12:36), and they fled.
When Pharaoh heard that they were fleeing, he followed them to recover his property. What did they do to him? There was a man with them named Moses son of Amram, and with his sorcery he took a staff, uttered an incantation and struck the sea, until it became dry. All of them entered the dry land in the sea and all of them crossed; I don’t know how they crossed, and how the water dried up.
When Pharaoh saw this, he entered [the seabed] after them to recover his property. I don’t know what pushed him into the sea. He and his entire army drowned in the sea. They did not remember that he had treated them well. Do you not hear that they are ingrates?
Moreover, what did they do to Amalek my grandfather, when he came and waged war against them? It is stated: “Amalek came and waged war with Israel in Refidim” (Exodus 17:8). From where did Amalek come? Rabbi Kruspedai said in the name of Rabbi Yoḥanan: He came from the company of wicked Bilam, as he went to consult with him. He [Amalek] said to him: ‘We know that you are a wise counselor and a purveyor of evil plots, and anyone who receives counsel from you does not fail.’ He [Amalek] said to him: ‘Look what this nation did to Egypt, who had performed many kindnesses to them. If they did so to Egypt, who performed many kindnesses to them, to other nations, all the more so. What do you counsel me?’
Bilam said to him: ‘Go and wage war against them, and if you do not wage war against them you will be unable to overcome them, because they can rely on the merit of Abraham their forefather and you are also a descendant of Abraham and can rely on the merit of Abraham.’ They immediately came against them in war.
What did that Moses, their leader, do? He had a certain disciple, Joshua son of Nun was his name, and he was extremely cruel and had no mercy. That Moses said to him: “Choose for us men and go out and wage war with Amalek” (Exodus 17:9). I don’t know if those men whom he chose were sorcerers, or whether they were great warriors. What did Moses do? He took a staff in his hand, and I don’t know what he did with it, and when he came against them, I don’t know what incantation he uttered that weakened them and they fell before them; that is what is written: “Joshua weakened Amalek and its people by sword” (Exodus 17:13).
They came against Siḥon and Og, the mighty of our land, against whom no creature can prevail, and I don’t know how he killed them. The kings of Midian came against them, and I don’t know how they killed them. Moreover, what did the disciple of that man Moses do? He brought Israel into the land of Canaan, and not only did he take their land, but he killed thirty-one of their kings, and allotted their land to Israel. He had no mercy on them, and those whom he did not seek to kill became their slaves. They came against Sisera and his multitudes and I don’t know what they did to the Kishon Stream that it swept and washed them away and cast them into the Mediterranean Sea, as it is stated: “The Kishon Stream swept them away” (Judges 5:21).
They had their first king, Saul was his name, and he went and waged war in the land of my grandfather Amalek, and he killed one hundred thousand of their cavalrymen in one day, and he had no mercy on man, woman, infants and suckling babes, and I do not know how he killed them. In addition, what did he do to my ancestor Agag, upon whom they initially had mercy? Ultimately, a man from them named Samuel came and beheaded him, and left his flesh for the birds of the heavens, as it is written: “Samuel cut Agag into pieces” (I Samuel 15:33), and I do not know why he killed him in this unusual way, as you have heard.
After this, they had a certain king named David son of Yishai, who destroyed and eliminated all the kingdoms and had no mercy on them, as it is stated: “David would not leave man or woman alive” (I Samuel 27:11). His son Solomon arose after him and built a certain building for Israel and called it the Temple. I don’t know what they had in it. When they go to war, they enter into it and engage in sorcery there, and when they emerge from it, they kill and destroy the world.
And with all the prosperity that they had, they rebelled against their God, and in addition, that God of theirs had grown old. Nebuchadnezzar came and burned that Temple of theirs, exiled them from their land, and brought them into our midst, but they have not yet changed their ugly ways. Even though they are in exile in our midst, they mock us and the faith of our gods.
Now we have arrived at a consensus, and have cast lots to eliminate them from the world to determine the time that it will be feasible to annihilate them, and the lot fell on the thirteenth day of the month of Adar. Now, when these letters reach you, be prepared for that day, to destroy and kill all the Jews among you, from lad to elder, children and women, on one day, and do not leave from them remnant or refugee.
When those letters were sealed and given to Haman, he and all the members of his entourage proceeded joyfully. They met Mordekhai, who was walking ahead of them. Mordekhai saw three children who were coming from school and Mordekhai ran after them. When Haman and his entire entourage saw that Mordekhai was running after the children, they followed Mordekhai to ascertain what Mordekhai would ask them.
When Mordekhai reached the children, he asked one of them: ‘Recite your verse to me.’ He said to him: ‘“Fear not from sudden terror, and from the cataclysm of the wicked when it comes”’ (Proverbs 3:25). The second began and said: ‘I read today and with this verse I left school: “Take counsel and it will be negated; speak something and it will not stand, as God is with us”’ (Isaiah 8:10). The third began and said: ‘“Until old age I am He and until gray hairs I will bear you; I have done and I will carry; I will bear and I will rescue”’ (Isaiah 46:4).
When Mordekhai heard this, he laughed and was overjoyed. Haman said to him: ‘What is this joy that you rejoiced when hearing the words of these children?’ He said: ‘It is over the good tidings of which they apprised me, that I need not fear the evil designs that you counseled against us.’ Immediately, the wicked Haman became angry and said: ‘I will strike at none other than these children first.’
Rabbi Yitzḥak Nappḥa said: The wicked Haman came with a great scheme to indict Israel; that is what is written: “Upon the completion of those days, the king made a banquet for all the people who were present in the Shushan citadel” (Esther 1:5). The people mentioned here are none other than Israel; that is what is written: “Happy are you, Israel, who is like you? A people redeemed by the Lord…” (Deuteronomy 33:29). Haman said to Aḥashverosh: ‘The God of these people hated licentiousness. Provide them with prostitutes, make a banquet for them, and decree that they must all attend and eat and drink and do as they please,’ as it is stated: “To act in accordance with the wishes of each man” (Esther 1:8).
When Mordekhai saw this, he arose and proclaimed, saying to them: ‘Do not go to eat at the banquet of Aḥashverosh, who invited you only to prosecute you, so there will be a basis for the attribute of justice to prosecute you before the Holy One blessed be He.’ They did not heed the words of Mordekhai, and they all went to the banquet house.
Rabbi Yishmael said: Eighteen thousand five hundred went to the banquet house and ate, drank, became intoxicated, and were corrupted. Immediately, the Accuser arose and informed on them before the Holy One blessed be He and said before Him: ‘Master of the universe! How long will you cleave to this nation, who remove their heart and their trust from you? If you will, eliminate this nation from the world because they are not repenting before you.’ The Holy One blessed be He said: ‘What will become of the Torah?’ He said to Him: ‘Master of the universe! It will be satisfied with those above.¹⁶The Torah will be learned by the angels. He also resolved to eradicate Israel. At that moment, the Holy One blessed be He said: ‘Why do I need a nation for which I made many of my signs and wonders against all who rose against them to harm them? “I would terminate their memory from man”’ (Deuteronomy 32:26).
Immediately, the Holy One blessed be He said to the Accuser, ‘bring Me a scroll, and I will write eradication on it.’ At that moment, the Accuser went and brought Him a scroll and He wrote on it. Immediately, the Torah emerged in widow’s garb and raised its voice in weeping before the Holy One blessed be He, and the ministering angels screamed in response to its weeping. They said before Him: ‘Master of the universe, if Israel is abolished from the world, what need is there for us in the world, as it is stated: “Behold, their angels cry out outside, the messengers of peace weep bitterly”’ (Isaiah 33:7). When the sun and the moon heard this, they withheld their light, as it is stated: “I will garb the heavens with blackness and make sackcloth their garment” (Isaiah 50:3).
At that moment, Eliyahu of blessed memory ran in a panic to the eternal patriarchs, and to Moses son of Amram, and said to them: ‘How long will the patriarchs of the world remain dormant in sleep, and not pay attention to the trouble which your descendants are undergoing, over which the ministering angels, the sun, the moon, the stars, the constellations, the heavens, the earth, and all the hosts of the heavens are weeping bitterly, and you are standing by, and not paying attention?’ They said to him: ‘Why?’ He said to them: ‘Because they derived benefit from the banquet of Aḥashverosh. Because of that, a decree was issued against them to eliminate them from this world and to expunge their memory.’
Abraham, Isaac, and Jacob said to him: ‘If they violated the laws of the Holy One blessed be He and their decree was sealed, what can we do?’ Eliyahu then said to Moses: ‘Loyal shepherd, how many times have you stood in the breach on Israel’s behalf, and you cancelled the decree so He would not destroy, as it is stated: “Were it not for Moses, His chosen one, who stood before Him in the breach to turn back His wrath from destruction” (Psalms 106:23). How will you respond to this trouble, “for the children have come to the birth stool, [but there is no strength to give birth]”?’ (Isaiah 37:3).
Moses said to him: ‘Is there an honest person in this generation?’ He said to him: ‘There is, and his name is Mordekhai.’ He said to him: ‘Go and let him know, so that he will stand in prayer there, and I will do so from here, and we will ask for mercy for them before the Holy One blessed be He.’ He [Eliyahu] said to him: ‘Loyal shepherd, the letter of annihilation of Israel has already been written.’ Moses said to him: ‘If it is sealed in mortar, our prayer will be heard, but if it is sealed in blood, what was [decreed] will be.’ He said to him: ‘It is sealed with mortar.’ Moses said to him: ‘Go and let Mordekhai know.’ He immediately went and let Mordekhai know; that is what is written: “Mordekhai knew everything that had been done, and Mordekhai rent his garments” (Esther 4:1). When they told Esther, immediately, “the queen was greatly agitated” (Esther 4:4). What is the meaning of agitated? It teaches that she began menstruating.

(Lev. 16:1:) “Now the Lord spoke unto Moses after the death [of Aaron's two sons].” This is what Elihu said (to Job 37:1), “At this also my heart trembles and leaps.” Elihu was observing how the sons of Aaron went in to sacrifice and came out destroyed by fire.⁵⁵Cf. PRK 26(27):5; Lev. R. 20:5. He was amazed and said (ibid.), “At this also my heart trembles and leaps.” What did he see for him to say this? He said, “At a time when the priesthood had become weak in the hand of Aaron, what is written there (in Numb. 17:21)? ‘Then Moses spoke unto the Children of Israel; and their princes gave him a staff, a staff for each prince.’ So he wrote the name of each and every tribe on its staff. He also wrote the name of Aaron on the staff of Levi and put it in the middle, lest the Children of Israel say, ‘It smelled the Divine Presence and bore fruit.’ Moses said, ‘See, I am putting it in the middle so as not to give a pretext,’ as stated (in Numb. 17:21, cont.), ‘and the staff of Aaron was in the midst of their staffs.’ What is written there (in vs. 22-23)? ‘Then Moses placed the staffs before the Lord in the tent of the testimony. And it was on the morrow that Moshe came to the tent of testimony, and the staff of Aaron had sprouted […] and had borne almonds.’ The scriptural text lacked nothing. Why then, ‘and had born (rt.: gml) almonds (rt.: shqd)?’⁵⁶Numb. R. 18:23. It repaid (rt.: gml) anyone who was bent on (rt.: shqd) evil against the tribe of Levi. So while (in Numb. 17:16-24) even dry pieces of wood emitted an aroma among those who live in the world, sprouted blossoms, came out alive, and produced fruits; [yet] the sons of Aaron, who entered there alive, came out destroyed by fire.” So when Elihu beheld the one and the other, he said (in Job 37:1), “At this also my heart trembles.” When? (Lev. 16:1:) “Now the Lord spoke unto Moses after the death of Aaron's two sons.” As [all] four of [Aaron's sons] deserved to die; but Moses prayed for them, and his prayer produced half [a response]. When? When Israel made the calf, what is written there (in Deut. 9:20)? “And the Lord was very angry with Aaron to destroy (rt.: shmd) him.” Destruction (rt.: shmd) can only be annihilation of children. Thus it is stated (in Amos 2:9), “I destroyed (rt.: shmd) their (the Amorites') fruit above […].” When Moses prayed, his prayer produced half [a response]. (Lev. 16:1:) “After the death of Aaron's two sons.” The Holy One, blessed be He, said to him, “Aaron, did I not write this in My Torah (in Exod. 22:8), ‘In every case of misappropriation, whether for a bull, for an ass or for a sheep….’ Do you not remember what you did with the bull, as stated (in Ps. 106:20), ‘Thus they exchanged their glory for the image of a bull?’”⁵⁷See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 that use the same form, see BQ 54b. (Exod. 22:8, cont.:) “For an ass.” This refers to the Egyptians, about whom it is written (in Ezek. 23:20), “whose flesh is like the flesh of asses.” They (the Egyptians among them) made for them a calf, whom Israel worshiped, as stated (in Numb. 11:4), “Then the rabble⁵⁸I.e., the Egyptians who joined Israel in the Exodus. which was in their midst.” (Exod. 22:8, cont.:) “For a sheep (seh).” This refers to Israel, as stated (in Jer. 50:17), “Israel is a scattered flock (seh).” (Exod. 22:8, cont.:) “For a garment,” [i.e.] that one about which it is written (in Is. 3:6), “you have a garment; you shall be our leader.”⁵⁹According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8, cont.:) “Or any loss,” since it is written of them (i.e., of Israel in Jer. 50:6), “My people were lost sheep.” (Exod. 22:8, cont.:) “Of which one says, ‘This is it.” [This refers to] them when they said (in Exod. 32:8), “These are your gods, O Israel.” (Exod. 22:8, cont.:) “The case of both parties shall come before God (the powers).” This refers to Moses of whom it is written (in Exod. 7:1), “See, I have set you as a power to Pharaoh,” [in that] Moses sat in judgment over them. (Exod. 22:8, cont.:) “The one whom God (the powers) condemns.” This refers to the judges.⁶⁰See above, Exod. 2:1, and the note there. (Exod. 22:8, cont.:) “Shall pay his neighbor double.” This refers to the two sons of Aaron. Ergo (in Lev. 16:1), “after the death of Aaron's two sons.”

(Lev. 8:1-2:) “Then the Lord spoke [unto Moses]…, ‘Take Aaron and his sons along with him, the vestments […].’” This text is related (to Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.” Fortunate is the one whom the Holy One, blessed be He, has chosen, even though He has not brought him near. And fortunate is the one whom He has brought near, even though He did not choose him. Now which was this one whom He chose? This was Abraham. It is so stated (in Neh. 9:7), “You are the Lord, the God who chose Abram….” However He did not bring him near. Instead he brought himself near. In the case of Jacob, the Holy One, blessed be He, chose him, as stated (in Is. 41:8), “Jacob, whom I have chosen.” It also says (in Ps. 135:4), “For the Lord has chosen Jacob for Himself.” But He did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27), “but Jacob was a perfect man dwelling in tents.” Moses He chose but did not bring near, as stated (in Ps. 106:23), “[…] had not Moses His chosen one stood in the breach.” David He chose but did not bring near, as stated (in Ps. 78:70), “He chose David, His servant.” [But] he brought himself near, as stated (in Ps. 119:63), “I am a companion to all who fear You.” Fortunate are those whom the Holy One, blessed be He, chose, even though He did not bring them near. Come and see [concerning] Jethro. The Holy One, blessed be He, brought him near, but He did not choose him. In the case of Rahab the Harlot, He brought her near but did not choose her. Aaron was doubly fortunate because the Holy One, blessed be He, chose him and brought him near. Where is it shown that He chose him? Where it is stated (in I Sam. 2:28), “And I chose him from all the tribes of Israel to be My priest.” And where is it shown that He brought him near? Where it is stated (in Exod. 28:1), “And you shall bring near unto yourself your brother Aaron.” Therefore, David praised him (in Ps. 65:5), “Fortunate is the one You choose and bring near, to dwell in Your courts.”

Another interpretation (of Ps. 106:43): MANY TIMES HE DELIVERED THEM. < These words > speak about the children of Adam.²²Tanh., Lev. 9:3. When trouble comes to one < of them >, he immediately repents, and the Holy One delivers him. So it is the first time and the second. < If > he repents, that is preferable; but if not, < the Holy One > brings trouble upon him. Why? Because it is difficult for the Holy One to raise his hand against a human being. So what does he do to him? When he sins, he begins by raising his hand against his assets. From whom have you learned it? From Naomi, her sons, and Elimelech, who was the head of < his > generation. When famine came, what did he do? He left the land of Israel and went to the land of Moab. Now the Holy One was angry with him because he was prince (nasi) of < his > generation. The Holy One said to him: If my children had acted like this, they would have left the land of Israel a wilderness. What is written there (in Ruth 1:3)? THEN NAOMI'S HUSBAND ELIMELECH DIED, but his sons were unable to learn from their father to return to the land of Israel. And what did they do in addition? (According to vs. 4) THEY TOOK MOABITE WIVES FOR THEMSELVES, whom they neither baptized nor proselytized.²³Ruth R. 2:9. (Ibid., cont.:) THE NAME OF THE ONE WAS ORPAH ('RPH) AND THE NAME OF THE SECOND WAS RUTH: ORPAH ('RPH), because she turned her back ('RP) on her mother-in-law; RUTH, because she regarded (R'TH) the words of her mother-in-law. (Ibid., cont.:) AND THEY LIVED THERE ABOUT TEN YEARS. All those ten years (in Moab) the Holy One had been warning them. When he saw that they did not repent, he began to raise his hand against their camels and against their cattle; but they did not return.²⁴Lev. R. 17:4; Ruth R. 2:10; PRK 7:10; PR 17:6. When he saw that they did not repent (literally: return in repentance), immediately (in vs. 5): BOTH OF THEM, MAHLON AND CHILION, ALSO DIED. Thus < you may infer > that it is difficult for the Holy One to raise his hand against a human being. So what does he do to them? He deprives them of their assets, and they sell them.

“You have charmed me, my sister, my bride; you have charmed me with one of your eyes, with one bead of your necklace” (Song of Songs 4:9).
“You have charmed me [libavtini],¹¹⁸This word is spelled in Hebrew with the letter bet doubled, which is expounded as an allusion to two hearts [levavot]: the good inclination and the evil inclination. my sister, my bride; you have charmed me” – the Holy One blessed be He said: You had one heart [lev]¹¹⁹The Sages refer to a person as having two hearts due to the capacity one has to do good or evil. When acting properly, one is referring to as serving God with both of one’s hearts. When sinning, one is referred to as serving God with only one heart while rebelling against God with one’s other heart. in Egypt, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the blood of the paschal offering and the blood of circumcision; “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] at the sea, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – as you stood before Me on Mount Sinai and said: “Everything that God spoke we will perform and we will heed” (Exodus 24:7); “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini]” – the Holy One blessed be He said: You had one heart [lev] in the wilderness, but you [eventually] gave Me two hearts. “You have charmed me with one of your eyes” – with the establishment of the Tabernacle, as it is stated: “On the day the Tabernacle was established, [the cloud covered the tabernacle]” (Numbers 9:15);¹²⁰The cloud symbolized God’s Presence resting on the Tabernacle. He was “charmed” by the people’s generosity in donating toward the building of the Tabernacle. In rabbinic Hebrew donating generously can be referred to as donating “with a good eye.” “with one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes. Some say [the verse is referring to] the women of the generation of the wilderness, who were upright. When they encountered that incident they paused, considered the matter, and did not give any of their nose rings for the incident of the Golden Calf. When they heard that they were forbidden to their husbands they immediately locked their doors.¹²¹When they heard about the laws of family purity, according to which there are times when a woman is forbidden to her husband, they accepted these laws immediately and refused to have relations with their husbands during those times.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] with the scouts, but you gave Me two hearts. These are Joshua and Caleb, as it is stated: “Except Caleb son of Yefuneh the Kenizite, and Joshua son of Nun…” (Numbers 32:12). “With one bead of your necklace” – this is Moses, who was the most outstanding and mighty among your tribes.
Another matter: “You have charmed me [libavtini], my sister, my bride” – the Holy One blessed be He said: You had one heart [lev] in the Shitim, but you gave Me two hearts. “You have charmed me with one of your eyes” – this is Pinḥas, as it is stated: “Pinḥas stood up to carry out judgment.… and it was considered righteousness for him” (Psalms 106:30–31). “With one bead of your necklace” – this is Moses.

(Lev. 22:27:) “When a bull or a sheep or a goat.” This text is related] (to Eccl. 3:15), “That which is has already happened.” R. Judah and R. Nehemiah [differ].⁴⁸PRK 9:4; Lev. R. 27:4; Eccl. R. 3:15 (1). R. Judah says, “If someone says to you that if the first Adam had not sinned, he would have remained alive forever, you say to him, ‘Look at Elijah. Since he did not sin, he has remained alive forever.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, will be raising the dead, say to him, ‘Look, He has already done so through Elijah, through Elisha, and through Ezekiel.’” [But] Rabbi Nehemiah says, “If someone says to you that the whole world was water within water, you say to him, ‘The ocean is all water within water.’ (Ibid., cont.:) ‘And that which is to be has already happened.’ If someone says to you that the Holy One, blessed be He, is going to make the sea into dry ground, say to him, ‘He has already done so in the days of Moses, as stated (in Exod. 14:29), “But the Children of Israel went through the sea on dry ground, and the waters were a wall for them to the right and to the left.”’” [Moreover,] R. Aha said in the name of R. Samuel bar Nahman, “Everything that the Holy One, blessed be He, is going to do in the world to come He has already anticipated and partly done at the hands of the righteous in this world. In the future, the Holy One, blessed be He, is going to raise the dead; He has already done so at the hands of Elijah, at the hands of Elisha, and at the hands of Ezekiel. In the future, He is going to make the sea into dry ground; He has already done so (ibid.), “But the Children of Israel went through the sea on dry ground.” In the future, He is going to open the eyes of the blind; He has already done so, as stated (in II Kings 6:17), ‘so the Lord opened the eyes of the servant [and he saw].’ In the future, the Holy One, blessed be He, is going to going visit barren women; He has already done so through Abraham and Sarah, as stated (in Gen. 21:1), ‘Then the Lord visited Sarah […].’ The Holy One, blessed be He, said, (in Is. 49:23), ‘Kings shall be your guardians [… they shall bow down before you, nose to the ground, and lick the dust of your feet].’ It has already happened at the hands of Daniel, when the wicked Nebuchadnezzar bowed down to Daniel, as stated (in Dan. 2:46), ‘Then king Nebuchadnezzar fell on his face, [paid homage to Daniel].’” This is what Scripture stated (in Eccl. 3:15, cont.), “then God seeks the pursued.” R. Huna said in the name of R. Joseph, “In the future, the Holy One, blessed be He, is going to claim the blood of the pursued from the hand of those who pursue them.⁴⁹Lev. R. 27:5. When a righteous person pursues a righteous person, God seeks the pursued. When a wicked person pursues a wicked person and when a wicked person pursues a righteous person, then God seeks the pursued. It comes out that you will say that even when a righteous person pursues a wicked person, in any case, then God seeks the pursued.”⁵⁰Cf. PR 48:2. You know that this is so. Note that Abel was pursued by Cain; and therefore (in Gen. 4:4), “and the Lord paid heed unto Abel and unto his offering.” Noah was pursued by his generation, but (according to Gen. 6:8), “Noah found favor in the eyes of the Lord.” Abraham was pursued by Nimrod; and it is written (Neh. 9:7) “You are the Lord, the God who chose Abraham […].” Isaac was pursued by the Philistines; and it is written (Gen. 26:28), “And [they] said, ‘We see plainly that the Lord has been with you […].’” Jacob was pursued by Esau; and it is written (Ps. 135:4) “For the Lord has chosen Jacob for Himself.” Joseph was pursued by his brothers; and it is written (Gen. 39:2) “And the Lord was with Joseph […].” Moses was pursued by Pharaoh; and it is written (Ps. 106:23), “therefore He said He would destroy them, had not Moses His chosen [stood in the breach before Him…].” Israel is being pursued by the nations of the world; and it is written (Deut. 7:6), “the Lord your God has chosen you […].” R. Judah bar Simon said in the name of R. Nehoray, “Here also (in the case of sacrificial animals), the bull is pursued by the lion; the sheep is pursued by the wolf; the goat is pursued by the leopard. The Holy One, blessed be He, said, ‘You shall not bring me a sacrifice from the pursuer but from the pursued.’ [Thus it is stated] (Lev. 22:27), ‘When a bull or a sheep or a goat […].’”

And God Almighty give you mercy before the man (Gen. 43:14). May it please our master to teach us the number of times a man must pray each day. Thus did our masters teach us: A man must not pray more than three times each day, as instituted by the patriarchs of the world. Abraham established the morning prayer, as it is said: And Abraham got up early in the morning to the place where he had stood before the Lord (Gen. 19:27). The word stood refers only to prayer, as is said: Then stood up Phinehas, and prayed (Ps. 106:30). Isaac instituted the afternoon prayer, as it is said: And Isaac went out to meditate in the field (Gen. 24:63). The word meditation is used with reference to prayer, as it is said: A prayer of the afflicted when he fainteth, and poureth out his meditation for the Lord (Ps. 102:6). Jacob introduced the evening prayer, as it is said: And he lighted upon the place (Gen. 28:11). The word vayifgah (“lighted upon”) alludes to prayer, as is said: Therefore, pray not thou … neither make intercession (tifga) (Jer. 7:16). And it is written concerning Daniel: And he kneeled upon his knees three times a day, and prayed (Dan. 6:11). However, in this verse, the time of prayer is not specified. It was David who came and set the time for prayer, by saying; Evening, and morning, and at noonday, will I complain and moan, and He hath heard my voice (Ps. 55:18). Therefore a man may not pray more than three times a day.

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR. This is Israel, of whom it is stated (in Ps. 106:43): SO THEY BECAME POOR THROUGH THEIR INIQUITY.³⁴Tanh., Lev. R. 9:4. (Lev. 25:25, cont.:) AND SELLS SOME OF HIS PROPERTY, into the hand of a Mede, < i.e., > into the hands of Haman. (Lev. 25:25, cont.:) THEN HIS REDEEMER SHALL COME. This is Mordecai. (Lev. 25:25, cont.:) AND REDEEM WHAT HIS RELATIVE HAS SOLD, in that he covered up the sins of Israel, since they all were deserving of slaughter, because they had eaten some cooked food of star worshipers.³⁵See Esth. R. 2:5. It is so stated (in Esth. 1:5): AND WHEN THESE DAYS WERE FULFILLED, THE KING MADE < A SEVEN-DAY BANQUET > FOR ALL THE PEOPLE < THAT WERE TO BE FOUND IN SHUSHAN THE CAPITAL, BOTH GREAT AND SMALL >…. Now Haman was jealous of them (i.e., of the Jews), as stated (in Esth. 3:7): PUR, < i.e., THE LOT, > WAS CAST < BEFORE HAMAN >….³⁶The previous verse indicates that the lot was being cast to determine the best time to move against all the Jews of the kingdom. But due to Mordecai they were delivered, as stated (in Esth. 9:1): THE OPPOSITE HAPPENED, < IN THAT THE JEWS GAINED CONTROL OVER THEIR ENEMIES >. Ergo (in (Lev. 25:25, cont.:) AND REDEEM WHAT HIS RELATIVE HAS SOLD.

Rabbi Papis expounded: “They exchanged their glory for the cast image of a [grass-eating] bull” (Psalms 106:20). I might understand that it was the heavenly bull;²³⁹This is one of the four beasts that draw the Divine Chariot. the verse [therefore] states: “Grass-eating.” Rabbi Akiva said to him: ‘Enough, Papis.’²⁴⁰Were that the meaning, it would have been sufficient to write “an eating bull.” He said to [Rabbi Akiva]: ‘And how do you interpret [the phrase]: “they exchanged their glory for the cast image of a [grass-eating] bull”?’ [Rabbi Akiva answered: ‘Perhaps it is a bull typical] of the rest of the days of the year?²⁴¹Perhaps it was an image of a bull when it is clean and nice looking. The verse states “grass-eating,” you do not have anything as repugnant and repulsive as a bull when it is eating grass.’²⁴²This is because the bull drools a lot while eating. Rabbi Yudan says in the name of Rabbi Aḥa: The Egyptian magicians performed sorcery for them and it appeared to be undulating [meratet] before them, just as you say: “Damascus has weakened. It turned to flee but was seized with trembling [retet]” (Jeremiah 49:24).

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")?⁴⁵Numb. R. 18:20; Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair.⁴⁶It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.⁴⁷Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁸I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴⁹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.” What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁵⁰Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

R. Joshua the son of Nehemiah said: The third was always the most precious. Adam had three sons, Cain, Abel, and Seth; and Seth was the most beloved, as it is said: This is the book of the generations of Adam, and that is followed by the sentence And begot a son in his own likeness (Gen. 5:3). Noah had three sons, as it is said: And Noah begot three sons: Shem, Ham, and Japheth (ibid. 6:10), and though Japheth was the eldest, only Shem merited greatness. Amram had three children, Miriam, Aaron, and Moses, and it is written: Had not Moses His chosen stood before him (Ps. 106:23). Concerning the tribes of Reuben, Simeon and Levi, Levi was the most important, as it is said: At that time the Lord separated the tribe of Levi (Deut. 10:8). Among the kings Saul, David, and Solomon, Solomon was the most beloved, as it is said: Solomon sat on the throne of the Lord (I Chron. 29:23). In the case of months, the third month is the most precious, as it is stated: In the third month (the Torah was given).

In the future exiles will not be redeemed except as a reward for faithfulness, as it is said: Come with me from Lebanon, my bride, with me from Lebanon; look from the top of Amana (Song 4:8). It says likewise: And I will betroth thee unto Me in faithfulness (Hos. 2:28). Thus you learn that faith is powerful, for in reward for faith, the Shekhinah hovered over them and they sang the song, as it is said: And they believed in the Lord … and Moses sang (Exod. 14:31–15:1), and it says also: Then believed they his words; they sang his praise (Ps. 106:12).

And since the great Hallel, [which is the more important] is recited, why must we [on happy occasions] recite also the [ordinary] Hallel? Because it contains the following five things: The exodus from Egypt, the splitting of the Red Sea, the giving of the Torah to Israel, the resurrection of the dead, and the sufferings of the Messianic period. It contains the exodus from Egypt, as it is written (Ps. 114, 1) When Israel went forth out of Egypt; the splitting of the Red Sea, as it is written (Ib. ib., 3) The sea beheld it, and fled; the giving of the Torah, as it is written (Ib. ib., 6) Ye mountains, that ye skip like wethers. Ye hills like lambs; the resurrection of the dead, as it is written (Ib. 116, 9) I will walk before the Lord in the land of life; and the suffering during the Messianic period, as it is written (Ib. 115, 1) Not for our sake, O Lord, not for our sake, etc. Upon which R. Jochanan said: "This refers to the subjugation in exile," and, according to others, R. Jochanan said that this refers to the time of the war of Gog and Magog. R. Nachman b. Isaac said: "Because it contains the saving of the righteous souls from Gehenna [it is recited on a holiday], as it is said (Ib. 116, 4) I beseech thee, O Lord, release my soul [from Gehenna]." Hezekiah said: "Because in it is mentioned that the righteous (Chananiah, Mishael and Azariah) were thrown into the fiery furnace and came out alive." Not for our sake, Lord, was said by Chananiah; But unto Thy name give glory, was said by Mishael; iud For the sake of Thy kindness, for the sake of Thy truth, was said by Azariah; but they all said the next passage, Wherefore should the nations say, where now is their God. And when they came out from the furnace, Chananiah said (Ib. 117) Praise God, all ye nations; Mishael said, Praise Him, all ye peoples; and Azariah said, For His mercy is great towards us. And the truth of the Lord endureth forever, was said by all three. And according to some, 'Gabriel said the passage. And the truth of the Lord, etc.; for at the time when Nimrod, the wicked, had cast Abraham, our patriarch, into the fiery furnace, Gabriel said unto the Holy One, praised be He! "Sovereign of the Universe, let me, I pray thee, go down, and cool the furnace, and deliver that righteous one from that fiery furnace." Then the Holy One, praised be He! said unto him: "I am One in my world, and he is one in his. It behooves that He who is one should deliver him who is one." But as the Holy One, praised be He! doth not deprive any creature of reward, He said to Gabriel: "For this, thy good intention, thou wilt be privileged to rescue three of his grand-children"; as R. Simon, of Shiloh, expounded: "At the time when Nebuchadnezzar, the wicked, cast Chenaniah, Mishael and Azariah into the fiery furnace Yurkami, the chief of the hail, said unto the Holy One, praised be He! "Sovereign of the Universe, let me, I pray thee, go down and cool off the fiery furnace, and rescue these righteous men.' Whereupon Gabriel interposed and said: 'The greatness of the Holy One, praised be He! will not be demonstrated in such a way, for thou art the chief of hail, and everybody knows that water quencheth fire; but I, the chief of fire, will go down and cool the flames within (Ib. b) and intensify it without [so as to consume the executioners], and thus will I perform a miracle within a miracle.' Then the Holy One, praised be He! said to him: 'Go down.' Upon which Gabriel said, 'Verily, the truth of the Lord endureth forever.'" R. Nathan said: The verse, Verily the truth of the Lord endureth forever, was said by the fish in the sea, as R. Huna said: "The Israelites of that generation [that went out of Egypt] were wanting in faith [of God] and as Raba, the son of Mari, expounded: "What is the meaning of the passage (Ps. 106, 7) But they rebelled at the sea, even at the Red Sea; nevertheless he helped them for His name's sake. It is intended to teach us that [at the time when God divided the Red Sea and Israel passed through and the Egyptians were drowned] the Israelites rebelled and said: 'Just as we ascend from this side so do the Egyptians ascend from another side.' Whereupon the Holy One, praised be He! said to the angel of the sea: 'Spit them out upon the dry land.' 'Sovereign of the Universe,' the angel of the sea pleaded before Him, 'can there be found a servant to whom his master gave a present and who should later take it back from him?' 'Instead of this I shall give you one and a half,' the Lord said to him. The angel of the sea continued: 'Sovereign of the Universe! is it possible for a servant to summon his master before a court of justice?' 'The river Kishon shall guarantee for it,' was the Lord's reply. Immediately all of them were spit out and thrown upon the dry land. When Israel came to the place they saw them all dead and thus the passage becomes clear (Ex. 14, 30) And Israel saw the Egyptians dead upon the shore of the sea. And how was it that the sea got one and a half in return? In connection with the incident of Pharaoh it is written (Gen. 14, 6) Six hundred chosen chariots, with that of Sissera, it is written (Jud. 40) Nine hundred iron chariots. And when Sissera came upon the Israelites with iron chariots, the Holy One, praised be He! sent forth upon them the stars in their paths, as it is written (Ib. 5) From heaven have fought the stars in their paths, etc. As soon as the stars descended upon them, the iron chariots became hot and they went to the river Kishon to cool themselves [where they were consequently drowned]. Then said the Holy One, praised be He! to the river Kishon, 'Go and pay off thy guarantee which thou hast secured to the sea.' Instantly they were swept out by the river Kishon and thrown into the sea, as it is said (Jud. 5, 21) The stream of Kishon swept them away, that ancient stream. What is meant by That ancient stream? The stream that became a surety from olden times. In that moment the fish broke forth and said 'Verily the truth of the Lord endureth forever.' "

R. Cahana, in the name of R. Ishmael, the son of R. Jose, said: "What is the meaning of the passage (Ps. 19, 1) To the chief musician, a Psalm of David; i.e., the word Lamnatze'ach means: Sing unto Him whosoever is happy even when victorious over Him. Come and see how the nature of the Holy One, praised be He! differs from the nature of frail man. The nature of frail man is to grieve if anyone gets defeated, but if the Holy One, praised be He! is defeated. He is happy and rejoiceth, as it is said (Ib. 106, 23) He therefore spoke of destroying them, had not Moses His elect, etc. [Hence he called Moses His elect, although he appeased the Lord's anger]." R. Cahana also said, in the name of R. Ishmael, the son of R. Jose, and, according to the Rabbis, he said it in the name of R. Simon b. Lakish, who quoted R. Juda, the Nasi: "What is the meaning of the passage (Ez. 1, 8) And hands of man [were visible] from beneath their wings. It is written Yado (his hand, in the singular). This alludes to the hand of the Holy One, praised be He! which is spread out beneath the wings of the Chayoth to accept those who repent and are rejected by the Divine attribute of justice."

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

(Lev. 8:1–2:) THEN THE LORD SPOKE < UNTO MOSES >…: TAKE AARON AND HIS SONS ALONG WITH HIM, THE VESTMENTS < …. > This text is related (to Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR TO DWELL IN YOUR COURTS. Blessed is the one whom the Holy One has chosen, even though he has not brought him near.³⁹Tanh., Lev. 2:8. And Blessed is the one whom he has brought near, even though he did not choose him. Now which was this one whom he chose? This was Abraham. {However he did not bring him near; instead he brought himself near to him.} It is so stated (in Neh. 9:7): YOU ARE THE LORD, THE GOD WHO CHOSE ABRAM…. [However he did not bring him near. Instead he brought himself near.] In the case of Jacob, the Holy One chose him, as stated (in Is. 41:8): JACOB, WHOM I HAVE CHOSEN. It also says (in Ps. 135:4): FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. But he did not bring him near. Instead he brought himself near. Thus it is stated (in Gen. 25:27): BUT JACOB WAS A PERFECT MAN DWELLING IN TENTS. Moses he chose but did not bring near, as stated (in Ps. 106:23): < …, > HAD NOT MOSES HIS CHOSEN ONE < STOOD IN THE BREACH >,…. David he chose but did not bring near, as stated (in Ps. 78:70): HE CHOSE DAVID, HIS SERVANT. He also brought himself near, as stated (in Ps. 119:63): I AM A COMPANION TO ALL WHO FEAR YOU. Blessed are those whom the Holy One chose, even though he did not bring them near. Come and see Jethro. The Holy One brought him near, but he did not choose him. In the case of Rahab the harlot, he brought her near but did not choose her. Aaron was doubly blessed because < the Holy One > chose him and brought him near. Where is it shown that he chose him? Where it is stated (in I Sam. 2:28): AND I CHOSE HIM [FROM ALL THE TRIBES OF ISRAEL TO BE MY PRIEST]. And where is it shown that he brought him near? Where it is stated (in Exod. 28:1): AND YOU SHALL BRING NEAR UNTO YOURSELF YOUR BROTHER AARON < AND HIS SONS ALONG WITH HIM,… TO SERVE ME AS PRIESTS >. Therefore, David praised him (in Ps. 65:5 [4]): BLESSED IS THE ONE YOU CHOOSE AND BRING NEAR < TO DWELL IN YOUR COURTS >.

(Gen. 43:14:) AND³⁵Sections 11, 12, and 13 are missing from Buber’s Oxford MS and are added by Buber from Codex Vaticanus Ebr. 34. MAY GOD ALMIGHTY GRANT YOU MERCY. Let our master instruct us: How many Tefillot³⁶The Tefillah, also called the Eighteen Benedictions or the ‘Amidah, forms the central intercession of the Jewish liturgy. is one obligated to pray in a day?³⁷Tanh., Gen. 10:9. Thus have our masters taught: One does not pray more than the three Tefillot which the ancestors of the world instituted.³⁸Ber. 26b (bar.); yBer. 4:1 (7a); cf. Ber. 4:1; Abraham instituted the morning Tefillah, as stated (in Gen. 19:27): NOW ABRAHAM WENT EARLY IN THE MORNING UNTO THE PLACE WHERE HE HAD STOOD ('MD) BEFORE THE LORD. Isaac instituted the Tefillah of the minhah (the Tefillah in the afternoon), as stated (in Gen. 24:63): NOW ISAAC WENT OUT TO BOW DOWN (rt.: SWH) IN THE FIELD TOWARD EVENING. Jacob instituted the evening Tefillah, as stated (in Gen. 28:11): WHEN HE CAME (rt.: PG')³⁹The parallel text in the traditional Tanhuma (Gen. 10:9) explains that ‘MD, SWH, and PG‘ all denote prayer and finds the evidence in Ps. 106:30, Ps. 102:1, and Jer. 7:16 respectively. TO A CERTAIN PLACE.⁴⁰See Acts 10:9. Now it is also written about Daniel (in Dan. 6:11): AND THREE TIMES A DAY [HE KNELT ON HIS KNEES]. But < the text > did not explain at what hour. David came and explained (in Ps. 55:18 [17]): EVENING, MORNING, AND NOON < I COMPLAIN AND MOAN; AND HE HEARS MY VOICE >. Therefore, one is not authorized to pray more than three Tefillot in a day.⁴¹TBer. 3:8; Ber. 31a; see yBer. 4:1 (7a). But R. Johanan said: And would that one might go on praying all day long!⁴²Cf. Deut. R. 2:1 and M. Sam. 2, which argue against reciting the three services at one time. Antoninus asked Our Holy Rabbi: Is it permitted to pray at every hour? He said to him: It is forbidden. He said to him: Why? He said to him: Lest you treat the Most High with frivolity. He did not accept < this answer > from him. What did he do? He went to him early in the morning. He said to him: Greetings, Lord.⁴³Gk.: Kyrie chaire. An hour later he came in to him. He said to him: {'MNH RTWQ} [Imperator]!⁴⁴The Latin word originally designated a general, but in imperial times imperator became the title of Roman emperors. Buber has taken this reading from the traditional Tanhuma because he can make no sense of his manuscript, which reads: ’MNH RTWQ. An hour later he < again > said to him: Shalom to you, O King. He said to him: Why are you being disrespectful to the monarchy? He said to him: Let your ears hear what you are putting forth from your mouth. If you, who are flesh and blood, say this in the case of someone who asks after you every hour, how much the more so in the case of one who is disrespectful to the Supreme King of Kings, the Holy One. Thus one should not bother him all the time.

(Exodus 15:11) "Who is like You among the mighty": Once Israel saw that Pharaoh and his hosts were lost in the Red Sea, and the rule of Egypt had been abolished and idolatry had been castigated, they all opened their mouths and said "Who is like You among the mighty." And not only did Israel alone break out in song. But all the peoples — When they heard that Pharaoh and his hosts had been lost in the sea and their rule had been abolished, and their idolatry had been castigated — all of them rejected their idolatry and opened their mouths and said "Who is like you among the mighty, etc." And thus do you find to be the lot of idolatry — that the peoples of the world are destined to reject it, viz. (Jeremiah 16:19) "The L rd is my strength and my stronghold and my refuge on the day of affliction … (20) Can a man make gods for himself, etc.", (Isaiah 2:20) "On that day a man will throw away his false gods … (21) to enter the clefts of rocks (in fear of retribution), etc.", (Ibid. 18) "and the false gods will perish completely." Variantly: "Who is like You among the mighty, O L rd": Who is like You in the miracles and wonders that You wrought for us upon the sea, viz. (Psalms 106:22) "… awesome deeds upon the Red Sea" — (Ibid. 9) "He roared at the Red Sea and it dried up." Variantly: "Who is like You bailmim" ("among the mute"). You hear the defamation of Your children and You remain silent, viz. (Isaiah 42:14) "I have ever been silent; I have been still; I have restrained Myself. (But now) I will scream as a woman giving birth. I will throb and lust (to destroy all My foes) together." In the past I was silent and restrained. From now on I will scream. (Ibid. 15-16) "I will lay waste the mountains and the hills, and I will dry up all their grass, and I will render the rivers islands, and I will dry up the pools. And I shall lead the blind in a way they did not know. In roads they did not know shall I lead them. I shall make the darkness into light before them, and the crooked paths into straight paths." Variantly: "Who is like You among the mighty": Who is like You among those who minister before You on high, viz. (Psalms 89:7) "Who in the heavens can be likened to the L rd?" (Ibid. 8) "a G d who is dreaded in the great council of the holy ones (the angels) … (9) O L rd, G d of hosts, who is like You? Mighty is the L rd." Variantly: Who is like You ("ba'eilim") among those who call themselves gods? Pharaoh called himself a god, viz. (Ezekiel 29:3) "Mine is my river (the Nile), and I have made it." And thus, Sancherev, viz. (II Kings 18:35) "Who among all the gods of the lands (saved their land from my hand, etc.")? And thus Nevuchadnezzar, viz. (Isaiah 14:14) "I shall mount the heights of a cloud; I shall liken myself to the Most High!" And thus, Negid Tzor, viz. (Ezekiel 28:2-3) "Say to Negid Tzor: Because your heart has grown proud and you have said: I am a god, etc." Variantly: Who is like You among those whom others call "gods" and who are without substance, those of whom it is written (Psalms 115:5) "hey have a mouth but cannot speak, etc." But the Holy One Blessed be He says two things in one pronouncement, something that a man cannot do, viz. (Ibid. 62:12) "One (pronouncement) has G d spoken; these two (things) have I heard." (Jeremiah 23:29) "Is My word not like fire, says the L rd, and like a hammer shattering rock?" And it is written (Iyyov 37:2) "And a word shall come forth from His mouth, etc."

R. Judah the son of Simon contended that he learned it from the law concerning the ox that gored. It is said: If the ox gore a bondman or a bondwoman, he shall give thirty shekels of silver (Exod. 21:32), and since we replaced Him with an ox (i.e the golden calf), as is said: Thus they exchanged their glory for the likeness of an ox that eateth grain (Ps. 106:20), each one shall give thirty shekels of silver. The Holy One, blessed be He, knew what was in Moses’ heart, and so He showed him with His finger, as is said: Moses, this they shall give, that is, this amount they shall give.

Let us see! All which is written in the book of Ezra was said by Nechemiah to Chacklayah. Why, then, was it not named after him? R. Jeremiah b. Aba said: "Because he claimed credit for it, as it is said (Nech. 5, 19) Remember for me, my God for good, all that I have done for this people." But did not David also say similar to this (Ps. 106, 4) Remember me, O Lord, when thou favorest thy people? This was said only as a prayer. R. Joseph said: "The book was not named after him because he slandered the former governors, as it is said (Neh. 5, 15) Former governors … had made it heavy … had taken of them bread and wine, besides forty shekels. And even Daniel, who was greater than he, was included in this slander [being a governor long before Nechemiah]." And whence do we know that Daniel was greater than he? From the following passage (Dan. 10, 7) And I, Daniel, saw alone this appearance; but the men that were with me did not see the appearance; nevertheless a great terror fell upon them, so that they fled to hide themselves. Who were these men? R. Jeremiah, and according to others, R. Chiya b. Aba said: "Haggai, Zechariah and Malachi. (Fol. 94) In one respect they were greater than he and in another he was greater than they; in one respect they were greater than he, as they were prophets, while he was not, and in another respect he was greater than they, for he saw the appearance and they did not see it. But if they saw nothing why were they shocked? Though they did not see it, their guardian angels did. "Infer from this," said Rabina, "that if a man is shocked, although he sees nothing, nevertheless his guardian angel must have seen it." What is the remedy for it? Let him move four cubits from that place, or read the portion of Sh'ma. And if he stands in a dirty place, where it is not allowed to recite the portion of Sh'ma Israel, he may say, "The goats of the butcher are fatter than I am."

(Num. 1, 2) So that they rose up before Moses, with certain men of the children of Israel in number two hundred and fifty, — i.e., the distinguished of the congregation. Called to the assembly; i.e., who were able through their wisdom to intercalate months and establish leap years. Men of renown; i.e., whose name was renowned through all the world. And Moses heard it, and fell upon his face. What had he heard? Samuel b. Nachmeni said in the name of R. Jonathan: "That they suspect him of adultery, as it is said (Ps. 106, 16) Moreover, they envied Hoses." (Num. 16) And Moses went to Dathan and Abiram. Resh Lakish said: "Infer from this that one must do all that he can not to strengthen a quarrel (since he himself who was a king went to Dathan and Abiram); for Rab said: 'He who strengthens a quarrel transgresses a negative commandment'." (Ib. 17, 5) That he become not as Korah and as his company. R. Ashi said: "Such is worthy to be punished with leprosy; for here (Ib.) it is written, by the hand of Moses, and it is written there (Ex. 4, 6) And he put his hand into his bosom, etc." R. Jose said: "He who fights against the kingdom of David deserves to be bitten by a snake, for it is written here (I Kings, 1, 9) … by the stone Zoheleth, and it is written there (Deut. 32, 24) With the poison of Zochle aphar (serpents)."

(Numb. 14:1:) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept.]” This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn').⁴²Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.:) “[But the] harvest flees on a day of sickness (nahalah) and human pain.” On the day that I went to give you your ancestral inheritance (nahalah), you became a manifesto in the world. And “human pain” refers to the divine punishment that you received as a legacy for [future] generations.⁴³Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,⁴⁴See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1). (Numb. 14:2:) “And all the Children of Israel murmured against Moses and against Aaron; and the whole congregation said to them.” These are the sanhedraot. (Numb. 14:2, cont.:) “Would that we had died in the land of Egypt […].” [The matter] is comparable to a king at whose tribunal⁴⁵Gk.: Bema. a certain person came up for judgment.⁴⁶Numb. R. 16:21. He uttered a word from his mouth by which he convicted himself. The king set aside his bill of indictment⁴⁷Lat.: elogium; Gk.: elogion. and convicted him out of his own mouth. He said to him, “I am judging you by what has come out of your own mouth. So let it be for you according to what you have said.” Similarly the Holy One, blessed be He, said to them (in Numb. 14:29), “In this desert shall your carcasses fall.” (Numbers 14:28:) “’As I live,’ says the Lord, ‘as they have spoken in My ears.’” They began to say (in Numb. 14:3–9), “And why is the Lord bringing us [unto this land…]?” They also said to each other, “Let us appoint a leader and return to Egypt.” Then Moses and Aaron fell on their faces [before the whole assembly of the congregation of the Children of Israel]. Moreover, Joshua ben Nun and Caleb ben Jephunneh, of those who had explored the land, rent their clothes and spoke unto the whole assembly of the Children of Israel, …. “If the Lord is pleased with us, [He will bring us into this land]…. Only do not rebel against the Lord….” The people said to them, “We have no faith in you! Our brothers care for us more than you do.” Thus it is stated (in Deut. 1:28), “Where are we going up to? Our brothers have caused [our hearts] to melt (with fear).” (Numb. 14:10:) “So the whole congregation said to stone [them with stones].” And who was “them?” Moses and Aaron. (Ibid., cont.:) “Then the glory of the Lord appeared in the tent of meeting.” [This incident] teaches that they threw stones, but the cloud intercepted them. (Numb. 14:11:) “Then the Lord said unto Moses, ‘How long ('ad-'anah) will this people scorn Me, and how long ('ad-'anah) will they have no faith in Me?’” The Holy One, blessed be He, said, “I have uttered two cries (of 'ad-'anah) because of you.⁴⁸Numb. R. 16:22, cont.; see below, Numb. 4a:14. Your end shall be to cry out in the subjection of the four empires: (Ps. 13:2-3:) ‘How long ('ad-'anah), O Lord, will you forget me forever; how long ('ad'-'anah) will you hide Your face from me? How long ('ad-'anah) shall I take counsel in my soul with grief in my heart [all day]; how long ('ad-'anah) will my enemy be exalted over me?’ I cried out (in Numb. 14:27), ‘How long ('Ad-matay) shall this evil congregation [be murmuring against me]?’ Your end shall be to cry out (in Ps. 6:4), ‘My soul also is greatly dismayed; [and You, O Lord, how long ('ad-matay)]?’”

(Numb. 20:14:) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business¹⁰⁴Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁰⁵Numb. R. 19:15. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.”
(Numb. 20:14, cont.:) “You know all the trouble that has befallen us.” They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien [in a land not theirs where they shall serve them and be oppressed by them],’ it was us who have been enslaved, while you are free.” (Numb. 20:15:) “How our forefathers went down to Egypt [...].” This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15:) “How our forefathers went down to Egypt.” What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is] to teach you that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17:) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well.” Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,¹⁰⁶On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your money to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” As the Holy One, blessed be He, already said (in Gen. 15:14), “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand....” (Numb. 20:17, cont.:) “We shall go along the king's highway,” since we restrain¹⁰⁷Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.:) “Without turning right or left.” This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].”

[(Lev. 16:1:) AFTER THE DEATH OF AARON'S TWO SONS.] The Holy One said to him: Aaron, did I not write this in my Torah (in Exod. 22:8 [9]): IN EVERY CASE OF MISAPPROPRIATION, WHETHER FOR A BULL…. Do you not remember what you did with the bull, as stated (in Ps. 106:20): THUS THEY EXCHANGED THEIR GLORY FOR THE IMAGE OF A BULL?⁶¹See Numb. R. 9:47. For alternate interpretations of Exod. 22:8 [9] that use the same form, see BQ 54b. (Exod. 22:8 [9], cont.:) FOR AN ASS. This refers to the Egyptians, about whom it is written (in Ezek. 23:20): WHOSE FLESH IS LIKE THE FLESH OF ASSES. You (Egyptians)⁶²The parallel account in Numb. R. 11:47 explains that it was the Egyptians who enticed Israel to make the golden calf. made for them a calf, whom they worshiped, [as stated] (in Numb. 11:4): THEN THE RABBLE⁶³I.e., the Egyptians who joined Israel in the Exodus. WHICH WAS IN THEIR MIDST. (Exod. 22:8 [9], cont.:) FOR A SHEEP (seh). This refers to Israel, as stated (in Jer. 50:17): ISRAEL IS A SCATTERED FLOCK (seh). (Exod. 22:8 [9], cont.:) FOR A GARMENT. < i.e. > that one about which it is written (in Is. 3:6): YOU HAVE A GARMENT; YOU SHALL BE OUR LEADER.⁶⁴According to Numb. R. 9:47, the allusion is to Israel having made the golden calf their king. (Exod. 22:8 [9], cont.:) < OR > ANY LOSS, since it is written of them (i.e., of Israel in Jer. 50:6): MY PEOPLE WERE LOST SHEEP. (Exod. 22:8 [9], cont.:) OF WHICH ONE SAYS: THIS IS IT. < This refers to > them when they said (in Exod. 32:8): {THIS IS YOUR GOD} [THESE ARE YOUR GODS], O ISRAEL. (Exod. 22:8 [9], cont.:) THE CASE OF BOTH PARTIES SHALL COME BEFORE GOD. This refers to Moses of whom it is written (in Exod. 7:1): SEE, I HAVE SET YOU AS A GOD TO PHARAOH, < in that > Moses sat in judgment over them. (Exod. 22:8 [9], cont.:) THE ONE WHOM GOD CONDEMNS. This refers to the judges, of whom it is written (in Exod. 22:27 [28]): YOU SHALL NOT CURSE A GOD < NOR A RULER OF YOUR PEOPLE.⁶⁵See above, Exod. 2:1, and the note there. (Exod. 22:8 [9], cont.:) SHALL PAY HIS NEIGHBOR DOUBLE. This refers to the two sons of Aaron. Ergo (in Lev. 16:1): AFTER THE DEATH OF AARON'S TWO SONS.

(Eccl. 3:15:) THEN GOD SEEKS THE PERSECUTED. R. Huna said in the name of R. Joseph: The Holy One is going to claim the blood of the persecuted from the hand of those who persecute them.⁵⁸Lev. R. 27:5. When a righteous person persecutes a righteous person, GOD SEEKS THE PERSECUTED. When a wicked person persecutes a wicked person, GOD SEEKS THE PERSECUTED. [When a wicked person persecutes a righteous person, THEN GOD SEEKS THE PERSECUTED. Even if you come back and say: When a righteous person persecutes a wicked person, in every case, THEN GOD SEEKS THE PERSECUTED.]⁵⁹Cf. PR 48:2. You know that this is so. Note that Abel was persecuted by Cain; therefore, it is stated (in Gen. 4:4): AND THE LORD PAID HEED UNTO ABEL AND UNTO HIS OFFERING. Noah was persecuted by his generation, BUT (according to Gen. 6:8): NOAH FOUND FAVOR < IN THE EYES OF THE LORD >. As for his generation, (cf. Gen. 7:23): AND HE BLOTTED OUT ALL EXISTENCE. Abraham was persecuted by Nimrod; (cf. Neh. 9:7:) YOU ARE THE LORD, THE GOD WHO CHOSE ABRAHAM. Isaac was persecuted by Philistines; (cf. Gen. 26:28:) AND THEY SAID: WE SEE PLAINLY < THAT THE LORD HAS BEEN WITH YOU >. Jacob was persecuted by Esau; (cf. Ps. 135:4:) FOR THE LORD HAS CHOSEN JACOB FOR HIMSELF. Joseph was persecuted by his brothers; (cf. Gen. 39:2:) AND THE LORD WAS WITH JOSEPH. Moses was persecuted by Pharaoh; (cf. Ps. 106:23:) THEREFORE HE SAID HE WOULD DESTROY THEM, HAD NOT MOSES HIS CHOSEN < STOOD IN THE BREACH BEFORE HIM >. Israel is being persecuted by the nations of the world; (cf. Deut. 7:6:) THE LORD YOUR GOD HAS CHOSEN YOU. R. Judah bar Simon said in the name of R. [Jose bar] Nehoray. Here also (in the case of sacrificial animals) the bull is persecuted by the lion; the sheep is persecuted by the wolf; the goat is persecuted by the leopard. The Holy One said: You shall not bring me a sacrifice from the persecutor but from the persecuted. Thus it is stated (Lev. 22:27): WHEN A BULL OR A SHEEP OR A GOAT….

And Hashem said to Moshe: "place your hand upon the heavens." Thus it is written: "all Hashem desired, he has done." (Psalms 135:6) Dovid said: this is in spite of the Holy One's decree that "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid. 115:16) To what analogy is this similar? To a king who decrees, saying "Romans shall not descend to Syria and Syrians shall not ascend to Rome." Likewise, when the Holy One created the universe, He decreed, saying: "the heavens are Hashem's heavens and the earth He gave to humanity." (Ibid.) When He desired to give the Torah He nullified this original decree. He said: "the the lower [realms] shall ascend to the higher, and the higher shall descend to the lower; and I am the one who initiated [this]." As it is written: "And Hashem descended upon Mt. Sinai." (Exodus 19:20) And it is written: "And to Moshe He said 'ascend to Hashem'." (Ibid. 24:9) Behold, [it is for this reason that it is written] "all which Hashem desired in the heavens and upon earth, he has done." (Psalms 135:6) ...

Moses was keeping the flock. Though the time for their redemption was at hand, they had not as yet performed any meritorious deeds. Scripture declares this through the words of Ezekiel: I caused thee in increase even as the growth of the field … thy breasts were fattened, and thy hair was grown, yet thou wast naked and bare (Ezek. 16:7). Is it not so that the Holy One, blessed be He, would not have written breasts and hair except for the fact that breasts and hair allude to Moses and Aaron? Inasmuch as it is said concerning them: Thy two breasts are like two fawns, that are twins of a gazelle (Song 4:5). Thy hair was grown implies that the time for redemption had arrived, but naked and bare signify that Israel had not yet performed any good deeds. The verse For thy love is better than wine (ibid. 1:2) refers to the patriarchs, who are called beloved. And God heard their groaning, and remembered His covenant with Abraham, with Isaac, and with Jacob. And God saw the children of Israel (Exod. 2:24). That is, though He saw that they had not yet performed any meritorious deeds, He redeemed them nevertheless, as is said: He saved them for His name’s sake (Ps. 106:8).

... R’ Eliezer haModa’i says: “Why do you cry out to Me?” (Exodus 14:15) Do I need to be told what to do regarding my children?! “…concerning My children and the work of My hands do you command Me?” (Isaiah 45:11) Were they not already prepared before Me from the six days of creation? As it says “If these laws depart from before Me, says the Lord, so will the seed of Israel cease being a nation before Me for all time.” (Jeremiah 31:35) Others say: Israel did a great thing. For the sake of the faith with which they believed in Me it is worth it to split the sea. For they did not say to Moshe ‘how can we go out into this barren wilderness without supplies for the journey?!’ Rather, they had faith and followed after Moshe, as it says in the prophets “Go and call out in the ears of Jerusalem, saying: so said the Lord: I remember to you the lovingkindness of your youth, the love of your nuptials, your following Me in the desert, in a land not sown.” (Jeremiah 2:2) What reward did they receive for this? “Israel is holy to the Lord, the first of His grain; all who eat him shall be guilty, evil shall befall them, says the Lord.” (Jeremiah 2:3) R’ Yosi haGalili says: when Israel entered the sea Mount Moriah was already uprooted from its place, together with the altar of Yitzchak which was built on it with the wood all laid out. It was as if Yitzchak was bound and placed on the altar and Avraham had stretched out his hand to take the knife and slaughter his son, as it says “And Abraham stretched forth his hand and took the knife, to slaughter his son.” (Genesis 22:10) God (HaMakom) said to Moshe: Moshe, my children are in distress, the sea is closing, the enemy is pursuing and you stand there drawing out your prayer?! He said before Him: and what should I do? He replied: “And you raise your staff and stretch out your hand over the sea…” (Exodus 14:16) You should elevate, exalt, give song, exultation, thanksgiving, greatness, splendor, glory and praise to He to whom all battles belong.

..."And the waters were a wall for them" Made them as a type of wall. "On their right and on their left" On their right due to the merit of the Torah that they would in the future receive through the right, as it is said "From His right, a fiery law to them" (Deut. 33:2). And on their left: this is prayer.

“What has been, already is, and what will be has already been; and God seeks the pursued” (Ecclesiastes 3:15).
“What has been, already is” – Rabbi Yehuda and Rabbi Neḥemya, Rabbi Yehuda says: If a person says to you: Is it possible that the entire world was water [and the world’s water was gathered] into water?⁶⁵God gathered the water that covered the land into the oceans (see Genesis 1:9); but how is that possible given that there was already water in the oceans? Say to him: ‘It “already is.”’ The ocean is entirely water in water.⁶⁶Even though it is full of water, rivers stream into it and it does not overflow.
“And what will be has already been…” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to transform sea into dry land?’ Say to him: ‘It “has already been.”’ Did He did not do so by means of Moses, as it is stated: “The children of Israel went on dry land” (Exodus 14:29), and it is written: “Now raise your staff…” (Exodus 14:16), and it is written: “And the children of Israel will come into the sea on dry land” (Exodus 14:16).
If a person will say to you: ‘Is it possible that had Adam, the first man, not sinned, he would have lived and endured forever?’ Say to him: ‘It “already is,”’ – Elijah, may he be remembered for good, who never sinned, lives and endures. “And what will be has already been” – if a person will say to you: ‘Is it possible that the Holy One blessed be He is destined to revive the dead?’ Say to him: ‘It “has already been,”’ He already revived the dead by means of Elijah, by means of Elisha, and by means of Ezekiel.
Rabbi Aḥa [said] in the name of Rabbi Ḥalafta: Everything that the Holy One blessed be He is destined to perform and to innovate in His world in the future, He has already performed partially by means of a prophet in this world. It is I⁶⁷This phrase, and the coming phrases, are stated from the perspective of God. who am destined to turn the sea into dry land; I have already done so in this world, [as it is stated]: “Now raise your staff…” (Exodus 14:16), It is I who am destined to remember the barren; I have already remembered by means of Abraham, as it is stated: “God remembered Sarah…” (Genesis 21:1).⁶⁸God informed Sarah of this fact through a prophecy granted to Abraham (Maharzu). It is I who am destined to revive the dead; I have already revived by means of Elijah, Elisha, and Ezekiel. It is I who am destined to cause kings to prostrate themselves to you; I have already done it for you by means of Daniel, as Nebuchadnezzar prostrated himself to Daniel, as it is stated: “Then King Nebuchadnezzar fell on his face, and he prostrated himself to Daniel” (Daniel 2:46). It is I who am destined to open the eyes of the blind in the future; I have already done so by means of Elisha, as it is stated: “The Lord opened the eyes of the lad” (II Kings 6:17).
“And God seeks the pursued” – Rabbi Huna said in the name of Rabbi Yosei: God will always seek [to save] the pursued. You find a righteous man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a righteous man; “and God seeks the pursued.” A wicked man pursuing a wicked man; “and God seeks the pursued.” God seeks the pursued in any circumstance.
Rabbi Yehuda ben Rabbi Simon, in the name of Rabbi Yosei ben Rabbi Nehorai: The Holy One blessed be He always seeks the blood of the pursued from the pursuers.⁶⁹He holds the pursuers accountable for their actions, and He grants favor to the pursued. Know that it is so; Abel was pursued by Cain, and the Holy One blessed be He chose only Abel, as it is stated: “The Lord turned to Abel and to his offering” (Genesis 4:4). Noah was pursued by the members of his generation, and the Holy One blessed be He chose only Noah, as it is stated: “For you I have seen righteous before Me” (Genesis 7:1). Abraham was pursued by Nimrod, and the Holy One blessed be He chose Abraham, as it is stated: “You are the Lord God who chose Abram” (Nehemiah 9:7). Isaac was pursued by the Philistines, and the Holy One blessed be He chose Isaac, as it is stated: “They said: We have seen that the Lord has been with you” (Genesis 26:28). Jacob was pursued by Esau, and the Holy One blessed be He chose Jacob, as it is stated: “For the Lord has chosen Jacob for Himself, Israel as His treasure” (Psalms 135:4). Joseph was pursued by his brothers, and the Holy One blessed be He chose Joseph, as it is stated: “He established it as testimony for Joseph when he went out over the land of Egypt” (Psalms 81:6).
Moses was pursued by Pharaoh, and the Holy One blessed be He chose Moses, as it is stated: “Were it not for Moses, His chosen, who stood in the breach before Him” (Psalms 106:23). David was pursued by Saul, and the Holy One blessed be He chose David, as it is stated: “He chose David His servant and took him from the sheepfolds” (Psalms 78:70). Saul was pursued by the Philistines, and the Holy One blessed be He chose Saul, as it is stated: “Have you seen the one whom the Lord has chosen?” (I Samuel 10:24). Israel was pursued by the nations, and the Holy One blessed be He chose Israel, as it is stated: “[For you are a holy people to the Lord your God; the Lord your God] has chosen you as a treasured people” (Deuteronomy 7:6). Rabbi Elazar ben Rabbi Yosei ben Zimra said: The same is true regarding offerings. The Holy One blessed be He said: A bull is pursued by a lion, a goat by a leopard, a sheep by a wolf; do not sacrifice the pursuers before Me, but rather the pursued, as it is stated: “A bull, a sheep, or a goat…[it shall be accepted as a fire offering before the Lord]” (Leviticus 22:27).

When you go out to war, etc. (Deuteronomy 20:1): What is written above the matter? "And the judges shall make a thorough investigation" (Deuteronomy 19:18). From when the judges execute judgement, you [can] go out to war and you will be victorious. And so did David state (Psalms 119:121), "I have done justice and righteousness; do not abandon me to those who would wrong me." And it is [also] written (Psalms 119:122), "Guarantee Your servant’s well-being; do not let the arrogant wrong me." So too is the Holy One, blessed be He, only brought up in the world through judgement, as it is stated (Isaiah 5:16), "And the Lord of hosts is exalted by justice." Rabban Shimon ben Gamliel says (Avot 1:18), "On three things the world stands: On justice, on truth and on peace, as it is said (Zachariah 8:16), 'Judge truth and the justice of peace in your gates.'" Rabbi Yehoshua ben Levi said, "And all of [these things] are dependent upon judgement, as through judgement is peace and truth established." Therefore when Israel is executing judgement, the Holy One, blessed be He, brings down their enemies in front of them, as it is stated (Psalms 81:14-15), "If only My people listens to Me, etc. Quickly I would subdue their enemies, etc." And what are the ways of the Holy One, blessed be He? Righteousness and justice, as it is stated (Genesis 18:19), "and they shall keep the way of the Lord by doing righteousness and justice." Therefore, it is written in the section of judges (Deuteronomy 16:18), "and they shall judge the people with righteous justice"; and afterwards, "When you go to war against your enemies." What is [the meaning of] "against your enemies?" The Holy One, blessed be He, said, "Go forth against them like enemies: In the way that they do not have mercy upon you, so [too], do not have mercy upon them. See what they say: 'Let us wipe them out as a nation; Israel’s name will be mentioned no more.' [It is] that same name that I say (Psalms 106:48), 'Blessed is the Lord (the Name), the Lord of Israel.' Therefore go forth against them like enemies." Israel said, "Master of the world, until when will they stand against us," as it is stated (Psalms 86:14), "O God, arrogant men have risen against me; a band of ruthless men seek my life." He said [back] to them, "Not only against you have they risen, but also against Me, as it is stated (Psalms 2:2), 'Kings of the earth take their stand, and regents intrigue together against the Lord and against His anointed.' Rather see how they are enemies." Therefore, it is written, "When you go out to war against your enemies."

(Ibid. 29) "and the children of Israel walked in the dry land (that had already been made) in the midst of the sea." R. Shimon b. Yochai says: The sun and the moon testify that I have already split the sea for them, viz. (Jeremiah 31:35) "Thus said the L rd who gives the sun for light by day, the laws of moon and stars for light by night, who splits the sea and stuns its waves — the L rd of hosts is His name." R. Bana'ah says: In the merit of the mitzvoth performed by Abraham I will split the sea for them, viz. (Genesis 22:3) "and he split the wood for the burnt-offering" — and here (Exodus 14:21) "and the waters were split." R. Shimon Hatemani says: In the merit of circumcision I will split the sea for them, viz. (Jeremiah 33:25) "If not for My covenant, day and night, I would not have made the statutes of heaven and earth." Which covenant obtains both day and night? Circumcision. R. Avshalom the elder says: An analogy: A man gets angry with his son and drives him from the house. His lover comes in to beseech him to restore him to his house. He responds: Are you beseeching me for my son? I have already come to terms with my son. Thus, the L rd: "Why do you cry out to Me?" I have already come to terms with them." Rebbi says: Last night you said (i.e., you complained to Me) (Exodus 5:23) "And from the time I came to Pharaoh, etc." And now you stand and wax long in prayer? "Why do you cry out to Me?" Rebbi says (Exodus 14:15) "Speak to the children of Israel and have them go forward ('veyisa'u')." Have them retract ('yasiu') the things that they said. Last night they said (Ibid. 11) "Is it for lack of graves, etc.?" and now you stand and wax long in prayer (for them)? "Why do you cry out to Me?" Let them retract what they have said. The sages say: He wrought with them for His name's sake, viz. (Isaiah 48:11) "For My sake, for My sake shall I do, etc." And (Ibid. 63:12) "He split the sea before them." Why? (Ibid.) "To make Himself an eternal name." Rebbi says: Their faith in Me suffices Me to split the sea for them. As it is written (Exodus 14:2) "Let them return and encamp, etc." R. Elazar b. Azaryah says: In the merit of their father Abraham I will split the sea for them, viz. (Psalms 105:42) "For He remembered His holy word to Abraham His servant. (43) And He led out His people with joy, etc." R. Eliezer b. Yehudah of Bortutha says: In the merit of the tribes I will split the sea for them, viz. (Habakkuk 3:14) "You have split (the sea) for his tribes, the heads of his scattered ones, etc." And it is written (Psalms 136:13) "who split the sea into sections." Shmayah says: The faith that Abraham their father had in Me suffices for Me to split the sea for them, viz. (Exodus 4:31) "And the people believed when they heard, etc." Shimon of Kitron says: In the merit of the bones of Joseph I will split the sea for them, viz. (Genesis 39:12) "And he left his garment in her hand and he fled." And it is written (Psalms 114:3) "The sea saw and it fled, etc." R. Nathan says in the name of Abba Yossi Hamechuzi: ("Why do you cry out to Me?") Have I not had it written (Numbers 12:7) "In all of My house he (Moses) is trusted"? You (Moses) are in My dominion and the sea is in My dominion, and I have appointed you a keeper over it. (Therefore, [Exodus 14:16] "Raise your staff, etc.") R. Chanina b. Chachinai says: Have I not had it written (Mishlei 17:17) "A brother is born for (times of) trouble"? I am a brother to Israel in their time of trouble. "Brother" (here) signifies Israel, viz. (Psalms 122:8) "For the sake of My brothers and My friends I will speak for peace in you (Jerusalem)." R. Shimon b. Yehudah says: "Why do you cry out to Me?" Their cries have already preceded yours, viz. (Exodus 14:10) "and the children of Israel cried out to the L rd, etc." R. Acha says: The Holy One Blessed be He said: If not for your outcry, I would have destroyed them for the idolatry in their midst, viz. (Zechariah 10:11) "And tzarah crossed the sea," tzarah (here) being idolatry, as in (Isaiah 28:20) "and the molten image, tzarah, etc." and as in (Leviticus 18:18) "And a woman to her sister do not take litzror" (to be a rival). And because of your outcry I have withdrawn My wrath, as it is written (Psalms 106:22-23) ("… awesome deeds at the Red Sea) and he thought to destroy them if Moses His chosen one had not stood in the breach before Him, to turn His wrath from destruction." R. Eliezer Hamodai says: "Why do you cry out to Me?" I do not have to be commanded for the children of Israel, (Isaiah 45:11) "For My children and the work of My hands would you command Me?" Are they not "readied" before Me from the six days of creation? (Jeremiah 31:36) "Just as these laws (of nature) will not depart from before Me, says the L rd, so the children of Israel will not cease from being a nation before me for all time." Others say: The faith that they had in Me suffices for Me to split the sea for them. They did not say to Moses: How can we go out to the desert without food? But they believed in Moses and followed him. Of this it is written in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, saying … I have remembered for you the lovingkindness of your youth, the love of your espousals, your following Me in the desert, in a land unsown." How were they rewarded for this? (Ibid. 3) "Holy is Israel unto the L rd, the first of His harvest. All of its eaters will be blamed. Evil will come upon them, says the L rd." R. Yossi Haglili says: When Israel entered the sea, Mount Moriah was uprooted from its place, with the altar of Israel built upon it, and its woodpile upon it, and Isaac bound upon it upon the altar, and Abraham stretching out his hand and taking the knife to slaughter his son — whereupon the L rd said to Moses: Moses, My children are in trouble, the sea raging and the foe pursuing them, and you stand and indulge in prayer? Moses: But what can I do? The L rd: "Raise your staff and stretch out your hand over the sea, etc." And you — exalt and praise and accord song and praise and thanks and grandeur and glory and splendor and hallel to the Master of wars!

Another matter, “a small city” – this is Sinai, “and few men in it” – these are the Israelites, “and a great king came against it” – this is the evil inclination, “and surrounded it and built a great siege upon it” – as it is stated: “This is your god, Israel (Exodus 32:4).¹⁰⁰This was stated regarding the Golden Calf. “He found in it a poor, wise man” – this is Moses, as it is stated: “Lord, why shall Your wrath be enflamed against Your people” (Exodus 32:11). “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, as it is stated: “He said He would destroy them, were it not for Moses, His chosen one…” (Psalms 106:23).

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

24 (Numb. 11:16) “Gather Me [seventy men from the elders of Israel]”: But did you not have elders before? Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, He collected their debt: Nadab and Abihu were also destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁵¹I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁵²This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And likewise it says (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was animal flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27) – ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁵³See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.”

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

(Numb. 11:16:) “Gather Me seventy man (sic)⁶³The midrash is ignoring the fact that Hebrew uses singular nouns with large numbers in order to build an interpretation on this singular usage. from the elders of Israel.”⁶⁴Numb. R. 5:23. This text is related (to Prov. 22:11), “The one who loves purity of heart has grace on his lips, has a king as his friend.” Why did He not say to him (in Numb. 11:16), “seventy men" (with "men" in the plural), instead of “seventy man.” It is simply that He said to him, “seventy man (ish) [with the singular ish indicating] singular individuals,⁶⁵I.e. singular individuals like the one described in Prov. 22:11. because they were to be like Me and you, as stated (Exod. 15:3:) “The Lord is a Man (ish) of war,” [and it is likewise] stated (Numb. 12:3), “Now the man (ish) Moses was very humble.” (Numb. 11:16:) “Gather Me [seventy men from the elders of Israel].” But did you not have elders before?⁶⁶Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9), “Then there went up Moses […] and the seventy elders of Israel”; and this parashah (with Numb. 11:16) comes after that. So where were the[se earlier] elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1), “Now the people were as murmurers […] then the fire of the Lord burned against them,” they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11), “they beheld God, and they ate and drank.” Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while [holding] a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, blessed be He, He therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.), “But He (the Holy One, blessed be He,) did not raise His hand against the nobles of the Children of Israel.” From this you may infer that they deserved to have a hand raised [against them]. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4), “Then the rabble (ha'safsuf) which was in their midst became filled with lust.” Who were the rabble (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba [differed on the matter]. One said, “These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38), ‘And a mixed multitude went up with them.’” But the other said, “Rabble can only be a Sanhedrin, since it is stated (in Numb. 11:16), ‘Gather (esfah) Me seventy men.’” What [else] is written there (in Numb. 11:1)? “Then the fire of the Lord burned against them and consumed them in the outskirts (qetseh) of the camp,” [i.e.,] among the selected (muqetsim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18), “And fire broke out in their company ('edah),” since company ('edah) can only be a Sanhedrin as stated (in Numb. 15:24), “And it shall come to pass that if it was done [by mistake] away from the eyes of the congregation ('edah).”⁶⁷I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13), “And if the whole congregation ('edah) of Israel⁶⁸This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. should err.” And so did David say (in Ps. 78:31), “When God’s anger flared up at them, He slew their sturdiest,” these were the Sanhedrin; “struck down the chosen of Israel,” these were the chosen ones that were called elders, about whom it is written (in II Sam. 6:1), “And David still added to the chosen among Israel.” Then they wept again and demanded meat. Now you might say, “What they wanted was flesh? Did it not come about that the manna became whatever they wanted inside of their mouths, as stated (in Ps. 106:15), ‘So He gave them what they asked for...’?” And in case you should say that they did not have oxen and cattle in the desert, has it not already stated (in Exod. 12:38), “And a mixed multitude went up with them and flocks and herds.” And in case you should say they ate them in the desert, is it not written (in Numb. 32:1), “Now the children of Reuben and the children of Gad had much livestock?” From here R. Simeon said, “It was not meat for which they lusted, since it says so (in Ps. 78:27), ‘And He rained down flesh (she'er) upon them like dust.’ Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6), ‘None of you shall approach any close (she'er) relation to him.’ Ergo, it [really] says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10), ‘Now Moses heard the people weeping for their families.’”⁶⁹See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such [relations] (ibid. cont.), “the Lord was very angry and it was bad in the eyes of Moses.” At that time Moses said to the Holy One, blessed be He, (in vs. 11), “’Why have you mistreated Your servant […]?’ In the past there was one with me who would bear the burden of Israel, but now I am alone.” Thus it is written (in vs. 14-15), “I am not able to bear [all] this people alone…. So if You are dealing like this with me, please truly kill me.” At that time the Holy One, blessed be He, said to him, “Appoint other elders instead of those elders.” It is so stated] (in vs. 16), “Gather Me seventy men.” (Numb. 11:17:) “Then I will come down and speak with you there.” [This verse is] to inform you that the day for appointing elders was as dear to the Holy One, blessed be He, as the day for the giving of Torah.⁷⁰Numb. R. 15:25. Thus it is stated (in Exod. 19:11), “for on the third day the Lord will come down”; and also (in Numb. 11:17) with reference to appointing the elders, “I will come down,” is written. To what is the matter comparable? To a king who had an orchard and hired a guard for it. Then he gave him the payment of a guard for him to guard the orchard. After a time the guard said to him, “I cannot guard all of it myself. Rather give me others to guard it with me.” The king said to him, “I have given the entire orchard into your keeping, and I have given you all the payment for guarding it; but now you would say to me, ‘Go and bring others to guard it with me.’ See I am bringing others to guard with you, but observe that I am not giving them their payment from what belongs to me. Rather it is from your payment which I have given you that they are receiving their payment.” Similarly did the Holy One, blessed be He, speak to Moses. When [Moses] said to Him, “I cannot [do everything] alone,” the Holy One, blessed be He, said to him, “I have given you understanding and knowledge to sustain⁷¹PRNS. Cf. Gk.: pronoos (“prudent”). My children. Moreover, I did not want others, simply so that you would have strength and knowledge and so that you would stand alone in that greatness. But now you are the one who wants others. Be aware that they will receive [payment], not from what is Mine, but from what is yours.” It is so stated (in Numb. 11:17.), “and I will set aside some of the spirit which is upon you and put it on them [...].” Nevertheless Moses did not lack anything. You should know that after forty years He said to Moses (in Numb. 27:18, 20), “Take Joshua ben Nun …. And put some of your glory upon him.” Then what is written about Joshua (in Deut. 34:9)? “Now Joshua ben Nun was filled with the spirit of wisdom.” Why? (Ibid. cont.:) “Because Moses had laid his hands upon him.” The Holy One, blessed be He, said, “In this world [only] individuals have prophesied, but in the world to come all Israel shall become prophets.” It is so stated (in Joel 3:1), “And it shall come to pass afterward that I will pour out My spirit upon all flesh so that your sons and your daughters shall prophesy.”⁷²See also above Gen. 10:4; cf. Deut. R. 6:14. So did R. Tanchuma bar Abba expound.

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue.¹¹The men of the great Synagogue were the scribes, prophets, and Pharisees in the period after Ezra. See Lauterbach, Rabbinic Essays, p. 191, n. 36. The scribes made changes in the biblical text in order to eliminate anthropomorphisms and irreverent expressions. According to the Babylonian Talmud, Nedarim 37b, these changes are Sinaitic traditions. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.

Similarly it is written: For he who toucheth thee toucheth the apple of his eye (Zech. 2:12). “My eye” should be written here, for it refers, as it were, to the Heavenly One. However, the text was modified by the scribes of the Great Synagogue.¹¹The men of the great Synagogue were the scribes, prophets, and Pharisees in the period after Ezra. See Lauterbach, Rabbinic Essays, p. 191, n. 36. The scribes made changes in the biblical text in order to eliminate anthropomorphisms and irreverent expressions. According to the Babylonian Talmud, Nedarim 37b, these changes are Sinaitic traditions. The verse Ye say also: “Behold, what a weariness is it! And ye have snuffed at it” (Mal. 1:13) was likewise altered. The verse I will judge his house forever, for the iniquity, in that he knew that his sons did bring a curse on themselves, and he rebuked them not (I Sam. 3:13) was also modified. In the like manner, the verse Why hast thou set me as a mark for thee, so that I may burden to myself (Job 7:20) was changed. The verse Art not Thou from everlasting, O Lord, My God, my Holy One? We shall not die (Hab. 1:12) was modified also. Again the verse Hath a nation changed its gods which are yet no gods? But My people hath changed its glory for that which doth not profit (Jer. 2:11) was altered. Similarly, Thus they exchange their glory for the likeness of an ox that eateth grass (Ps. 106:2) was changed. The verse I will change their glory to shame (Hos. 4:7) was likewise modified. In the case of Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job (Job 32:3) they changed the text. Similarly, but Abraham stood yet before the Lord (Gen 18:22) is another illustration of this. Again, in the verse And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight, and let me not look upon my wretchedness (Num. 11:15) they changed the text. Similarly in the passage Let her not, I pray, be as one head, of whom the flesh is half consumed when He cometh out of his mother’s womb (ibid. 12:12) they altered the verse. And likewise, the verse What portion have we in David? Neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David. So Israel departed unto their tents (I Kings. 12:16) was altered, for in the Second Book of Chronicles (10:16) it is written concerning this episode to his tent rather than unto their tents.

20 (Numb. 14:1) “Then the whole congregation raised their voice [and cried]”: This text is related (to Prov. 18:8), “The words of a murmurer are like mighty blows,²⁸English translations usually render this unusual word as “delicacies” or something similar, but the meaning is uncertain. The present translation is derived from the context of the midrash. and they go down into the chambers of the belly.” Those words which the spies murmured against the Holy One, blessed be He, brought them misfortune for generations. As if they had not listened to the spies, they would not have been punished with them. Instead they acquiesced to them, as stated (in Deut. 1:27), “You sulked (teragnu) in your tents.” What is the meaning of “teragnu?” You sought the disgrace (TARtem GENUt) of the Land of Israel, which the Holy One, blessed be He, called a good land. (Numb. 14:1) “Then the whole congregation raised (rt.: ntn) their voices; [and that night the people wept]”: This text is related (to Jer. 12:8), “[My heritage] has set (rt.: ntn) its voice against Me; therefore I have hated (rt.: sn') it.” The very voice with which you wept caused you to be punished by enemies (rt.: sn'). Moreover, it was over this very generation that Isaiah said (in Is. 17:11), “In the day you plant, you see it flourish; and on the morning you sow, you see it bloom.” Isaiah said, “On the day that I went to plant you in the land, you produced slag; ‘and on the morning you sow, you see it bloom,’ it has flowered before the heat [of the day].” (Is 17:11, cont.) “[But the harvest flees on a day of sickness (nahalah)] and human pain”: This refers to the divine punishment that you received as a legacy for [future] generations.²⁹Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the Ninth of Ab,³⁰See Ta‘an. 4:6: FIVE [CALAMITOUS] THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY [OF JERUSALEM] WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One, blessed be He, has said, “You have wept for nothing in front of Me. I shall establish this night for you as [a night of] a weeping for [future] generations.” And from that hour a decree on the Temple was ordained for it to be destroyed and that the Children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26-27), “So He raised His hand toward them [in an oath], to make them fall in the wilderness. And to make their seed fall among the gentiles, even to scatter them among the lands.” The raising of [the divine] hand was corresponding to the lifting up of the voice (in Numb. 14:1).

24 (Numb. 14:11) “Then the Lord said unto Moses, ‘How long will this people scorn Me?’”: This text is related (to Prov. 1:25, 30), “But you have spurned all My plan and would not accept My rebuke [….] they have despised all My rebuke.” What is the implication of “But you have spurned?” Simply that all the good which I planned for you, you have spoiled and spurned. Thus it is stated (in Prov. 1:25), “But you have spurned (rt.: pr') all My plan.” At the beginning (in Exod. 3:8), “I have come down to deliver them out of the hand of the Egyptians.” But you did not act [in the way I intended]. Instead you came to the sea and immediately spoiled My plan, as stated (in Ps. 106:7), “they rebelled at the sea, at the Reed Sea.” I brought down on your behalf thousands upon thousands and myriads upon myriads of angels, and I passed on two angels to each and every person in Israel: One to gird him with his weapons³⁹Gk.: zone (“girdle”). and one to put a crown on his head.⁴⁰See Lam. R. 2:13 (17); Cant. R. 4:4:1 PRK 16:3; PR 21:7; 33:10; M. Ps. 103:8. R. Judah of Sepphoris said, “He bound their weapons to them,” while R. Simoy said, “He clothed them in purple, with the Ineffable Name written upon it. As long as it was in their hand, nothing evil had power against them, neither the angel of death nor anything else.”⁴¹See Exod. R. 32:1; cf. ‘AZ 5a. But when they sinned, Moses had said to them (in Exod. 33:5), “Now then, remove your ornaments (i.e., your weapons).” At that time (according to vs. 4), ‘When the people heard this bad news.” And what is written (in vs. 6)? “So the Children of Israel stripped themselves of ornaments.” What had the Holy One done at the giving of Torah?⁴²See Exod. R. 32:1. He had brought the angel of death and said to him, “All the world is under your authority, except this people whom I have chosen for Myself.” R. Eleazar the Son of R. Jose the Galilean said, “The angel of death said to the Holy One, ‘Have I been created in the world for nothing?’⁴³Exod. R. 27. The Holy One said to him, ‘I created you so that you would destroy the peoples of the world except this people, over whom you have no authority over them.’” Look at the plan which the Holy One had devised concerning them for them to live and endure! Thus it is stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.” So also it says (in Exod. 32:16), ‘and the writing was the writing of God inscribed (harut) on the tablets.” What is the meaning of harut? R. Judah says, “Freedom (herut) from the empires”; but R. Nehemiah says, “From the angel of death”; and Rabbi says, “From afflictions.” Look at the plan which the Holy One had devised for them! Then they immediately spoiled this plan [after only] forty days. It is therefore stated (in Prov. 1:25), “But you have spurned all My plan.” The Holy One said to them, “I had said that you would not sin. Instead you would live and endure like Me, just as I live and endure forever and forevermore." (According to Ps. 82:6), “I said, ‘You are masters; even all of you are children of the Most High.’” Like the ministering angels who never die. Yet after this greatness you wanted to die (according to vs. 7), “Indeed you shall die like a human (Adam),” i.e. like the first Adam, to whom I decreed one commandment which he was to do, that he might live and endure forever, as stated (in Gen. 3:22), “Behold, the human (Adam) has become like one of Us.” Similarly also (in Gen. 1:27), “And God created the human (Adam) in His own image”, so that he would live and endure like Himself. Yet he corrupted his works and nullified His decree, and he ate of the tree. Then I said to him (in Gen. 3:19), “For dust you are .” So also in your case (in Ps. 82:6), “I said, ‘You are masters.’” But you corrupted yourselves as did Adam. Surely you shall die like Adam! And who made this happen to them? (According to Prov. 1:25) “But you have spurned all my plan.” The Holy One said, “With the very good that I made for you, you provoked Me. When they came to the desert, I brought the manna down to you for forty years.” Moreover, none of them had to ease nature for those forty years. Rather when they ate the manna, it simply became flesh for them, as stated (in Ps. 78:25) “Each one ate the bread of the mighty (rt.: 'br)”;⁴⁴Numb. R. 7:4; Mekhilta deRabbi Ishmael, Wayassa‘ 4 (on Exod. 16:15); Sifre to Numb. 11:4 (88); Yoma 74b. and they provoked Him with it." They began saying to each other, “Do you not know that we have had several days, without easing nature? And a person who does not ease nature for four or five days, dies; (according to Numb. 21:5), ‘our soul loathes this miserable (rt.: QLL) food.’” Because it was light (rt.: QLL) within their bowels. The Holy One said, “In whatever way I did well for them, in that way they provoked Me.” It is so stated (in Is. 5:4), “What else is there to do for My vineyard.” The spies went and looked at the land. Now you find that wherever Israel goes they are recognized. It is so stated (in Is. 61:9), “all who see them shall recognize them.” However (in the case of the spies), the Holy One said, “If they see them, they will recognize that they are Israelites and they will kill them. So what shall I do?” In the case of each and every province into which the spies entered, the head of a province was afflicted with plague, or its king was smitten with plague, in order that they would be occupied with bringing out their dead and not pay attention to the spies. Thus they would not kill them. Yet by this they provoked Me. When they came to Moses and to Israel, they said, “What is this land?” In every place they entered, they saw dead bodies. “And what is the benefit; (according to Numb. 13:32) ‘it is a land that eats up its inhabitants….’” The Holy One said, “I thought that you would become like the ancestors, [of whom it is written] (in Hos. 9:10), ‘Like grapes in the desert.’ I did not think that you would become like Sodom.” Thus it is stated (in Deut. 32:32), “For their vine is from the vine of Sodom.” (Is. 5:4) “When I hoped for it to produce grapes, why did it produce sour grapes?” It is therefore stated (in Numb. 14:11), “How long will this people scorn me?”

R. Ze’era said: The laws of uncleanness apply to human beings: To men: When any man hath an issue out of his flesh (Lev. 15:2), and to women: If a woman have an issue (ibid., v. 19). This is the law: When a man dieth in a tent, everything shall be unclean (Num. 19:14). Thou art fairer than the children of men (Ps. 45:3). Moses is merely called human (but his essence is of a higher level). In what way? The Holy One, blessed be He, causes death and restores to life, He casts men into the pit and brings them out again, and Moses did likewise. He cast Korah and his followers, while still alive, into the pit, as it is said: So they, and all that appertained to them, went down alive into the pit (Num. 16:32). The Holy One, blessed be He, issued a decree, but he (Moses) caused it to be revoked, as is written: Therefore He said that He would destroy them, had not Moses His chosen stood before Him in the breach (Ps. 106:23). Grace is poured upon thy lips (ibid. 45:3) indicates that he spoke in their defense, as it is said: And Moses besought the Lord (Exod. 32:11), and He did not depart until the Lord repented (ibid., v. 14).

Another interpretation (of Gen. 43:14): AND MAY GOD ALMIGHTY. < These words > speak about Israel and about their captivity. (Ibid., cont.:) GRANT YOU MERCY. (Ps. 106:46:) AND HE DID GRANT THEM MERCY BEFORE ALL THEIR CAPTORS.

(Exodus 13:18) "And G d led the people circuitously by way of the desert to the Red Sea": in order to perform miracles and mighty acts with the manna and the quail and the well. R. Eliezer says: "way" — in order to weary them, viz. (Psalms 102:24) "He drained my strength on the way; He shortened my days." "the desert" — in order to purify them, viz. (Devarim 8:15) "Who led you through the great and awesome desert." "the Red Sea" — in order to try them, viz. (Psalms 106:7) "Our fathers in Egypt did not absorb Your wonders. They did not remember the abundance of Your lovingkindness, and they rebelled at the sea, at the Red Sea." R. Yehoshua says: "way" — in order to give them the Torah, of which it is written (Devarim 5:30) "In all the way that the L rd your G d has commanded you shall you go," and (Mishlei 6:23) "For a mitzvah is a lamp, and Torah is light, and the way of life." "the desert" — in order to feed them the manna, viz. (Devarim 8:16) "who fed you manna in the desert, etc." "the Red Sea" — in order to perform for them miracles and wonders, as it is written (Psalms 106:21-22) "They forgot the G d who saved them, who wrought great deeds in Egypt, wonders in the land of Cham, awesome acts at the Red Sea," and (Ibid. 9) "And He rebuked the Red Sea and it dried up, and He led them through the depths as through a desert."

Another opinion. “The words of this song…” (Shmuel II 22:1) R’ Simon said: not all who say song say it. Rather, anyone for whom a miracle is done that then recites a song it is known that all their sins are forgiven and they become a new creation. Israel - when a miracle was done for them and they recited a song, all of their sins were forgiven, as it says “Then Moses caused Israel to set out…” (Shemot 15:22) He caused them to move on from their sins, “…from the Red Sea…” as it says “…they rebelled at the sea, at the Sea of Reeds.” (Psalms 106:7) So to you find in the days of Devorah and Barak – a miracle was done for them and they recited a song, as it says “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) And from where do we learn that their sins were forgiven? Right after her song it says “Then the Israelites did what was offensive to the LORD…” (Shoftim 6:1) R’ Abahu said in the name of R’ Aba: everywhere else it is written ‘And the children of Israel continued to do evil…’ but after the song of Devorah it sis written ‘Then the Israelites did…’ which implies the beginning of an act. What happened to their earlier actions? It must be that the Holy One forgave them at the moment they recited a song. So too you find with David, that a miracle was done for him and he recited a song. And from where do we know that his sins were forgiven? Because it is written after his song “These are the last words of David…” (Shmuel II 23:1) And these are the first?! Rather it comes to teach us that the Holy One forgave him for the past.

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

(Numb. 21:4:) “Then they journeyed from Mount Hor by way of the Reed Sea in order to go around the Land of Edom, but the people grew restive on the journey.” But is it not written (of that era in Neh. 9:20), “And You gave Your good spirit to enlighten them?” It is simply that those remnants of Israel which had come out of Egypt over whom death had been decreed, saw neither a peaceful nor agreeable spirit in the desert.¹²²Numb. R. 19:21. Thus it says (in Numb. 14:33), “And your children shall roam in the wilderness....” This was (according to Numb. 21:4) the people who grew restive on the journey. (Numb. 21:5:) “And the people spoke against God and against Moses.” They equated the slave and his Master. (Numb. 21:5:) “Our soul loathes this miserable food,” for that generation was unable to taste any of the fruits of the land at all. R. Aqiva said, “When merchants [even] uncovered a basket with some fruits of the land for them, they died.” It is so stated (in Deut. 1:35), “Not one of these men, this evil generation, shall see the good land,” [i.e.,] any good that comes because of the land. That is why the people grew restive on the journey. These are the ones that grumbled (in Numb. 21:5), “Our soul loathes.” (Numb. 21:6:) “Then the Lord sent fiery serpents among the people.” Why did the Holy One, blessed be He, see fit to exact retribution from them through serpents?¹²³Numb. R. 19:22. It is simply that the snake started [the use of] slanderous language at the beginning and was cursed; yet they did not learn from it and spoke slanderous language against the Holy One, blessed be He. [The Holy One, blessed be He, said,] “Let the serpent, which was the first [to use] slanderous language, come and exact retribution from those who [still] speak slanderous language.” This is what is written (in Eccl. 10:8), “the one who breaks through a barrier¹²⁴In general “to break through a barrier” means “to say,” but here the reference may denote more specifically the barrier of one’s teeth, through which slander must pass. will have a snake bite him.” Another interpretation of why retribution was exacted from them through serpents: Even if the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth. Thus it is stated (in Is. 65:25), “but the serpent's food shall be dust.” Now these people ate the manna, as stated (in Ps. 106:15), “So He gave them what they asked for,” and (in Ps. 78:29), “He gave them their desire.” It also says (in Deut. 2:7), “these forty years the Lord your God has been with you; you have lacked nothing.”¹²⁵I.e., no luxury foods. Let a serpent that eats many species and has [but] one taste in his mouth come and exact the retribution from those who eat one species and taste many species. (Numb. 21:6:) “Fiery serpents (serafim).” [They are called serafim] because they burn (sorefim) the soul. R. Judan says, “[God] sent out the [same] serpents that the cloud of glory would burn and make into a fence for the camp to let them know the miracles that the Omnipresent had done for them.” (Numb. 21:7:) “Then the people came unto Moses and said, ‘We have sinned, since we spoke against the Lord and you.’” [They] knew that they had spoken against Moses, so they fell prostrate before him and said (ibid., cont.), “pray unto the Lord to remove the serpent¹²⁶The use of the singular here may be suggesting to midrashic interpreter that this was the same serpent that sinned in the Garden of Eden. See the parallel in Numb. R. 19:23. from us.” Rabbi says, “There was one serpent.” [(Ibid., cont.:) “And he prayed.” The passage serves] to make Moses' humility known to you, in that he did not hesitate to seek mercy for them. And [it is also] to make the power of repentance known to you. As soon as they said, “We have sinned,” he was immediately reconciled to them. [The passage serves] to teach you that the one who forgives should not be cruel. And so too does it say (in Gen. 20:17), “Abraham then prayed to God, and God healed Abimelech and his wife.” And so does it say (in Job 42:10), “The Lord restored Job’s fortunes when he prayed on behalf of his friends.” And where is it shown that if one has sinned against his companion and says to him, “I have sinned,” without [the companion] forgiving him, that [the unforgiving one] is called a sinner? Where it is stated (in I Sam. 12:23), “As for me also, far be it for me to sin against the Lord by ceasing to pray on your behalf.” When? When they came and said to him, “We have sinned,” [as stated] (in I Sam. 12:10), “and [they] said, ‘We have sinned […].’” And he answered, “Far be it from me to sin.” (Numb. 21:8), “And the Lord said unto Moses, ‘Make a fiery serpent, [and put it on a pole]; then it shall come to pass that, when anyone bitten [looks at it, he shall live],” not only one bitten by a serpent, but anyone bitten, even one bitten by an adder, by a scorpion, a wild beast, or a dog. (Numb. 21:9:) “So Moses made a bronze serpent and set it up by a miracle.”¹²⁷Nes. The usual rendering would read: AND SET IT UP ON A POLE (nes). However, since nes can also mean “miracle,” the midrash is understanding it in the latter sense. He tossed it into the air and it remained there. (Numb. 21:10:) “Then the Children of Israel journeyed on and camped in Oboth (Ovot, rt: 'wb),” because they had become enemies (oyevim, rt: 'yb) to the Omnipresent.¹²⁸Numb. R. 19:24. (Numb. 21:11:) “And they camped at Iye-Abarim ('avarim, rt.: 'br),” because they were full of transgressions ('averot, rt.: 'br). (Numb. 21:12:) “And they camped in the Wadi Zered,” because the wadi was [only] about a full span (zeret) [in width]; but they were unable to cross it for thirty-eight years. Thus it is stated (in Deut. 2:13-14), “Now then arise and cross the Wadi Zered…. And the time that we traveled from Kadesh-Barnea until we crossed the Wadi Zered was thirty-eight years.”(Numb. 21:13:) “From there they journeyed and camped on the other side of (m'br) the Arnon (rt.: rnn),” because the Omnipresent was reconciled to them.¹²⁹The argument seems to depend on the following: M‘BR is close to M‘BRH, which means, “away from transgression” or, with different voweling, “away from wrath”; while the root, RNN, means “sing” or “rejoice.”

(Numb. 3:40:) “Enroll every first-born male.” This text is related (to Is. 43:4), “Because you are precious in my eyes, you are honored, and I love you….” The Holy One, blessed be He, said to Jacob, “Jacob, you are exceedingly precious in My eyes.⁹⁷Numb. R. 4:1. Why? Because I, as it were, have installed your image⁹⁸Gk.: eikonion. on My glorious throne, and in your name the angels praise Me and say (in Ps. 41:14), “Blessed be the Lord, the God of Israel,⁹⁹Israel here is the patriarch Jacob, not the people. from everlasting to everlastings.” Ergo (in Is. 43:4), “Because you are precious in my eyes, you are honored.” Another interpretation (of Is. 43:4), “Because you are precious….” The Holy One, blessed be He, said, “Jacob, you are precious in my eyes because I and my angels were, as it were, standing over you when you set out for Paddan-Aram and when you came back.” It is so stated (in Gen. 28:10-13), “And Jacob set out…. When he came across a certain place…. Then he dreamed that there was a ladder [placed on earth with its top reaching to the heavens; and behold, the angels of God were ascending and descending on it.] And behold, the Lord stood over him….” R. Hosha'ya said, “Blessed is the one born of woman who has seen the King and his household¹⁰⁰Lat.: familia. standing over him and ministering to him.” But where is it shown in reference to his coming back? Where it is stated (in Gen. 32:2), “So Jacob went on his way, and the angels of God met him.” So much for the angels, but where is it shown for the Divine Presence? (Gen. 35:9), “Now God appeared unto Jacob again….” It is therefore stated (in Is. 43:4), “Because you are precious in My eyes.” Another interpretation (of Is. 43:4), “Because you are precious in My eyes, you are honored.” The Holy One, blessed be He, said, “You are precious in my eyes, because to all the nations I gave no numbering (minyan), but to you I did give a numbering.” To what is this comparable? It is comparable to a king of flesh and blood who had a lot of granaries, but all of them were dirty and full of darnel; so he was not meticulous about their numbering. [There was,] however, this granary [which had] beautiful wheat. He said to his household, “Those granaries that are dirty and full of darnel; I will not be meticulous about their numbering. But this granary has beautiful wheat. I therefore want to be meticulous in numbering how many kor¹⁰¹One kor is equivalent to somewhat under 400 liters. there are, how many sacks there are in it, [and] how many measures there are in it.” Similarly this king is the Supreme King of kings, the Holy One, blessed be He; and this granary (goren) is Israel, since it is stated (in Is. 21:10), “My threshing, and the product (literally: the child) of My threshing floor (goren).” It also says (in Jer. 2:3), “Israel is the Lord's sanctuary, the beginning of His harvest.” The child of His house is Moses, as stated (in Numb. 12:7), “he is trusted in all My house.” The Holy One, blessed be He, said to him, The nations are [comparable to thorns], as stated (in Is. 33:12), “And the peoples shall become burnings of lime, thorns cut down that are burned in the fire.” Therefore, you shall not be meticulous about numbering them, but Israel is righteous, chosen wheat, as stated (in Is. 60:21), “And all of your people are righteous.” It also says (in Cant. 4:7), “You are beautiful all over, My beloved, and there is no blemish in you.” Therefore, be meticulous in counting Israel. Moses did so. He numbered them [to determine] how many kor there were, as stated (in Numb. 1:2), “Take a census…”; how many sacks there were, as stated (in Numb. 2:4), “Its host and those of them enrolled”; and how many measures there were, as stated (in Numb. 3:40), “enroll every first-born male.”

R. Jeremiah maintained that when they brought their earrings to him, Aaron raised his eyes heavenward and declared: Unto Thee I lift mine eyes, O thou that art enthroned in the heavens (Ps. 123:1). You who know all thoughts are aware that I do this unwillingly. He tossed their earrings into the fire, and the magicians approached and performed magical feats. Some say that Micah ground the bricks that Moses had saved into the mixture, and that he took the tablet which Moses had written upon when he raised Joseph’s coffin out of the Nile and cast them into the smelting furnace amidst the earrings. Then the calf came forth leaping. As it leaped about, the people began to cry out: This is thy god, O Israel. The guardian angels then began to proclaim: They forgot God, their savior, who had done great things in Egypt (Ps. 106:21).

What did Aaron do then? He said: Let the celebration be delayed until tomorrow, as it is said: And Aaron made proclamation and said: “Tomorrow shall be a feast to the Lord” (Exod. 32:5). Whereupon the Holy Spirit called out: Hasten, descend, they have forgotten what I did for them. The Holy One, blessed be He, said: In this world they have sinned because of the evil inclination within them, but in the time-to-come I will remove it from them, as is said: And I will take away the strong heart of your flesh (Exod. 36:26).

15 (Numb. 20:14) “Then Moses sent messengers [from Kadesh unto the king of Edom], ‘Thus says your brother Israel….’” This text is related (to Ps. 15:3), “[…] nor takes up a reproach against his relative.” By universal custom, when a person is engaged in business⁶²Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him. But although Moses was punished because of Israel, as stated (in Ps. 106:32), “And they provoked wrath at the Waters of Meribah and it went ill with Moses on their account,” he did not unload their burden from himself. Instead (according to Numb. 20:14), “Then Moses sent messengers.” (Numb. 20:14, cont.) “You know all the trouble that has befallen us”: They said to him, “You know when the Holy One, blessed be He, said to Abraham (in Gen. 15:13), ‘know full well that your seed shall be alien in a land not theirs where they shall serve them and be oppressed by them […],’ it was us who have been enslaved, while you are free.” (Numb. 20:15) “How our forefathers went down to Egypt [...]”: This whole subject is comparable to two brothers against whose grandfather a promissory note appeared. One of them arose and paid it. One day he started to ask a favor from his brother, and he said to him, “You know that debt was incumbent on both of us, but it was I who paid it. Do not refuse any of my favor that I am asking.” (Numb. 20:15) “How our forefathers went down [to Egypt]”: What is the relevance of [mentioning] the forefathers here, as stated (in Numb 20:15, cont.), “the Egyptians dealt harshly with us and our forefathers.” [It is to teach you] that all the time that Israel is in distress, [the forefathers] are also in distress. (Numb. 20:17) “Please let us pass through your land; [we will not pass through field or vineyard,] nor shall we drink water from a well”: Should it not have said, "water from cisterns?" [By this use of the singular, “a well”], the Torah has taught you proper conduct, [i.e.,] that though one has at hand his necessities, when he who goes to a land which is not his own, he should not eat from what he has on hand. Rather he should put aside what he has, and buy from the shopkeeper in order to benefit him. So also Moses said to [Edom], “[We have] a well with us,⁶³On the tradition of Israel’s portable well for supplying them with water during their desert wanderings, see Numb. R. 1:2; TSuk. 3:11; Targum Pseudo-Jonathan, Numb. 21:16-18; Frag. Jerusalem Targum, Numb. 21:17-18; Tanh., Lev. 7:7; Lev. R. 25:5; 27:6; see also Avot 5:6; Mekhilta deRabbi Ishmael, Wayassa‘ 6, on Exod. 16:32; Shab. 35a; Pes. 54a; Targum Pseudo-Jonathan, Numb. 22:28; in addition, see TSot. 11:8 (10); Ta‘an. 9a; BM 86b; Cant. R. 4:14:1; Seder ‘Olam Rabbah, 10; cf. I Corinthians 10:4. and we eat our own manna; [but] do not say that we are a bother to you. You will make a profit for yourselves.” So also did the Holy One, blessed be He, say to Moses (in Deut. 2:6), “Food shall you procure from them with money, and you shall eat.” And Moses said to Israel, “Open your purses to them. So that they do not say, ‘They were slaves and indigents,’ show them your wealth.” They will [then] know, so that they would not say, “You lost by your subjugation.” [As stated] (in Gen. 15:14.) “and in the end they shall go free with great wealth.” And they shall know that you are not lacking anything and that it is not from [that which is] yours that you are [spending], as stated (in Deut. 2:7), “For the Lord has blessed you in all the efforts of your hand [...].” (Numb. 20:17, cont.) “We shall go along the king's highway,” since we restrain⁶⁴Hosemin. The word also means “muzzle.” our cattle. (Numb. 20:17, cont.) “Without turning right or left”: This was the most difficult [stipulation] of them all, for they said, “In all [the lands] around us we have permission to plunder and kill, but within your border [we shall walk the king's highway] without turning right or left [until we have passed through your territory].” (Numb. 20:18) “But Edom said unto him, “You shall not pass through me’”: This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you of their land.” And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it]. It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused.” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

"And God sent against the nation the burning snakes" (Bamidbar 21:1). Why did he punish [lit. collect from] them with snakes? Since the snake was the first to speak slander and was cursed for it, and they did not learn from it, the Holy One Blessed Be He said: The snake should come, which was the first to speak slander, and punish the speakers of slander, as it says (Ecclesiastes 10:8): "And one who breaks a fence, a snake will bit him." Another explanation: Why were they punished by snakes? The snake, even if it partakes of all the delectable foods of the world, they turn into dust in its mouth, as it says (Isaiah 65:25): "And a snake, dust is its bread" - but these [the Jews] eat man, which turns into many flavors, as it says (Psalms 106:15): "And He gave to them what they asked", and it says (Devarim 20:7): "For these forty years Hashem your God has been with you; you have not lacked anything" - the snake, which eats many things and taste one taste, should come punish these who eat one thing and taste many tastes.

There was no one superior to Hur, who was killed at that time. Moses became angry because the Holy One, blessed be He, spoke harshly to him. The word daber (“spoke”) signifies harsh speech, as it is said: The man, the lord of the land, spoke roughly with us (Gen. 42:30). At that moment five demons came toward him: Wrath, Anger, Fury, Destruction, and Annihilation. Moses prostrated himself on the steps before the Most High, and indeed, there was not a corner into which he did not hurl himself as he invoked the merit of the fathers. He said: Remember Abraham, Isaac, and Jacob. Whereupon three of the demons fled leaving only Anger and Fury. Moses remained prostrate and bowed down, as it is said: And so I fell down before the Lord (Deut. 9:25). He cried out: Master of the Universe: For I was in dread of anger and fury (ibid., v. 19). The Holy One, blessed be He, responded: Perhaps you will escape unharmed if you attack one while I attack the other. Moses then answered: My Master, arise, O Lord, against Anger, while I arise against Fury, as it is said: Had not Moses his chosen stood before Him in the breach, to turn back His fury (Ps. 106:23).

25 (Numb. 25:7) “When Phinehas [ben Eleazar ben Aaron the priest] saw”: But did they all not see it? And is it not written (in vs. 6), “before the eyes of Moses and the eyes of the whole congregation of the Children of Israel?” It is simply that when he saw the deed, he remembered the ruling (halakhah); that one who cohabits with an Aramean woman will have zealots strike him down. (Numb. 25:7, cont.) “He arose from the midst of the congregation”: From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not [the culprit] was liable for death, that man (Phinehas) stood up from the midst of the congregation and volunteered [to carry out the sentence]. (Numb. 25:7, cont.) “And [he] took a spear in his hand”: He put the iron prong in his hand, which he put in his bosom. Then he began [to approach] leaning on the wood like a staff,⁷⁵I.e., with the iron prong hidden, the spear shaft seemed like a mere staff. because he was afraid of [the culprit's] tribe, as they surrounded him. When he reached them, they said to him, “Why have you come?” He said to them, “I also have come to fulfill my needs.” So they gave him permission, and he entered. For otherwise they would not have given him permission. (Numb. 25:8) “Then he went after the man of Israel into the tent, [and pierced both of them]”: He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them; lest Israel say there was no defilement there. He was zealous for the name of the Holy One, blessed be He. And twelve miracles occurred for him: The first miracle is that it is common that they would separate one from the other, but the angel adhered them together. The second miracle is that the angel closed their mouths that they not yell out. The third miracle is that [Phinehas was able to] direct [the spear precisely so that] the male genitals of [Zimri] were visible in the genitals of [Cozbi]; because they would have [otherwise] said, “[Phinehas] also went in and fulfilled his needs.” The fourth is that the iron expanded so that he could stab both of them. The fifth is that [the angel] gave him strength in his arm to raise both of them up. The sixth is that there was strength in the pole [of the spear] to lift both of them up. The seventh is that [Zimri and Cozbi] did not fall from the spear, but stayed in their place. The eighth is that the angel raised them up in the manner [of intercourse] on top of the spear for all to see their disgrace. The ninth is that they did not trickle blood, so that Phinehas would not become impure. The tenth is that the Holy One, blessed be He, kept their spirit [alive] so that he would not become impure. The eleventh is that the angel raised the lintel of the house chamber so that both of them would come out suspended in front of the eyes of everyone. The twelfth is when all the members of his tribe were ready to strike him down, an angel went down and smote them before him. When Phinehas saw that [the Holy One, blessed be He,] sought to destroy them, he struck [Zimri and Cozbi] on the ground. When he arose and prayed, [the plague] was removed. That is what is written (in Ps. 106:30), “Then Phinehas arose and interceded,”⁷⁶The verse continues: AND THE PLAGUE WAS STOPPED. in that he gave the judicial verdict (din). Interceded (rt.: pll) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22), “and he shall pay as the judges (rt.: pll) determine.” (Numb. 25:9) “And those who died from the plague […]”: [This is] to inform you that, on every occasion when they fell, they were numbered. There is a parable about a wolf who fell upon a flock of sheep. The owner of the sheep said to the shepherd, “Count how many were lost.” [This] is to inform you how much unchastity distances [from God]; as this was [just one] individual, and [yet] twenty-four thousand fell on his account. This is related to (in Prov. 16:14), “The king’s wrath is a messenger of death, but a wise man can appease it, etc.” There is a parable about a king who was passing by when a group of youths were standing in front of him. [When] one of them cursed him, the king was filled with anger against [all of] them. [Then] one of them came and socked the one who cursed the king, [and] the king’s anger was immediately subdued. So too, who caused the Holy One, blessed be He, to go back from His anger and not to destroy all of Israel? One would say it was Phinehas. Ergo, “but a wise man can appease it.” The Holy One, blessed be He, has said, “In this world it is on account of gross misconduct that they were counted; but in the world to come (according to Hos. 2:1), “The number of the Children of Israel shall be as the sand of the sea, which cannot be measured or numbered.” Amen, may it be [His] will.

Go, get thee down (Exod. 32:7). The Holy One, blessed be He, said to Moses: Mankind has already compelled Me to descend from this place to witness its degradation, as is said: And the Lord came down to see the city … Come, let us go down (Gen. 11:5, 7), and I will go down and see (ibid. 18:21). Hence you too must go down, for it behooves a servant to behave like his master. When Moses heard that, he said to himself: Truly, there is no forgiveness for them. The Holy One, blessed be He, was aware of what was transpiring in Moses’ heart, and so He said to him: Have I not already told thee at the thorn bush that I have surely seen (Exod. 3:7)? You saw but one vision, but I have seen two. I saw them coming to Sinai and accepting My Torah, and I also saw that I would descend at Sinai on My chariot with four animals and they would examine it and unhitch one of them in order to provoke Me, as it is said: And they four had the face of an ox, etc. (Ezek. 1:10), and it is written elsewhere: Thus they exchanged their glory for an ass that eateth grass (Ps. 106:20).

(Numb. 14:1:) THEN THE WHOLE CONGREGATION RAISED THEIR VOICE AND CRIED (rt.: NTN); <AND THAT NIGHT THE PEOPLE WEPT.> This text is related (to Jer. 12:8): <MY HERITAGE> HAS SET (rt.: NTN) ITS VOICE AGAINST ME; <THEREFORE I HAVE HATED (rt.: SN') IT.> The very voice with which you wept caused you to be punished like enemies (rt.: SN').⁴⁸Tanh., Numb. 4:12; Numb. R. 16:20, cont. Moreover, it was over this very generation that Isaiah said (in Is. 17:11): IN THE DAY YOU PLANT, YOU SEE IT FLOURISH; AND ON THE MORNING YOU SOW, YOU SEE IT BLOOM; <BUT THE> HARVEST FLEES ON A DAY OF SICKNESS (nahalah) AND HUMAN PAIN. On the day that I went to give you your ancestral inheritance (nahalah) you became a manifesto in the world. AND HUMAN PAIN refers to the divine punishment that you received as a legacy for <future> generations.⁴⁹Ta‘an. 29a; yTa‘an. 4:8 (or 5) (68d); Sot. 35a. Because the congregation wept in the night of the ninth of Ab,⁵⁰See Ta‘an. 4:6: FIVE <CALAMITOUS> THINGS BEFELL OUR ANCESTORS ON THE SEVENTEENTH OF TAMMUZ AND FIVE ON THE NINTH OF AB…. ON THE NINTH OF AB IT WAS DECREED AGAINST OUR ANCESTORS THAT THEY SHOULD NOT ENTER THE LAND, THE TEMPLE WAS DESTROYED THE FIRST TIME AND THE SECOND TIME, BETHAR (THE CENTER OF THE BAR COCHBA REVOLT) WAS TAKEN, AND THE CITY <OF JERUSALEM> WAS PLOWED UNDER (after this revolt, but cf. Ta‘an. 29a). the Holy One has said: You have wept for nothing. I shall establish this night for you as <a night of> a weeping for <future> generations, and from that hour a decree on the Temple was ordained for it to be destroyed and that the children of Israel would go in exile among the nations. It is so stated (in Ps. 106:26–27): SO HE RAISED HIS HAND TOWARD THEM <IN AN OATH>, [TO MAKE THEM FALL IN THE WILDERNESS AND TO MAKE THEIR SEED FALL AMONG THE GENTILES, EVEN TO SCATTER THEM AMONG THE LANDS]. The raising of <the divine> hand was corresponding to the lifting up of the voice (in Numb. 14:1).

(Numb. 25:7:) “When Phinehas [ben Eleazar ben Aaron the priest] saw.” But did they all not see it?¹⁰⁰Numb. R. 20:25. And is it not written (in vs. 6), “before the eyes of Moses and the eyes of the whole congregation of the Children of Israel?” It is simply that when he saw the deed, he remembered the ruling (halakhah); that one who cohabits with an Aramean woman will have zealots strike him down. (Numb. 25:7, cont.:) “He arose from the midst of the congregation.” From where did he stand up? It is simply that, while they were involved in give and take on the matter of whether or not [the culprit] was liable for death, that man (Phinehas) stood up from the midst of the congregation and volunteered [to carry out the sentence]. (Numb. 25:7, cont.:) “And took a spear in his hand.” He put the iron prong in his hand, which he put in his bosom. Then he began [to approach] leaning on the wood like a staff,¹⁰¹I.e., with the iron prong hidden, the spear shaft seemed like a mere staff. because he was afraid of [the culprit's] tribe, as they surrounded him. When he reached them, they said to him, “Why have you come?” He said to them, “I also have come to fulfill my needs.” So they gave him permission, and he entered. For otherwise they would not have given him permission. (Numb. 25:8:) “Then he went after the man of Israel into the tent, and pierced both of them.” He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them; lest Israel say there was no defilement there. He was zealous for the name of the Holy One, blessed be He. And twelve miracles occurred for him: The first miracle is that it is common that they would separate one from the other, but the angel adhered them together. The second miracle is that the angel closed their mouths that they not yell out. The third miracle is that [Phinehas was able to] direct [the spear precisely so that] the male genitals of [Zimri] were visible in the genitals of [Cozbi]; because they would have [otherwise] said, “[Phinehas] also went in and fulfilled his needs.” The fourth is that the iron expanded so that he could stab both of them. The fifth is that [the angel] gave him strength in his arm to raise both of them up. The sixth is that there was strength in the pole [of the spear] to lift both of them up. The seventh is that [Zimri and Cozbi] did not fall from the spear, but stayed in their place. The eighth is that the angel raised them up in the manner [of intercourse] on top of the spear for all to see their disgrace. The ninth is that they did not trickle blood, so that Phinehas would not become impure. The tenth is that the Holy One, blessed be He, kept their spirit [alive so that he would not become impure]. The eleventh is that the angel raised the lintel of the house chamber so that both of them would come out suspended in front of the eyes of everyone. The twelfth is when all the members of his tribe were ready to strike him down, an angel went down and smote them before him. When Phinehas saw that the Holy One, blessed be He, sought to destroy them, he struck [Zimri and Cozbi] on the ground. When he arose and prayed, they were removed. That is what is written (in Ps. 106:30), “Then Phinehas arose and interceded,”¹⁰²The verse continues: AND THE PLAGUE WAS STOPPED. in that he gave the judicial verdict (din). Interceded (rt.: pll) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22), “and he shall pay as the judges (rt.: pll) determine.” (Numb. 25:9:) “And those who died from the plague.” And afterwards [it is written] (in Numb. 26:2), “Count the head (take a census).” [This is] to inform you that, on every occasion when they fell, they were numbered. There is a parable about a wolf who fell upon a flock of sheep. The owner of the sheep said to the shepherd, “Count how many were lost.” [This] is to inform you how much unchastity distances [from God]; as this was [just one] individual, and [yet] twenty-four thousand fell on his account. This is related to (in Prov. 16:14), “The king’s wrath is a messenger of death, but a wise man can appease it.” There is a parable about a king who was passing by when a group of youths were standing in front of him. [When] one of them cursed him, the king was filled with anger against [all of] them. [Then] one of them came and socked the one who cursed the king, [and] the king’s anger was immediately subdued. So too, who caused the Holy One, blessed be He, to go back from His anger and not to destroy all of Israel? One would say it was Phinehas. Ergo, “but a wise man can appease it.” The Holy One, blessed be He, has said, “In this world it is on account of gross misconduct that they were counted; but in the world to come (according to Hos. 2:1), “The number of the Children of Israel shall be as the sand of the sea, which cannot be measured or numbered.” Amen, may it be [His] will.

Thereupon Moses stood before the Holy One, blessed be He, and asked: “Wherein am I guilty?” He replied: “Your people have dealt corruptly.” “My people,” Moses responded; “they are Your people and Your inheritance which You did redeem with Your own power. But what is their sin?” The Holy One, blessed be He, replied: “They exchanged their glory for the likeness of an ox that eateth.” Whereupon Moses said: “Master of the Universe, are You indeed jealous of an ox? Is he Your helper? Do You bring the winds while he causes the rain to fall? Do You make the sun shine, and he the moon to glow? Do You cause the trees to grow, and he the blossoms to sprout? After all, the ox is powerless; it merely eats grass and then is slaughtered. Lord, why doth Thy wrath wax against thy people? (Exod. 32:11).” He replied: “Is it honoring Me when they prostrate themselves before it and offer sacrifices to it? I have watched this people, and it is a stiff-necked people. Now therefore let Me alone, that My wrath may wax hot (ibid., vv. 9–10).” From this verse you may infer that the Holy One, blessed be He, is suggesting to Moses that he should plead for mercy in their behalf, since it is said: And I will make of thee a great nation (ibid., v. 10).

Turn from Thy fierce anger (ibid.); Satan continued to contend against them on high. What did Moses do? He closed the breach through which Satan had entered to press his argument against Israel, as it is said: Had not Moses His servant stood before in the breach (Ps. 106:23). And God had mercy upon them. Therefore the prophet cried out: Who is God like unto Thee, that pardoneth the iniquity, and passeth by the transgression? (Mic. 7:18).

And You are holy, seated on the praises of Israel. (Psalms 22:4) Said R. Shmuel: every laudation and laudation with which Israel lauds the Holy Blessed One, divine Glory sits among them, as it is written, And You are holy, seated on the praises of Israel. Esther said, If You do not answer us, and they destroy us, I will immediately say You are seated on the praises of Israel. And if you save us, then You are holy. In eather case, You are seated on the praise of Israel. Said Rabbi Yehoshua son of Laqish: All this and more upon me if I ever looked in a book of aggadah in all my days! One time I found a book of aggadah. I saw in it 175 portions that were written in the Torah, statements and orders, corresponding to the 175 years of our father Abraham. As it is written, You take the gifts of the man (Psalm 68:10) — this is Abraham, as it is written, the man was great among the Anakites (Joshua 14:15). And 147 psalms in the book of Psalms, corresponding to the years of Jacob our father, which is the meaning behind And You are holy, seated on the praise of Israel (Psalms 22:4). And 123 times after the Hallel reader reads we respond "Hallelujah!" corresponding to the years of Aaron, which is the meaning behind Revere the LORD, His holy ones! (Psalm 34:10), which is Aaron who was called holy, as it is written, and Aaron, the holy one of God (Psalm 106:16). Rabbi Shmuel said in the name of Rabbi Ḥanina: over each and every praise that Israel lauds, You are far above all laudation, as it is written, and high over all blessing and praise (Nehemiah 9:5). Rabbi Berechia in the name of Rabbi Levi said: It is written, And the LORD appeared to him in the oaks of Mamre, and he sat at the entrance to the tent (Genesis 18:1). It's written that he sat?! He went to stand, but the Holy Blessed One said. "Be seated. This is a sign that your children, at the time when Israel goes to their synagogues and study halls and recites the Shema and prays, they are seated, but My Glory stands among them," which is the meaning of God stands guard in the congregation of God (Psalm 82:1). Rabbi Ḥaggai in the name of Rabbi Yitsḥaq said, "God stands isn't written there, but as stands guard in the congregation, as it is said, And it will be, as soon as they call, I will answer (Isaiah 65:24).

Another explanation. “Then Moses and the children of Israel sang this song…” (Exodus 15:1) This is what is written “I am black but comely…” (Song of Songs 1:5) Knesset Yisrael says: I am black through my actions and comely through the actions of my forefathers. Our Rabbis said: don’t read this as ‘the daughters (b’not) of Jerusalem’ but rather as ‘the builders (bonot) of Jerusalem.’ This is the Great Sanhedrin of Israel, who sits and directs its construction. Another explanation. “daughters (b’not) of Jerusalem” (Song of Songs 1:5) R’ Yochanan said: in the future Jerusalem will become the metropolis of all the lands, as it says “Ashdod with her towns (b’noteha)…” (Joshua 15:47) What does “Like the tents of Kedar…” (Song of Songs 1:5) mean? Just as the tents of the Ishmaelites are ugly on the outside and beautiful within, so are the wise. Even though they appear ugly in this world, within they are filled with Mishna, Talmud, laws and parables. If the tents of the Ishmaelites move from place to place, perhaps Israel also moves from place to place? The verse continues “…like the curtains of Solomon.” (ibid.) Like the curtains of the One who spoke and brought the world into being. From the moment they were spread out like a tent, they did not move from their location. If the tents of the Ishmaelites are never washed, perhaps to too Israel? The verse continues “…like the curtains of Solomon (Shlomo).” Just as this cloak (salma) gets dirty and then can become clean again, so too Israel - even though they sin, they repent before the Holy One. Another explanation. “I am black but comely…” (Song of Songs 1:5) In that which I am black, I am comely. They sinned at Mount Horev, as it says “At Horev, you angered the Lord…” (Deuteronomy 9:8) And at Horev they said “All that the Lord spoke we will do and we will hear.” (Exodus 24:7) At the sea they rebelled, as it says “…and they were rebellious by the sea, by the Sea of Reeds.” (106:7) And at the sea they sang a song, as it says “Then Moses and the children of Israel sang this song…” (Exodus 15:1)

RABBI ELIEZER said: They begat their sons and increased and multiplied like a great reptile, six at each birth, and they were all one people, and one heart, and one language, as it is said, "And the whole earth was of one language and of one speech" (Gen. 11:1). They despised the pleasant land, as it is said, "And it came to pass, as they journeyed in the east" (Gen. 11:2). They went to the land of Shinar, and found there a large stone, very extensive, and the whole plain, and they dwelt there, as it is said, "And they found a plain in the land of Shinar, and they dwelt there" (ibid.).

(Numb. 16:4:) WHEN MOSES HEARD THIS. What news did he hear? That they suspected him of <adultery with> a married woman. Thus it is stated (in Ps. 106:16): AND THEY WERE JEALOUS (rt.: QN')⁵⁸Cf. Numb.5:14 where this word is used to denote suspicion of adultery. OF MOSES IN THE CAMP. Rav Samuel bar Isaac said that Rav said: <This> teaches that each and every one suspected (rt.: QN') his wife of adultery with Moses.

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>. But did you not have elders before?¹⁰¹Tanh. Numb. 3:16 cont.; Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9): THEN THERE WENT UP MOSES … AND THE SEVENTY ELDERS OF ISRAEL; and this parashah (with Numb. 11:16) comes after that. So where were the<se earlier> elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1): NOW THE PEOPLE WERE AS MURMURERS […. THEN THE FIRE OF THE LORD BURNED AGAINST THEM], they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11): THEY BEHELD GOD, AND THEY ATE AND DRANK. Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while <holding> a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, he therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.): BUT HE (the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From this you may infer that they deserved to have a hand raised <against them>. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4): THEN THE RABBLE WHICH WAS IN THEIR MIDST <BECAME FILLED WITH LUST>. Who were THE RABBLE (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba <differed>. One said: These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38): AND A MIXED MULTITUDE <WENT UP WITH THEM>…. But the other said: RABBLE can only be a sanhedrin, since it is stated (in Numb. 11:16:) GATHER ME [SEVENTY PEOPLE] <FROM THE ELDERS OF ISRAEL>. What <else> is written there (in vs. 1)? THEN THE FIRE OF THE LORD BURNED AGAINST THEM AND CONSUMED THEM IN THE OUTSKIRTS (qetseh) OF THE CAMP, <i.e.,> among the officers (qetsinim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18): AND FIRE BROKE OUT IN THEIR COMPANY ('edah), since COMPANY ('edah) can only be a sanhedrin as stated (in Numb. 15:24): AND IT SHALL COME TO PASS THAT IF IT WAS DONE <BY MISTAKE> AWAY FROM THE EYES OF THE CONGREGATION ('edah)….¹⁰²I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13): AND IF THE WHOLE CONGREGATION ('edah) OF ISRAEL¹⁰³This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. SHOULD ERR? Then they wept again and demanded meat. Now if you should say: What they wanted was flesh (not manna), did it not come about that the manna became whatever they wanted inside of their mouths. Thus it is stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. Again in case you should say that they did not have oxen and cattle in the desert, he caused to be written (in Exod. 12:38): AND A MIXED MULTITUDE WENT UP WITH THEM WITH FLOCKS AND HERDS. And in case you should say they ate them in the desert, is it not written (in Numb. 32:1): NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH LIVESTOCK? From here R. Simeon said: It was not flesh for which they lusted, since it says so (in Ps. 78:27): AND HE RAINED DOWN MEAT (she'er) UPON THEM LIKE DUST. Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6): NONE OF YOU SHALL APPROACH ANY CLOSE (she'er) RELATION TO HIM. Ergo, it <really> says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10): NOW MOSES HEARD THE PEOPLE WEEPING FOR THEIR FAMILIES.¹⁰⁴See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such <relations> (ibid. cont.:) THE LORD WAS VERY ANGRY…. At that time Moses said to the Holy One (in vs. 11): WHY HAVE YOU MISTREATED YOUR SERVANT …? In the past there was one with me who would bear the burden of Israel, but now I am alone. Thus it is written (in vs. 14—15): I AM NOT ABLE TO BEAR <ALL THIS PEOPLE ALONE … SO IF YOU ARE DEALING LIKE THIS WITH ME…. At that time the Holy One said to him: Appoint other elders instead of those elders. [It is so stated] (in vs. 16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL>.

(Numb. 11:16:) GATHER ME <SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL>. But did you not have elders before?¹⁰¹Tanh. Numb. 3:16 cont.; Numb. R. 15:24. Here now it is written concerning Mount Sinai (in Exod. 24:9): THEN THERE WENT UP MOSES … AND THE SEVENTY ELDERS OF ISRAEL; and this parashah (with Numb. 11:16) comes after that. So where were the<se earlier> elders? It is simply that, when Israel did those things which are stated (in Numb. 11:1): NOW THE PEOPLE WERE AS MURMURERS […. THEN THE FIRE OF THE LORD BURNED AGAINST THEM], they were all destroyed by fire at that time. It is simply that their burning was like the burning of Nadab and Abihu, for they also had acted with disrespect on ascending Sinai, when they saw the Divine Presence. It is so stated (in Exod. 24:11): THEY BEHELD GOD, AND THEY ATE AND DRANK. Was there eating and drinking there? To what is the matter comparable? To a servant who attended his master while <holding> a slice of bread in his hand and taking bites from it. Similarly had they acted with disrespect as though eating and drinking. So the elders along with Nadab and Abihu deserved to be destroyed by fire on that day; but because the giving of Torah was dear to the Holy One, he therefore did not want to harm them and bring calamity to them on that day. This is what is written (ibid.): BUT HE (the Holy One) STILL DID NOT RAISE HIS HAND AGAINST THE NOBLES OF THE CHILDREN OF ISRAEL. From this you may infer that they deserved to have a hand raised <against them>. After a time, however, they were destroyed by fire. Nadab and Abihu were destroyed by fire as they entered the tent of meeting, while the elders were destroyed by fire when they were filled with lusting, as stated (in Numb. 11:4): THEN THE RABBLE WHICH WAS IN THEIR MIDST <BECAME FILLED WITH LUST>. Who were THE RABBLE (ha'safsuf)? R. Simeon ben Menasya and R. Simeon bar Abba <differed>. One said: These were the proselytes who came up with them from Egypt and who were gathered (ne'esafim) together with them as stated (in Exod. 12:38): AND A MIXED MULTITUDE <WENT UP WITH THEM>…. But the other said: RABBLE can only be a sanhedrin, since it is stated (in Numb. 11:16:) GATHER ME [SEVENTY PEOPLE] <FROM THE ELDERS OF ISRAEL>. What <else> is written there (in vs. 1)? THEN THE FIRE OF THE LORD BURNED AGAINST THEM AND CONSUMED THEM IN THE OUTSKIRTS (qetseh) OF THE CAMP, <i.e.,> among the officers (qetsinim) in the camp. And where is it shown that those elders who went up onto the mountain were destroyed by fire? Where it is stated (in Ps. 106:18): AND FIRE BROKE OUT IN THEIR COMPANY ('edah), since COMPANY ('edah) can only be a sanhedrin as stated (in Numb. 15:24): AND IT SHALL COME TO PASS THAT IF IT WAS DONE <BY MISTAKE> AWAY FROM THE EYES OF THE CONGREGATION ('edah)….¹⁰²I.e. the leaders of the congregation. So Rashi on Numb. 15:24. It is also written (in Lev. 4:13): AND IF THE WHOLE CONGREGATION ('edah) OF ISRAEL¹⁰³This expression was often interpreted as denoting the Sanhedrin. So Sifra to Lev. 4:13 (42: Wayyiqra parashah 4); R. Meir in Hor. 5a; Rashi on Lev. 4:13. SHOULD ERR? Then they wept again and demanded meat. Now if you should say: What they wanted was flesh (not manna), did it not come about that the manna became whatever they wanted inside of their mouths. Thus it is stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. Again in case you should say that they did not have oxen and cattle in the desert, he caused to be written (in Exod. 12:38): AND A MIXED MULTITUDE WENT UP WITH THEM WITH FLOCKS AND HERDS. And in case you should say they ate them in the desert, is it not written (in Numb. 32:1): NOW THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH LIVESTOCK? From here R. Simeon said: It was not flesh for which they lusted, since it says so (in Ps. 78:27): AND HE RAINED DOWN MEAT (she'er) UPON THEM LIKE DUST. Now she'er must denote illicit intercourse since it is stated (in Lev. 18:6): NONE OF YOU SHALL APPROACH ANY CLOSE (she'er) RELATION TO HIM. Ergo, it <really> says that they desired to permit illicit intercourse for themselves; and so it says (in Numb. 11:10): NOW MOSES HEARD THE PEOPLE WEEPING FOR THEIR FAMILIES.¹⁰⁴See Yoma 75a according to which they were weeping here because of the family relations with whom they were forbidden to have intercourse. Thus when they desired such <relations> (ibid. cont.:) THE LORD WAS VERY ANGRY…. At that time Moses said to the Holy One (in vs. 11): WHY HAVE YOU MISTREATED YOUR SERVANT …? In the past there was one with me who would bear the burden of Israel, but now I am alone. Thus it is written (in vs. 14—15): I AM NOT ABLE TO BEAR <ALL THIS PEOPLE ALONE … SO IF YOU ARE DEALING LIKE THIS WITH ME…. At that time the Holy One said to him: Appoint other elders instead of those elders. [It is so stated] (in vs. 16): GATHER ME SEVENTY PEOPLE <FROM THE ELDERS OF ISRAEL>.

Moses was pursued by Pharoah, and the Holy One chose Moses. David was pursued by Saul, and the Holy One chose David. Saul was pursued by the Philistines, and the Holy One chose Saul. Israel are pursued by the nations, and the Holy One chose Israel.

And the ministering angels were astounded (at Israel's survival), saying: "Idolators walking on the dry land in the midst of the sea!" And whence is it derived that the sea, too, was filled with fury against them? From (Ibid. 14:22) "And the water was to them a wall (chomah), on their right and on their left." Read it not "chomah" but "cheimah" (wrath). What is it that rescued Israel? "on their right and on their left." "on their right" — in the merit of the Torah that they were destined to receive, viz. (Devarim 33:2) "From His right hand, the fire of the Law for them." And "on their left" — (in the merit of) prayer. Variantly: "on their right and on their left": "on their right" — (the mitzvah of) mezuzah that Israel is destined to observe. "and on their left" — tefillin (worn on the left hand). Pappus expounded (Song of Songs 1:9) "to a mare in the chariots of Pharaoh, etc.": Pharaoh rode on a stallion — the Holy One Blessed be He revealed Himself, as it were, on a stallion, viz. (Habakkuk 3:15) "You made Your stallion tread the sea." Pharaoh (also) rode on a mare, which can endure a long stretch better than a stallion — the Holy One Blessed be He revealed Himself on a mare, viz. "To a mare in the chariots of Pharaoh, etc." R. Akiva: "Enough, Pappus!" Pappus: How, then, do you understand "to a mare" ("lesusati")? R. Akiva: Understand it as "lesasti" ("to My joy"), the Holy One Blessed be He saying: "Just as I rejoiced in destroying Egypt, so I would have rejoiced in destroying Israel (for their idolatry). What prevented Me from doing so? "on their right and on their left" (see above). Pappus expounded (Iyyov 23:13) "And He is one, and who can turn Him back? Whatever He desires, He does": He is the sole judge of all who enter the world, and no one can contest His words. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The words of Him who brought the world into being are not to be contested, for all of them are in accordance with truth and justice. R. Pappus expounded (Genesis 3:22) ("and the L rd G d said:) Behold, the man has become like one of us" — as one of the ministering angels. R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: The Holy One Blessed be He gave him two options: one of life and one of death, and he chose the one of death. R. Pappus expounded (Psalms 106:20) "And they exchanged their glory for the image of an ox that feeds on grass": I might think, for the "ox" on high (i.e., Taurus); it is, therefore, written "that feeds on grass." R. Akiva: "Enough Pappus!" Pappus: "And how do you understand it?" R. Akiva: As referring to the terrestrial ox. I might think, that it refers to the mundane ox; it is, therefore, written "that feeds on grass." There is nothing more revolting and detestable than an ox (in the act of) eating grass.

(Numb. 25:8:) THEN HE WENT AFTER THE MAN OF ISRAEL INTO THE TENT, AND PIERCED BOTH OF THEM. He pierced both of them, the one on top of the other, through the unclean place (i.e., the private parts) of the both of them, lest Israel say there was no defilement there. Come and see how many miracles happened there!¹²⁶Some versions of the traditional Tanh. 7:21 and Numb. R. 20:25 have twelve miracles. Sanh. 82b and ySanh. 10:2 (28d-29a) have six miracles, but not all of them correspond to the six mentioned here. (1) He put power in his arm for lifting them up and (2) power in the shaft to stay in them. (3) The opening (of the tent) was raised so that both of them might come out raised up (on the spear). (4) When they came out, the members of his tribe were ready to strike him down, but an angel arose and smote those before him. (5) When Phinehas saw that <an angel had arisen> to destroy them, he struck them on the ground. (6) Then when he had arisen and prayed, he removed them. That is what is written (in Ps. 106:30): THEN PHINEHAS AROSE AND INTERCEDED,¹²⁷The verse continues: AND THE PLAGUE WAS STOPPED. in that he gave the judicial verdict (din). INTERCEDED (rt.: PLL) can only denote a judicial verdict (din), since it is stated (in reference to making a reparation Exod. 21:22): AND HE SHALL PAY AS THE JUDGES (rt.: PLL) DETERMINE.

(Numb. 20:14:) THEN MOSES SENT MESSENGERS FROM KADESH UNTO THE KING OF EDOM: THUS SAYS YOUR BROTHER ISRAEL…. This text is related (to Ps. 15:3): NOR TAKES UP A REPROACH AGAINST HIS NEIGHBOR. By universal custom, when a person is engaged in business¹⁵⁰Gk.: pragmateia. with his friend who causes a loss, he separates himself from him and does not want to see him.¹⁵¹Tanh., Numb. 6:12; Numb. R. 19:15. But although Moses was punished because of Israel, as stated (in Ps. 106:32): AND IT WENT ILL WITH MOSES ON THEIR ACCOUNT, he did unload their burden from himself. Instead (according to Numb. 20:14), THEN MOSES SENT MESSENGERS.

... There are eight names for a poor person: ani, evyon, misken, rash, dal, each, mach, helech. Ani [afflicted] means literally “poor”. Evyon [one who longs] because he longs (mita’ev) for everything. Misken [despised] because he is despised by all as it says “The poor man’s (misken) wisdom is despised.” (Eccl 9:16). Rash [impoverished] because he is dispossessed (mitroshesh) of property. Dal [detached] because he is detached (meduldal) from property. Dach [oppressed] because he is crushed (meduchdach); he sees a thing but cannot eat it, he sees a thing and cannot taste it, and cannot drink it. Mach [trampled upon] because he is lowly before everyone, like a kind of lowest threshold. Helech [vagrant] or Chelech [weak]. Therefore Moses warns Israel: "if your brother becomes poor…"

Another comment on write thee (Exod. 34:27). Scripture states elsewhere: Let them be thine only, and not a stranger’s with thee (Prov. 5:17). What does this verse refer to? When they made the golden calf, Moses prayed until the Holy One, blessed be He, became reconciled with them. Moses cried out: My Master, restore the law to them just as David proclaimed: Restore unto me the joy of Thy salvation (Ps. 51:14). However, the Holy One, blessed be He, responded: How can I return it to them, when only yesterday they said at Sinai: All that the Lord hath spoken we will do (Exod. 24:17), and now, in the very place in which they committed themselves (to observe the law), they debased themselves, as it is said: They made a calf in Horeb (Ps. 106:19)? Despite all the miracles and wonders that I performed in their behalf in Egypt and at the Red Sea, and even though they beheld My Glory at Sinai, where myriads of angels descended and crowned them, as it is said: A beautiful crown upon thy head (Exod. 16:12), they erected a calf at Horeb. Indeed, within the blinking of an eye they forgot Me.

... Teach us oh, teacher: A court which sanctified the month, but not at Eintav with witnesses, is it sanctified? R’ Abahu said in the name of R’ Chiya the great: if a court sanctified the month without witnesses, it is sanctified, as it says “…which you shall designate in their appointed time.” (Leviticus 23:4) This means whether it is with witnesses or without. Whether witnesses saw it or not it is sanctified, as it says ‘which you shall designate.’ And why did the court intercalate a month into the calendar at Eintav? Because this was the meeting place for the court. Therefore on Rosh HaShana which fell out on Shabbat the shofar is not blown anywhere except at Eintav, in the place where the court sat and intercalated the years and months. The Holy One said: Zion is the meeting place for the whole world, as it says “…for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.” (Isaiah 2:3) Therefore when I redeem Zion and her exiles, as it says “Zion shall be redeemed through justice and her penitent through righteousness,” (Isaiah 1:27) they will come and blow the shofar within her. From where do we learn this? From how the prophet finished his words “Sound a shofar in Zion…” (Yoel 2:15). This is how R’ Tanchuma opened in the name of the House of R’ Aba: “The fairest of branches (nof) , the joy of the entire earth- Mount Zion, by the north side, the city of a great king.” (Psalms 48:3) What does nof mean? A bride (kloninfe). Another explanation. ‘The fairest of branches’ R’ Chanina bar Pappa said: The most beautiful in her branches, like the fig whose roots are in the land, rising up with her branches going out in every direction, she is beautiful. This is why Jerusalem is called the fairest of branches, because in the future she will be so “And it became wider and it wound higher and higher…” (Ezekiel 41:7) Another explanation. ‘The fairest of branches’ R’ Berachia said: The one who is beautiful through the waving (hanafat) of her omer offering. R’ Yitzchak said: The one who is beautiful because in the future she will wave away the nations of the world. R’ Levi said: the fairest of branches (nof) because everyone beautifies her, praises her and waves (manifim) to her. “Tyre, you said, 'I am the perfection of beauty.'” (Ezekiel 27:3) but everyone praises and says ‘how beautiful’ to Jerusalem “Is this the city that was called the perfection of beauty, the joy of all the earth?” (Lamentations 2:15) Another explanation. ‘The fairest of branches’ R’ Levi said: her branches are beautiful through the circling of the altar. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Yochanan said: there was a dome of accounting outside of Jerusalem, and they would take their accounts to do them outside of Jerusalem under that dome outside of the city limits. Within the city they would eat, drink and be joyful. Another explanation. ‘The fairest of branches, the joy of the entire earth’ Through the dew which comes out from there and causes the grains to wave (m’nafef), gives blessing and makes all the land rejoice. ‘The fairest of branches, the joy of the entire earth’ R’ Yonatan of Bet Guvrin went into Jerusalem with merchandise in his hands and no one was around. He said: and this is the joy of the entire earth?! He hadn’t finished saying this before he sold everything that was in his hands. “…Mount Zion, by the north side…” (Psalms 48:3) And is Zion located in the north, isn’t it actually in the south? What is ‘the north side’? That her sacrifices were offered “…on the northern side of the altar…” (Leviticus 1:11) And what does “…the city of a great king…” (Psalms 48:3) mean? The city of the Great King. Another explanation. ‘The fairest of branches, the joy of the entire earth’ R’ Levi said: joy comes from Zion, “…and they shall come to Zion with song, with joy of days of yore shall be upon their heads…” (Isaiah 35:10) The blessing comes from there, “Like the dew of Hermon, that comes down upon the mountains of Zion; for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) The Torah comes from Zion “…from out of Zion comes the Torah…” (Isaiah 2:3) Help comes to Israel out Zion, “Send forth your help from the sanctuary, and support you out of Zion.” (Psalms 20:3) Life comes from Zion, “…for there the Lord commanded the blessing, even life forever.” (Psalms 133:3) Salvation comes from Zion, as it says “Oh that the salvation of Israel were come out of Zion!” (Psalms 14:7) And the shofar blast which will bring near the redemption of Israel comes out of Zion “Blow the shofar in Zion, and sound an alarm in My holy mountain; Let all the inhabitants of the land tremble; For the day of the Lord comes, for it is at hand…” (Yoel 2:15)

The Holy One, blessed be He, said to Moses: Moses! "Stretch out thine hand over the sea, and divide it" (Ex. 14:16). "And Moses stretched out his hand over the sea" (Ex. 14:21), but the sea refused to be divided. What did the Holy One, blessed be He, do? He looked at the sea, and the waters saw the face of the Holy One, blessed be He, and they trembled and quaked, and descended into the depths, as it is said, "The waters saw thee, O God; the waters saw thee, they were afraid: the depths also trembled" (Ps. 77:16).

AND MOSES BESOUGHT THE LORD HIS GOD (32, 11). R. Tanhuma b. Abba began thus: Therefore He said that He would destroy them, had not Moses His chosen stood before him in the breach, to turn back His wrath (ps. 106.23). R. Hama b. Hanina said: The good advocate knows how to present his case clearly before the tribunal. Moses was one of the two advocates that arose to defend Israel and set themselves, as it were against the Holy One, blessed be He. These were Moes and Daniel. That Moses was one we deduce from: ‘Had not Moses His chosen, etc.,’ and that Daniel was the other we infer from: And I set my face unto the Lord God to seek by prayer, etc. (Dan IX, 3). These were the two men who set their face against the Attribute of strict Justice in order to plead for mercy on Israel’s behalf.

THE GOLDEN CALF
RABBI SIMEON BEN JOCHAI said: When the Holy One, blessed be He, was revealed to Moses out of the thorn-bush, in order to send him to Egypt, Moses spake before the Holy One, blessed be He (saying): Sovereign of all the worlds! Swear to me that all things which I desire to do, Thou wilt do, so that I should not speak words before Pharaoh, and Thou wilt not fulfil them, for then will he slay me. And He swore unto him that "whatsoever thou || desirest to do, I will do, except with reference to two things," (namely,) to let him enter the land (of Canaan), and (to postpone) the day of (his) death. Whence do we know that He swore unto him? Because it is said, "By myself have I sworn, saith the Lord, the word is gone forth from my mouth in righteousness" (Isa. 45:23). When Israel received the commandments they forgot their God after forty days, and they said to Aaron: The Egyptians were carrying their god, and they were singing and uttering hymns before it, and they saw it before them. Make unto us a god like the gods of the Egyptians, and let us see it before us, as it is said, "Up, make us a god" (Ex. 32:1).

Another interpretation of why retribution was exacted from them through serpents. Even though the serpent eats all the luxury foods of the world, for him they are turned to dust in his mouth and belly. Thus it is stated (in Is. 65:25): BUT THE SERPENT'S FOOD SHALL BE DUST. Now these people ate the manna, as stated (in Ps. 106:15): SO HE GAVE THEM WHAT THEY ASKED FOR. It also says (in Deut. 2:7): THESE FORTY YEARS THE LORD YOUR GOD HAS BEEN WITH YOU; YOU HAVE LACKED NOTHING.¹⁷⁷I.e., no luxury foods. Let a serpent that eats many species and has <but> one taste in his mouth come and exact the retribution {from one species and those who eat it} [from those who eat one species] and taste many species.

Rabbi Jehudah said: Sammael entered into it, and he was lowing to mislead Israel, as it is said, "The ox knoweth his owner" (Isa. 1:3).

The Holy One, blessed be He, said to Moses: Israel has forgotten the might of My power, which I wrought for them in Egypt and at the Reed Sea, and they have made an idol for themselves. He said to Moses: Go, get thee down from thy greatness. Moses spake before the Holy One, blessed be He: Sovereign of all the worlds! Whilst Israel had not yet sinned before Thee, Thou didst call them "My people," as it is said, "And I will bring forth my hosts, my people" (Ex. 7:4). Now that they have sinned before Thee, Thou sayest unto me, "Go, get thee down, for thy people have corrupted themselves" (Ex. 32:7). They are Thy people, and Thine inheritance, as it is said, "Yet they are thy people and thine inheritance" (Deut. 9:29).

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).

He arose like a great spiritual leader and he judged Israel, as it is said, "Then stood up Phineas, || and he executed judgment" (Ps. 106:30). What is the meaning of this expression, "And he executed judgment"? Like a great judge. Just as thou dost say, "And he shall pay as the judges determine" (Ex. 21:22). And he smote the young men of Israel so that all Israel should see and fear, as it is said, "And all Israel shall hear, and fear" (Deut. 21:21). The Holy One, blessed be He, saw what Phineas had done, and forthwith was He filled with compassion; the plague was stayed, as it is said, "And so the plague was stayed" (Num. 16:50).

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).

And he came upon (vayifga') the place (Genesis 28:11) - Rav Huna says, in the name of Rabbi Ami: why do we substitute the name of the Holy Blessed One and use Place? Because God is the Place of the world, and the world is not the place of God. From what is written "Here there is a place with Me" (Exodus 33:21) the Holy Blessed One is the place of the world and the world is not the place of the Holy Blessed One. Said Rabbi Yitzchak: from "The ancient God is dwelling" (Deut. 33:27) we do not know if the Holy Blessed One is the dwelling of the world or if the world is the dwelling of the Holy One, but from what is written "Hashem, You are a dwelling" we see that the Holy Blessed One is the dwelling of the world and the the world is not the dwelling of the Holy One. Rabbi Aba bar Yudan said about a warrior who rides on a horse having plenty weapons on both his right and left: the horse depends on the rider, and the rider does not depend on the horse, as it is said: "when you ride on your horse" (Habakuk 3:8). Another explanation: what is "vayifga"? It is he prayed. He prayed on the place, the place of the Beit Hamikdash. Rabbi Yehoshua ben Levi said: the first ancestors fixed three Prayers. Avraham fixed the morning prayer, as it is written "Next morning, Abraham rose to the place where he had stood before " (Genesis 19:27), and the term stood can only be Prayer, as it is written "And Pinchas stood and prayed" (Psalms 106:30). Yitzchak fixed the afternoon prayer, as it is written "And Isaac went out to converse in the field toward evening" (Genesis 24:63) and the term converse can only be Prayer, as it is written "I pour out my conversation before God" (Ps. 142:3). Yaakov fixed the evening Prayer, as it is written "And he came upon the place" and the term vayifga' can only be Prayer, as it is written "As for you, do not pray for this people, do not raise a cry of prayer on their behalf, do not tifga' Me; for I will not listen to you." (Jer. 7:16), and the text also says: " If they are really prophets and the word of Hashem is with them, ifge'u Hashem of Hosts" (Jer. 27:18). Rabbi Shmuel bar Nachman said: three times the day changes. At evening, a person needs to say "may it be Your will, Hashem my God, that you will bring me from darkness to light." At morning one needs to say "I thank you Hashem my God, that you brought me from darkness to light." In the afternoon a person needs to say "may it be Your will, Hashem my God, that just as I merited to see the sun rise, may I merit to see the sun set." Another explanation of vaiyfga' - the rabbis say the prayers were fixed according to the Tamid sacrifices. The morning prayer according to the morning Tamid offering. The afternoon prayer according to the Tamid of the late afternoon. The evening prayer has no set moment, it was established according to the limbs and fat pieces that were consumed by the fire of the altar.

And Jacob became very frightened and distressed (Genesis 32,8). Rabbi Pinchos says in the name of Rabbi Re'uven that there were two people that Hashem promised them and nevetheless they were afraid. The chosen of the patriarchs and the chosen of the prophets. The chosen of the patriarchs is Jacob as it states (Psalms 135,4) "For Jacob, Y-H chose for Him" and and Hashem said to him (Genesis 28,15) "And behold I am with you" and at the end, he became frightened as it says "And Jacob became frightened". The chosen of the prophets is Moshe as it says (Psalms 106,23) "Were it not for Moshe His chosen one" and Hashem said to him "For I will be with you" and in the end he became frightened as it says (Numbers 21:34) "And Hashem said to Moshe, don't fear him" Hashem would only say "Don't fear him" to someone who has become afraid. Rabbi Brechiah and Rabbi Chelbo recited in the name of Rabbi Shmuel Bar Nachman who recited in the name of Rabbi Nassan "The Jewish people were worthy of being destroyed in the days of Haman, were it not that they relied on the knowledge of the parents' elder. They said "If Yaacov our patriarch, who was promised security by Hashem and Hashem told hi "And behold I will be with you" and HE became frigthened. How much moreso US. It is this that the prophet accuses Israel of and says to them (Isaiah 51,13) "And you forgot Hashem your maker the one who spread the heavens and founded earth." He said to those people what he would say to you (Jeremiah 31,36) "So said Hashem: If the heavens from above will be measured" if you see that the heavens quake and that the earth quakes, from the inclination of the heavens and earth you wouldn't learn anything other than (Isaiah 51,13) "And you are afraid all your days"

"and let Your haters flee before You": Now are there "haters" before Him who spoke and brought the world into being? The intent is, rather, that all who hate the righteous are, as it were, haters of the L-rd. Similarly, (Shemot 15:7) "and in the greatness of Your grandeur you destroy those who rise against You." Now are there any who "rise" before the L-rd? The intent is, rather, that all who rise against the righteous are, as it were, "rising" against the L-rd. And, similarly (Psalms 74:23) "Forget not the voice of Your adversaries, the ever rising roar of those who rise against You," and (Psalms 83:3) "For Your foes are tumultuous; Your haters have raised their heads," and (Psalms 4) "They have been subtle in counsel against Your people," and (Psalms 138:21-22) "Will I not hate Your haters, O L-rd? Will I not battle with those who rise up against You? I have hated them to the heights of hatred. I have deemed them my (own) enemies." And thus is it written (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye": It is not written "the pupil of the eye," but "the pupil of His eye" — that of the L-rd, as it were, Scripture resorting to a euphemism (for "the eye of the L-rd"). Similarly, (Job 7:20) "Why do You make me Your target for Yourself, and a burden to myself?" — ("myself") a euphemism (for "to You"?) Similarly, (Ezekiel 8:17) "and they thrust the branch to their nostrils" — a euphemism for ("My"). Similarly, (Chabakkuk 1:12) "Are You not of yore, O L-rd, my holy G-d, and we shall not die" — a euphemism (for "You"). Similarly, (Psalms 106:20) "They exchanged their glory for the image of a bull feeding on grass" — a euphemism (for "G-d"). Similarly, (Bamidbar 11:15) "And if You will do thus to me, kill me, I pray You, if I have found favor in Your eyes, and let me not witness my evil" — a euphemism (for "them" and "their," respectively). Similarly, (Ibid. 12:12) "who comes out of his mother's womb, and half his flesh being consumed" — a euphemism (for "our"). And if one helps the righteous, it is as if he is helping the L-rd, viz. (Judges 5:23) "'Curse Meroz!' said the angel of the L-rd. 'Bitterly curse her dwellers. Because they do not come to the holy of the L-rd, to the help of the L-rd among the mighty.'" R. Shimon b. Elazar says: There is nothing more "beloved" in a man's body than his eye. When a man is hit on his head, he closes only his eyes. And Israel is thus compared, viz. (Zechariah 2:12) "Whoever touches you (Israel) touches the pupil of His eye." R. Yossi b. Elazar says: He (the "toucher") is regarded as one who sticks a finger into His eye and gouges it out. Pharaoh, who "touched," what did I do to him? (Shemot 15:4) "Pharaoh's chariots and his army He cast into the sea." Sisra, who "touched," what did I do to him? (Judges 5:20) "From heaven the stars fought. From their courses they fought against Sisra." Sancherev, who "touched," what did I do to him? (II Kings 19:35) "And an angel of the L-rd went out and smote in the camp of Ashur, etc." Nevuchadnezzar, who "touched," what did I do to him? (Daniel 4:30) "and he ate grass like cattle." Haman, who "touched," what did I do to him? (Esther 8:7) "and they hanged him on a tree." And thus you find that as long as Israel were subjugated in Egypt, the Shechinah was with them in their servitude, viz. (Shemot 22:10) "And they saw the G-d of Israel, and under His feet, the likeness of a sapphire brick" (viz. Ibid. 1:14) "And thus is it written (Isaiah 63:9) "In all of their afflictions, He was afflicted." This tells me only of communal afflictions. Whence do I derive (the same for) individual afflictions? From (Psalms 91:15) "When he calls Me, I will answer him. With him will I be in affliction." And it is written (Bereshit 39:20-21) "And Joseph's master took him in and the L-rd was with Joseph." And thus is it written (II Samuel 7:23) "… before your people whom You redeemed from Egypt — a nation and its G-d" (together with them). R. Akiva says: If it were not explicitly written, it would be impossible to say it — Israel said before the L-rd: "You have redeemed Yourself!" You find that whenever they were exiled, the Shechinah was exiled with them, viz. (I Samuel 2:27) "Was I not exiled to your father's house when they were in Egypt in the house of Pharaoh?" When they were exiled to Bavel, the Shechinah was with them, viz. (Isaiah 43:14) "For your sake I was sent to Bavel." When they were exiled to Edom, the Shechinah was with them, viz. (Ibid. 63:1) "Who is this, coming from Edom, etc.?" And when they return, the Shechinah will return with them, as it is written (Devarim 30:3) "And the L-rd will return, etc." It is not written "and the L-rd will return your captivity," but "and the L-rd will return with your captivity." And it is written (Song of Songs 4:8) "With Me, from Levanon, My bride, with Me from Levanon will you come."

"Praise the Lord, for He is good; His steadfast love is eternal." Thus let the redeemed of the Lord say, those He redeemed from adversity" (Psalms 107:1-2). This accords with what is stated in Scripture, "For My sake, My own sake, do I act--Lest [My Name] be dishonored" (Isaiah 48:11). He does not say "for My sake" once but "for My sake, for My sake" twice. The Holy Blessed One said, 'I am doing this only so that My Name not be profaned.' Why [is it written] twice, "for My sake, for My sake"? The Holy Blessed One said, 'when you were in Egypt, I redeemed you for the sake of My name, "He saved them for the sake of His name"' (Psalms 106:8). Similarly with [the future redemption from] Edom [, that is, from the control of the Roman Empire and its Christian successors], I will act for the sake of My name. ...

(Devarim 3:26) "But the L-rd was wroth with me": As one would say (to his neighbor): That man was angry with me and was filled with wrath against me. "because of you": You are the cause. Likewise (Psalms 106:32) "And they aroused the wrath (of the L-rd) at the waters of contention, and Moses was afflicted because of them." "and He did not heed me": He did not accept my prayer. R. Nathan says: It is written (Iyyov 36:5) "Behold G-d is great, and He will not despise" — the Holy One Blessed be He does not despise the prayer of the many, but here "and He did not heed me." He did not accept my prayer. "And the L-rd said to me, etc." He said to me: "It is enough for you with this thing," (My refusal to heed You), tzaddikim being kept (by such rebuke) from a graver transgression. In this regard, R. Yishmael adduced a folk-saying: "According to the camel is the load." Variantly: If Moses, the wise, the father of the wise; the prophet, the father of the prophets, was not forgiven, how much more so lesser men who delay judgment and who pervert judgment! (lit.,) "much for you": He said to him: Much (reward) is in keeping for you; much is stored away for you, viz. (Psalms 31:20) "How much is Your good that You have stored away for those who fear You!" And it is written (Isaiah 64:3) "And none had ever heard or given ear (to such things before). No eye had ever seen a god other than You doing (such things for those) who hope to Him." Variantly: "Much for you": He said to him: "Much have you labored; much have you toiled. Take leave, Moses, and rest," viz. (Daniel 12:13) "Go (to your reward) in the end (of days), when you will rest." He said to him: "A king (Moses) does not enter (Eretz Yisrael) as a commoner." Moses: "If not, I will become Joshua's disciple." The L-rd: "Rav lecha" ("The station of 'Rav' is yours.") "It does not befit a Rav to become the disciple of his disciple." Moses: "I will enter through the air or through space." The L-rd: (Devarim 32:52) "And there shall you not come." Moses: "If not, let (at least) my bones cross the Jordan." The L-rd: (Ibid. 3:27) "For you shall not cross this Jordan": Your bones, too, will not cross, viz. (Ibid. 4:22) "for I will die in this land; I will not cross the Jordan." Now can a dead man cross? — Moses was saying: "My bones, too, will not cross." (Ibid. 3:26) "Do not speak to Me again about this thing": He said to him: "Do not ask this thing of Me, but decree a different thing upon me, and I will do it." An analogy: A king issues a difficult decree upon his son, who asks him to rescind it. The king: Do not ask this thing of me, but decree a different thing upon me and I will do it, viz. (Iyyov 22:28) "You will decree and it will be fulfilled for you." Moses: If not, (i.e., If I cannot enter Eretz Yisrael), let me see it. The L-rd: This I will do. (Devarim, Ibid. 23) "Go up to the summit of Pisgah, etc." We are hereby apprised that the L-rd showed Moses the distant as (if it were) near; the concealed, as (if it were) revealed — all that is called "Eretz Yisrael," as it is written (Ibid. 34:1-3) "And the L-rd showed him the whole land … and all of Naftali … and the Negev and the plain, etc."

R. Yehudah says: The expounders of metaphors were wont to say: He (the Cohein) is given the shoulder for the hand (of Pinchas the Cohein), viz. (Bamidbar 25:7) "and he arose from the mist of the congregation and he (Pinchas) took a spear in his hand." "the cheeks": for the prayer (of Pinchas), viz. (Psalms 106:30) "and Pinchas arose and prayed." "the maw (kevah)": for (Bamidbar 25:8) "and (he pierced) the woman through her belly (kavathah)."

R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.

R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.

Variantly: "Lulei" (Psalms 106:23) "And He thought to destroy them lulei Moses, His chosen one…"

Variantly: "when He sees the hand going": when He sees that there is no one who implores mercy for them as Moses had done, viz. (Psalms 106:23) "He would have destroyed them had not Moses His chosen one stood in the breach before Him, etc."

Variantly: when He sees that there is no one who implores mercy for them as Pinchas had done, viz. (Psalms 106:30) "And Pinchas arose and prayed, and the plague ceased."

(Devarim 32:40) "For I shall raise My hand (in oath) to heaven": When the Holy One Blessed be He created man, He did so by pronouncement (ma'amar) and not by oath. And who caused Him to swear? Those lacking in faith. As it is written (Psalms 106:26-27) "And He lifted up His hand to cast them down in the desert and to cast down their seed among the nations."