Midrash su Zaccaria 11:78

R. Jochanan said again: "Rain may descend even for the sake of one meritorious man; as it is written (Deut. 28, 12) The Lord will open unto 'thee' his good treasure, the heaven, to give rain, etc., but general prosperity comes only for the sake of the public at large; as it is written (Ex. 16, 4) "I will rain for you bread from heaven." An objection was raised: R. Jose, the son of R. Juda, said: "Three good leaders were given to Israel, and they are Moses, Aaron and Miriam: and three good gifts were given through them, namely: the well of water, the pillar and the Manna. The well of water [which Israel had along with them in the desert] was given them for the sake of Miriam; the cloud of glory [which led them by day was given them] for Aaron's sake, and the Manna [was given them] for Moses' sake. When Miriam died, the well vanished; as it is said (Num. 21, 1) Miriam died there, and was buried there; and immediately afterwards it is written: And there was no water for the Congregation. The well was then restored to Israel through the prayers of Moses and Aaron." When Aaron died, the pillar (cloud) of glory left; (as explained above page 141); the well and the pillar (cloud) of glory were restored to them for the sake of Moses; but when Moses died, everything vanished; as it is said (Zech. 11, 8) And I removed the three shepherds in one month." Did then Moses, Aaron and Miriam die in the same month? Behold Moses died in Adar, Aaron in Ab, and Miriam in Nissan? We infer from that passage that the three gifts which were given to Israel disappeared in the same month in which Moses died. Hence we can prove that support is given for the sake of even one man? Nay, with Moses it is different: for his merits were so great that he equalled the entire congregation."

R. Huna b. Manoach, R. Samuel b. Idi, and R. Chiya of Vastania were disciples of Raba. After Raba died, they came to R. Papa. When R. Papa would say something that was noquite pleasing to them, they would nod to each another; and he became downhearted (Ib. b). At one time in a dream the passage quoted above: And I removed the three shepherds in one month, was read to him. On the morrow when they departed from him he said to them: "May the Rabbis go in peace." R. Shimi b. Ashi was alone a visitor at the college of R. Papa, and would put so many questions to him that it happened at times that R. Papa could not answer them. One day R. Shimi noticed R. Papa, who hid his face [while reciting the Takhnun prayer] and overheard him pray: "May the Merciful One save me from the disgrace which I suffer at the hands of that Shimi." At that instant he resolved to be silent and not to trouble R. Papa with questions again.

“The Lord demolished and had no compassion for all the abodes of Jacob; He destroyed, in His ire, the strongholds of the daughter of Judah. He brought them to the ground; He profaned a kingdom and its princes” (Lamentations 2:2).
“The Lord demolished and had no compassion for all the abodes of Jacob.” Rabbi Pinḥas said in the name of Rabbi Hoshaya: There were four hundred and eighty synagogues in Jerusalem. From where [is that derived]? “Filled with [mele’ati] justice” (Isaiah 1:21), meleti³¹The word is written without the alef, such that its numerical value is 480: mem–40, lamed–30, tav–400, yod–ten = 480. However, it should be noted that the word does appear with an alef in extant versions of the book of Isaiah. It is possible that the Sages of the midrash had the word without an alef in their editions (Yefe Anaf). Alternatively, since the alef is not pronounced, it is as though it was written without the alef (Midrash HaMevoar). is written. Each one of them had a school and an academy, a school for Bible and an academy for Mishna.
Another matter, “the Lord demolished and had no compassion for all the abodes [neot] of Jacob,” all the pleasant ones [neotav] of Jacob, like Rabbi Yishmael, Rabban Gamliel, Rabbi Yeshevav, Rabbi Yehuda ben Bava, Rabbi Ḥutzpit the disseminator, Rabbi Yehuda the baker, Rabbi Ḥananya ben Teradyon, Rabbi Akiva, ben Azai, and Rabbi Tarfon. Some remove Rabbi Tarfon and insert Rabbi Elazar Ḥarsena.
Rabbi Yoḥanan would expound sixty aspects of “the Lord demolished and had no compassion.” Rabbi [Yehuda HaNasi] would expound twenty-four aspects. It is not that Rabbi Yoḥanan was superior to Rabbi [Yehuda HaNasi], but rather, since Rabbi [Yehuda HaNasi] was close to the destruction of the Temple, he would remember, expound, cry, and be consoled.³²He would mourn the destruction of the Temple in a more personal way, and the elder Sages with him had personal memories of the Temple and they would all cry. Rabbi Yehuda HaNasi would then cease expounding the ways in which God did not have compassion, and would share words of consolation (Etz Yosef).
Rabbi Yoḥanan said: Rabbi [Yehuda HaNasi] would expound: “A star will arise from Jacob” (Numbers 24:17), do not read it as star [kokhav], but rather as fraudulent [kozav]. Rabbi Akiva, when he would look at that bar Koziva,³³Shimon bar Kokhva. he would say: ‘This is the messianic king.’ Rabbi Yoḥanan ben Torata said to him: ‘Akiva, grass will grow in your cheeks and he still will not have come.’ Rabbi Yoḥanan said: “The voice is the voice of Jacob [and the hands are the hands of Esau]” (Genesis 27:22), “the voice”—the emperor Hadrian killed eight hundred million people in Beitar.³⁴Thus, “the voice of Jacob” cried out due to the massacre committed by “the hands of Esau” in Beitar (Etz Yosef). Eighty thousand sounders of horns were laying siege to Beitar. Bar Koziva was there, and he had two hundred thousand men with severed fingers.³⁵He would test the courage and commitment of prospective recruits by having them bite off a finger. The Sages sent to him: ‘Until when will you cause Israel to be blemished?’ He said to them: ‘How then can they be tested?’ They said to him: ‘Anyone who does not uproot a Lebanese cedar, let him not be written on your military roster.’³⁶Their strength could be tested by whether or not they could uproot a cedar with their bare hands. He had two hundred thousand of these and two hundred thousand of those. When they would go out to war they would say:³⁷To God. ‘Do not help and do not hinder.’ That is what is written: “Is it not You, God, who had abandoned us, You, God, who would not go out with our armies?” (Psalms 60:12). What would ben Koziva do? He would catch a catapult stone on one of his knees and propel it and kill several of their people.³⁸When the enemy would catapult stones, he would kick them with his knee back to them, and not only would he not be injured, but he would kill several enemy soldiers. This was a demonstration of his incredible strength. It was due to this that Rabbi Akiva said that.³⁹That is why Rabbi Akiva thought he would be the messianic king.
For three and a half years, the emperor Hadrian surrounded Beitar. Rabbi Elazar Hamoda'i was there, engaged in his sackcloth and his fasting. Each and every day, he would pray and say: ‘Master of the universe, do not sit in judgment today.’ Ultimately, [Hadrian] made up his mind to return.⁴⁰Hadrian decided to return to Rome. A certain Cuthite came and found him and said to him: ‘My lord, every day that this chicken wallows in the ashes,⁴¹As long as Rabbi Elazar Hamoda’i continues fasting and wearing sackcloth, which is generally also be accompanied by placing ashes on oneself. you will not conquer it. But wait for me, as I will arrange for you to conquer it today.’ Immediately, he entered through the sewer system of the city. He found Rabbi Elazar, who was standing and praying. He made himself look as though he was whispering into the ear of Rabbi Elazar Hamoda'i. They went and told bar Koziva: ‘Your uncle, Rabbi Elazar, seeks to yield the city to Hadrian.’⁴²The Cuthites were enemies of the Jews, and therefore it looked suspicious for the Cuthite to be whispering into Rabbi Elazar’s ear. He sent and had that Cuthite brought [to him]. He said to him: ‘What did you say to him?’ He said to him: ‘If I tell you, the emperor will kill me.⁴³Literally, “that man.” If I do not tell you, you will kill me. But it is preferable that I have myself killed than having the secrets of the empire revealed.’
Ben Koziva thought that he⁴⁴Rabbi Elazar Hamoda’i. wanted to yield the city. When Rabbi Elazar concluded his prayer, he sent and had him brought. He said to him: ‘What did that Cuthite say to you?’ He said to him: ‘I do not know what he whispered in my ear, and I did not hear anything from him, as I was standing in prayer and I do not know what he was saying.’ Ben Koziva was filled with rage. He gave him one kick with his foot and killed him. A Divine Voice emerged and said: “Woe to the worthless shepherd who abandons the flock; a sword upon his arm and upon his right eye” (Zechariah 11:17). It said to him: ‘You paralyzed the arm of Israel and blinded their right eye; therefore, the arm of this man “will wither and his right eye will go blind”’ (Zechariah 11:17). Immediately, the iniquities caused Beitar to be captured. Ben Koziva was killed and they brought his head to Hadrian. He said: ‘Who killed this one?’ A certain Gontite⁴⁵According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said: ‘I killed this one.’ He said: ‘Go and bring him to me.’⁴⁶Hadrian asked for the rest of ben Koziva’s body to be brought to him. He went to bring him, and he found a serpent wrapped around his neck. [Hadrian] said to him: ‘Had his God not killed him, who could have overcome him?’ He applied to him the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
They were killing them until the horse was submerged in blood until its nostrils. The blood would roll boulders [weighing] forty se’a and would flow four mil into the sea. And lest you say it is proximate to the sea, it is a distance of four mil from the sea. Hadrian had a large vineyard eighteen mil by eighteen mil, like the distance between Tiberias and Tzippori. He surrounded it with a fence of the slain of Beitar.⁴⁷This was to fertilize the vineyard with the flesh and blood. He did not issue a decree [allowing the dead] to be buried, until a certain [new] emperor arose and issued a decree in their regard, and they buried them. Rabbi Huna said: The day that the slain of Beitar were brought to burial, [the blessing]: Who is good and does good, was instituted.⁴⁸The Sages added this blessing to Grace after Meals. Who is good, because they did not decompose, Who does good, because they were brought to burial.
Beitar existed for fifty-two years after the destruction of the Temple. Why was it destroyed? Because they kindled lamps over the destruction of the Temple.⁴⁹Kindling lamps was a sign of celebration. Why did they kindle them? They said: The ruling aristocracy of Jerusalem would sit in the center of the city, and when one of them would ascend to pray,⁵⁰When a resident of Beitar would ascend to Jerusalem to pray at the Temple. one of them would say to him: ‘Do you wish to become a member of the ruling aristocracy?’ He would say: ‘No.’ ‘Do you wish to become a local governor?’ He would say to him: ‘No.’ [The aristocrat] would say to him: ‘I heard that you have an estate; do you wish to sell it to me?’ He would say to him: ‘I do not intend to do so.’ He would write and send his bill of sale to a member of his household: ‘If so and so comes, do not allow him to enter the estate because he sold it to me.’⁵¹After offering the resident of Beitar an elevated status or a position of authority so that he would agree to sell his estate, and being rebuffed nevertheless, the corrupt aristocrats would take matters into their own hands and write false documents of sale on behalf of the Beitar resident. That man would say: ‘If only that man’s leg would have been broken and he would not have ascended to that corner.’⁵²The resident of Beitar whose estate was taken would say: ‘If only I had not come to pray at the Temple.’ That is what is written: “They hunted [tzadu] our steps [from walking in our squares]” (Lamentations 4:18); may the roads be desolate [tzadya] of [people] walking to those plazas.⁵³The people of Beitar hoped that people would stop traveling to the Temple. “Our end approaches” (Lamentations 4:18); the end of that Temple,⁵⁴They hoped that the Temple would be destroyed. “our days are filled” (Lamentations 4:18); the days of that Temple. They, too, their good did not last, as it is written: “One who rejoices at calamity will not be absolved” (Proverbs 17:5).
Rabbi Yoḥanan said: Three hundred babies’ brains were found on a single rock, and three hundred baskets of phylacteries boxes were found in Beitar, each and every one of them holding three se’a. When you arrive at a tally, you find that there were three hundred se’a.⁵⁵Each basket held three hundred se’a, for a total of nine hundred se’a.
Rabban Gamliel said: There were five hundred elementary schools in Beitar, and the smallest among them had no fewer than three hundred children. They would say: ‘If our enemies come against us, we will emerge and stab them with these quills.’ When the iniquities were the cause and the enemies came, they wrapped each and every one of them in his scroll and they burned them, and I am the only one of them who survived. He applied to himself the verse: “My eye distressed my soul…” (Lamentations 3:51).
There were two brothers in Kefar Ḥaruva and they would not allow a Roman to pass there whom they did not kill. They said: ‘The entire objective of the matter is to take Hadrian’s crown and place it on Shimon’s head.’⁵⁶The reference is to Shimon bar Kokhva. The Romans came, and when they went out [to fight them], a certain elder encountered them and said to them: ‘May the Creator come to your aid against them.’ They said to him: ‘Let Him not help and let Him not hinder.’ Immediately, their iniquities were the cause and they were killed. [The Roman soldiers] brought their heads to Hadrian. He said: ‘Who killed these?’ A certain Gontite⁵⁷According to most commentaries, this is another name for the Cuthites. Some interpret the word to mean soldier. said to him: ‘I killed them.’ He said to him: ‘Go bring me their bodies.’ He went and found a serpent wrapped around their necks. [Hadrian] said: ‘Had their God not killed them, who could have overcome them?’ He applied to them the verse: “If not that their Rock had sold them” (Deuteronomy 32:30).
There were two cedars on the Mount of Olives, and beneath one of them there were four stores of sellers of ritually pure items. From one [store], they would take out forty se’a of fledglings each month, which would supply pairs of birds for Israel.⁵⁸In some instances, one who is ritually impure must sacrifice a pair of birds as part of his purification process; see, e.g., Leviticus 15:29. Mount Shimon would produce three hundred barrels.⁵⁹Many commentaries suggest that the text should read: Three hundred barrels of wine (see, e.g., Yefe Enayim). Why were they destroyed? If you say it was because of the prostitutes, but was there not only one young woman there and they expelled her? Rabbi Huna said: It is because they would play ball on Shabbat.
There were ten thousand towns on the King’s Mountain. Rabbi Elazar ben Ḥarsom owned one thousand of them. Corresponding to them, he had one thousand ships at sea. Three of those towns, Kavul, Shiḥin, and Magdela, their taxes would be taken up to Jerusalem.⁶⁰Many commentaries assert that the text should read: Taken up to Jerusalem in a wagon (see, e.g., Yefe Enayim). This is an indication that the load was heavy. Why were they destroyed? Kavul, due to strife; Shiḥin, due to sorcery; Magdela, due to prostitution.
There were three towns in the south that would produce twice the number of those who departed from Egypt, and they were: Kefar Bish, Kefar Shaḥalayim, and Kefar Dikhrin. Kefar Bish, why was its name called Kefar Bish?⁶¹This name literally means “bad village.” Because they did not receive guests. Kefar Shaḥalayim, why was its name called Kefar Shaḥalayim?⁶²Shaḥalayim means cress. Because they would produce numerous children, like cress.⁶³Cress is an edible herb that grows quickly. Kefar Dikhrin, why was its name called Kefar Dikhrin?⁶⁴Dikhrin means males in Aramaic. Because every woman there would give birth to male [dikhrin] children. Any woman who wished to bear a female would go outside the town and bear a female. Any other woman who wished to bear a male son, would go there and bear a male. But now, when you attempt to plant six hundred thousand reeds there, the space will not suffice.⁶⁵How could there have been twice that number of people in these towns? Rabbi Yoḥanan said: The Land of Israel has contracted.
Rav Huna said: There were three hundred stores of sellers of ritually pure items in Magdela of the Dyers, and three hundred stores of weavers of curtains in Kefar Nimra. Rabbi Yirmeya said in the name of Rabbi Ḥiya bar Abba: There were eighty brothers who were priests, who married eighty sisters who were daughters of priests on one night in Gufna, not including brothers not to sisters, not including sisters not to brothers, not including Levites, and not including Israelites.⁶⁶Eighty pairs of brothers who were priests married eighty pairs of sisters who were the daughters of priests on one night, and this tally did not include marriages between priestly families in which a single son married a single daughter, and did not include weddings of those who were not priests. The fact that so many weddings occurred on one night indicates how large the population must have been.
Eighty thousand young priests were killed over the blood of Zekharya.⁶⁷Zekharya was a priest and prophet who rebuked the Judean aristocracy for their idolatrous practices and was killed on the Temple Mount; see II Chronicles 24:20–22. Rabbi Yudan asked Rabbi Aḥa: ‘Where did they kill Zekharya, in the Israelite courtyard or the women’s courtyard?’ He said to him: ‘Neither in the Israelite courtyard nor in the women’s courtyard, but rather in the priestly courtyard.’ They did not treat his blood like the blood of a gazelle nor like the blood of a deer. There it is written: “Any man from the children of Israel, or from the strangers who resides among them, who shall hunt game of a beast…he shall [pour out its blood and] cover it with dirt” (Leviticus 17:13). However, here it is written: “For its blood was within it; on a bare rock it placed it. It did not pour it on the ground to cover it with dirt” (Ezekiel 24:7). Why to that extent? “To arouse fury to take vengeance, I placed its blood upon the bare rock that it not be covered” (Ezekiel 24:8).
Israel performed seven transgressions on that day: They killed a priest, a prophet, and a judge, they spilled innocent blood, they desecrated the Name, they impurified the Temple courtyard, and it was Shabbat and Yom Kippur. When Nevuzaradan ascended, he saw that the blood of Zekharya was boiling. He said to them: ‘What is this?’ They said to him: ‘It is the blood of bulls and sheep.’ He brought bulls and sheep but [their blood] was not similar. He said to them: ‘If you tell me, fine. But if not, I will comb the flesh of these people with a comb of iron,’ but they did not tell him. When he said this to them,⁶⁸When he continued to threaten them after realizing that the blood was clearly not the blood of bulls and sheep. they said to him: ‘Why should we conceal it from you? We had a prophet, a priest, who would reprimand us in the name of Heaven, [saying] ‘Accept [my words],’ but we did not accept it from him. Rather, we rose against him and killed him.’ He said to them: ‘I will assuage it.’ He brought the Great Sanhedrin and slaughtered them onto it, but it did not rest.⁶⁹He slaughtered the members of the Great Sanhedrin over the blood of Zekharya but the blood continued to boil. He slaughtered the lesser Sanhedrin onto it, but it did not rest. He brought young priests and slaughtered them onto it, but it did not rest. He slaughtered schoolchildren onto it, but it did not rest. He said to it: ‘Zekharya, I have eliminated the best of your people. Is it your will that all of them will be eliminated?’ Immediately, it rested. That wicked one contemplated repentance, and said: ‘One who eliminates a single Israelite soul, it is written in his regard: “Whoever sheds the blood of man, his blood will be spilled by man” (Genesis 9:6), this man who eliminated many souls, all the more so.’ Immediately, the Holy One blessed be He became filled with mercy for them, and He intimated to the blood, and it was absorbed in its place.
Eighty thousand young priests breached the armies of Nebuchadnezzar with gold shields in their hands.⁷⁰They escaped the siege imposed by the Babylonian army. They went to the Ishmaelites, who took out salty foods and inflated wineskins. They said to [the Ishmaelites]: ‘Let us drink first.’ They said to them: ‘Eat first and then you will drink.’ After they ate, each and every one of them took the wineskin, placed it in his mouth, and the wind entered his stomach and burst it. That is what is written: “A prophecy of Arabia: In the forest in Arabia you will stay the night, caravans of Dedanites. Bring water to the thirsty. The inhabitants of the land of Teima greeted the wanderer with his bread [for they wandered due to swords, due to the drawn sword and to the bent bow]” (Isaiah 21:13–15). The one who is located “in the forest” of Lebanon “will stay the night.”⁷¹The Israelites, particularly the priests, who ordinarily spend time in the “forest of Lebanon,” i.e. the Temple, would stay the night amongst the Arabs. But “caravans of the Dedanites,” is it the way of cousins to act this way?⁷²The Dedanites are identified as the Ishmaelites, who are cousins [benei Dedanaya] of the Israelites. Is this what their Father⁷³God. did to your ancestor? What is written regarding your ancestor? “God opened her eyes and she saw a well of water. She went and filled the skin with water, and gave the lad to drink” (Genesis 21:19). But you did not fulfill: “Bring water to the thirsty.” Was it because it was good for them that they came to you? “For they wandered due to swords” (Isaiah 21:15), it is due to the sword of Nebuchadnezzar that they wandered.
“Due to a drawn [netusha] sword” (Isaiah 21:15), it is because they did not observe their Sabbatical Years properly, just as it is said: “But the seventh, you shall leave it fallow and relinquish it [untashtah]” (Exodus 23:11). “And to the bent [derukha] bow” (Isaiah 21:15), it is because they did not observe Shabbat properly, just as it is said: “In those days I saw in Judah some treading [dorekhim] winepresses on the Shabbat” (Nehemiah 13:15). “And due to the rigor of the war” (Isaiah 21:15), because they did not engage in the give and take of the war of Torah, of which it is written: “Therefore, it is said in the book of the Wars of the Lord” (Numbers 21:14).
Rabbi Yoḥanan said: From Giveton to Antipatris there were six hundred thousand cities, the smallest of which was Beit Shemesh. That is what is written: “He smote among the men of Beit Shemesh…[and He smote of the people seventy men and fifty thousand men]” (I Samuel 6:19).⁷⁴This demonstrates that this area was very well populated. Now, there are not even one hundred reeds there. Rabbi Yoḥanan said: Its priestly watch was the smallest of the priestly watches and would produce eighty thousand young priests.
How many attacks did Hadrian launch? Two amora’im, one said fifty-two and one said fifty-four. Rabbi Yoḥanan said: Happy is he who saw the downfall of Tadmor. Why? Because it played a role in two destructions.⁷⁵The destructions of the two Temples. Rabbi Yudan said: In the first destruction it provided eighty thousand archers and in the second it provided forty thousand archers. Rav Huna said: In the latter destruction they were like the first.

R. Oshiya said: "What is the meaning of the passage (Zech. 11, 7) And I had taken unto me two staves; the one I called Graciousness (No'am), and the other I called Concord (Choblim): i.e., No'am refers to the scholars of Palestine who are polite to one another while discussing halacha. Choblim, refers to the scholars of Babylon who wounded [each other's feelings] while discussing halacha." (Ib. 4, 14) Then he said to me: 'They are the two sons of Yizhari (clear oil), that stand by the Lord, etc. (Ib., ib. 3) And two olive trees are naer it.' R. Isaac said: "This refers to the scholars of Palestine, who please each other during halachik discussions like olive oil; and the two olive trees near it, refer to the Babylonian scholars who enrage one another with bitterness during halachik discussions," just as an olive tree is bitter." It is written (Ib. 5, 9) Then did I lift up my eyes and looked, and behold, there came out two women, having the wind in their wings, and they had wings like the wings of a stork; and they lifted up the Ephah between the. earth and the heaven. Then said I to the angel that spoke to me, 'Whither are these bearing away the Ephah?' And he said unto me: 'To build a home for it in the land of Shinar.' R. Jochanan said in the name of R. Simon b. Jochai: "These two women refer to cringing submissions [to power] and haughtiness [to the weak], which came to Babylon." Did then haughtiness come to Babylon? Behold the master said elsewhere: "Ten measures of haughtiness came down upon the world of which nine were taken by Elam and the one measure was given to the entire world." Yea, their intention was to go to Babylon, but they were dragged along to Elam. You can also infer this from [the expression] of the passage to build (intended) a house in the land of Shinar. The explanation is sustained. Is then haughtiness not frequent also in Babylon? Behold the master said: "The symptom for haughtiness is poverty and [nine out of ten measures of] poverty went to Babylon." The poverty mentioned here refers to the Torah, as it is written (Songs 8, 5) We have a little sister and she has yet no breasts, whereupon R. Jochanan said: "This refer to Elam, which merited to [have cholars to] learn, but not to teach others." What is the meaning of the word Babel (Babylon)? R. Jochanan said: "A mixture of Scripture, Mishnah and Talmud." (Lam 3, 6) In dark places hath He set ms to dwell. R. Jeremiah said: "This refers to Babylon" [where the scholars are not agreeable to one another].

"I lost the three shepherds in one month" (Zecharia 11:8); and thus, in one month, Aaron, Miriam, and Moses died. Miriam died on the 1st of the month of Nisan, and the well closed up; and in the second of Nissan, Aaron's sons died; On the first of Av, Aaron died, and the clouds of glory dissipated; On the seventh of Adar Moses our teacher, and God's servant, died. Even though they didn't all die in the same month, it's considered as if it were one month. Each had a gift that they gave to the Israelites. By the merit of Miriam, God gave the well, by the merit of Aaron, the clouds of glory, By the merit of Moses, the Mana. When Miriam died, the well closed so the Israelites could see that it was by her merit that God granted them the well. Moses and Aaron bewailed her internally, and the Israelites did so publicly. Moses didn't know about the Israelites mourning until after six hours, when the Israelites came to them and said: "how long will you sit and mourn?" He said to them "should I not continue to mourn my sister who has died." "They said to him: "just as you mourn for one soul, all the more so mourn for all of us." He said to them: "why" They said to him "because we do not have water to drink." He stood and went and saw that there was no water in the well, and he began to argue with them, he said:"did I not say to you that I can't carry this people on my own, did I not appoint for you officers for the thousands, and officers for the hundreds, and the fifties, and the twenties, I gave you officials, and chiefs, and great elders, and they are to busy themselves with your problems." They said to him: "Everything is on you, for you are the one who brought us out of Egypt and brought us to this terrible place, if you give us water, everything will be fine, but if you don't, then we will stone you." When Moses heard this, he fled from them and went into the tent of meeting. God said to him "Moses what is going on?" Moses said before the Master of the World: "your children want to stone me, and were I not to have fled, I would have already been stoned to death." God said said: "how long will will you speak ill of my children, was it not enough for you that I told you at Horeb, just a little more and they will stone you. Now go and pass before them and see whether they will actually stone you, and it is said the Torah: "God said to Moses, pass before the people." Moses went first and his cohort after him, and Moses didn't know which rock God had intended to give to them for bringing out water. The Israelites found a rock that was dripping, and they stood upon it. When Moses saw them standing on it, he turned around and said to God "how long will you put our lives at risk?" He said to them, "until I bring water out of the rock." The Israelites said: "give us water so that we can drink!" Moses responded to them "How long will you continue to rebel? Does a creation rebel against its creator? As such, you are rebelling against God. Moses said: "God wants to give you water." The Israelites said: "you are the prophet who shepherds us in the dessert and now you say you don't know which rock God intends you to bring water out of? Moses and Aaron gathered the people around a different rock, as it says in the Torah "Moses and Aaron gathered the community at the face of the rock." Moses said to himself: "If I command the rock to bring out water and it doesn't, I'll be embarrassed before the community, and they will say to me, 'Moses, where is your alleged wisdom.'" At the very same moment Moses told the Israelites, "you know that God can do miracles for you, and you know that miracles are beyond me. For when the knowledge of man is divinely inspired, it is not his own knowledge or wisdom. Moses brought down his staff upon the back of the rock, and he did so himself, as he spoke to the israelites , as it says in the Torah "from this rock, we will bring you water." The rock began to fill itself to bring out water, and when Moses saw it, he lifted his arm again and struck the rock, as it says in the Torah "he hit the rock twice with his staff." This time though, blood came out, as it says in the Psalms, "yes, he hit the rock and the waters flowed (Psalm 78:20)." It's a flow of blood, as we see from the laws of menstruation "when a woman has a discharge of blood (Leviticus 15:25)." Moses came and said to God "the rock isn't bringing out water, only blood." God said to the rock: "why are you only bringing out blood, and not water?" The rock said "Master of the Universe, why did Moses hit me?" God then asked Moses, "why did you hit the rock?" Moses responded: "In order to bring out water." God said: "Did I tell you to hit the rock? Did I not tell you to speak to it with words?" Moses responded: "I did speak to it, but nothing came out!" God responded "did you not command all of Israel "in justice you shall judge your people (Leviticus 19)? Thus, why didn't you judge the rock with justice? This is how I raised you in Egypt, as it says in scripture 'God fed him honey from the rock, (Deuteronomy 32:13).' It befits you to lead, and thus say to my children "listen you rebels!" Don't read "rebels" rather "idiots" shotim (also a hominem for drinkers). They are idiots, and you have your eyes open. A nation of idiots will not enter the land of Israel, as it says in the Torah "you will not bring this community . . ." Therefore God said to Moses, "tell the rock to turn it's blood into water." It is thus written in scripture: "who turned the rock into a pool of water, the flinty rock into a spring (Psalm 114:8)." (Note this is a Psalm recited during Hallel on Rosh Chodesh, the beginning of the month). When they reached the beginning of the month, God said to Moses, "your time has come to an end." Moses said before him, "please God, let it not be soon." "It is tomorrow" responded God, thus Moses was distressed all day, for he didn't know when exactly his death would come. ...

Our Rabbis have been taught: Forty years before the destruction of the Temple, the lot never appeared in the right hand, the tongue of crimson wool did not become white, the westernmost light [of the candlestick in the Temple] did not burn, and the gates of the Temple opened by themselves, till R. Jochanan b. Zakkai uttered a rebuke, saying: "Temple! Temple! Why wilt thou be the alarm giver thyself [predicting thy own destruction]? We know that thou art destined to be destroyed, for, regarding thee Zechariah b. Ide hath prophesied (Zech. 11, 1) Open thy doors, O Lebanon, and the fire shall eat thy cedars."

“Twins of a gazelle” – Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: Just as these twins, when one of them withdraws from the breast, the breast is blocked, so it is written: “I will eliminate the three shepherds in a single month” (Zechariah 11:8).⁸²This is a reference to Moses, Aaron, and Miriam. But is it not so that they died only within the same year?⁸³They died in one year, but not in the same month. Rather, in a single month, the decree was issued regarding the three of them. That is what is written: “The great ones of the people were gathered” (Psalms 47:10).
Rabbi Yosei says: Three great providers arose for Israel, and these are: Moses, Aaron, and Miriam. Through their merit, three great gifts were given to them: The well, the manna, and the clouds of glory. The manna, through the merit of Moses; the well through the merit of Miriam; and through the merit of Aaron, the clouds of glory. Miriam died and the well ceased, and they said: “Not a place of seed, fig [and pomegranate, and there is no water to drink]” (Numbers 20:5). But it was restored due to the merit of Moses and Aaron. Aaron died, and the clouds of glory disappeared. That is what is written: “The entire congregation saw [vayiru] that Aaron had perished” (Numbers 20:29). Do not read it as “they saw [vayiru],” but rather as “they feared” [vayire’u].”⁸⁴They were afraid because the protection of the clouds of glory had disappeared. They were restored through the merit of Moses. Moses died and all three of them disappeared and they were not restored. The hornet did not cross the Jordan with them⁸⁵God promised to send hornets to assist in expelling the Canaanite nations (see Exodus 23:28). However, in the absence of Moses they did not cross the Jordan and assisted with Israel’s battles only east of the Jordan. and Israel did not experience peace of mind from that time forward.
“That graze [haro’im] among the lilies” – Shmuel bar Naḥmani said: Miriam and Yokheved were the midwives of Israel, and they would provide for [ro’ot] Israel as their hearts were as soft as lilies. Where was the pasture of Israel? It was in Egypt until the Red Sea.⁸⁶It was there that Miriam and Yokheved tended to the needs of the birthing mothers and their offspring.

(Ibid. 25) "Let me pass over, na and see": "na" is a term of imploration. "the good land" — Eretz Yisrael; "this good mountain" — the mountain of the King (i.e., Jerusalem); "and the Levanon" — the Temple. As it is written (Zechariah 11:1) "Open your doors, O Levanon," and (Isaiah 10:34) "And the Levanon will fall by a mighty one."...

... Teach us o teacher: toward where should one who prays orient his heart? This is what our Rabbis taught: one should orient his heart toward the place of the Holy of Holies (Berachot 4:5). R’ Eliezer ben Yaakov says: if one is praying outside of the land, he should orient his heart to the land of Israel. If one is praying within the land of Israel, he should orient his heart to Jerusalem. If one is praying in Jerusalem, he should orient his heart to the Holy Temple. If one is praying in the Holy Temple, he should orient his heart to the Holy of Holies. R’ Avin the Levi said: “our neck is like the Tower of David, built as a model (talpiyot)…” (Song of Songs 4:4) What does talpiyot mean? The hill (tel) toward which all turns (peniyot) are directed. And after all this praise, it is written “Open your doors, O Lebanon, and let the fire consume your cedars.” (Zechariah 11:1) And so too they said “He has hurled fire into my bones…” (Lamentations 1:13) Israel said to Him: Master of the World! How long will it be like this? Did You not write in Your Torah “…the one who ignited the fire shall surely pay” (Exodus 22:5)? And You are the one who ignited the fire, as it says “From above He has hurled fire into my bones…” (Lamentations 1:13) You need to rebuild it and to console us, not at the hands of an angel but You in Your glory. The Holy One said to them: by your life, so I will do! As it says “The Lord is the builder of Jerusalem; He will gather the outcasts of Israel.” (Psalms 147:2) And I am the one who consoles you. From where do we learn this? From that which they read in the prophets “I, yea I am He Who consoles you…” (Isaiah 51:12)

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

In one year, three tzaddikim died — Moses, Aaron and Miriam, viz. (Zechariah 11:8) "And I lost the three shepherds in one month." Now did they die in one month? Did they not die in one year? But (the resolution is:) When Miriam died, the well was removed, and it returned in the merit of Moses and Aaron. When Aaron died, the pillar of cloud was removed, and both returned in the merit of Moses. When Moses died, the three were removed and did not return. At that time Israel was "naked" of everything," viz. (Song of Songs 8:8) "We have a little sister and she has no breasts." After Moses, there was no consolation for Israel. When Aaron died, all of Israel gathered to Moses and said to him "Where is Aaron your brother?" He answered: "G-d has secreted him for eternal life." They did not believe him and said to him: "We know you to be brusque. Maybe he said something objectionable and you imposed death upon him." What did the Holy One Blessed be He do? He took Aaron's litter and suspended it in the heaven of heavens, and the Holy One Blessed be He eulogized him, and the ministering angels answered after Him. And what did they say (Malachi 2:6) "The Torah of truth was in his mouth, and wrong was not found on his lips. In peace and uprightness did he walk with Me and many did he turn from sin."

Pray let me cross over. The word nah indicates that this is a request. the good land that is on the other side of the Jordan. This is what R’ Yehudah meant when he said that the land of Canaan is good, but not the portion of the children of Reuven and Gad (which was on the east side of the Jordan river). this good mountain. This refers to Jerusalem. And the Lebanon. This refers to the Holy Temple, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) There are those who say that the Lebanon refers to the appointing of a king. Pray let me cross over (e’evrah nah) and see. Everything which Moshe requested he did with a language of supplication (nah) - “Please forgive…” (Bamidbar 14:19), “…I beseech you, God, please heal her.” (Bamidbar 12:13) “Pray let me cross over…” (Devarim 3:25) the mountain. This refers to the Holy Temple, as it says “…for the mountain that God desired…” (Tehillim 68:17) Good. This refers to Jerusalem, as it says “…let us be sated with the goodness of Your house…” (Tehillim 65:5) The Lebanon. This refers to the Holy of Holies, as it says “Open your doors, O Lebanon…” (Zechariah 11:1) R’ Simlai expounded: why did Moshe our teacher desire to enter into the land of Israel, did he need to eat its fruits or be sated from its goodness? Rather, this is what Moshe said ‘I gave many commandments to Israel which cannot be fulfilled except in the land. I will go in in order that they all be fulfilled at my hands.’ The Holy One said to him ‘if all you are asking for is to receive the reward for these actions, I will consider it as if you had done all of these commandments, as it says “Therefore, I will allot him a portion in public…” (Yeshayahu 53:12) I will give him his full reward.’ Maybe you will say this is like the latter ones and not the earlier ones? The verse continues “…and with the strong he shall share plunder…” (ibid.) Like Avraham, Yitzchak and Yaakov who were strong in Torah and fulfilling commandments. “…because he poured out his soul to death…” (ibid.) He gave himself over to death, as it says “…if not, erase me now from Your book, which You have written.” (Shemot 32:32) “…and with transgressors he was counted…” (Yeshayahu 53:12) He was counted with the generation that died in the wilderness. “…and he bore the sin of many…” (ibid.) He gained atonement for the sin of the Golden Calf. “…and interceded for the transgressors.” (ibid.) He pleaded for mercy on the behalf of the sinners in Israel that they should repent. Intercession (pegiya) refers to prayer, as its says “And you, pray not on behalf of this people, neither lift up cry nor prayer, and entreat Me not for I will not hear you.” (Yirmiyahu 7:16)