신명기 17:6 미드라쉬: Ein Yaakov (Glick Edition), Midrash Tanchuma, Mekhilta DeRabbi Yishmael & Midrash Tanchuma Buber

(Fol. 5b) MISHNAH: (Deut. 17, 6) Upon the evidence of two or of three witnesses, shall he that is to die, etc. If the evidence of two persons is sufficient, why does the Scripture mention three? To compare the evidence of two to that of three. Just as three are capable of making the [first] two witnesses guilty of collusion, so also are two in a position to make the [first] three witnesses guilty of collusion. And whence do we know that, even if they (the first) were a hundred persons, the evidence of two persons is sufficient? The passage says, Witnesses [without a number]. R. Simon, adds and says that just as in the case of two [witnesses], they cannot be put to death, until both of them are found guilty of collusion, so also does it apply in the case of three, that they cannot be put to death until all three are found guilty of collusion. And whence do we infer that such is the law even if their number reaches one hundred. The passage reads, Witnesses [without a number]. R. Akiba, however, maintains that the third witness mentioned in the Scripture was not for the purpose of making the punishment more lenient for him, but, on the contrary, for the purpose of making it more rigorous — [viz., lest one say since the testimony of two witnesses suffices, the evidence of the third is superfluous, and therefore, he ought not be punished at all. The Scripture mentions the third one in order] to make him equal with the former two. If the verse provides punishment for one who conjoins himself with transgressors, as if he were an accomplice himself, how much the more will this be applied to one who conjoins himself to those who are engaged in meritorious acts, that he will be rewarded as if he himself actually accomplished the same.

(Fol. 21b) It is written (Ps. 12, 7) The words of the Lord are pure words, as silver refined in the crucible of earth, purified seven times. Rab and Samuel both explain it. One says: Fifty gates of wisdom were created in the world and all but one were given unto Moses on Mount Sinai; as it is said (Ib. 8, 6) Yet Thou hast made him but a little less than angels. Koheleth (Solomon) desired to resemble Moses, as it is said (Ecc. 12, 10) Koheleth sought to find out acceptable words. Thereupon a Bath Kol (heavenly voice) went forth and said unto him (Ib.) "And that which was written uprightly, even words of truth; referring to (Deut. 34, 10) And there arose not a prophet since then in Israel, like unto Moses." And the other one explains it to have this meaning: Among prophets, indeed, none did arise; but among kings, like Solomon, [prophets like Moses] did arise. But how will the latter explain the above passage? Koheleth sought to find out acceptable words. This means that Koheleth sought to enforce decrees without the aid of witnesses or warning. Whereupon a heavenly voice was heard, saying (Ecc. 12, 10) And that which was written uprightly, even words of truth; i.e., [where it is written] (Deut. 17, 6) Upon the evidence of two witnesses, etc., must a case be established.

(Numb. 34:1–2:) “Then the Lord spoke unto Moses, saying, ‘Command the Children of Israel [and say unto them], “When you come into the Land of Canaan, [this is the land]....”’” [“This is the land”]⁶These words occur also in Deut. 34:4 (cited below). The midrash, therefore, interprets the two passages together. What follows in Numb. 34:3ff. describes what Israel is about to receive, while Deut. 34:4 (cited below) speaks of the promise to Israel’s future seed and adds that Moses shall see it. teaches that the Holy One, blessed be He, showed Moses all that had been and all that was going to be.⁷Numb. R. 23:5. He showed him Samson arising from Dan, and Barak [arising] from Naphtali. So also it was for every generation with its expounders, every generation with its leaders,⁸Gk.: pronoos. every generation with its sages, every generation with its wicked, every generation with its righteous, as stated (in Deut. 34:4,) “This is the land which I swore to Abraham, to Isaac, and to Jacob....” [This] teaches that He showed him gehinnom. Moshe said in front of Him, “Master of the world, who is sentenced to it?” He said to him, “The wicked and those that rebel against Me, as stated (in Is. 66:24), “And they went out and saw the corpses of the people....” Moshe began to fear. The Holy One, blessed be He, said to him (as in Deut. 34:4), “I have shown it to your eyes, but you will not pass there.” And what is the meaning of “This is the land which I swore to Abraham, to Isaac, and to Jacob, saying?” [The Holy One, blessed be He, said to Moses,] “The oath that I swore to them I have fulfilled for their children.” It is therefore stated (in Deut. 34:4), “saying.”⁹The Hebrew here can imply the giving of one’s solemn word. (Numbers 34:2:) “This is the land that shall fall to you as your portion.” And does the land fall? But is it not written (in Eccl. 1:4), “but the land stands forever?” It is simply that when the spies came and put out slander on the land and said (in Numb. 13:33), “And we saw the Nephilim there,” and they said (in Numb. 12:31), “it is stronger than us,” Moshe got angry. [Then] all of Israel said, “Moses, our teacher, if these spies were two [or] three, it would be correct for us to trust [them], as stated (Deut. 17:6), ‘By the testimony of two witnesses....’ And behold, they are ten, (as in Deut. 1:28), ‘To where shall we go up?’” As it were, [they were complaining that] the Master of the house is not able to remove his vessels (the inhabitants) from there. What did the Holy One, blessed be He, do? He took the ministering angel of the land and bound him and put him down in front of them, as stated (Deut. 1:21), “See the Lord, your God, has placed in front of you....” And was [the land] in front of them? It is simply that He put down its ministering angel. And He said to them (in Deut. 1:21, cont.), “Go up and possess..., do not fear and do not tremble,” not from the Nephilim and not from the people that [you say] are bigger and more numerous than us. (Ezek. 45:1:) “When you allot the land as an inheritance....” This text is related (to Psalms 16:6), “Portions of land fell to me in pleasantness, even a beautiful inheritance for me.” “Portions of land fell to me.” These are the twelve tribes, since the land was divided to the twelve tribes, as stated (in Ezek. 47:13), “Thus said the Lord God, ‘These shall be the boundaries of the land that you shall allot to the twelve tribes of Israel.’” “In pleasantness,” in the merit of the Torah, about which it is stated (in Prov. 22:18), “As it is pleasant that you should store them in your belly....” “Even a beautiful inheritance for me.” There is a man who is handsome but his clothing is ugly, and one is ugly but his clothing handsome. But Israel is not like this. They are handsome and their clothing is handsome. They adorn the land and the Land of Israel adorns them. Hence it is stated (in Ps. 16:6), “Even a beautiful inheritance for me.” And so too is it stated (in Job 29:14), “I clothed myself in righteousness and it clothed me.”