민수기 10:35의 미드라쉬

(Fol. 24b) (I Sam. 6, 12) (Vayisharna) And the cows went straight forward. What does the expression Vayisharna mean? Said R. Jochanan in the name of R. Mair: "They sang a song." And R. Zutra b. Tubiah, in the name of Rab, said: "They have straightened their faces to look upon the ark, and sang a song." What was their song? R. Jochanan in the name of R. Mair said (Ex. 15, 1) Then sang Moses, etc. R. Jochanan himself, however, said (Is. 12, 4) And ye shall say on that day, Give thanks unto the Lord, call on His name, etc. And R. Simon b. Lakish said: "The song the orphan chapter (a chapter in which the author's name is not mentioned) (Ps. 98, 1) Oh sing unto the Lord a new song; for He Hath done marvelous things, etc." And R. Elazar said (Ib. 99, 1) The Lord reigneth; let the people tremble. R. Samuel b. Nachmeni said (Ib. 93, 1) The Lord reigneth; He is clothed in majesty. R. Isaac Naphcha said: Sing, O ark, in beauty shining; Thou adorned with chains of gold — ever close the Word enshrining — glittering with gems untold." R. Ashi taught the saying of R. Isaac Naphcha in connection with this (Num. 10, 55) And it came to pass, when the ark set forward that Moses said, etc. And what did Israel say? Whereupon R. Isaac said: "Sing, O ark, etc."

Rabbi Menaḥem bar Avin interpreted the verse as referring to Moses. “And Yokim” (I Chronicles 4:22) – on the basis of: “Rise [kuma] Lord, and let Your enemies be scattered” (Numbers 10:35). “And the people of Kozeva” (I Chronicles 4:22) – as he rendered the word of the Holy One blessed be He like falsehoods [kazav], as it is stated: “Why, Lord, is Your wrath enflamed at Your people?” (Exodus 32:11).⁷⁵God had said that He would consume the Israelites (Exodus 32:10), but after Moses’ prayer, He relented and did not destroy them. “Yoash” (I Chronicles 4:22) – as he despaired [nitya’ash] of living,” as it is stated: “And if not, please expunge me” (Exodus 32:32). “And Saraf” (I Chronicles 4:22) - as he mentioned the act of those who were burned [serufim], “Remember Abraham, Isaac, and Israel your servants” (Exodus 32:13).⁷⁶See footnote 18. “Who had dominion [ba’alu] over Moav” (I Chronicles 4:22) – as his pleasant actions ascended [alu] and came before his Father [aviv] in Heaven. “And Yashuvi Laḥem” (I Chronicles 4:22) – as he ascended on high and captured the Torah, on the basis of what is stated: “You ascended on high and you took a captive [shevi]” (Psalms 68:19).
“And the matters are ancient [atikim]” (I Chronicles 4:22) – Rabbi Aivu and Rabbi Yehuda ben Simon, Rabbi Aivu said: Even items that were taken [nitatku] from them, [Moses] returned, as it is stated: “Hew for yourself [two tablets of stone like the first]” (Exodus 34:1). These matters⁷⁷On the tablets. were stated by He who will [ultimately] remove [ma’atik] the world, as it is said: “He removed from there” (Genesis 12:8).⁷⁸Thus, the term atikim in the verse in I Chronicles is interpreted to refer to the tablets broken by Moses and then replaced, which contained the word of God. Rabbi Yehuda ben Rabbi Simon said: These matters are vague here, but explicit elsewhere. He restored [the tablets] to them, as it is stated: “The Lord said to Moses: ‘Write these matters for yourself, as on the basis of these matters [I have established a covenant with you and with Israel]’” (Exodus 34:27). “They are the yotzerim” (I Chronicles 4:23) – on the basis of: “The Lord God formed [vayitzer]” (Genesis 2:19).⁷⁹The midrash interprets the word yotzerim in the sense of yetzurim, creations. The subject is the words of Torah, because God’s intent in creating the world was in order to give the Torah (Etz Yosef).
Another matter, “they are the yotzerim” (I Chronicles 4:23) – these are the souls of the righteous with whom the Holy One blessed be He consulted when creating the world. “And the dwellers among the plants” (I Chronicles 4:23) – on the basis of: “And the Lord God planted” (Genesis 2:8). “And a fence” (I Chronicles 4:23) – on the basis of what is stated: “Who placed the sand for the bound of the sea” (Jeremiah 5:22). “With the king in his service” (I Chronicles 4:23) – the souls of the righteous sat there with the King who is the king of kings, the Holy One blessed be He, and He consulted them and created His world.

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R. Eleazar the son of Pedat declared in the name of R. Yosé the son of Zimra: Two sparks issued from between the cherubim that killed the snakes and scorpions and burned the thorns. The smoke rose up from it in a straight column, and all the nations that experienced the odor that issued forth called out: Who is this that cometh out of the wilderness like pillars of smoke? (Song 3:6). It preceded them at a distance of three days’ journey, both day and night in order to find a resting place for them, as it is said: And the ark of the Lord went before them three days’ journey, to seek out a resting place for them (Num. 10:33). Moses would say at that time: Rise up, O Lord. That is to say, Stand and wait for us, do not leave us, as it is said: And it came to pass, when the ark set forward, that Moses said: Rise up, O Lord, and let thine enemies be scattered (ibid., v. 35). And when it came to rest, he would exclaim: Return, O Lord, unto the ten thousands of the families of Israel (ibid., v. 36).

The Almighty said: Do for him what he does for you.

Three words in this one verse are expressions of pleading, humility, and meekness. The wicked one, however, said merely: Let my father arise, and eat. The Holy One, blessed be He, said to Jacob: Inasmuch as you said Arise, I pray thee, your descendant Moses will say to Me: Rise up, O Lord, and let thine enemies be scattered (Num. 10:35). Inasmuch as you said sit (shevah), your descendants will say: Return (shuvah), O Lord, unto the tens of thousands (ibid., v. 36). However, because Esau said Let my father arise, I will exact retribution from him through that very expression, as it is said: Let God arise, let His enemies be scattered (Ps. 68:2). Let my father arise. At that moment Isaac recognized his voice and began to tremble. Who art thou? (Gen. 27:32), he asked. When Jacob entered the room, a fragrance from the Garden of Eden accompanied him; a fragrance so pleasant that the righteous one’s mind was set at ease, as is said: See, the smell of my son is as the smell of a field which the Lord hath blessed (ibid., v. 27). However, when Esau entered, Gehenna was revealed to him. Hence, it says: Isaac trembled very exceedingly (ibid., v. 33). Isaac was astonished and cried out: I see Gehenna and Esau is causing the flames to rise.

Our Rabbis taught: "And it came to pass, when the ark set forward, that Moses said. Rise up Lord, etc. (Num. 10, 35). At the beginning of this chapter and at its close, the Holy One, praised be He! made signs to signify (Fol. ll6a) that this is not the proper place for the two passages. Rabbi says: 'This is not the reason for it, but it signifies that these two passages form separate books within themselves.' " In accordance with whose teaching is that which R. Samuel b. Nachmeini spoke in the name of R. Jochanan "She hath hewn out her seven pillars (Pr. 9, 1), i.e., these are the seven books of which the Torah is composed [and not five as we count]"? This is in accordance with the opinion of Rabbi [who says that the above two passages from two books in themselves]. Who is the Tana (sage) that differs with Rabbi? It is Rabban Simon b. Gamaliel, for we are taught that Rabban Simon b. Gamaliel says: "The chapter of these two passages will in the future, be removed and put in the proper place." Why then, was it inserted here? In order to make a separation between the first retribution and the second retribution. What was the second retribution? And it came to pass that as the people complained, etc. (Num. 11, 1). And what was the first retribution? And they set forward from the mount of the Lord, etc. (Ib. 10, 33). And R. Chama b. Chanina [in explaining it] said: "This is intended to mean 'that they departed from the ways of the Lord.'" Where is the proper place for the two passages? R. Ashi said: "In the chapter of the Standards (Num. 10. 11-20)."

(Bamidbar 10:35) "And it was, when the ark traveled": There are signs (inverted nuns) before (this verse) and after (the next verse). Rebbi says: Because it is a book in itself — whence they ruled: A (Torah) scroll which was erased, and there remained eighty-five letters, as in the section "And it was, when the ark traveled" (imparts tumah to the hands [a Rabbinical enactment, viz. Shabbath 14a]). R. Shimon says: There are signs before and after because this is not its place. What should have been written? (Bamidbar 10:33) "And they traveled from the mountain of the L-rd, a journey of three days. (And the ark of the covenant of the L-rd preceded them a distance of three days"). (Bamidbar 11:1) "And the people were as seekers of a pretext." An analogy: Some men say to the king: Would you please accompany us to the governor of Acco? They arrive at Acco — he has gone to Tyre. They arrive at Tyre — he has gone to Tziddon. They arrive at Tziddon — he has gone to Antochia. They arrive at Antochia — some of them start complaining against the king for having put them to all of this trouble! It is the king who should complain, for having been put to all of this trouble for their sakes! Similarly, on that day the Shechinah traveled a three-days journey, so that they could (immediately) enter Eretz Yisrael — and they began to complain before Him for having been put to all of that trouble! It is He (if anyone) who should have complained! For it was for their sakes that the Shechinah was thus constrained!

"He protected them like the pupil of His eye": As it is written (Bamidbar 10:35) "Arise, O L-rd, and let Your foes be scattered, and let your foes flee before You!"