Midrasz do Wyjścia 19:3

(Lev. 6:2:) “This is the law of the burnt offering.” This text is related (to Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” The Holy One, blessed be He, said, “If I had [merely] desired an offering, would I not have told (the angel) Michael to bring me an offering? From whom do I desire sacrifice? From Israel.” And so it says about the shewbread (in Lev. 24:8), “on every Sabbath day shall he arrange it.” But it is written (in Micah 6:7), “Does the Lord want thousands of rams?” Balaam the wicked was an advocate¹Gk.: synegoros. for the nations of the world. It is in reference to the nations that that [Scripture] speaks (in Micah 6:7), “Does the Lord want thousands of rams with ten thousands of rivers of oil?” He wants what you offer to Him, [i.e.] a log²A log is a liquid measure that equals the contents of six eggs. of oil. We (gentiles) offer Him ten thousand times ten thousands rivers of oil. What did Abraham offer to Him? Was it not one ram? It is so stated (in Gen. 22:13), “Then [Abraham] lifted his eyes to look and there was a ram behind….” If He wants, we should offer Him thousands of rams; but what did Abraham offer Him? His son. I might offer Him my son and daughter, as stated (in Micah 6:7, cont.), “shall I give my first-born for my transgression,” this is my first-born son; “the fruit of my belly for the sin of my soul,” this is my daughter. See how crafty Balaam the wicked was! He began to say (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” He did not say, "seven altars," but, “the [seven] altars.” These are [all of the] seven altars, [which] they had built since the first Adam was created up to now. Now I am offering seven corresponding to the seven of them. And what did they offer? Twelve cakes, as stated (in Lev. 24:5), “Then you shall take fine white flour and bake it into twelve cakes.” When the Holy One, blessed be He, appeared to him, He said to him, “O wicked one, what are you doing?” He said to Him (in Numb. 23:4) “I have prepared the seven altars.” To whom is this wicked one comparable? To a butcher who sold [meat] in the market. When his store was full of meat, thieves saw [him] and looked at the meat. [When] that butcher saw that he was looking at the meat, he said to him, “Sir, I have already sent provisions³Gk.: opsonion. to your house.” So it was with Balaam. The Holy One, blessed be He, said to him, “O wicked one, what are you doing here?” He said to Him (in Numb. 23:4), “I have prepared the seven altars with a bull and a ram on each altar.” He said to Him (in Micah 6:7), “Does the Lord want thousands of rams?” He said to Him (ibid., cont.), “Shall I give my first-born for my transgression?” The Holy One, blessed be He, said to him, “O evil one, if I had desired an offering, I would have spoken to Michael and Gabriel, and they would have presented offerings to me.” It is so stated (in Ps. 89:7), “For who in the skies is comparable to the Lord, is like the Lord among the children of the powerful ones?” This is [referring to] Balaam, who desired to imitate [what is done by] the children of the powerful ones to the Holy One, blessed be He. [“Among the children of the powerful ones” is referring to] the children of Abraham [which] are Isaac and Jacob. [These are the ones] who are the rams of the world. The Holy One, blessed be He, said to him, “What do you desire? To deceive yourself before Me? [To persuade] Me to accept offerings from the gentiles? You are not able. It is an oath (in the words of Lev. 24:8, cont.), ‘an everlasting covenant on the part of the Children of Israel.’ It is a stipulation that I only accept offerings from Israel.” It is so stated (in Lev. 6:2), “Command Aaron and his children, saying.” When the nations said, “What is this, whereby Israel is presenting offerings and sacrificing?” The Holy One, blessed be He, said to them (ibid.), “This is the law of the burnt offering (rt.: 'lh),” [referring to (Cant. 3:6),] “Who is this that comes up (rt.: 'lh) from the desert?” (Exod. 19:3:) “Then Moses went up (rt.: 'lh) unto God.” Another interpretation (of Lev. 6:1-2) “Then the Lord spoke…, ‘Command Aaron…, “This is the law of the burnt offering”’”: The Holy One, blessed be He, said, “Fulfill what is written above on the matter. Then after that [comes,] ‘This is the law of the burnt offering.’” Why? (Is. 61:8) “Because I the Lord love justice, I hate robbery with a burnt offering,” [meaning] even with a burnt offering. What is written above on the matter (in Lev. 5:23)? “And it shall come to pass that, when one has sinned and is guilty, he shall restore the stolen goods which he robbed.” Then after that (in Lev. 6:2), “This is the law of the burnt offering.” If you desire to present an offering, you shall not rob anyone. Why? “Because I the Lord love justice, I hate robbery with a burnt offering.” So when do you present a burnt offering so that I accept it? When your hands are clean of robbery. David said (in Ps. 24:3-4), “Who may ascend (rt.: 'lh) the hill of the Lord, and who may stand in His holy place? One with clean hands and a pure heart.” “This is the law of the burnt offering,” the one who has hands clean of robbery, he “may stand in His holy place.” “From the beginning of [this book on] offerings you learn (in Lev. 1:2), “Speak unto the Children of Israel and say unto them, ‘When one (adam) of you presents an offering.” Why is Adam mentioned? It is simply that the Holy One, blessed be He, said, “When you sacrifice to Me, you shall be like the first Adam in that he did not rob from others, since he was alone in the world. So also you shall not rob people. Why? (Is. 61:8:) ‘Because I the Lord love justice, I hate robbery with a burnt offering.’” Another interpretation (of Lev. 6:2), “This is the Torah of the burnt offering”: Why is it named a burnt offering ('olah, rt.: 'lh)? Because it is the highest (rt.: 'lh) of all the offerings. It is that which ascends ('olah, rt.: 'lh). You should know that when someone brings a sin offering, the priest takes it, and likewise the meal offering. Moreover, the peace offerings belong to their owners and a guilt offering belongs to the priest. In the case of the burnt offering, however, no creature tastes it. Rather all of it belongs to the Holy One, blessed be He. Therefore, it is called burnt offering ('olah, rt.: 'lh), because it ascends ('olah) to the Holy One, blessed be He, who is [the] Most High (rt.: 'lh).

(Lev. 6:1–2 [8–9]:) THEN THE LORD SPOKE < UNTO MOSES SAYING >: COMMAND AARON…. This text is related (to Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE TO THE LORD, IS LIKE THE LORD AMONG THE CHILDREN OF GODS? The Holy One said: If I had < merely > desired an offering, would I not have told Michael to bring me an offering?¹Tanh., Lev. 2:1. From whom do I desire sacrifice? From Israel. And so it says about the shewbread (in Lev. 24:8) [HE SHALL ARRANGE IT BEFORE THE LORD REGULARLY] ON EVERY SABBATH DAY. But it is written (in Micah 6:7): DOES THE LORD WANT THOUSANDS OF RAMS WITH TEN THOUSANDS OF RIVERS OF OIL? Balaam the Wicked was an advocate²Gk.: synegoros. for the nations of the world. It is in reference to his place (as their advocate)³Cf. the parallels in Codex Vaticanus Ebr. 34 and in Tanhuma, which read: “It is in reference to the nations that….” that < Scripture > speaks (in Micah 6:7): DOES THE LORD WANT [THOUSANDS OF RAMS WITH TEN THOUSANDS OF RIVERS OF OIL]? He wants what you offer to him, < i.e. > a log⁴A log is a liquid measure that equals the contents of six eggs. of oil. We (gentiles) offer him ten thousand times ten thousands rivers of oil. What did Abraham offer to him? Was it not one ram? It is so stated (in Gen. 22:13): THEN [ABRAHAM] LIFTED HIS EYES TO LOOK AND THERE WAS A RAM BEHIND HIM…. If he wants, we should offer him thousands of rams; but what did Abraham offer him? His son. I might offer him my son and daughter, as stated (in Micah 6:7, cont.): SHALL I GIVE MY FIRST-BORN FOR MY TRANSGRESSION, THE FRUIT OF MY BELLY FOR THE SIN OF MY SOUL? MY FIRST-BORN FOR MY TRANSGRESSION? This is my first-born son. THE FRUIT OF MY BELLY FOR THE SIN OF MY SOUL? This is my daughter. See how crafty Balaam the Wicked was! He began to say (in Numb. 23:4): I HAVE PREPARED THE SEVEN ALTARS < AND OFFERED A RAM AND A BULL ON EACH ALTAR >. He did not say, "< seven > altars," but, THE < SEVEN > ALTARS. These are < all of the > seven altars, < which > they had built since the first Adam was created up to now. Now I am offering seven < sacrifices > corresponding to the seven of them. And what did they offer? Twelve cakes, as stated (in Lev. 24:5): THEN YOU SHALL TAKE FINE WHITE FLOUR AND BAKE IT INTO TWELVE CAKES. When the Holy One appeared to him, he said to him: O Wicked One, what are you doing? He said to him (In Numb. 23:4) I HAVE PREPARED THE SEVEN ALTARS. To whom is this wicked one comparable? To a butcher who sold < meat > in the market. When his store was full of meat, the market commissioner⁵Gk.: logistes. saw < him > and looked at the meat. < When > that butcher saw that he was looking at the meat, he said to him: Sir, I have already sent provisions⁶Gk.: opsonion. to your house. So it was with Balaam. The Holy One said to him: O Wicked One, what are you doing here? He said to him (in Numb. 23:4): I HAVE PREPARED THE SEVEN ALTARS WITH A BULL AND A RAM ON EACHALTAR. He said to him (in Micah 6:7): DOES THE LORD WANT THOUSANDS OF RAMS? He said to him (ibid., cont.): SHALL I GIVE MY FIRST-BORN FOR MY TRANSGRESSION? The Holy One said to him: O Evil One, if I had desired offering, I would have spoken to Michael and Gabriel, and they would have presented offerings to me. It is so stated (in Ps. 89:7 [6]): FOR WHO IN THE SKIES IS COMPARABLE TO THE LORD, IS LIKE THE LORD AMONG THE CHILDREN OF GODS? Among the children of Abraham are Isaac and Jacob. < These are the ones > who are the rams of the world. The Holy One said to him: What do you desire? To deceive yourself before me? < To persuade > me to accept offerings from the gentiles? You are not able. He said to him: It is an oath, (in the words of Lev. 24:8, cont.) AN EVERLASTING COVENANT ON THE PART OF THE CHILDREN OF ISRAEL, they say, so that I only accept offerings from Israel. It is so stated (in Lev. 6:1–2 [8–9]): COMMAND AARON AND HIS CHILDREN, SAYING: < THIS IS THE TORAH OF THE BURNT OFFERING >…. When the nations said: What is this, whereby Israel is presenting offerings and sacrificing? the Holy One said to them (ibid.): THIS IS THE TORAH OF THE BURNT OFFERING (rt.: 'LH). (Cant. 3:6): WHO IS THIS THAT COMES UP FROM THE DESERT < LIKE COLUMNS OF SMOKE PERFUMED WITH MYRRH AND FRANKINCENSE >…? (Exod. 19:3:) THEN MOSES WENT (rt.: 'LH) UP UNTO GOD.

SUCCAH (Fol. 5) We have been taught in a Baraitha: R. Jose says: "Never did the Shechina come down below [on earth], and Moses and Elijah never ascended to heaven; for it is written (Ps. 115, 16) The heavens are the heavens of the Lord, but the earth hath He given to the children of man." Then, the Shechina, you contend, never came down below? Behold, it is written (Ex. 19, 20) And the Lord came down upon Mount Sinai. This was ten spans above the ground. But it is written (Zech. 14, 4) And his feet will stand on that day upon the mount of Zeithim (Olives). This was ten spans above the ground. Again, [let me ask], is it indeed a fact that neither Moses nor Elijah ever ascended to heaven? Behold, it is written (Ex. 19, 3) And Moses went up unto God? This means below ten spans. But it is written (II Kings 2, 11) And Elijah went up by a storm wind into heaven. This also means below ten spans. But it is written (Job 26, 9) He lays hold of the face of His throne and spreads His cloud over him; and R. Tanchtum said: "This means to teach us that the Almighty spread the brightness of the Shechina and enveloped Moses with encouragement." This also refers to below these ten spans. However, it is written, he (Moses) lays hold of the face of His throne [hence they were both together]. He brought down His throne close to ten spans, where Moses took hold of it.

Another interpretation [of] "I pleaded with the Lord" (Deuteronomy 3:23): This is [the meaning of] that which was stated by the verse (Ecclesiastes 9:11), "The race is not won by the swift, [nor the battle by the valiant; nor is bread won by the wise, nor wealth by the intelligent, nor favor by the learned; for the time of mischance comes to all]." "The race is not won by the swift," that is Asahel, as stated (II Samuel 2:18), "Asahel was swift of foot, like a gazelle in the open field." He was running after Avner, [and] Avner said to him (II Samuel 2:22), "Turn yourself away from behind me," but he was confident that he [could] flee (if necessary), as he was swift of foot. What is written? "And he refused to turn away, so Avner struck him in the belly with a backward thrust of his spear." "Nor the battle by the valiant," that is Avner. What is written when he went to David? "Yoav took him aside within the gate to talk to him privately; there he struck him in the belly" (II Samuel 3:27). Thus, "nor the battle by the valiant." "Nor is bread won by the wise," that is Shlomo, as it is stated (I Kings 5:11), "And he was wiser than all men." Yet the Holy One, blessed be He, brought him down from his thrown, and had an angel designated to bring him a loaf of bread and a plate of barley every day. Thus, "nor is bread won by the wise. "Nor wealth by the intelligent," that is Iyov; as it is stated (Job 19:21), " Pity me, pity me, you are my friends; for the hand of God has struck me." "Nor favor by the learned," that is Yehoshua. He said two things in front of his master (Moshe) and these were them: "And Yehoshua son of Nun, Moshe's attendant [from his youth, spoke up and said, 'My lord Moshe, restrain them']" (Numbers 11:28). [To this] Moshe said to him (Numbers 11:29), "Would that all the nation of the Lord be prophets!" And the [other time] was with the story of the [golden] calf, as it is stated (Exodus 32:17), "When Yehoshua heard the sound of the people in its boisterousness, he said to Moshe, 'There is a sound of war in the camp.'" [And to this] Moshe said to him, "Yehoshua, they are depending on you and trusting you to acquire the land and [yet] you do not know how to distinguish between one sound and another; 'It is not the sound of the tune of triumph...' (Exodus 32:18)." Thus, "nor favor by the learned." Another interpretation: "The race is not won by the swift," that is Moshe, as he leaped like a lion at the giving of the Torah. What is written over there? "And Moshe went up to God" (Exodus 19:3). [But then it is written (Exodus 19:25), "And Moshe went down to the people." "Nor the battle by the valiant," that is [also] Moshe. As he gored angels above, but when he saw Og, the king of Bashan, he was frightened. "Nor is bread won by the wise," that is [also] Moshe. As it is stated (Proverbs 21:22), "One wise man prevailed over a city of warriors." [Yet] it states (Exodus 34:28), "he did not eat bread." "Nor wealth by the intelligent," that is [also] Moshe, as it is stated about him (Exodus 34:9), "If I have found favor in Your eyes, may the Lord go among us." Rav Huna asked Shemuel, "What is [the meaning of] 'for the time of mischance (fega, which is a word also used for a prayer encounter) comes to all?'" He said to him, "It is in the future that a person will pray and be answered." He said, "Moshe seized prayer [but was not answered], as stated, 'I pleaded with the Lord....'"

Mar Zutra (according to others Mar Ukba), said: "Originally the Torah was given to Israel in Hebrew characters and in the Hebrew language; then it was given again to Israel, in Ezra's time, in Assyrian characters and in the Aramaic language; finally the Assyrian characters and the Hebrew language were selected for Israel, and the Hebrew characters and the Aramaic language were left to the Hedyotim (ordinary class)." Who are meant by Hedyotim? R. Chisda said: "The Samaritans." What is meant by Hebrew characters? R. Chisda said: "The Libunah characters." We are taught in a Baraitha: R. Jose says: "Ezra was worthy that the Torah should be given through him, had not Moses preceded him." Concerning Moses it says (Ex. 19, 3) And Moses went up unto God. And concerning Ezra it says (Ezra 7, 6) This Ezra went up. Just as the term Aliya (went up) used here [concerning Moses] refers to receiving the Torah, so also does the term Aliya, used there [in connection with Ezra] refer to the Torah. Concerning Moses it is said — (Deut. 4, 14) And me the Lord commanded at that time to teach you statutes and ordinances. And concerning Ezra it says (Ezra 7, 10) For Ezra had directed his heart to inquire unto the law of the Lord and to do it, and to teach in Israel statutes and ordinances. Although the Torah was not given through him, its characters were nevertheless changed through him, as it is said (Fol. 22) (Ib. 4, 7) And the writing of the letter was written in Aramaic, and interpreted in Aramaic. And it is also written (Dan. 5, 8) They were not able to read the writing, nor to make its interpretation. Hence it was a new character that the Aramaic people could not read. (Deut. 17, 18) He shall write for himself (Mishnah) a copy of this Law. This signifies a change in the character of the writing in the future. And why are they called Assyrian? We are taught in another Baraitha: Rabbi says: "In the Asshurith character the Torah was given to Israel in the very beginning, but after they had sinned it was forgotten by them; and after they had repented, it was returned to them, as it is said (Zech. 9, 12) Return to the stronghold, ye prisoners of hope; even to-day do I declare that I will render double unto thee. And why is it named Asshurith? Because it is praiseworthy in character." R. Simon b. Elazar, however, said in the name of R. Eliezer b. Prata, quoting R. Elazar the Modai, that the characters were not changed at all, as it is said (Esther 8, 9) And to the Jews according to their writing, and according to their language, i.e. Just as their language was not changed, so also was their character not changed. But if so, then what is the meaning of "He shall write (Mishnah) a copy of this Law, [which signifies a change in the future]? This refers to the two copies of the Holy Scrolls which a king has to write; one of which is kept in his treasury and another with which he goes out and comes in. The one with which he goes out and comes in should be in a miniature form attached to his arm, as it is said (Ps. 16, 8) I have always set the Lord before me. But he who maintains that the character of the writing was not changed at all, what does he infer from the passage just cited? He uses it for that which was said by R. Chana b. Bizna in the name of R. Simon the pious: "He who prays should always imagine that the Shechinah is opposite him, for it is said, I have always set the Lord before me.

2) Not necessarily. This may be so with the sneh, the beginning of G d's speaking, but not with the ohel moed (the tent of meeting), which was not the beginning. — This is refuted by Mount Sinai, which was not the beginning of G-d's speaking to him, and where dibbur is nonetheless preceded by kriyah (Shemoth 19:3).

… it is written there “Behold the heaven and the heaven of heavens cannot contain You…” (Melachim I 8:27) and here it is written “…the glory of the Lord filled the Tabernacle.” (Shemot 40:35) R’ Yehoshua of Sachnin said in the name of R’ Levi ‘to what is this likened? To an open cave at the edge of the sea. When the sea storms the cave is filled, but the sea is not reduced. So too, even though it is written that ‘the glory of the Lord filled the Tabernacle’ the upper and lower worlds did not lose anything of the brilliance of the glory of the Holy One, just as it is written “Do I not fill the heavens and the earth? says the Lord.” (Yirmiyahu 23:24) Therefore it is written here ‘And it was’. Just as the Divine Presence was here below at the beginning of the creation of the world but withdrew to above, now it returned to be below as it had been “And it was that on the day that Moses finished…” (Bamidbar 7:1) ... [Another explanation. “And it was that on the day that Moses finished erecting the Mishkan…” (Numbers 7:1)] R’ Simon said: at the time when the Holy One told Israel to erect the Tabernacle, He hinted that when the Tabernacle below is erected, the Tabernacle above is erected, as it says “And it was that on the day that Moses finished…” (ibid.) It does not say ‘erecting the Tabernacle’ but rather ‘erecting this (et) the Tabernacle.’ This refers to the Tabernacle above. The Holy One said: in this world, when the Tabernacle was erected, I commanded Aharon and his sons that they bless you. In the time to come I, in my glory, will bless you. So it is written “May the Lord bless you from Zion, He Who made heaven and earth.” (Psalms 134:3)

From whom did the priests receive the privilege of pronouncing the blessing over Israel? R. Eleazer the son of Azariah said: They received this privilege from Jacob, concerning whom it is written: And the lad will go yonder(koh) (Gen. 22:5). The word koh is also contained in the words spoken by Moses to the priests, as it is said: Thus (koh) shall ye bless (Num. 6:22). The rabbis maintained: They obtained this right at the time of the giving of the Torah, since it is said there: Thus (koh) shalt thou say to the house of Jacob (Exod. 19:3).

(Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Why a woman and not a man? Previously it applied to men and women. Thus it is stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh.” R. Meir says, “The man's uncleanness was more serious than the woman's uncleanness. Why? Because the uncleanness of women is a sign of children; however, that of a man is [a sign] of suffering. Thus it is stated (in vs. 3), ‘And this shall be the uncleanness in his discharge,’³⁴The next verses (4-12) stress just how defiling his discharge really is. [i.e.] something which seals and closes.” Previously the men saw water, until Rachel arose and said (in Gen. 31:35), “for the period of women is upon me.” Then it was given to her. Therefore (in Exod. 15:25), “And when a woman has had a discharge of blood.” (Lev. 15:25:) “And when a woman has had a discharge of blood for many days.” Thus have our masters taught (in Shab. 2:6): Women die at the time of their childbirth for three transgressions:³⁵Tanh. (Buber), Gen. 2:1; Tanh., Gen. 2:1. Because they have not been careful in regard to menstruation, in regard to the hallah,³⁶I.e., the priest’s share of the dough. and in regard to the lighting of the lamp.³⁷I.e., the Sabbath lamp. Why at the time of their childbirth? Because the adversary (Satan) only makes accusations³⁸Gk.: kategorein. in time of danger. Now the three of them are from the Torah. [Where is it shown about] menstruation? (Lev. 15:25:) “And when a woman has had a discharge of her blood.” [Where is it shown about] the hallah? (Numb. 15:20:) “[You shall set aside] the first of your dough as a hallah offering.” [Where is it shown] in regard to the lighting of the [Sabbath] lamp? As our masters taught, “Where is it shown that a person is to be zealous and diligent in the lighting of the [Sabbath] lamp? Where it is stated (in Is. 58:13), ‘and you call the Sabbath a delight.’ This refers to the lighting of the lamp.” And why were [these commandments] transmitted to the woman?³⁹Gen. R. 17:8; yShab. 2:4 (5b). The Holy One, blessed be He, said, “She extinguished the lamp of the world….” In regard to menstruation, the Holy One, blessed be He, said, “She shed the blood of Adam, and she was sentenced to have her own blood shed, since it is stated (in Gen. 9:6), ‘Whoever sheds human blood [by a human will his blood be shed].’ She shall observe her menstrual period to atone for the blood that she shed.” Ergo (in Lev. 15:25), “And when a woman has had a discharge of blood.” Therefore, the Holy One, blessed be He, compares the uncleanness of Israel to the uncleanness of the menstrual period, when [a woman] is unclean and [then] purified. So the Holy One, blessed be He, is going to purify Israel, as stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure.” Another interpretation: (Ezek. 36:17:) “Their way before Me was like the uncleanness of a menstruant woman”; like the uncleanness of a menstruant woman, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruant woman, a high priest enters into the house with her and sits [with her] on the couch,⁴⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not shake (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are unclean, as stated (in Lev. 16:16), “which dwells with them in the midst of their uncleannesses.” R. Levy said, “When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them.” [Moreover,] the women accepted the Torah first. It is so stated (in Exod. 19:3), “Thus shall you say to the House of Jacob,” these are the women;⁴¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said, ‘… but my wife [I called] my house.’” (ibid., cont.), “and declare to the sons of Israel,” these are the men. And so it says (in Cant. 6:10), “terrible⁴²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. like bannered hosts.” Now about them it is stated (in Cant. 4:12), “A locked garden is my sister, my bride, a locked fountain, a sealed spring.” The Holy One, blessed be He, said to Israel, “In this world you became clean but returned to uncleanness; but in the world to come I Myself will cleanse you so that you shall not ever become unclean.” Thus it is stated (in Ezek. 36:25), “I will sprinkle pure water upon you, and you shall be pure; I will purify you from all your uncleannesses and from all your idols.”

Then defilest thou it—he went up to my couch (ibid. 49:4).¹⁵He slept with Bilah, his father’s concubine. He went up implies that you will be rejected until Moses appears, concerning whom it is written: And Moses went up unto God (Exod. 19:3), and he shall come, and intercede for you, saying: Let Reuben live, and not die (Deut. 33:6). And Reuben went out downcast. And he (Jacob) began to call out: Simeon and Levi are brothers (Gen. 49:5). They had acted as brothers toward Dinah but not toward Joseph, whom they had sold.

Another matter, “that the race is not to the swift” – this is Moses; yesterday he flew to the sky and ascended like a bird, as it is stated: “Moses ascended to God” (Exodus 19:3), but today, “as you will not be crossing this Jordan” (Deuteronomy 3:27); he was not allowed to cross even a tract of fifty cubits.
“And the war is not to the valiant” – this is Moses. Yesterday, “The kings of hosts flee again and again” (Psalms 68:13). What is “again and again”? They flee on the way there, and flee on the way back.⁷¹At the giving of the Torah, the angels flew back and forth in fear while Moses stood calmly on the mountain. Rabbi Yudan said in the name of Rabbi Aivu: Ministering angels is not written here, but rather kings of hosts; even the kings of the angels, Mikhael and Gavriel, were afraid of Moses. Now, he is unable to look at even the weakest soldiers; that is what is written: “For I was terrified due to the wrath and the fury” (Deuteronomy 9:19).
“Also bread is not to the wise” – this is Moses. Yesterday, he became a minister and an official in Pharaoh’s palace, as it is stated: “Moses was grown up, and he went out to his brethren” (Exodus 2:11). What is [the meaning of the statement that Moses] “was grown up”? It was that his greatness was to bring in and to take out.⁷²He was in charge of providing food for Pharaoh’s household. But today, “call him and let him eat bread” (Exodus 2:20).
“And also wealth is not to the clever” – this is Moses. From where did the wealth come to him, such that he became wealthy? Rabbi Ḥanin said: The Holy One blessed be He revealed to him a sapphire quarry inside his tent and he found it. It is from there that Moses became wealthy, as it is stated: “Carve for yourself [pesol lekha]” (Exodus 34:1); its residue [pesilatan] shall be for you. But today, none of that wealth remains.
“And also favor is not to the knowledgeable” – this is Moses. Yesterday, “as you have found favor in my eyes” (Exodus 33:17), and today, “do not continue to speak to Me anymore about this matter” (Deuteronomy 3:26).
“But rather, time and chance [vafega] befalls them all.” It is time that harms the person and undermines him in all these matters, and he is injured [mafgia]. What shall he do? He shall go and engage in prayer and supplication, and he will be saved. Rav Huna asked Shmuel, he said to him: ‘What is this that is written: “But rather time and chance [vafega]”?’ [Shmuel] said to him: ‘At times a person entreats in prayer and is answered, at times he entreats and is not answered, as you have no one who arranged prayers and supplications more than Moses our master, and ultimately it was stated to him: “Behold, your days to die are approaching” (Deuteronomy 31:14).’⁷³Moses prayed many times, and intensely, that he be permitted to enter the land of Israel, yet he died without being allowed to do so.

[Another interpretation (of Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED.] This text is related (to Deut. 21:15-17): WHEN A MAN HAS TWO WIVES, < THE ONE BELOVED AND THE OTHER HATED, AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS WITH THE FIRST-BORN BELONGING TO THE HATED WOMAN; THEN, ON THE DAY THAT HE WILLS HIS PROPERTY TO HIS SONS AS AN INHERITANCE, HE MAY NOT TREAT THE SON OF THE BELOVED AS THE FIRST-BORN IN PREFERENCE TO THE SON OF THE HATED WHEN HE IS THE FIRST-BORN. INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN BY GIVING HIM A DOUBLE PORTION SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH >. < (Deut. 21:15:) WHEN A MAN HAS >: This is Jacob, as stated (in Gen. 25:27): JACOB WAS A PERFECT MAN. (Deut. 21:15, cont.:) TWO WIVES: Leah and Rachel. (Ibid., cont.:) THE ONE BELOVED, i.e., Rachel, as stated (in Gen. 29:30): AND HE ALSO LOVED RACHEL. (Deut. 21:15, cont.:) AND THE OTHER HATED: i.e., Leah, as stated (in Gen. 29:31): WHEN THE LORD SAW THAT LEAH WAS HATED. (Deut. 21:15, cont.:) AND WHEN BOTH THE BELOVED AND THE HATED HAVE BORNE HIM SONS, i.e., both of them bore for him.³⁷The passage may interpret banot (“daughters”) as bonot (“builders”) who would build up a worthy lineages. Moreover, what Leah produced Rachel produced.³⁸Similarly Gen. R. 70:15. Leah produced kings, and so did Rachel [produce kings. Leah produced prophets, and so did Rachel produce prophets]. Leah produced judges, and so did Rachel. It is therefore stated (in Deut. 21:15): AND WHEN < BOTH THE BELOVED AND THE HATED > HAVE BORNE HIM SONS. (Deut. 21:16:) THEN, ON THE DAY THAT HE WILLS < HIS PROPERTY > TO HIS SONS AS AN INHERITANCE. When the time had come for him to depart from the world, (according to Gen. 49:1): THEN JACOB CALLED HIS SONS. (Deut. 21:16, cont.:) HE MAY NOT TREAT THE SON OF THE BELOVED, < i.e., > Joseph, AS THE FIRST-BORN. Why? (Vs. 17:) INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN SON OF THE HATED WOMAN < BY GIVING HIM A DOUBLE PORTION >. This was Reuben, as stated (in Gen. 49:3): REUBEN, YOU ARE MY FIRST-BORN, < MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH, EXCELLING IN ELEVATION AND EXCELLING IN POWER >. < Jacob gave this blessing >, even though he said to his shame (in vs. 4): UNSTABLE AS WATER, YOU SHALL NO LONGER EXCEL; < FOR YOU WENT UP TO YOUR FATHER'S BED, THEN DEFILED IT >. What is the meaning of (ibid., cont.) HE WENT UP TO MY COUCH. When Moses would come, about whom it is written (in Exod. 19:3): THEN MOSES WENT UP TO GOD, he would redeem him. As Moses stood < there >, he sought mercy for him. It is so stated (in Deut. 33:6): LET REUBEN LIVE. The Holy One said (ibid., cont.): AND LET HIM NOT DIE. It turns out that he gets {compensation in proportion to both of them} [a pardon³⁹Gk.: demos (“common people”). This meaning of demos may be suggested by demotikos agon, a public festival with games in connection with which amnesties might be given. Cf. Lat.: dimissus. from the mouth of both of them] (i.e., God and Moses). Thus it is stated (in Deut. 21:17): INSTEAD, HE SHALL RECOGNIZE THE FIRST-BORN [SON OF THE HATED WOMAN] BY GIVING HIM A DOUBLE PORTION. (Deut. 33:6:) LET REUBEN LIVE, AND LET HIM NOT DIE; < i.e., > LET REUBEN LIVE in this world, AND LET HIM NOT DIE in the world to come. Why? (Deut. 21:17:) SINCE HE IS THE FIRST FRUIT OF HIS STRENGTH. [It is also written (in Gen. 49:3): MY MIGHT AND THE FIRST FRUIT OF MY STRENGTH.]

“I know that everything that God does, it will be forever, one cannot add to it, nor can one subtract from it; God did so, so they would fear before Him” (Ecclesiastes 3:14).
“I know that everything that God does, it will be forever…” Rabbi Yehuda ben Rabbi Simon said: It would have been fitting for Adam, the first man, to have lived and endured forever.⁵⁴As the verse states that “everything God does, it will be forever,” and God created Adam. Why was death imposed upon him? “God did so, so they would fear before Him.”
Rabbi Elazar said: From the beginning of the creation of the world it is stated: “Let the waters under the heavens be gathered” (Genesis 1:9). To what purpose? “And let the dry land appear” (Genesis 1:9). Why, then, is it written: “He calls upon the waters of the sea and pours them on the face of the earth; the Lord is His name” (Amos 9:6)? [He did so] twice, once in the generation of the flood and once in the generation of the dispersion, because “God did so, so they would fear before Him.”
Reish Lakish said: It is written: “This entire matter that I command you, you shall take care to perform, do not add to it and do not subtract from it” (Deuteronomy 13:1). But the righteous add to it and do not subtract from it. Rabbi Yosei ben Rabbi Ḥanina said: From here [it may be derived] that an altar outside the Temple can be permitted only by a prophet, and Elijah stood and sacrificed at the peak of the Carmel.⁵⁵Once the Temple was constructed it became prohibited to offer a sacrifice in any other place. However, Elijah the prophet did so on Mount Carmel in a confrontation with idolatrous priests, in order to demonstrate to the people the truth of God and the falsehood of idolatry. See I Kings chapter 18. Rabbi Samlai of Broyera said: [Elijah] said to Him: “It was by Your word that I performed all these matters” (I Kings 18:36).
Rabbi Ḥanina said: It is written: “Your house and your kingdom will remain steadfast” (II Samuel 7:16). When? “If your descendants observe My covenant…” (Psalms 132:12). If not, “I will exact retribution for their transgression with a rod” (Psalms 89:33). Rabbi Yudan said: Great is fear [of God], as the heavens and the earth were created only due to fear; that is what is written: “God did so, so they would fear before Him.” Rabbi Yirmeya said: Great is fear, as Solomon concluded two books that he wrote with nothing other than fear. That is what is written in the book of Proverbs: “Grace is deceitful and beauty is vain, but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). In this book, it is written: “The end of the matter, all having been heard: fear God [and keep His commandments, for this is all of man]” (Ecclesiastes 12:13).
Rabbi Shimon ben Lakish was ascending from Ḥamat Gader, and Rabbi Yonatan encountered him. [R’ Yonatan] said to him: ‘How does my master interpret these verses?’ [Reish Lakish] transmitted the matter to him and this is how these verses are read.⁵⁶The reference is to the verses the midrash will now quote. The common theme is that the natural world is meant to maintain its basic structure, as indicated by the verse: “I know that everything that God does, it will be forever.” The Holy One blessed be He decreed that the heavenly shall be the heavenly and the earthly shall be the earthly. Moses rose and transformed the heavenly into the earthly and the earthly into the heavenly. That is what is written: “Moses ascended to God” (Exodus 19:3); “The Lord descended on Mount Sinai” (Exodus 19:20).
Likewise, the Holy One blessed be He decreed that the earthly shall eat and drink and that the heavenly shall not eat and shall not drink. Abraham rose and made the heavenly eat and drink; that is what is written: “He stood over them under the tree and they ate” (Genesis 18:8).⁵⁷The midrash assumes that Abraham’s guests, whom he had given to eat, were angels. Were they eating? Rabbi Natan said: They appeared to be eating; each bit would disappear in turn. Moses rose and made the earthly not eat and drink; that is what is written: “He was there with the Lord forty days and forty nights, he did not eat bread and he did not drink water” (Exodus 34:28).
Likewise, the Holy One blessed be He decreed that sea shall be sea and that dry land shall be dry land. Moses rose and transformed sea into dry land. That is what is written: “The children of Israel came into the midst of the sea on dry land” (Exodus 14:16). Elisha, the disciple of his disciple, transformed dry land into sea. That is what is written: “Make this valley full of trenches…[that valley will be filled with water]” (II Kings 3:16–17).
Likewise, the Holy One blessed be He decreed that the heavens shall laud him, as it is stated: “The heavens relate the glory of God” (Psalms 19:2). Moses rose and silenced them, as it is stated: “Listen heavens, and I will speak” (Deuteronomy 32:1). Likewise, the Holy One blessed be He decreed that the sun and the moon shall laud him, as it is stated: “From the rising of the sun until its setting, the name of God is praised [mehulal]” (Psalms 113:3); it is written mehalel [praises].⁵⁸The word praised [mehulal] is written without a vav, such that it can be vocalized mehalel [praises]. Thus, instead of the verse stating “the name God is praised,” the verse can be read “the name of God it praises.” Joshua, [Moses’s] disciple, rose and silenced them, as it is stated: “Sun, stand still in Givon; and Moon, in the valley of Ayalon” (Joshua 10:12).
Likewise, the Holy One blessed be He decreed that summer shall be summer and that winter shall be winter. Samuel rose and transformed summer into winter, as it is stated: “Is it not wheat harvest today? [I will call to the Lord and He will send thunder and rain]” (I Samuel 12:17).⁵⁹In the land of Israel, it generally rains only during the winter. The wheat harvest occurs in late spring. Elijah rose and transformed winter into summer, as it is stated: “There shall not be dew or rain these years, except by my word” (I Kings 17:1).
Likewise, the Holy One blessed be He decreed that day shall be day and night shall be night. Jacob, our patriarch, rose and transformed day into night, as it is stated: “He encountered the place, and stayed the night there, because the sun had set [ki va]” (Genesis 28:11); in fact, He extinguished [kava] the sun.⁶⁰God made the sun set early so that Jacob would spend the night in that location. The Rabbis say: The Holy One blessed be He set the sun prematurely and spoke with him in private. This is analogous to a friend of the king who would visit him infrequently. The king would attend to all the residents of the province on his request, and he would say: ‘Extinguish the torches and lamps so I can speak with my friend in private.’ So too, the Holy One blessed be He concealed the sun prematurely and spoke with Jacob in private. Deborah and Barak rose and transformed night into day. That is what is written: “Deborah and Barak ben Avinoam sang…on that day” (Judges 5:1). Rabbi Pinḥas and Rabbi Ḥilkiyya [said] in the name of Rabbi Simon: Six miracles were performed on that day: On that day they came,⁶¹The people came to Deborah to ask for help in the war against the Canaanites. on that day they sent for him⁶²She sent for Barak. and he sent.⁶³Barak sent messengers to marshal the forces. On that day they waged war. On that day Sisera was killed. On that day they distributed the spoils. On that day they recited a song, as it is stated: “Deborah and Barak ben Avinoam sang…on that day.”⁶⁴These events, some of which individually took longer than the average length of a day, all took place on the same miraculously lengthy day.

Another interpretation: (Ezek. 36:17:) THEIR WAY BEFORE ME WAS LIKE THE UNCLEANNESS OF A MENSTRUOUS WOMAN, and not like the uncleanness of a corpse. With a corpse in the house, a high priest does not enter there; but in the case of a menstruous woman, a high priest enters into the house with her and sits with her on the couch,⁶⁰‘YSTWW’, probably from the Gk.: histion, which means “something woven.” but on condition that it not be shaken (when they sit on it). So if Israel were compared to the impurity of death, the Divine Presence would never return upon them; however, they are compared to the menstruant, because there is cleansing for her in a mikveh, so that the priest may be with her in the house and not be afraid. Thus the Divine Presence dwells with Israel, even though they are more unclean than those who serve stars, as stated (in Lev. 16:16): < THE TENT OF MEETING > THAT DWELLS WITH THEM IN THE MIDST OF THEIR UNCLEANNESSES. Our masters have said: When Israel was in Egypt, the women did not see menstrual blood, because the fear of Egypt was upon them. And also after Israel left Egypt, they did not see menstruation in the desert, because the Divine Presence was among them. Moreover, at first the women accepted the Torah. It is so stated (in Exod. 19:3): THUS SHALL YOU SAY TO THE HOUSE OF JACOB. These are the women.⁶¹Exod. R. 28:2. Cf. Shab. 118b: “R. Jose said:…, but my wife < I called > my house.” (Ibid., cont.): AND DECLARE TO THE SONS OF ISRAEL. These are the men. And so it says (in Cant. 6:10): TERRIBLE⁶²Buber, n. 91, points out that ‘ayummah (TERRIBLE) is seen as related to ‘emah (“fear”), in that the fear of the Divine Presence was upon them. LIKE BANNERED HOSTS. Now about them it is stated (in Cant. 4:12): A LOCKED GARDEN [IS MY SISTER, MY BRIDE], A LOCKED FOUNTAIN, [A SEALED SPRING]. The Holy One said to Israel: In this world you were clean and have returned to uncleanness; but in the world to come I myself will cleanse [you] so that you shall not ever become unclean. Thus it is stated (in Ezek. 36:25): I WILL SPRINKLE PURE WATER UPON YOU, AND YOU SHALL BE PURE; I WILL PURIFY YOU FROM ALL YOUR UNCLEANNESSES AND FROM ALL YOUR IDOLS.

The Lord said to Moses: “Hew these two tablets of stone” (Exod. 34:1). May it please our masters to teach us: How many verses of the Torah must the reader recite? Thus did our masters teach us: One who reads the Torah may not recite less than three verses to correspond to the three patriarchs on whose behalf the Torah was given to Israel, as it is said: And Moses went up unto God, and the Lord called unto him out of the mountain (ibid. 19:3). How do we know the patriarchs were called mountains? Because it is said: Hear, O ye mountains, the Lord’s controversy (Mic. 6:2). Therefore a man must guard the Torah, for it guards his soul. R. Tanhum the son of Hanilai said: The Holy One, blessed be He, said to Israel: My daughter is in thy hands, and thy daughter is in My hands. “My daughter is in thy hands’ refers to the Torah. “And your daughter is in My hands” alludes to the soul: In whose hand is the soul of every living thing (Job 12:10). If you guard what is Mine, I shall guard what is yours. Thus Scripture says: Only take heed to thyself, and keep thy soul diligently (Deut. 4:9).

"And God called to him [Moshe] from the mountain, saying" (Exodus 19:3). God called to Moshe in the merit of the mountain, as it says (Micah 6:2) "Hear, mountains, the case of God". And Moshe ascended to the God, ascended in cloud and descended in cloud, and the merit of the forefathers ascended and descended with him. "So you shall say to the house of Jacob" (Exodus 19:3) -- these are the women. God said to Moshe, speak to them of the general matters [literally: heads of things] that they are able to hear. "And tell to the children of Israel" (Exodus 19:3) -- these are the men. God said to Moshe, say to them particulars of things that they are able to hear. Another explanation: why were the women first? Since they are keen with mitzvot. Another explanation, so that they could accustom their children to Torah. Rabbi Tachlifa Dekeisarin ["kingmaker"?] said, the Holy Blessed One said 'When I created the world, I commanded only the First Man; and after that Chava was commanded, and she transgressed and corrupted the world. Now, if I do not call to the women first, they will nullify the Torah.' So it says, "So say to the House of Jacob". And Rabbi Yochanan said: "So say to the House of Jacob", this is the Sanhedrin, as it says (Isaiah 2:5) "O House of Jacob! Come, let us walk by the light of the LORD." (Exodus 20:1) "And God spoke all these words, saying" - the Holy Blessed One leads Israel in the manner [?] of kings, as it says (Song of Songs 4:8) "With me from Lebanon, my bride!". Why so? In the merit that they said (Exodus 24:7) "We will do and we will hear."

11 All the sevenths are always beloved. Above the seventh is beloved: Skies, skies of the skies, firmament, heavens, celestial realm, abode, and clouds. And it is written (Psalms 68:5), "extol Him who rides the clouds; the Lord is His name." In the lands, the seventh is beloved: Earth, ground, globe, valley, wilderness, oblivion and world. And it is written (Psalms 9:9), "And He judges the world with righteousness, judges the peoples with equity." In the generations, the seventh is beloved: Adam, Shet, Enosh, Keinan, Mahalalel, Yered and Chanoch. And it is written (Genesis 5:25), "And Chanoch walked with God." In the forefathers, the seventh is beloved: Avraham, Yitschak, Yaakov, Levi, Kehat, Amram and Moshe. And it is written (Exodus 19:3), "And Moshe ascended to God." In sons, the seventh is beloved, as it is stated (I Chronicles 2:15), "David was the seventh." In kings, the seventh is beloved: Shaul, Ish-boshet, David, Shlomo, Rechavam, Aviyah and Asa. And it is written (II Chronicles 14:10), "And Asa called out to the Lord." In years, the seventh is beloved, as it is stated (Exodus 23.11), "But in the seventh you shall let it rest and lie fallow." In sabbatical years, the seventh is beloved, as it is stated (Leviticus 25:10), "And you shall sanctify the fiftieth year." In days, the seventh is beloved, as it is stated (Genesis 2:3), "And God blessed the seventh day." In months, the seventh is beloved, as it is stated (Leviticus 23:24), "In the seventh month on the first day."

Rabbi Yehoshua of Sakhnin said in the name of Rabbi Acha, "'One wise man prevailed over a city of warriors (giborim)" (Proverbs 21:22) - it is written gevarim (men), as they were all men and there is no female among them (hence referring to angels that do not reproduce). 'One wise man prevailed' - this is [referring to] Moshe, as it is stated (Exodus 19:3), 'and Moshe ascended to God.'" "And brought down its certain stronghold" (Proverbs 21:22) - Rabbi Yehudah, Rabbi Nechemiah and the Rabbis [differed about this]: Rabbi Yehudah said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as it was the certainty of the angels, since they reasoned the Torah would be given to them; until the Holy One, blessed be He, said to them (Job 28:13), 'It cannot be found in the land of the living.'" And Rabbi Nechemiah said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as its protection is [found] in it and the giving of its reward is on its side (an extra benefit)." And the Rabbis said, "'Stronghold' - that is [a reference to] Torah; 'certain,' as anyone who toils in it is certain that he shall decree and others shall observe [it]. So did the Holy On, blessed be He, say to Moshe, 'You have toiled much in Torah. Rather, you shall decree and Israel will observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).

..

Rabbi Phineas said: On the eve of Sabbath the Israelites stood at Mount Sinai, arranged with the men apart and the women apart. The Holy One, blessed be He, said to Moses: Go, speak to the daughters of Israel, (asking them) whether they wish to receive the Torah. Why were the women asked (first)? Because the way of men is to follow the opinion of women, as it is said, "Thus shalt thou say to the house of Jacob" (Ex. 19:3); these are the women. "And tell the children of Israel" (ibid.); these are the men. They all replied (as) with one mouth, and they said: "All that the Lord hath spoken we will do, and be obedient" (Ex. 24:7). (The Scripture also says,) "They that sing as well as they that dance (shall say), All my fountains are in thee" (Ps. 87:7).

...And he took stones of the place - R. Judah and R. Nehemiah , and the Rabbis. Rabbi Yehuda said he took 12 Stones. God decreed that he establish twelve tribes. Jacob said; Abraham did not establish them , Isaac did not establish them, if the twelve stones join together, I know that I will merit twelve tribes. Once they did he knew he was going to merit establishing the twelve tribes . Rabbi Nehemiah said he took 3 stones. Jacob took three stones and said : God placed his name on Abraham, and on Isaac. I, if the stones join together, I know that God is the unifying name for me. And since joined, he knew that God would unify his names with Jacob. The Rabbis said that the minimum of the plural of stones is 2. Abraham produced negative attributes/waste- Ishmael and the sons of Keturah . And Isaac produced Esau and his generals. I, if you join these 2 stones together, I know that I will not produce any negative attributes in my descendants.

(Bamidbar 19:1-2) "And the L-rd spoke to Aaron and to Moses saying: This is the statute of the Torah, which the L-rd has commanded, saying: Speak to the children of Israel and let them take unto you a red heifer, complete, which does not have a blemish, upon which a yoke has not come." There are sections (of the Torah), which are general in the beginning and particular at the end, and (others), which are particular in the beginning and general at the end: (Shemot 19:3) "Thus shall you say to the house of Jacob and declare to the children of Israel" — particular; (Ibid. 6) "These are the things, etc." — general. (Ibid. 12:43) "This is the statute of the Pesach" — general; (Ibid.) "Every stranger shall not eat of it" — particular. (Bamidbar 19:2) "This is the statute of the Torah" — general; (Ibid.) "and let them take for you a red heifer, complete" — particular. General-Particular. (The rule is:) There exists in the general only what is found in the particular. R. Eliezer says: It is written here "statute" and (relative to the Yom Kippur service, Vayikra 16:34) "statute." Just as there, (the Cohein ministers) in the white vestments; here, too, in the white vestments. R. Yochanan b. Zakkai was asked by his disciples: In which vestments was the red heifer processed? He: In the golden vestments. They: But did our master not teach us (that it was processed) in the white vestments? He: If I have forgotten what my eyes have seen and what my hands have ministered, how much more so, what I have taught! And why all this? To strengthen the disciples (in application to their learning). Others say: It was Hillel the Elder, but (not being a Cohein), he could not have said "what my hands have ministered." "and let them take": from the Temple treasury. "unto you": that you be appointed over it. And just as Moses was appointed over it, so, was Aaron. Similarly, in respect to the oil for lighting, (Shemot 21:20) "and let them take unto you" — that you be appointed over it. "a red heifer (parah)": R. Eliezer says: "eglah" signifies of the first year; "parah" signifies of the second year. The sages say: "eglah" — of the second year; "parah" — of the third or fourth year. R. Meir says: One of the fifth year, too, is valid. An old one is valid, but it is not waited for lest it sprout black hairs and become unfit. "parah": I understand black or white; it is, therefore, written "red." "whole": in redness or in (absence of) blemishes? "which does not have a blemish" accounts for blemishes. How, then, am I to understand "whole"? That it be "whole" in redness. "which does not have a blemish": Why need this be stated? Even if it were not stated, I would know it a fortiori, viz.: If offerings, which are not invalidated by work (having been done with them), are invalidated by a blemish, then the heifer, which is invalidated by work, how much more so should it be invalidated by a blemish! — No, this may be true of offerings, which must be processed (by the Cohein) in a state of cleanliness, wherefore a blemish invalidates them, as opposed to the heifer, which may be processed in a state of tumah (i.e., when the Cohein is a tvul yom), wherefore a blemish would not invalidate it. (So that the verse is needed to tell us otherwise.) — (No,) this is refuted by (the instance of) the Paschal lamb, which though it may be processed in a state of tumah, a blemish invalidates it, and this would indicate of the heifer that even though it is processed in tumah, a blemish invalidates it. (Why, then, is a verse needed to tell us this?) — No, this may be true of the Paschal lamb, which must be sacrificed at a fixed time, wherefore it is invalidated by a blemish, as opposed to the heifer, which, not having a fixed time (for its processing), should not be invalidated by a blemish. It must, therefore, (to tell us otherwise) be written "which does not have a blemish." Issi b. Akiva says: "which does not have a blemish": Why need this be stated? Even if it were not stated, I would know it a fortiori, viz.: If offerings, which are not invalidated by black or white (hairs), are invalidated by a blemish, then the heifer, which is invalidated by black or white, how much more so should it be invalidated by a blemish"! If I know this a fortiori, why need it be stated "which does not have a blemish"? To exclude (from invalidation by a blemish) the heifer of the broken neck (eglah arufah [viz. Devarim 21:4]). For it would follow (if not for this verse) that blemishes should invalidate the eglah arufah, viz.: If offerings, which are not invalidated by work, are invalidated by a blemish, then eglah arufah, which is invalidated by work, how much more so should it be invalidated by a blemish! It is, therefore, written (in respect to the red heifer), "which does not have a blemish" — It (the red heifer) is invalidated by a blemish, but the eglah arufah is not invalidated by a blemish. R. Yehudah b. Betheira says: If the sin-offering of a bird, whose offerers must be tahor, is not invalidated by a blemish, then the red heifer, whose processors may be tamei (tvul yom), how much more so should it not be invalidated by a blemish! (The verse, then, is needed to tell us that it is invalidated by a blemish.) — No, this may be true of the sin-offering of a bird, which is valid if either male or female, as opposed to a heifer, (where only a female is valid.) Why, then, need it be stated "which does not have a blemish"? (lit., "when there is no blemish in it") When the blemish is in it (it is invalid), but when it has passed, it is valid. R. Yoshiyah Numithi asked before R. Yehudah b. Betheira: What is a blemish which has passed, in which instance it is valid? And he showed me between his two fingers — when(flesh) protrudes or when it has two tails. "upon which a yoke has not come": Scripture speaks of a yoke not in (the time of its) working. And if you would say, a yoke in (the time of its working), would you say that? It follows a fortiori, viz.: If eglah arufah, which is not invalidated by a blemish, is invalidated by a yoke (in its time of working), then the red heifer, which is invalidated by a blemish, how much more so should it be invalidated by a yoke (in the time of its working!) — (No,) this is refuted by the offerings, which are invalidated by a blemish, but not by a yoke (in the time of working), and they would indicate about the red heifer that even though it is invalidated by a blemish, it should not be invalidated by a yoke (in the time of its working). — No, this may be true of offerings, which are not invalidated by black and white hairs, wherefore a yoke does not invalidate them, as opposed to the red heifer, which is invalidated by black and white, wherefore a yoke (in the time of its working) should invalidate them. What, then, is the intent of "upon which a yoke has not come"? A yoke not in the time of its working. Whence is it derived that other labors are equated with a yoke (to invalidate the red heifer)? It follows a fortiori, viz.: If (in the instance of) eglah arufah, which is not invalidated by a blemish, other labors are equated with a yoke, (viz. Devarim 21:3 "which has never been worked, which has never pulled under a yoke"), then (in the instance of) the red heifer, which is invalidated by a blemish, how much more so should other labors be equated with a yoke! — But perhaps it should be transposed, viz.: If (in the instance of) the red heifer, which is invalidated by a blemish, other labors were not equated with a yoke, then (in the instance of) eglah arufah, which is not invalidated by a blemish, how much more so should other labors not be equated with a yoke! It is, therefore, written "which has never been worked." I have reasoned a fortiori and I have transposed. The transposition has been refuted and I have emerged with the original a fortiori argument, viz.: If (in the instance of) the eglah arufah, which is not invalidated by a blemish, other labors are equated with a yoke, then (in the instance of) the red heifer, which is invalidated by a blemish, how much more so should other labors be equated with a yoke!