Midrasz do Liczb 33:59

(Numb. 33:1:) THESE ARE THE STAGES <BY WHICH> OF THE CHILDREN OF ISRAEL <WENT FORTH FROM THE LAND OF EGYPT>. Let our master instruct us: When a person is being pursued by robbers and brigands,¹Gk.: lestai. is it permissible for such a one to profane the Sabbath. Thus have our masters taught: When a person is being pursued by robbers and brigands, such a one does profane the Sabbath to save his life.²Tanh., Numb. 10:1; Numb. R. 23:1; see RH 2:5; ‘Eruv 45a; Ta‘an. 14a. We therefore find in the case of David, that when Saul sought to kill him, he fled from him and was saved.³According to Men. 95b, David’s eating of the consecrated bread (I Sam. 21:7 [6]) on the day of his flight (vs. 11 [10]) took place on the Sabbath. Our masters have said: Once upon a time evil documents came from the Empire for the leading citizens of Sepphoris.⁴The traditional Tanhuma, Numb. 10:1, adds, “On the Sabbath.” <The citizens> came to R. Eliezer ben Parta <and> said to him: Evil documents have come to us from the Empire. What do you say? Shall we flee? Since he was afraid to tell them to flee on the Sabbath, he said to them: Are you asking me? Go and ask Jacob, Moses, and David. With reference to Jacob, it is written (in Hos. 12:13 [12]): THEN JACOB FLED. With reference to Moses, it is written (in Exod. 2:15): BUT MOSES FLED FROM PHARAOH. With reference to David, it is written (in I Sam. 19:18) NOW DAVID FLED AND ESCAPED. It also says (in Is. 26:20): GO, MY PEOPLE, ENTER YOUR CHAMBERS…. But where is it shown that the saving of life overrides the Sabbath? Where it is written (in Lev. 18:5): YOU SHALL KEEP MY STATUTES AND ORDINANCES, FOR IT IS THROUGH PERFORMING THEM THAT A PERSON SHALL LIVE and not die through them. It is also written, with reference to circumcision (in Lev. 12:3): AND ON THE EIGHTH DAY THE FLESH OF HIS FORESKIN SHALL BE CIRCUMCISED, even on the Sabbath. Now are not < these > words <an argument> qal wahomer? If circumcision, which concerns <but> one out of the 248 [human] members, overrides the Sabbath, how much the more in the case of the whole body. The Holy One said [to Israel]: My children, be mindful of my ordinances and keep the Torah, for how many miracles and wonders have I done for you from the day that you went forth from Egypt! I cast down those who hated you, I had you pass through the sea, I cast fear and trembling on your enemies, I destroyed the Amorites along with Sihon and Og, and during the whole forty years that you were in the wilderness I did not forsake you for a single hour. Moreover, how many snakes and scorpions did I exterminate in your presence. It is so stated (in Deut. 8:15): (GOD) WHO LED YOU THROUGH THE GREAT AND TERRIBLE WILDERNESS WITH ITS FIERY SERPENTS AND SCORPIONS. Therefore, the Holy One said to Moses: Write down the stages by which Israel journeyed in the wilderness, so that they will know how many miracles I performed for them during each and every stage. {Thus it is stated (in Numb. 33:1–2):} [Where is it shown? From what they read on the matter (in Numb. 33:1–2):] THESE ARE THE STAGES <BY WHICH> THE CHILDREN OF ISRAEL <WENT FORTH FROM THE LAND OF EGYPT>…. AND MOSES WROTE DOWN THEIR STARTING POINGS, STAGE BY STAGE, ACCORDING TO THE COMMAND OF THE LORD.

(Exodus 16:1) "And they journeyed from Eilim, and they came … on the fifteenth day of the second month of their going out from the land of Egypt": Why is "day" mentioned? We are hereby apprised that on that day Sabbath fell out, it having recurred from the six days of creation until the giving of Torah to Israel. Variantly: "on the fifteenth day of the second month": Why is "day" mentioned? To know on which day the Torah was given to Israel. (Rosh Chodesh of the) Nissan on which Israel left Egypt fell out on the fifth day of the week. Nissan was a complete month (thirty days, so that Rosh Chodesh) Iyyar fell out on the Sabbath. Iyyar was a defective month (twenty-nine days, so that Rosh Chodesh) Sivan fell out on the first day of the week. And it is written (Numbers 33:3) "On the morrow of the Pesach, the children of Israel went out," and (here) "on the fifteenth day of the second month," and (Exodus 19:1) "On the third month of the exodus of the children of Israel, they came to the desert of Sinai," whence it is derived (that the sixth day of their encampment was on the third month (Sivan), on the sixth day of the month, on the eve of the Sabbath, (and the Torah was given the next day, Sabbath [viz. Shabbath 87b-88a]). Variantly: "on the fifteenth day of the second month": Why is the day mentioned? To know on which day the manna descended for Israel. Israel ate from the wafer that they took out of Egypt for thirty-one days, viz. (Exodus 12:39) "And they baked the dough which they had taken out of Egypt, etc.", and (here) "on the fifteenth day of the second month of their going out from the land of Egypt." And what is written at its side (Ibid. 5)? "Behold, I shall rain down for you bread from heaven," (the wafer having sufficed for thirty-one days, from the fifteenth of Nissan until the sixteenth of Iyyar.) R. Shila says: It sufficed for sixty-one meals.

(Exodus 19:1) "On the third month of the exodus of the children of Israel from the land of Egypt": We are hereby apprised that we number the months from the exodus from Egypt. This tells me only of months. Whence do I derive (the same for) years? From (Numbers 1:1) "in the second year of their exodus from Egypt." This tells me only of that period (i.e., the general period of the exodus.) Whence do I derive the same for succeeding periods? From (Ibid. 33:38) "in the fortieth year of the exodus of the children of Israel from the land of Egypt in the fifth month" (Av). All this, until they entered Eretz Yisrael. Whence do I derive the same for (the period) after they entered Eretz Yisrael? From (I Kings 6:1) "In the four hundred and eightieth year of the exodus of the children of Israel from the land of Egypt." All this, until the Temple was built. Once the Temple was built, they began to count from (the time of) its building, viz. (II Chronicles 8:1) "And it was, at the end of forty years of Solomon's building of the Temple of the L rd, etc." If they did not merit numbering from its building they numbered from its destruction, viz. (Ezekiel 40:1) "in the fourteenth year after the city was smitten." If they did not merit numbering for themselves, they numbered for others, viz. (Daniel 2:1) "And in the second year of the reign of Nevuchadnezzar, etc.", and (Chaggai 1:15) "In the second year of the reign of King Darius." And it is written (Song of Songs 1:8) "If you do not know, you fairest among the women, etc." and (Devarim 28:47-48) "Because you would not serve the L rd your G d … you will serve your foes, etc."

And it came to pass in the days of Ahasuerus. "Woe, woe," remarked Rab, "it was then that the prophecy in the Torah was fulfilled (Ib. 28, 68) And there ye will offer yourselves for sale unto your enemies for bondwomen without anyone to buy you." But Samuel explained: "(Lev. 26, 44) I will not cast them away, neither will I loathe them, to destroy them utterly; i.e., I have not cast them away, refers to the times of the Greek government; and I have not loathed them, refers to the time of Vaspasian, the Roman emperor; to destroy them, refers to the time of God and Magog." In a Baraitha it was taught: I will not cast them away, refers to the times of the Chaldeans, as in that time I set up for them Daniel, Hananiah, Mishael, and Azariah; and I have not loathed them, refers to the time of Haman when I raised for them Mordecai and Esther; to destroy them, refers to the Greek, when I gave them Simon the Just and Mattathias b. Jochanan the High-priest and his sons, the Hasmoneon (Maccabias); to break My covenant, refers to the time of Rome when I gave them the House of Rabbi and the sages of that generation; for I am the Lord their God, refers to the Messianic future, when no nation or people will dominate over them. R. Levi based his [Purim] lecture on the following passage (Num. 33, 55) And if you will not drive out, etc. R. Chiya based his lecture on the following: (Ib.) And it shall come to pass that as I proposed to do unto them, so will I do unto you.

Our Rabbis were taught: "There are six persons over whom the Angel of Death did not dominate: Abraham, Isaac, Jacob, Moses, Aaron, and Miriam. The first three because of the words mentioned, and the latter because it is written (Num. 33, 38) By the order of the Lord, etc. But concerning Miriam these words are not written? R. Elazar said: "Miriam also died the same death, because we infer it through the analogy by the word Sham Sham, and Scripture merely withheld it." Our Rabbis were taught: There are seven upon whom the worms have no domination: Abraham, Isaac Jacob, Moses, Aaron, Miriam, Benjamin ben Jacob; according to others, also David. The former six, because of the reasons stated above; and Benjamin, because it is written concerning him (Deut. 23, 12) The beloved of the Lord [is he], he shall dwell in safety, etc. There are four who died without sins of their own but [for the sin committed] through the instigation of the serpent; viz: Benjamin b. Jacob, Amram, father of Moses, Jesse, father of David, and Khiliab b. David. Concerning all of them we hold a tradition, except Jesse, the father of David, which is deduced from the verse, as it is written (II Sam. 17, 25) Now Amasa was the son of a man, whose name was Ithra the Israelite, that went in to Abigal, the daughter of Nachash, sister of Zeruiah, Joab's mother. Was she then the daughter of Nachash? Behold she was the daughter of Ithra as it is written (I Chr. 2, 16) And their sisters were Zeruiah, etc. We therefore say that it means who died through the instigation of the serpent.

(Fol. 9a) R. Abba said: "All agree that the deliverance of Israel out of Egypt took place in the evening, as it is said (Deu. 16, 1.) Did the Lord, thy God, bring thee forth out of Egypt by night; and [they also agree] that they did not leave [Egypt] before the next morning, as it is said (Num. 33, 3.) On the morrow after the Passover sacrifice, the children of Israel went out with a high hand, but they differ as to the meaning of Chipazon (In haste, Ex. 12, 11). R. Elazar b. Azariah holds that Chipazon (In haste), refers to the Egyptians who [after realizing the plague of the first-born] hurried the children of Israel to leave; and R. Akiba holds Chipazon (In haste), refers to the Israelites [who were in haste to leave]." We have also a Baraitha to the same effect: Did the Lord, thy God, bring thee forth out of Egypt by night (Deu. 16, 1). "Did they really go out at night? Behold! it was in the morning, for it is said (Num. 33, 3.) On the morrow after the Passover sacrifice, did the children of Israel go out with a high hand. We must therefore say that the beginning of the deliverance was in the evening."

"These are the journeys of the Children of Israel" (Numbers 33:1). This is what is stated in the verse (Psalms 77:21), "You led (nachita) Your people like a flock through Moshe and Aharon." What is [the meaning of] nachita? It is the expression of an acrostic: Rabbi Eliezer says, "You did Nissim (miracles) for them; You gave them Chaim (life); You split the Yam suf for them; You gave them the Torah through Moshe and Aharon." R. Yehoshua says, "You did Niflaot (wonders) for them; You gave them Cherut (freedom); Yamincha (Your right hand) delivered them; You gave them Tilluy rosh (holding the head high) through Moshe and Aharon." R. Akiva says, "You did Noraot (dreadful things) to their enemies; You sentCharon af (waxing anger) against them and you fought against them; You covered them with Tehomot (depths) through Moshe and Aharon." Rabbi said, "Nevi'im (prophets) did You raise up from them; Hasidim(saints) did You raise up from them; Hasidim (saints) did You raise up from them; Yesharim (upright) did You raise up from them; Temimim (unblemished ones) did You raise up from them through Moshe and Aharon." What is [the meaning of] flock? Just like one does not bring a flock under the shade of a roof (indoors), so too Israel when they were in the wilderness was not brought under the shade of a roof for forty years. Just like a flock does not have storerooms collected for them but rather only graze from the wilderness, so too Israel for the forty years that they were in the wilderness were fed without storehouses. And just like a flock follows to anywhere that the shepherd leads them, so too Israel journeyed to any place that Moshe and Aharon took them, as it is stated, "These are the journeys of the Children of Israel" - in order to fulfill that which is written, "You led Your people like a flock through Moshe and Aharon."

(Ibid. 2) "And they journeyed from Refidim and they came to the desert of Sinai": Is it not already written (Ibid. 1) "they came to the desert of Sinai"? __ Their journeying from Refidim is being likened to their coming to the desert of Sinai. Just as the latter was in a state of repentance, so, the former. Variantly: Their coming to the desert of Sinai is being likened to their journeying from Refidim. Just as in their journeying from Refidim, they angered the L rd for a short time, repented, and were accepted, so, in their coming to the desert of Sinai.

"that they return and encamp before Pi Hachiroth": What were these "chiroth"? (Two rocks, which were) not slanting, but straight; not open (between them), but surrounded (by stones, not affording passage between them); not round, but square; not man-made, but Heaven-made; with (the figure of) open eyes; one (in the figure of) a male, and (the other in the figure of) a female. These are the words of R. Eliezer. R. Yehoshua says: Hachiroth on one side, Migdol on the other side; the sea before them and Egypt behind them. Variantly: "Chiroth" connotes the place of their (Israel's) freedom ("cheruthan"), a choice place for them (the Egyptians), the place of their idolatry. In the past it was called Pithom, viz. (Exodus 1:11) "And it (Israel) built treasure cities for Pharaoh, Pithom and Ramses." They (the Egyptians) stopped (calling it Pithom) and called it Pi Chachiroth because it disappointed ("me'achereth" [lit., "delayed"]) its worshippers (by not stopping Israel from escaping). And the children of Israel journeyed from Ramses to Succoth, and from Succoth to Eitam, and from Eitam to Pi Hachiroth. On the fifth day (of the week) they journeyed from Egypt, and they came to Ramses. On the sixth day and on the Sabbath they rested there, and on the first day of the week, the fourth day of their journeying, Israel began to prepare their vessels and preparing their beasts to leave, at which their (Egyptian) emissaries said to them: Your time has arrived to return to Egypt (viz. [5:3] "Let us go a three days' distance, etc."), whereupon Israel said to them: When we left, was it by leave of Pharaoh? (viz. Numbers 33:3) "On the morrow of the Pesach the children of Israel went out with a high hand") — to which the emissaries retorted: Whether you like it or not, you must fulfill the royal decree! At this, Israel rose up against them. Some they killed, some they wounded, some fled and reported to Pharaoh. At this, Moses said to them: Turn back, so that Pharaoh not say that you are fleeing. When he blew the shofar for return the faint-hearted among them began to tear their hair and rend their garments — until Moses said to them: The L rd has said to me that you are free. Thus, "Let them return and encamp before Pi Hachiroth." "between Migdol and the sea": There, was their greatness ("gedulathan," as in "Migdol"). There, was their glory and their splendor. There, Joseph had gathered their silver and their gold, viz. (Genesis 47:14) "And Joseph collected, etc." "before Ba'al Tzefon": Only Ba'al Tzefon remained of all their idolatries. "Over against it shall you encamp by the sea": to deceive the Egyptians into believing that it had rescued itself, viz. (Iyyov 12:23) "He deceives (homiletically, "mashgi") the nations to destroy them."

Rabbi Azarya, and some say Rabbi Elazar, Rabbi Yosei ben Rabbi Ḥanina, and the Rabbis, Rabbi Elazar says: This is analogous to a king who had a wine cellar. One came, the first guest; he poured him a cup and gave it to him. The second came, and he poured him a cup and gave it to him. When the king’s son came, he gave him the entire cellar. So too, Adam, the first man, was commanded with seven commandments.⁹⁰The commentaries write that the text should state “six commandments,” as the midrash goes on to list only six. This is also consistent with the text of Bereshit Rabba 16:6 (see Matnot Kehuna). That is what is written: “The Lord God commanded the man, saying: From all the trees in the Garden you shall eat” (Genesis 2:16). “He commanded [vaytzav],” this is [the prohibition against] idol worship, just as you say: “Because he willingly followed an order [tzav]” (Hosea 5:11).⁹¹In this verse, the prophet is expressing that the kingdom of Israel is oppressed because of the sin of idolatry. “The Lord,” this is [the prohibition against] blaspheming the name, as it is stated: “One who blasphemes the name of the Lord shall surely die” (Leviticus 24:16). “God [Elohim],” this is [the commandment to appoint] judges, as it is stated: “The statement of the two of them shall come to the judges [elohim]” (Exodus 22:8). “The man,” this is [the prohibition against] bloodshed, as it is written: “One who spills the blood of the man [by man shall his blood be shed]” (Genesis 9:6). “Saying,” these are forbidden sexual relations, as it is stated: “Saying: If a man divorces his wife and she goes from him [and becomes another man’s wife, may he return to her again?]” (Jeremiah 3:1). “From all the trees in the Garden,” this is robbery, as it is written: “[Did you eat] from the tree that I commanded you [not to eat?]” (Genesis 3:11).
Noah, [the prohibition against eating] a limb [detached] from a living animal was added for him, as it is written: “But flesh with its life, its blood [you shall not eat]” (Genesis 9:4). Abraham was commanded regarding circumcision. Isaac inaugurated it on the eighth day.⁹²Isaac was the first to have been circumcised on the eighth day of his life (see Genesis 21:4). Jacob [was commanded] regarding the [prohibition against eating the] sciatic nerve, as it is stated: “Therefore, the children of Israel shall not eat the sciatic nerve” (Genesis 32:33). Judah [was commanded] regarding [levirate marriage with] a childless sister-in-law, as it is stated: “Judah said to Onan: Consort with your brother's wife, and consummate levirate marriage with her” (Genesis 38:8). [The children of] Israel [were commanded] regarding all the positive commandments and the negative commandments.
Rabbi Yosei ben Rabbi Ḥanina and the Rabbis say: This is analogous to a king who would distribute provisions to his troops by means of dukes, governors, and commanders. When his son came, he gave it to him directly.⁹³Similarly, God gave the commandments to Adam and Noah without direct and public Divine revelation, but He gave the Torah to Israel with direct and public Divine revelation. Rabbi Yitzḥak says: This is analogous to a king who was partaking of fine pastry; when his son came, he gave it to him directly.⁹⁴He shared the fine royal pastry with his son, and gave it to him directly. So too, God gave Israel the Divine Torah, and did so through direct revelation. The Rabbis say: This is analogous to a king who was partaking of slices [of food]; when his son came, he gave it to him directly.⁹⁵The king gave his son a slice of food from his own plate. Some say that he took it from his mouth and gave it to him, as it is stated: “For the Lord grants wisdom; from His mouth are knowledge and understanding” (Proverbs 2:6).
Rabbi Abahu, and some say Rabbi Yehuda, and Rabbi Neḥemya, Rabbi Neḥemya said: [This is analogous to] two friends who were engaged in a halakhic matter. This one says the source of the halakha and that one says the source of the halakha.⁹⁶Each one provided a source for his opinion as to the halakhic conclusion in the matter under discussion. The Holy One blessed be He says: ‘Their passion comes from Me.’⁹⁷Their commitment to arrive at the true halakha is for the sake of Heaven, and therefore, are the words of the living God (see Eiruvin 13b). Rabbi Neḥemya explains the meaning of the phrase: “Let him kiss me [yishakeni] with the kisses of his mouth” as related to “their passion” [shukeyotehon]. Rabbi Yehuda said: Even the vanity that emerges from his mouth,⁹⁸Even if those discussing the halakhic matter are mistaken in their analysis and claims. as it is stated: “Job opens his mouth in vanity” (Job 35:16), the Holy One blessed be He said: ‘His passion is from Me.’
The Rabbis say: The souls of these are destined to be taken with a kiss. Rabbi Azarya said: We find that the soul of Aaron was taken only with a kiss; that is what is written: “Aaron the priest ascended Mount Hor at the command of [al pi] God and he died there” (Numbers 33:38).⁹⁹The midrash interprets the phrase al pi according to its literal meaning, such that the verse states “with the mouth of God,” meaning with a Divine kiss. From where is it derived that the soul of Moses [also departed with a kiss]? As it is stated: “Moses, servant of the Lord, died there…at the command of [al pi] God” (Deuteronomy 34:5). From where is it derived that [the soul of] Miriam [departed with a kiss]? As it is written: “Miriam died there” (Numbers 20:1). Just as “there” that is written below, was with the mouth of God, so, too, here, it is the same, but it is improper to state it explicitly.¹⁰⁰Since the word “there” appears regarding the death of Moses, who died with a kiss, the use of the term “there” regarding the death of Miriam implies that she died in the same manner. However, the verse did not state this explicitly regarding Miriam because it would have been improper to indicate the kiss regarding a woman (see Bava Batra 17a). The rest of the righteous, from where is it derived? It is as it is stated: “Let him kiss me from the kisses of his mouth.” If you engaged in matters of Torah that kiss your lips, ultimately, everyone will kiss you on the mouth.¹⁰¹So too, God will collect your soul with a Divine kiss (Midrash HaMevoar).
Another matter, “let him kiss me [yishakeni] with the kisses”—He will arm me, He will purify me, He will cleave to me.¹⁰²All of these are connoted by the word yishakeni, as the midrash will explain. Yishakeni, He will arm me, from what is written: “Armed [noshekei] with bows, right-handed and left-handed” (I Chronicles 12:2). Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: “Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]” (Psalms 149:6); just as this sword cuts with both its edges,¹⁰³It can thereby save the life of its owner on two planes. so too, Torah provides life in this world and life in the World to Come.
Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis. Rabbi Yehuda says: The Torah that was stated by one mouth [peh] is stated by many mouths [piyot].¹⁰⁴This is based on the verse from Psalms cited above, which compares Torah to a double-edged [pifiyot] sword. Originally it was stated to Israel by Moses, and then all of the children of Israel spoke about it. Similarly, throughout the generations, when a scholar teaches a Torah insight, it is later repeated by his students (Maharzu). Rabbi Neḥemya said: Two Torahs were stated, one oral and one written.¹⁰⁵This is a continuation of the previous statement. The written Torah is stated in one matter, compared to one mouth, whereas the oral Torah, which was not given with one exact text, is communicated in different forms by different people. This is comparable to a plurality of mouths (Maharzu). The Rabbis say: They decree on the supernal, and they perform, on the earthly, and they perform.¹⁰⁶The Sages have multiple mouths in the sense of multiple audiences, as the angels and human beings both observe their decrees. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The reason of the Rabbis is as it is written: “As there were princes of sanctity and princes of God” (I Chronicles 24:5). “Princes of sanctity,” these are the ministering angels, as it is written: “I profaned the princes of sanctity” (Isaiah 43:28). “Princes of God, these are Israel, as it is written in their regard: “I said: You are divine” (Psalms 82:6), as they decree on the heavenly, and they perform, on the earthly, and they perform, when they conduct themselves in purity.
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—let him purify me, like a person who causes two pools to meet [mashik] each other and unites them,¹⁰⁷If there is not enough water in one or both of the pools to serve as a ritual bath, which purifies, joining them together can allow them to serve in this capacity. as it is stated: “Like the meeting [mashak] of cascading pools he joins it” (Isaiah 33:4).
Another matter, “let him kiss me [yishakeni] with the kisses of his mouth”—yishakeni, He will cleave to me, as it is stated: “The sound of the wings of the creatures would touch [mashikot] one another” (Ezekiel 3:13). Alternatively, “let him kiss me with the kisses of his mouth,” He will put forth for me the sound of kisses¹⁰⁸He will speak to me lovingly. from His mouth.

Our Rabbis have been taught: The house of Abtinas were skilled in preparing incense, but were unwilling to teach it. The sages sent for professional men from Alexandria of Egypt. These could mix the incense, but could not make it so that the smoke should not bend, while the smoke of the incense prepared by the former rose straight, like a rod; the smoke of the incense prepared by the latter was divided and bent hither and thither. When the sages heard of this, they said: 'All that the Holy One, praised be He! hath created, He hath created only for his glory, as it is said (Pr. 16, 4) Everything hath the Lord wrought for its destined end.' Hence the house of Abtinas had to be invited to resume their post. The sages sent for them, but they did not come; so the sages doubled their salary whereupon they came. Prior to their return, their wages amounted to twelve hundred dinarim a day, thenceforth they received twenty-four imndred dinarim; this is according to R. Meir. R. Juda, however, says that their previous salary was twenty-four hundred dinarim and thenceforth, forty-eight hundred dinarim.' The sages then inquired of them: 'Why are you unwilling to instruct others?' Whereupon they replied: 'Our family knows by tradition that this Temple is destined to be destroyed, and perhaps an unworthy person will learn it and go and serve idols thereby.' For the following they received praiseworthy mention: Never did a bride walk out of their house perfumed, and even when one of their house married a woman of another family, it was on the condition that she would not be perfumed, lest people say that they used the incense wherewith to perfume themselves. [This stand they took] to fulfil the passage (Num. 33, 22) And ye be thus guiltless before the Lord, and before Israel."

(Exodus 13:3) "This day you go out in the month of Aviv (spring)": Let this not be written (i.e., Why is it needed?) (To signify) a month that is kasher — neither burning sun nor (heavy) rains. And thus is it written (Psalms 68:7) "G d settles the solitary in their homes. He takes out the bound bakosharoth." What is the intent of "bakosharoth"? A month that is kasher for you. Neither burning sun nor (heavy) rains. R. Nathan says "bakosharoth": These (the Egyptians) crying ("bacho"); the others (Israel) singing ("meshorerim"). The Egyptians crying, viz. (Numbers 33:4) "And the Egyptians were burying, etc." And Israel singing, viz. (Psalms 118:15) "A sound of song and salvation in the tents of the righteous." (Ibid.) "The right hand of the L rd is uplifted" — over Egypt. R. Nathan says: "bakosharoth" — by the deeds of the "kesheiroth" (the virtuous women) among them. Rebbi says: in the merit of the mirrors of "the congregating women," viz. (Numbers 38:8). R. Elazar b. Azaryah says: In the merit of our father Abraham He took them out of Egypt, viz. (Psalms 105: 42-43) "For He remembered His sacred word to Abraham His servant, and He took out His people in gladness, His chosen ones, in song." R. Shimon b. Yochai says: He took them out in the merit of (the mitzvah of) circumcision, viz. (Ezekiel 16:6) "And I passed by you, and I saw you steeped in your blood, etc." Variantly: With zeal (that of the L rd) did Israel leave Egypt, viz. (Exodus 13:3) "For with strength of hand did the L rd take you out of here." Variantly: With their own zeal did they leave Egypt, viz. (Ibid. 12:15) "And thus shall you eat it, your thighs, girded (ready for the road), etc." Variantly (Psalms 68:7) "G d settles the solitary in their homes. He takes out the bound bakosharoth. But rebels dwelling in dryness, etc.": They were rebels, in spite of which He dealt with them with "kashruth." And thus is it written (Ezekiel 20:7-9) "And I said to them: Let each of you cast away the abominations of his eyes, and do not defile yourselves with the idols of Egypt … and they rebelled against Me and would not listen to Me. They did not cast away the abominations of their eyes and they did not abandon the idols of Egypt … But I wrought for the sake of My name, that it not be profaned in the eyes of nations in whose midst they were, having made Myself known to them before their eyes to take them out of the land of Egypt." They were rebels — but He dealt with them with "kashruth."

"that the people had fled": Now had they fled? Is it not written (Numbers 33:3) "On the morrow of the Pesach the children of Israel went out with a high hand"? — Because they had beaten his emissaries, they went and said to Pharaoh: Look, Israel beat us. They killed some of us and wounded others, and no one stopped them. They have no ruler and no officer, viz. (Mishlei 30:27) "The locusts have no king, and they all go out in a single swarm" (as their sprit moves them).

And God said "Let there be luminaries" (Genesis 1:14) R. Yohanan expounded "He made the moon for the holidays:" (Psalms 104:19) Said R. Yohanan: "[The moon] was not created to cast light; only the sun was. Why then was the moon created? In order to sanctify by its reckoning the Firsts of the Months and years." R. Shiloh of Kh'far T'marta said in the name of R Yohanan, "Even though 'he made the moon for the the holidays,' 'the sun knows when to set,' (Psalms 104:19) meaning, by the sun is its setting known, meaning that we only count by the moon once the sun sets. Yusti Havra said in the name of R. Berekhyah, "Behold it says 'And they departed Ra'meses in the first month on the 15th of the month,' and if you count according to the moon, it was still only the 14th -- behold we do not count according to the moon but rather from the setting of the sun." R. Azaryah said in the name of R. Hanina, "[The moon] was not created to cast light; only the sun was. Why then was the moon created? Rather, it teaches that the holy, blessed He foresaw that in the future the idolaters would make [the luminaries] into gods. The holy, blessed He said, 'If the idolaters make two competing [luminaries] into gods, all the more so would they make one [luminary into a god].'" R. Berekhyah said in the name of R. Simon, "Both were created to cast light, for it says 'And they will serve as luminaries to shine upon the earth,' (Gen. 1:15) and it says 'And God gave them into the firmament of the heavens to shine upon the earth.' (Gen. 1:17) [The Midrash continues to expound Gen. 1:14.] And they will be for signs: these are the sabbaths. And for holidays: these are the Three Pilgrimages. And for the days: these are the Firsts of the Months. And for the years: this is the sanctification of the years."

(Lev. 16:1:) “After the death of Aaron's two sons.” It was taught in a baraita in the name of R. Eliezer:³⁷In y‘Eruv. 6:1 (31c); yGit. 1:2 (39c); ‘Eruv. 63b. Nadab and Abihu died only because they had taught halakhah in the presence of their master, Moses.³⁸Lev. R. 20:7; PRK 26(27):6/7; yShevi. 6:1 (36c); yGit. 1:2 (43c). There is a story about a disciple that taught halakhah before his master. So his colleague said to his wife, Mamma Shalom, “This man will not live out the year.” And indeed he did not live out the year. His disciples said to him, “O our master, are you a prophet?” He said to them (in the words of Amos 7:14), “’I am neither a prophet nor the son of a prophet.’ Rather this was handed down to me from my masters, ‘Whoever teaches halakhah in the presence of his master is under sentence of death.’” According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve mil³⁹Lat.: mille, i.e., a “thousand” paces. away from him, [a distance] corresponding to the [extent of] the camp of Israel.⁴⁰Lev. R. 20:7. This is what is written (in Numb. 33:49), “They encamped by the Jordan from Beth-Jeshimoth as far as Abel-Shittim.” R. Nahum bar Jeremiah was in [Hefer]. They would ask him, and he would teach. They said to him, “Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve mil away from him, [a distance] corresponding to the camp of Israel? And your master, R. Mani, dwells in Sepphoris.” He said to them, “Surely if I had known [of his presence], I would not have taught.” From that time on he did not teach [there]. In four places [Scripture] mentions the death of Aaron's sons,⁴¹In Lev. 10:2-3; 16:1; Numb. 3:4; 26:61. and it also mentions their transgression. And why all this?⁴²PRK 26(27):8; Lev. R. 20:8; Numb. R. 2:24. To inform you that they had only this sin on their hands. R. Eleazar of Modim said, “Go out and see how grievous the death of Aaron's sons was for the Holy One, blessed be He; for in every place that [Scripture] mentions their death, it mentions their transgression. And why all this? So as not to give those who come into the world a pretext for saying, ‘Disgraceful acts were secretly done by them, because of which they died.’” Bar Qappara said in the name of R. Jeremiah bar Eleazar, “Aaron's sons died because of four things: For the drawing near, for the sacrificing, for alien fire, and for not taking advice from each other.⁴³Numb. R. 2:23. For drawing near, in that they entered the innermost sanctuary. For the sacrificing, in that they offered a sacrifice, which they had not been commanded [to offer]. For alien fire, in that they had brought fire from a cookhouse (instead of from off the altar). And for not taking advice from each other.” R. Mani of Sha'av and R. Joshua of Sikhnin said in the name of R. Levi, “Aaron's sons died because of four things, and [a sentence of] death is recorded in connection with all of them.⁴⁴PRK 26 (27):9; Lev. R. 20:9. Because they entered without washing hands and feet, and it says (in Exod. 30:20), ‘When they come unto the tent of meeting, they shall wash with water lest they die.’ Because they entered while lacking [the proper priestly] clothes, and it says (in Exod. 28:43), ‘And they shall be upon Aaron and his sons in their coming to the tent of meeting….’” And what did they lack? R. Levi said, “They were lacking a robe, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Exod. 28:35), ‘And it (the robe with golden bells and pomegranates) shall be upon Aaron for officiating, so that the sound of it shall be heard, [when he comes into the sanctuary]… [lest he die].’” “And because they had no children, and [a sentence of] death is recorded in connection with [that lack], where it is stated (in Numb. 3:4), ‘But Nadab and Abihu died…; and they had no children.’ Because they entered and had drunk wine, and it says (in Lev. 10:9), ‘Drink no wine or intoxicating liquor… lest you die.’” Abba Hanin says, “Because they had no wives, and it is recorded (in Lev. 16:6), ‘and he shall make atonement for himself and for his household.’” R. Levi said, “They had a lot of arrogance and were saying, ‘Which woman is worthy of us?’⁴⁵Lev. R. 20:10; below, Lev. 6:13. A lot of women were remaining unmarried and waiting for them. But they were saying, ‘Our father’s brother is king, our father is high priest, our mother's brother is prince, [and] we are deputy high priests. Which woman is worthy of us?’” R. Menahama [said] in the name of R. Joshua bar Hanina, “[It is] about them [that] it says (in Ps. 78:63), ‘Fire devoured their young men, and their maidens had no nuptial song.’ Why had fire devoured their young men? Because of their maidens, who had no nuptial song.” And moreover, [their arrogance may be inferred] from this (i.e., from Exod. 24:1), “Then He said unto Moses, ‘Go up unto the Lord, you and Aaron, Nadab and Abihu.’” This teaches that Moses and Aaron walked first, while Nadab and Abihu came after them; but still they were saying, “When will these two old men die, and we shall assume authority over the community in their place?”⁴⁶See below, Lev. 6:13. R. Judan said in the name of R. Ayyevu, “They said it to each other with their mouths, they said it in front of [Moshe and Aharon].” R. Pinhas said, “They pondered it in their hearts.” R. Berekhyah said, “The Holy One, blessed be He, said to them (in Prov. 27:1), ‘Do not boast of tomorrow, since you do not know what will be born today’; a lot of colts have died, and their skins have been made into coverings for their mothers’ backs.” And in addition [their transgression may be inferred] from this (i.e., from Exod. 24:11), “But He (i.e., the Holy One, blessed be He,) still did not raise His hand against the nobles of the Children of Israel.” From here [it follows] that they deserved to have a hand raised [against them]. R. Hosha'ya said, “Did cellaria⁴⁷The word is Latin. (i.e., provisions) go up with them to Sinai, since it says (ibid., cont.), ‘they beheld God, [and they ate and drank]?’ It is simply that they feasted their eyes on the Divine Presence. [Hence they were] like someone who beholds his colleague in the midst of eating and drinking.” R. Johanan said, “[There was] actual eating [and drinking], since it is written (in Prov. 16:15), ‘In the light of the king's face there is life; His favor is like a rain cloud in spring.’” R. Tanhuma said, “[Exod. 24:11] teaches that they became bold in their hearts and stood on their feet, [while] they feasted their eyes on the Divine Presence.” R. Joshua of Sikhnin said in the name of R. Levi, “Moses did not feast his eyes on the Divine Presence, as stated (in Exod. 3:6), ‘Moses hid his face….’ In reward for (Exodus 3:6, cont.) ‘and he feared,’ he merited (Exod. 34:30), ‘and they feared to approach him’; in reward for (Exodus 3:6, cont.) ‘from gazing,’ he merited (Numbers 12:8) ‘and he gazed [at] the picture of the Lord’; in reward for ‘Moses hid his face,’ he merited (Exod. 34:30), ‘and behold, his skin of his face shone.‘ But Nadav and Avihu feasted their eyes on the Divine Presence, but did not benefit from the Divine Presence.” And in addition, [the boldness of Aaron's sons may be inferred] from this (i.e., from Numb. 3:4), “But Nadab and Abihu died before the Lord […].” R. Johanan, said, “Was it before the Lord that they died? [The verse] simply teaches that it is grievous for the Omnipresent when children of righteous people pass away during their [parents'] lifetime.” R. Nahman asked in front of R. Pinhas bar Hama beRabbi Simon, “Here (Numb. 3:40), ‘before the Lord’ [occurs] two times. But later (I Chronicles 24:2), ‘in the presence of their father’ [occurs only] one time.” It is simply that it teaches that it was twice as grievous for the Holy One, blessed be He, as for their father. (Numb. 4:3:) “In the Sinai Desert.” R. Meir said, “Did they die in the Sinai Desert? It is simply that from Mount Sinai they received their sentence of death.⁴⁸Their death actually took place at the Tent of Meeting. [The situation is comparable] to a king who was marrying off his daughter, when there was found something obscene in his bridal agent.⁴⁹Gk.: syskenos (“comrade”). The king said, ‘If I kill him now, I shall impede my daughter's joy. Tomorrow my joy is coming, and I will kill him. It is better [to kill him] during my own joyous celebration, and not during my daughter's joyous celebration.’ Similarly the Holy One, blessed be He, said, ‘If I kill Nadab and Abihu now, I shall impede the joyous celebration of the Torah. Tomorrow My own joyous celebration is coming. It is better [to kill them] during My own joyous celebration, and not during the joyous celebration of the Torah.’ This is what is written (in Cant. 3:11), ‘on his wedding day,’ i.e., the day of the giving of Torah; ‘in the day of his joyful heart,’ i.e., in the tent of meeting.”

(Numb. 34:2:) WHEN YOU COME INTO THE LAND. [What is written above on the matter (in Numb. 33:52)? YOU SHALL DISPOSSESS ALL THE INHABITANTS OF THE LAND FROM BEFORE YOU.] This text is related (to Job 35:11): WHO TEACHES US THROUGH THE BEASTS OF {THE} EARTH.²²The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. He said to Israel: Learn from the bull of Elijah; for in the hour that Elijah said (in I Kings 18:25) TO THE {WORSHIPERS} [PROPHETS] OF BAAL: CHOOSE ONE BULL FOR YOURSELVES AND PREPARE IT FIRST, at that very hour the four hundred and fifty prophets of Baal and the four hundred {and fifty} prophets of Asherah gathered together and were unable to budge its foot from the ground.²³Tanh., Numb. 10:8; Numb. R. 23:9. Look at what is written there (in vs. 23): LET THEM GIVE US TWO BULLS…. Elijah said to them: Choose two bulls for yourselves, twins from the same mother, who are being fattened at the same manger. Cast lots over them, one for the Name (i.e., the Holy One) and one for Baal. They choose the one bull for themselves. Now Elijah's bull kept following him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move <even> its foot from the ground, and were unable to do so, until Elijah began to say <to it> for them: Go with them. The bull answered and spoke to Elijah before the eyes of all the people by saying to him: My colleague and I came out of the same womb, and we grew up in the same pasture at the same feeding trough. That one was assigned to the portion of the Holy One, and the name of the Holy One is sanctified through him. So have I been assigned to the portion of Baal to provoke my creator? Elijah said to him: Go with them, and do not let them find an excuse. Just as the name of the Holy One is being sanctified through this one with me, so will it be sanctified through you. He said to him: Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand. Thus it is stated (in vs. 26): SO THEY TOOK THE BULL THAT HE GAVE TO THEM AND PREPARED IT. And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 25): CHOOSE ONE BULL FOR YOURSELVES. Then at the end <of the verse> is written (ibid. cont.): AND THEY TOOK THE BULL WHICH HE HAD GIVEN THEM. It is therefore stated (in Job 35:11): WHO TEACHES US THROUGH THE BEASTS OF <THE> EARTH. (Ibid., cont.:) AND {YOU MAKE} [HE MAKES] US WISE THROUGH THE BIRDS OF THE HEAVENS.²⁴The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One said: Learn <a lesson> from the ravens who fed Elijah, of whom it is stated (in I Kings 17: 4, 6): AND I HAVE COMMANDED THE RAVENS TO FEED YOU THERE… [SO THE RAVENS BROUGHT HIM BREAD AND MEAT….] From where did they bring him (in vs. 6) BREAD AND MEAT IN THE MORNING, AND BREAD AND MEAT IN THE EVENING? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from the table of that evil man for this righteous man. <They would not go there> because his house was full of idolatry. Ergo (in Job 35:11): {YOU MAKE} [HE MAKES] US WISE THROUGH THE BIRDS OF THE HEAVENS. The Holy One said to Israel: Learn from the bull and from the ravens, and do not turn unto idols to look at them. {Thus it is stated} [Where is it shown? From what they read on the matter} (in Numb. 33:52): YOU SHALL DISPOSSESS ALL THE INHABITANTS OF THE LAND.

According to a baraita a disciple is forbidden to teach halakhah in the presence of his master until he is twelve miles⁴²Lat.: mille, i.e., a “thousand” paces. away from him, < a distance > corresponding to the < extent of > the camp of Israel.⁴³Lev. R. 20:7. [This is what is written (in Numb. 33:49): THEY ENCAMPED BY THE JORDAN FROM BETH-JESHIMOTH AS FAR AS ABEL-SHITTIM.] R. Nahum bar Jeremiah was in Hefer. They would ask him, and he would teach. They would ask him, and he would teach. They said to him: Rabbi, have we not learned thus: A student is forbidden to teach halakhah in the presence of his master until he is twelve miles away from him, < a distance > corresponding to the camp of Israel? And does [our master], R. Mani, dwell in Sepphoris? He said to them: Surely if I had known < of his presence >, I should not have taught. From that time on he did not teach.

(Ib. b.)Our Rabbis were taught: How did Israel pass the Jordan? Other days the ark would follow two standards [divisions], but on that particular day it went in front, as it is said (Josh. 3, 11) Behold the ark of the covenant of the Lord of all the earth passeth ever before you into the Jordan. Other days the Levites would carry the Holy Ark, but on that particular day the priests carried it, as it is said (Ib., ib. 13) And it shall come to pass that as soon as the soles of the feet of the priests that carry the ark of the Lord, the Lord of all the earth, etc. We are taught in a Baraitha that R. Josi says: "In three places did the priests carry the ark; at the time when they crossed the Jordan; at the time when they encompassed Jericho and at the time when they took the Holy ark to its proper place [in the Temple]. (Fol. 34) And as soon as the feet of the priests touched the water, the water rolled backwards, as it is written (Ib., ib. 15) And as they that bore the ark were going up to the Jordan and the feet of the priests that bore the ark were dipped in the edge of the water ... ... ... that the waters which came down from above stood still and ran up as a wall, etc. How wide was the water. "Twelve square cubits equalling the camp of Israel," so is the opinion of R. Juda. Whereupon R. Elazar b. R. Simon said to him: "According to your opinion, what is lighter, man or water? Surely, we must say that water is lighter If so then why did not the water come and flood the man? We must therefore say that the water was heaped upward in an arch-like manner consisting of more than three hundred cubits in height, so that it was visible to all the Eastern and Western kings, as it is said (Ib. 5, 1) And it came to pass when all the kings of the Ammorites who were on this side of the Jordan westward, and all the kings of the Canaanites who were over the sea, heard, etc. And so also did Rachab, the harlot, say to the messengers of Joshua (Ib 2, 10) For we have heard now that the Lord dried up the waters of the Red Sea before you, etc. And again it is written (Ib) And when we heard this, our hearts melted and there remained not any more courage in any man." When the priests were still in the Jordan, Joshua said to them: "You must realize that you are passing the Jordan upon the condition to drive out before you the inhabitants of the land, as it is said (Num 33 52) Then shall ye drive all the inhabitants from the land who came before you. If you will undertake to fulfill this duty well, but if not the water will come and overflow you, as it is said (Josh. 23, 15) Until He hath destroyed them off this good land." What is the meaning of Othchem (ye)? This means me and you. While they were still in the Jordan, Joshua said to them: (Ib. 4, 5) And take yourselves up, every one man a stone upon his shoulder. According to the number of the tribes of the children of Israel; in order that this may be a sign among you, when your children ask any time to come, saying, 'What mean ye by these stones, etc. They should be a sign to the children that their forefathers crossed the Jordan. While still in the Jordan, Joshua said to them (Ib. 4, 3) Take yourselves hence out of the midst of the Jordan, out of the place where the priests feet stood firmly twelve stones, and ye shall carry them over with you and leave them in the lodging place, etc. One might think that in whatever lodging place they should stop they should leave it. It is, however, said in the passage. Where ye will lodge this night.

Rabbi Levi began: “But if you will not dispossess the inhabitants of the land from before you, those who you leave will be like thorns in your eyes, and like stones in your sides, and they will trouble you in the land you inhabit” (Numbers 33:55). [This verse] refers to Saul. When Samuel said to him: “Now go and smite Amalek” (I Samuel 15:3), he said to him: You went innocent and you returned guilty and spared him, as it is stated: “Saul and the people spared Agag” (I Samuel 15:9). A scion will remain from him, who will perform harsh actions against you; “will be like thorns in your eyes, and like stones in your sides.” And who is that? It is Haman, who said: “To destroy, to kill, and to eliminate” (Esther 3:13). When everyone saw that it was so, they began screaming: ‘Woe [vai];’ “it was [vayhi] during the days of Aḥashverosh” (Esther 1:1).

(Numb. 34:2:) “When you come into the land.” What is written above the matter (in Numb. 33:52)? “You shall dispossess all the inhabitants of the land from before you.” This text is related (to Job 35:11), “Who teaches us through the beasts of earth [....]”²²The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. The Holy One, blessed be He, said to Israel, “Learn from the bull of Elijah; for in the hour that (in I Kings 18:25) ‘Elijah said to the prophets of Baal, “Choose one bull for yourselves and prepare it first,”’ at that very hour the four hundred and fifty prophets of Baal and the four hundred (and fifty) prophets of Asherah gathered together and were unable to budge its foot from the ground.”²³Numb. R. 23:9. Look at what is written there (in vs. 23), “Let them give us two bulls….” What did Elijah do? He said to them, “Choose two bulls for yourselves, twins from the same mother, who are being fattened at the same trough. Cast lots over them, one for the name (i.e., the Holy One, blessed be He,) and one for Baal.” And [so] they choose one bull for themselves. Now Elijah's bull kept following him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move [even] its foot from the ground, and were unable to do so, until Elijah began to say [to it] for them, “Go with them.” The bull answered and spoke to Elijah before the eyes of all the people and said to him, “My colleague and I came out of the same womb, and we grew up in the same pasture at the same feeding trough. That one was assigned to the portion of the Holy One, blessed be He, and the name of the Holy One, blessed be He, is sanctified through him. So have I been assigned to the portion of Baal to provoke my Creator?” Elijah said to him, “Go with them, and do not let them find an excuse. Just as the name of the Holy One, blessed be He, is being sanctified through this one with me, so will it be sanctified through you.” He said to him, “Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand.” Thus it is stated (in vs. 26), “and they took the bull that he gave to them and prepared it.” And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 23), “Let them give us two bulls,” and he also said to them (in vs. 25), “Choose one bull for yourselves.” Then at the end [of the verse] is written (ibid. cont.), “and they took the bull which he had given them.” It is therefore stated (in Job 35:11), “Who teaches us through the beasts of [the] earth.” (Ibid., cont.:) “And He makes us wise through the birds of the heavens.”²⁴The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One, blessed be He, said, “Learn [a lesson] from the ravens who fed Elijah, of whom it is stated (in I Kings 17:6), ‘So the ravens brought him bread and meat […].’ From where did they bring him [it]? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from his table for this righteous man. [They would not go there] because his house was full of idolatry.” Ergo (in Job 35:11), “He makes us wise through the birds of the heavens.” The Holy One, blessed be He, said to Israel, “Learn from the bull and from the ravens, and do not turn unto idols to look at them.” Where is it shown? From what they read on the matter (in Numb. 33:52), “You shall dispossess all the inhabitants of the land.”

Said Rabbi Shimon ben Yoḥai: Great is peace, for all blessings are included with it, "Adonai grants strength to His people, Adonai blesses his people with peace" (Psalm 29:11). Ḥizkiyah said two things. Ḥizkiyah said: Great is peace, for all the commandments are written this way: "When you see" (Exodus 23:5), "when you encounter" (Exodus 23:4), "when you come across" (Deuteronomy 22:6). If a commandment comes to you you are bound to do it, but if not you are not bound to do it. But here it says "Seek peace and pursue it" (Psalm 34:15) – seek it for your place, and pursue it for other places. Ḥizkiyah said also: Great is peace, for of all the encampments it is written thus (Numbers 33) "And they set out... and they encamped" – they would set out divided and would encamp divided. When they all came before Mt. Sinai it was done as one encampment, as it is written (Exodus 19:2) "And Israel encamped there"—it isn't written "And the Israelites encamped there" in the plural, but "and Israel encamped there" in the singular!—Because of this the Holy Blessed One said, "Here is the gate where I will give the Torah to My children." Bar Kappara said three things. Bar Kappara said: Great is peace, for the scriptures use words of fiction in the Torah so as to impose peace between Abraham and Sarah, as it is written "After I am withered shall I have pleasure? And my husband is so old!" (Genesis 18:12) But to Abraham He didn't say that but rather "And I am so old!" (Genesis 18:13). Bar Kappara also said: Great is peace, for the scriptures use words of fiction in the Prophetic books to impose peace between husband and wife, as it is said, "Look, you are barren and have borne no children, but you will conceive and bear a son" (Judges 13:3), but to Manoaḥ He didn't say that but rather "All that I said to the woman she should follow" (Judges 13:13) – in all that she still needs markers. Bar Kappara also said: Great is peace, for if the celestials who have no jealousy or hatred or rivalry or strife or quarrels or debates or evil eye require peace, as it is written (Job 25:2) "He who makes peace in the heavens," how much more so the mortals who have all those traits? Said Rabbi Shimon ben Gamliel: Great is peace, because the writings spoke works of fiction in the Torah to impose peace between Joseph and his brothers, as it is written (Genesis 50:17) “Thus say to Yosef, please forgive” - but we do not find Jacob commanding any such thing! Said Rabbi Yosei the Galilean: Great is pace, for even in a time of war we only open with peace, as it is written (Deuteronomy 20:10) "When you approach a city to make war on it, call out to it for peace." Said Rabbi Yudan son of Rabbi Yosei: Great is peace, for the name of the Holy Blessed One is called peace, as it is written "And he called it "Adonai is peace" (Judges 6:24). Said Rabbi Tanḥum son of Yudan, from here we derive that it is forbidden for one to call out "Peace" to a companion in a filthy place. Taught Rabbi Yishmael: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife. (See Numbers 5:19-23). Rabbi Meir was sitting and discoursing on Shabbat evening. There was this one woman who would sit and listen to him give his lecture. Once she waited until the lecture ended, went home, and found the light had gone out. Her husband said to her, "Where have you been?" She said to him, "I was sitting and listening to the voice of the lecturer." He said to her, "Thus and more I vow: I will not let you enter here until you go and spit in the lecturer's face!" She stayed away one Shabbat, another, a third. Her neighbors said to her, "Are you still angry at each other? Let's come with you to the lecture." When Rabbi Meir saw them, he figured it out through the holy spirit. He said to them, "Is there here a woman knowledgeable in treating eyes?" Her neighbors said to her, "If you go spit in his eye you will unbind your husband." When she sat down in front of him she became afraid of him, and said to him, "Rabbi, I am not knowledgeable in treating eyes." He said to her, "Even so, spit in my eye seven times, and I will be cured." She did so. He said to her, "Go tell your husband you told me to do it once and I spat seven times. His disciples said to him, "Rabbi, should people thus abuse the Torah? Couldn't one of us offered a treatment for you?" He said to them, "Is it not enough for Meir to be like his Maker?" For it had been taught: Great is peace, for even the Great Name written in holiness, the Holy Blessed One said to blot out in water so as to impose peace between husband and wife." Said Rabbi Shimon ben Ḥalafta: Great is peace, for when the Holy Blessed One created His universe He made pace between the upper and lower parts. On the first day He created some of the upper and lower parts, as it is written "In the beginning God created the heavens and the earth" (Genesis 1:1). On the second He created some of the upper parts, as it is written "And God said, 'let there be a firmament'" (Genesis 1:6). On the third He created some of the lower parts, as it is written, "And God said, 'gather the waters'" (Genesis 1:9). On the fourth some of the upper parts — "Let there be lights in the heavenly firmament" (Genesis 1:14). On the fifth He created some of the lower parts — "And God said, 'Let the waters swarm'" (Genesis 1:20). On the sixth He came to create humanity. He said, "If I create him from more upper parts, then the upper parts will outnumber the lower by one creation. If I create him from more lower parts, then the lower parts will outnumber the upper by one creation." What did He do? He made him from upper parts and from lower parts, as it is written "And Adonai God created humanity from the dust of the earth" (Genesis 2:7) — lower parts, "and blew into his nostrils the breath of life (Genesis 2:7) — upper parts. Rabbi Manei of Sh'av and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Great is peace for all blessings and goodnesses and mercies that the Holy Blessed One gives to Israel are sealed with peace. The reading of the Shema — "spreads the shelter of peace." The standing prayer — "He who makes peace." The Priestly Blessing — "and grant you peace" (Numbers 6:26). And I only know this regarding blessings, so where do we derive this for sacrifices? "This is the Torah of the burnt-offering, of the grain-offering, and of the sin-offering, and of the guilt-offering, and of the fulfillment-offerings, and of the peace-offering" (Leviticus 7:37). I only know this in general, so where do we derive this in detail? "This is the Torah of the burnt-offering" (Leviticus 6:2), "This is the Torah of the grain-offering" (Leviticus 6:7), "This is the Torah of the sin-offering" (Leviticus 6:18), "This is the Torah of the guilt-offering" (Leviticus 7:1), "This is the Torah of the peace-offering" (Leviticus 7:11). I only know this for individual sacrifices, so where do we derive this for communal sacrifices? The verse (Numbers 29:39) says, "Do these for Adonai on your set times," but finishes with "your peace-offerings." I only know this in this world, so from where do we derive this in the next? "I will extend to her peace like a wadi" (Isaiah 66:12). The Rabbis said, great is peace for when the messianic king will come he will only open with peace, as it is written, "How pleasant on the mountains are the feet of the messenger proclaiming peace!" (Isaiah 52:7)

"And against all the gods of Egypt shall I execute judgments. I am the L rd.": "Judgments": different from each other. Images of stone crumbled; of wood, rotted; of metal, rusted. As it is written (Numbers 33:4) "And the Egyptians were burying (those) whom the L rd had smitten — every first-born, and against their gods the L rd had executed judgments." Others say: Those of stone rotted; those of metal melted. R. Nathan says: Judgments (2) upon judgments (2): They rotted, split, were hewn out, and they burned. We thus find that their images were smitten in four ways, and their worshippers, in three — plague, destruction, and smiting, (viz. 12:13). "I, the L rd": what flesh and blood cannot conceptualize — By oath shall I exact punishment from them! Now does this not follow a fortiori, viz.: If in His measure of punishment — the lesser (measure) — the Holy One Blessed be He affirms and does (as He has affirmed), how much more so in His measure of beneficence — the greater (measure)!

(Exodus 12:14) "And this day shall be for you as a remembrance": The day which is a remembrance for you, you celebrate. But we have not yet heard which day it is (that is a remembrance for you). From (13:3) "And Moses said to the people: Remember this day when you went out of Egypt, etc." the meaning still hangs in the balance (i.e., On which day did they go out?) It is written (Numbers 33:3) "And they journeyed from Ramses in the first month on the fifteenth day of the first month. On the morrow of the Pesach offering the children of Israel left with a high hand." When did the children of Israel eat the Pesach? On the night of the festival. And they did not leave until the day of the festival itself.

((Exodus, Ibid. 18) "And the people stood from afar": twelve mil, the distance of the Israelite encampment. And whence is it derived that this was the distance? From (Numbers 32:49) "And they encamped by the Jordan from Beth Hayeshimoth until Aveil Hashittim in the plains of Moav" (a distance of twelve mil.)

(Numb. 25:6:) “Just then one of the Children of Israel came and brought a Midianite woman unto his brothers [before the eyes of Moses and the eyes of the whole congregation of the Children of Israel].” What reason was there for him doing so?⁹⁷Numb. R. 20:24. [The incident serves] to teach you that he had respect neither for Heaven nor for mortals. It is also stated concerning him (in Prov. 21:24), “An insolent⁹⁸Heb.: Zed. Cf. above, Lev. 3:7, which argues that this word implies idolatry and the uncovering of nakedness. and arrogant one, scorner is his name; [he acts with arrogant wantonness].” She said to him, “Because I am a king's daughter, I am surrendering to no one but Moses or Eleazar.” He said to her. “I also am as great as they are, and [to show you,] I am bringing you before their eyes.” [Then] he seized her by her braid and brought her to Moses. He said to him, “Son of Amram, is this woman permitted or forbidden? Now if you say that she is forbidden [because] this woman is a Midianite, [remember that] the very woman who is under you (as your wife) is a Midianite; and who permitted you to have her?” The ruling (halakhah) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6), “they were weeping at the entrance of the tent of meeting.” Why were they weeping? Because they became weak at that time. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy [and] for sitting in the [bridal] palanquin.⁹⁹Gk.: phoreion. When she was found indulging in immorality with another, her father and her kinsfolk became weak. So it was with Israel. At the end of forty years they had camped by the Jordan to cross into the Land of Israel, and there they became lawless through unchastity. They weakened Moses and the righteous who were with him. And why were they weakened? See that [Moses] had [previously] stood up to six hundred thousand [men] with the [golden] calf, as stated (Exod. 32:20), “And he took the calf that they had made.” It was simply so that Phinehas would come and receive his due. Moreover, because [Moses] had been indolent [in the execution of justice], (according to Deut. 34:6) “no one knows his burial place.” [This fact serves] to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator. Moreover, from here you learn that the Holy One, blessed be He, is as meticulous with the righteous as a thread of hair.

24 (Numb. 25:6) “Just then one of the Children of Israel came and brought [a Midianite woman] unto his brothers [before the eyes of Moses and the eyes of the whole congregation of the Children of Israel]”: What reason was there for him doing so? [The incident serves] to teach you that he had respect neither for Heaven nor for mortals. It is stated concerning him (in Prov. 21:24), “An insolent⁷³Heb.: Zed. and arrogant one, scorner is his name; [he acts with arrogant wantonness].” She said to him, “I am surrendering to no one but Moses, as so did my father, Balak, command me, to only surrender to Moses, your leader, since my father is a king” He said to her. “See that I am as great as he is, and [to show you,] I am bringing you before his eyes.” [Then] he seized her by her braid and brought her to Moses. He said to him, “Son of Amram, is this woman permitted or forbidden?” He said to him, “She is forbidden to you.” Zimri said [back] to him, “But that one that you took [as a wife] is a Midianite!” Immediately Moses’ hands weakened and the ruling (halakhah) slipped from his mind. They all wept bitterly. That is what is written (in Numb. 25:6), “they were weeping at the entrance of the tent of meeting.” Why were they weeping? Because they became weak at that time. A parable: To what is the matter comparable? To a king's daughter who had adorned herself for entering the wedding canopy [and] for sitting in the [bridal] palanquin.⁷⁴Gk.: phoreion. When she was found indulging in immorality with another, her father and her kinsfolk became weak. So it was with Israel. At the end of forty years (as in Numb. 33:49), “they had camped by the Jordan from Beth-jeshimoth as far as Abel-shittimn on the plains of Moab, and there they became lawless through unchastity. And they weakened Moses and the righteous who were with him, and they were crying. See that [Moses] had [previously] stood up to six hundred thousand [men] with the [golden] calf, as stated (Exod. 32:20), “And he took the calf that they had made.” And [now] he weakened? It was simply so that Phinehas would come and receive his due. Moreover, because [Moses] had been indolent [in the execution of justice], (according to Deut. 34:6) “no one knows his burial place.” [This fact serves] to teach you that one must be as strong as a leopard and as swift as an eagle to do the will of his Creator. From here you learn that the Holy One, blessed be He, is as meticulous with the righteous as a thread of hair.

(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L rd, as it is written (Numbers 9:18) "By word of the L rd they journeyed and by word of the L rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey." R. Eliezer says: They journeyed by word of the L rd. For in two or three places we find that they journeyed by word of the L rd; and here, too, they journeyed by word of the L rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land." And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom." R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc." R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."

(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L rd, as it is written (Numbers 9:18) "By word of the L rd they journeyed and by word of the L rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey." R. Eliezer says: They journeyed by word of the L rd. For in two or three places we find that they journeyed by word of the L rd; and here, too, they journeyed by word of the L rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land." And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom." R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc." R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."

(Exodus 15:22) "And Moses made Israel journey from the Red Sea": R. Yehoshua said: This journey was by word of Moses, and all of the others, by word of the L rd, as it is written (Numbers 9:18) "By word of the L rd they journeyed and by word of the L rd they encamped." But this journey was by word of Moses, viz.: "And Moses made Israel journey." R. Eliezer says: They journeyed by word of the L rd. For in two or three places we find that they journeyed by word of the L rd; and here, too, they journeyed by word of the L rd. And why is it written "And Moses made Israel journey? To apprise us of the eminence of Israel. That when Moses told them "Arise and journey," they did not counter "How can we venture into the desert with nothing to eat on the way?", but they believed and they followed Moses. And of them it is written in the Tradition (Jeremiah 2:2) "Go and proclaim in the ears of Jerusalem … I have remembered for you the lovingkindness of your youth … your going after Me in the desert, in an unknown land." And thus we find that they went back (the distance of) three journeys (at Moses' behest), viz. (Numbers 33:8-10) "And they journeyed from Pi Hachiroth … And they journeyed from Marah and they came to Eilim … And they journeyed from Eilim and they encamped at the Red Sea." And thus we find that they went back eight journeys in honor of Aaron for his burial. As it is written (Devarim 10:6) "And the children of Israel journeyed from Be'eroth Benei Yaakan … There Aaron died, etc," Now did Aaron die in Mosera? Did he not die in Hor Hahar, viz. (Numbers 33:38) "And Aaron the Cohein went up to Hor Hahar, etc."? What, then, is the intent of "There Aaron died and he was buried there"? We are hereby apprised that they went back eight journeys in honor of Aaron for his burial, viz. (Numbers 33:31-37) "And they journeyed from Moseroth and they encamped in Benei Yaakan. And they journeyed from Bnei Yaakan and they encamped in Chor Hagidgad and they encamped in Yatvatha. And they journeyed from Yatvatha and they encamped in Avronah. And they journeyed from Avronah and they encamped in Etzyon Gaver. And they journeyed from Etzyon aver and they encamped in the desert of Sin, which is Kadesh. And they journeyed from Kadesh and they encamped in Hor Hahar, at the edge of the land of Edom." R. Eliezer says: They journeyed by the word, for thus do we find in two or three places. What, then, is the intent of "And Moses made Israel journey?" He did so against their will, with the rod. For when they saw the bodies of the men who had enslaved them with (back-) breaking labor, all lifeless corpses at the edge of the sea, they said: Apparently, not a man remains in Egypt (Numbers 14:4) "Let us make a leader and return to Egypt" and make an idolatry for ourselves to rule over us — and let us return to Egypt. One might think that they merely spoke thus, but did not do. It is, therefore, written (Nechemiah 9:17) "And they refused to hearken, and they did not remember Your wonders that You wrought for them. And they stiffened their necks, and they appointed a leader to return to their work. But You are the G d of forgiveness, gracious and merciful, withholding wrath and abundant in lovingkindness, and You did not forsake them." And it is written (Ibid. 18) "And even when they made a golden calf, etc." R. Yehudah b. Ilai says: Idolatry crossed the sea with Israel and Moses removed (it) at that time, viz." "And Moses 'removed' from Israel of the Red Sea" — from the "thing" that was with Israel in (their crossing of) the Red Sea. Which was that? Idolatry, viz. (Zechariah 10:11) "And tzarah (a "rival," i.e., idolatry) passed through the red Sea." Thus, "And Moses 'removed' from Israel … of the Red Sea."

A Halakha: Is one who is pursued by non-Jews or bandits allowed to transgress the laws of Sabbath? Our Rabbis taught: One who is pursued by non-Jews or bandits is permitted to transgress the laws of Sabbath, in order to save his life. Thus we also find with David: When Saul attempted to kill him, he fled and escaped. Our Rabbis said: It once happened that they came to the [Jewish] leadership in Sepphoris with harsh orders from the [Roman] government. They went and said to R. Elazar b. Parta: O Rabbi! We have received harsh orders from the government. What do you say we should do, should we flee? He feared telling them to flee explicitly, so he hinted to them: "Why are you asking me? Go and ask Yaakov, Moshe, and David". What does it say about Yaakov? (Hosea 12): "And Jacob fled." Also about Moshe, (Exodus 2): "Moshe fled." And also about David, (I Samuel 19): "David fled and escaped." It also says (Isaiah 26): "Go my people, enter your rooms." The Holy One, Blessed be He, said to them: Such great ones were fearful and fled from those who hated them, yet for those forty years that you were in the desert, I did not let them flee. Instead I felled all their haters before them, in that I myself that was with them. Not only that, but there were all kinds of snakes, serafim, and scorpions there: (Deuteronomy 8): "Snakes, sefarim, and scorpions", yet I did not allow them to hurt you. Therefore The Holy One Blessed Be He said to Moshe: Record the journeys that Israel undertook in the desert, it order that they should know what kind of miracles I performed from them. How [will they know]? From all that they read regarding "These are the journeys".

2 This is what is stated in the verse (Psalms 77:21), "You led (nachita) Your people like a flock through Moshe and Aharon." What is [the meaning of] nachita? It is the expression of an acrostic: Rabbi Eliezer says, "You did Nissim (miracles) for them; You gave them Chaim (life); You split the Yam Suf (Reed Sea) for them; You gave them the Torah through Moshe and Aharon." Rabbi Yehoshua says, "You did Niflaot (wonders) for them; You gave them Cherut (freedom); Yamincha (Your right hand) delivered them; You gave them Tilluy rosh (holding the head high) through Moshe and Aharon." Our masters said, "Nevi'im (prophets) did You raise up from them; Hasidim (saints) did You raise up from them; Yesharim (upright ones) did You raise up from them; Temimim (unblemished ones) did You raise up from them through Moses and Aharon." Another interpretation [of] nachita: Rabbi Akiva says, "You did Noraot (dreadful things) to their enemies; You sentCharon af (waxing anger) against them and You fought against them; You covered them with Tehomot (depths) through Moshe and Aharon. Another interpretation of (Psalms 77:21), "You led Your people like a flock": What is [the meaning of] flock? Just like one does not bring a flock under the shade of a roof (indoors), so too Israel when they were in the wilderness were not brought under the shade of a roof for forty years. Hence they were compared to a flock. Another interpretation of (Psalms 77:21), "You led Your people like a flock": Just like a flock does not have storerooms collected for them but rather only graze from the wilderness, so too Israel for the forty years that they were in the wilderness were fed without storehouses. . Hence they were compared to a flock. Another interpretation of (Psalms 77:21), "You led Your people like a flock": And just like a flock follows to anywhere that the shepherd leads them, so too Israel journeyed to any place that Moshe and Aharon took them, as it is stated, "These are the journeys of the Children of Israel" - in order to fulfill that which is stated, "You led Your people like a flock through Moshe and Aharon."

3 (Numbers 33:1) "These are the stages of the Children of Israel": [The matter] is comparable to a king whose son was ill. He brought him to a certain place to heal him. When they returned, his father began recounting the stages, “Here we slept. Here we cooled off. Here you had a headache.” Similarly the Holy One, blessed be He, said to Moshe, "Recount to them all the places where they provoked Me." It is therefore stated (in Numbers 33:1), "These are the stages...."

4 Another interpretation: Why did all these stages (places) merit to be written in the Torah? Since they received (accommodated) Israel, the Holy One, blessed be He, will give them their reward in the future. It is so stated (in Isaiah 35:1-2), "The arid desert shall be glad.... It shall blossom abundantly, it shall also exult...." And if the desert [will receive] such for receiving Israel; one who receives a Torah scholar into his home, all the more so [will he be rewarded]. You find that in the future the desert will be a settlement and a settlement will be a desert. And where is it shown a settlement will be a desert in the future? It is so stated (Malachi 1:3), "And I have hated Esav and will make his hills a desolation." And where is it shown a desert will be a settlement in the future? It is so stated (Isaiah 41:8), "I will make a desert into a lake of water." Now there are no trees in the desert, but there will be trees there in the future, as stated (Isaiah 41:19), "I will put cedar and acacia in the desert...." Now there is no path there, as it is all sand. But there will be a path there in the future, as stated (Isaiah 43:19), "I will place a path in the desert […]." And it states (Isaiah 35:8), "And there will be a highway there, and it shall be called the Sacred Way [...]."

9 (Numb. 34:2) “When you come into the land”: (Numb. 33:52) “You shall dispossess all the inhabitants of the land from before you.” This text is related (to Job 35:11), “Who teaches us through the beasts of earth [...].”¹⁶The midrash understands the verse in this sense, although a more usual translation WOULD BE WHO TEACHES US MORE THAN THE BEASTS OF THE EARTH. The Holy One, blessed be He, said to Israel, “Learn from the bull of Elijah; for in the hour that (in I Kings 18:25) ‘Elijah said to the prophets of Baal, “Choose one bull for yourselves and prepare it first,”’ at that very hour the four hundred and fifty prophets of Baal and the four hundred (and fifty) prophets of Asherah gathered together and were unable to budge its foot from the ground.” Look at what is written there (in vs. 23), “Let them give us two bulls […].” What did Elijah do? He said to them, “Choose two bulls for yourselves, twins from the same mother, who grew up in the same pasture, and cast lots over them, one for the name (i.e., the Holy One, blessed be He,) and one for the name of Baal.” And [so] they choose one bull for themselves. Now Elijah's immediately followed him; but as for that bull which had been assigned to the name of Baal, all those prophets of Baal plus the prophets of Asherah assembled to move [even] its foot from the ground, and were unable to do so, until Elijah began to say [to it] for them, “Go with them.” The bull answered and spoke to Elijah before the eyes of all the people and said to him, “My colleague and I came out of the same womb, out of the same mother, and we grew up in the same pasture. That one was assigned to the portion of the Holy One, blessed be He, and the name of the Holy One, blessed be He, is sanctified through him. So have I been assigned to the portion of Baal to provoke my Creator?” Elijah said to him, “Bull, bull, go with them and do not let them find an excuse. Just as the name of the Holy One, blessed be He, is being sanctified through this one with me, so will it be sanctified through you.” He said to him, “Now that you have given me this advice, I swear that I will not move from here until you deliver me into their hand.” Thus it is stated (in vs. 26), “and they took the bull that he gave to them.” And who gave it to them? Elijah. You also learn that Elijah said to them (in vs. 23), “Let them give us two bulls,” and he also said to them (in vs. 25), “Choose one bull for yourselves.” Then at the end [of the verse] is written (ibid. cont.), “and they took the bull which he had given them.” It is therefore stated (in Job 35:11), “Who teaches us through the beasts of [the] earth.” (Ibid., cont.) “And He makes us wise through the birds of the heavens:”¹⁷The midrash understands the verse in this sense, although a more usual translation would be AND HE MAKES US WISER THAN THE BIRDS OF THE HEAVENS. The Holy One, blessed be He, said, “Learn [a lesson] from the ravens who fed Elijah, of whom it is stated (in I Kings 17:4), ‘and I have commanded the ravens to feed you there.’ From where did they bring him [it]? From Jehoshaphat's table, because those ravens did not want to enter Ahab's house to take anything from his table for this righteous man. [They would not go there] because his house was full of idolatry.” Ergo (in Job 35:11), “He makes us wise through the birds of the heavens.” The Holy One, blessed be He, said to Israel, “Learn from the bull pf Elijah and from the ravens, and do not turn unto idols to look at them.” Where is it shown? From what they read on the matter (in Numb. 33:52), “You shall dispossess all the inhabitants of the land.”

(Exodus 12:35) "And the children of Israel did as Moses had bid them": Now what had Moses bid them do in Egypt? (Exodus 11:2) "Speak I pray you in the ears of the people that you ask of them, etc." And this is what they did. "and they asked of Egypt vessels of silver and vessels of gold and raiment": Let raiment not be mentioned (i.e., it goes without saying). (It is mentioned) to indicate that raiment was more precious to them than silver and gold. (Ibid. 36) "And the L rd placed the favor of the people in the eyes of Egypt and they lent them>" as the verse implies. R. Yossi Haglili says: They trusted them, saying: If they did not do (i.e., if they did not steal from us) in the three days of darkness when they could easily have taken advantage of our blindness) should they be suspect now? R. Eliezer b. Yaakov says: The Holy Spirit reposed upon them and he (a Jew) would say: Lend me your vessel which is found in this and this place, and he (the Egyptian) would find it there and give it to him. "chen" ("favor") is the Holy Spirit, as it is written (Zechariah 12:10) "And I will pour out on the house of David and on the dwellers on Jerusalem a spirit of chen, etc." R. Nathan says: This is not needed (to comprehend the verse). "Vayashilum" connotes that they gave them (even) what they did not ask for. If the Jew said Give me this and this thing, the Egyptian would say: Take it and anything like it. "and they emptied out Egypt": We are hereby apprised that their idols melted and returned to their former state, (so that they were now permitted to take them.) And whence is it derived that the spoils of the (Red) Sea were (even) greater than these? From (Ezekiel 16:7) "… and you increased and grew great and attained to adi adayim" "adi" connotes (the spoils of) Egypt; "adayim" connotes the spoils of the (Red) Sea. And it is written (Psalms 68:14) "the wings of a dove sheathed in silver" — the spoils of Egypt. (Ibid.) "its pinions in fine gold" — the spoils of the (Red) Sea. And it is written (Song of Songs 1:11) "Wreaths of gold will we make for you" — the spoils of the (Red Sea); "with your spangles of silver" — the spoils of Egypt. (Exodus 12:37) "And the children of Israel journeyed from Ramses to Succoth": From Ramses to Succoth was a distance of forty parasangs, and the voice of Moses traveled (the distance of) a forty day journey. And let this not be a cause of wonder to you. For it is written (Ibid. 9:8-9) "And the L rd said to Moses and to Aaron: Take for yourselves your full handfuls of furnace soot … And it shall be dust over all the land of Egypt, etc." Now does this not follow a fortiori, viz.: If dust, whose nature it is not to travel, traveled a distance of forty days, how much more so a voice, whose nature it is to travel! In an instant, Israel traveled from Ramses to Succoth, as per (Ibid. 19:4) "And I bore you on eagles' wings, etc." "to succoth": "succoth," ("booths") literally, as in (Genesis 33:17) "And Jacob traveled to Succoth, and for his cattle he made succoth (booths), for which reason the place was named Succoth." These are the words of R. Eliezer. R. Akiva says: "succoth" refers to the clouds of glory, as in (Isaiah 4:5) "And the L rd will create on the entire base of Mount Zion and on all of its branchings a cloud by day and smoke with a glow of flaming fire by night, on all the glory, a canopy." This tells me only of the past. Whence do I derive (the same for) the time to come? From (Ibid. 6) "And it shall be a succah to shade the day", (Ibid. 35:10) "And the redeemed of the L rd will return, etc." And the sages say: Succoth is a place, as in (Exodus 13:20) "And they journeyed from Succoth and they encamped in Etham." Just as Etham is a place, so, Succoth. R. Nechemiah says: "Succothah": The (conventional) "lamed" ("to") in the beginning is replaced by a "heh" at the end. (Exodus 12:37) "six hundred thousand men": sixty ten thousands, as in (Song of Songs 3:7) "Behold, the couch of Shlomoh, (acronymically, 'He who spoke and brought the world into being') sixty (ten thousands) of the warriors of Israel" (who left Egypt.) (Ibid. 8) "all of them holding the sword, taught in war," viz. (Numbers 21:14) "whereof it is written in the book of the wars of the L rd, etc." And it is written (Psalms 149:5-7) "Let the saintly exult in glory, let them sing upon their couches, the glory of G d in their throats," and (8) "to bind their kings with shackles," and (9) "to execute upon them the written judgment — glory to all of His saints, Hallelukah!" (Exodus, Ibid.) "aside from the children": aside from the women and children, (another six hundred thousand). These are the words of R. Yishmael. R. Akiva says: Aside from women, children, and the elderly, (each of the four groups consisting of 600,000). (Exodus 12:38) "and also a great multitude": a hundred and twenty ten thousands. These are the words of R. Yishmael. R. Akiva says: Two hundred and forty ten thousands. R. Nathan says: Three hundred and sixty ten thousands. "And flocks and herds, a great crush of cattle": Of this the Holy One Blessed be He had said to Abraham (Genesis 15:14) "And after this, they will go out with great wealth." At the exodus, I will fill them with silver and gold. (Exodus 12:39) "And they baked the dough": See above (Exodus 12:34) (Exodus , Ibid.) "ugoth matzoth": "ugoth" are wafers as in (Ezekiel 4:12) "As barley wafers (ugoth) shall you eat it," and (I Kings 17:13) "Make me from them a small uggah." A great miracle was performed for them through the wafers. They ate from them for thirty days until the manna descended. "for they were driven out of Egypt": I might think (that they left) of their own volition. It is, therefore, written ("for they were driven out of Egypt) and they could not tarry." "and provisions, too, they could not make for themselves": to apprise us of the eminence of Israel. They did not say to Moses: How can we venture into the desert with no provisions for the road, but they believed and went after Moses. Of them it is stated in the Tradition (Jeremiah 2:2) "Go and call out in the ears of Jerusalem, etc." What reward did they receive for this? (Ibid. 3) "Holy is Israel to the L rd, etc."

When Israel went forth, what did the Holy One, blessed be He, do? He cast down all the idols of their abominations, and they were broken, as it is said, "Upon their gods also the Lord executed judgments" (Num. 33:4).

"the L-rd your G-d took you out of Egypt at night": Now did they leave at night? Did they not leave in the daytime, as it is written (Bamidbar 33:3) "On the morrow of the Pesach the children of Israel went out, etc."? We are hereby taught that the redemption began in the evening.

(Bamidbar 27:2) "And they stood before Moses and before Elazar the Cohein": Scripture hereby apprises us that they stood there only (after) the fortieth year (of the exodus) after Aaron had died, viz. (Ibid. 33:38) "And Aaron the Cohein went up to Hor Hahar by the 'mouth' of the L-rd, and he died there in the fortieth year, etc." "before Moses and before Elazar the Cohein": If Moses did not know (how to answer them), could Elazar know? Invert the verse (i.e., first Elazar, then Moses,) and expound it. These are the words of R. Yoshiyah. Abba Channan says in the name of R. Eliezer: They were (all) in the house of study and they came and stood before (all of) them. R. Akiva says: It is written here (27:3) "desert," and elsewhere (Ibid. 15:32) (in respect to a man gathering wood on the Sabbath) "desert." Just as the man here is Tzelofchad, so, the man there. "And he was not in the midst of the congregation": the cavilers (viz. Shemot 16:2). "who gathered against the L-rd": the congregation of the spies. "(nor in) the congregation of Korach." "but he died in his own sin": without inciting others (to sin) with him. "and he left no sons": for if he had a son, we would make no claim.