Midrash sobre Êxodo 9:32

(Numb. 1:1:) “Then the Lord spoke unto Moses in the Sinai desert.” This text is related (to Jer. 2:31), “0 generation, understand the word of the Lord, ‘Have I been a desert for Israel or a land of thick darkness?’” The Holy One, blessed be He, said to Israel, “Because you said to Moses (in Numb. 21:5), ‘Why did you bring us up from Egypt to die in the desert?’³Numb. R. 1:2. (Jer. 2:31:) ‘Have I been a desert for Israel?’ Did I act like a desert to you? Is it customary for a king of flesh and blood, when he leaves for the desert, [to find] easy living [there] just like that which he had found in his palace, either [palace] food or [palace] drink? However, when you were slaves to Pharaoh in Egypt and when I brought you out from there, I had you lie down on couches, as it states (Exod 13:18), ‘And the Lord made the people circumvent (Vayasev) through the desert.’” What is [the meaning of] ”circumvent?” It teaches that He made them recline in the way that kings dine (mesavin), reclining upon their beds. “And I did not even bring three fleas to trouble you. And I even raised up three redeemers for you to serve you, as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Through their merit, Israel was able to travel. Through the merit of Moses there was manna, as stated (Deut. 8:3), “And He subjected you to hunger [and then gave you manna to eat].” Through the merit of Aaron I surrounded you in clouds of glory, as stated (Exod. 13:21), “And the Lord went in front of them during the day [in a pillar of cloud. And it is written (in Ps. 105:39), “He spread a cloud for a cover.” There were seven clouds: one from above, one from below, one from each of the four directions, and one going before them. [That last one] smote snakes and scorpions, leveled the mountains and valleys for them, and burned the thornbushes so that they sent up smoke. When all the kings of the East and West saw this, the peoples of the world said (in Cant. 3:6), “Who is this that comes up from the desert [like columns of smoke]?” It is also written (in Deut. 29:4), “your clothes did not wear out from upon you.” In the case of a baby, all the time that it was growing, its garments and clothes were growing along with it. Now the well [came] through the merit of Miriam, who uttered a song by the waters [of the Reed sea].⁴See above, Lev. 7:7. R. Berekhyah the Priest said in the name of R. Levi, “[The matter is comparable to] a king of flesh and blood who has a province. So he sends high ranking people into its midst to conduct their affairs and administer their justice. Who has to be responsible for their maintenance? Do not the people of the province have to be responsible for their maintenance? But the Holy One, blessed be He, did not act like that. Instead he sent out Moses, Aaron, [and Miriam], as stated (in Micah 6:4), ‘and I sent Moses, Aaron, and Miriam before you.’” Thus through their merit, Israel was sustained. The manna was through the merit of Moses. You yourself know that it is so. When Moses passed away, what is written (in Josh. 5:12)? “The manna ceased on the next day (i.e., the day after Moses died).”⁵Heb.: MMHRT. The midrash understands MMHRT (“on the next day”) as two words, MHR and MT, which can be translated: “On the day after he died.” In adopting this interpretation the midrash goes against the weight of Rabbinic and other traditions that Moses died sometime during the month of Adar, usually on the seventh of that month (as in Qid. 38a; etc.), since (according Josh. 5:12) the manna did not cease until the sixteenth of Nisan. The interpretation here and in Numb. R. 1:2 may result from the simple assertion commonly found in Rabbinic sources (e.g., in TSot. 11:8 [10]; Ta‘an 9a.) that, when Moses died, the manna ceased. The clouds of glory [came] through the merit of Aaron. You yourself know that it is so. When Aaron passed away, what is written (in Numb. 21:4)? “But the temper of the people grew short on the way,” because the sun was shining down upon them (without a cloud cover). And the well [came] through the merit of Miriam,⁶See above, Lev. 7:7. since it is stated (in Numb. 20:1-2), “and Miriam died there and was buried there. Now the congregation had no water.” And how was [the well] constructed? Like a kind of boulder or a type of hive or a type of ball. It rolled along and came with them on the journeys.⁷See above, Lev. 7:7; below, Numb 6:35, 47-50. When the standards [for each tribe] came to rest and the tabernacle arose, the rock would come and settle down in the court of the tent of meeting. Then the princes would stand beside it and say (in the words of Numb. 21:17), “Rise up, O well”; and the well would rise up. After that, I brought them quails (cf. Numb. 11:31). (Jer. 2:31:) “Have I been a desert for Israel?” Have I treated you like a desert? (Ibid., cont.) “Or a land of utter darkness?” Did not I become a light for you, a light by My own glory? It is so stated (in Exod. 13:21:) “And the Lord went….” Another interpretation (of Jer. 2:31): What is the meaning of “utter darkness? Have I [ever] said to you that I am bringing a benefit and delayed it? Utter darkness (rt.:'pl) can only be a term of delay, as it is used (in Exod. 9:32), “But the wheat and the spelt were not hurt, because they ripen late (i.e., are delayed: rt.:'pl).”⁸Below, Numb. 10:7; I Corinthians 10:4. Joshua said (in Josh. 21:45), “Not a thing has failed (npl) of any good thing which the Lord (your God) promised unto (you); it all came to you.” [And how are we to understand the rest of the verse] (in Jer. 2:31), “why did my people say, ‘we have let loose (radnu - rt.: rwd)’?” What is the meaning of “radnu?” The word is mishnaic (as in ter. 10:3), “one who removes (rwdh) a hot loaf” (adhering to an oven).⁹Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said, “When the bread is baked in the oven and is taken out of it, can it stick¹⁰Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven, as stated (in Is. 31:9), ‘says the Lord, who has a fire in Zion and has an oven in Jerusalem.’ Now You exiled us to Babylon. ‘What do you still want from us?’” [That is the meaning of] (Jer. 2:31:), “why did my people say, ‘radnu’” (i.e., he has already removed us from the oven of Jerusalem). Another interpretation (of Jer. 2:31), “why did my people say, ‘radnu?” What [is the meaning of] “radnu (rt.: rwd)?” Compare what is said (in I Kings 5:4), “For he subjugated (rwdh) everything beyond the river (i.e., West of the Euphrates), from Tipsah to Gaza.” They said to [the Holy One, blessed be He,], “You have destroyed for us the sanctuary, and You have taken away your Divine Presence from us. ‘Now what do You still want from us?’” (Jer. 2:31) [Why did my people say, “He has dominion over us (radnu)]”; He said to them, “Would that I were now in the desert, where I did those miracles for you.” And so does it state (in Jer. 9:1), “Would that I were in the desert, at an inn for wayfarers….” Where? Where I was praised,¹¹Rt.: QLS, a word related to the Gk.: kalos (“beautifully”). as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” [The matter] is comparable to a prince who entered a metropolis. When the inhabitants of the metropolis saw him, they fled. He entered a second one, and [again] they fled from him. He entered into another city that was ruined (harevah); and when the inhabitants saw him, they praised him. That prince said, “This city is better than all the metropolises. Here I will build myself a lodging place¹²Gk.: xenia (“guestchamber”).; here I will dwell.” Similarly, when the Holy One, blessed be He, came to the sea, it fled from Him, as stated (in Ps. 114:3), “The sea saw [Him] and fled.” He revealed Himself on Mount Sinai, [it also] fled, as stated (in Ps. 114:4), “The mountains danced like rams.” When he came to the desert wasteland (harevah), it received Him and praised Him, as stated (in Is. 42:11), “Let the desert and its cities lift up [their voice].” He said, “This city is better than all of the cities. Here I will build a lodging place.” When He came down into its midst, they began rejoicing, because the Holy One, blessed be He, was dwelling in their midst, as stated (in Is. 35:1), “The desert and the arid land shall be glad, and the wilderness shall rejoice and blossom like a crocus.”

Another interpretation (of Jer. 2:31): UTTER DARKNESS. Have I <ever> said to you that I am bringing a benefit and delayed it? UTTER DARKNESS (rt.:'PL) can only be a term of delay, as it is used (in Exod. 9:32): <BUT THE WHEAT AND THE SPELT WERE NOT HURT> BECAUSE THEY RIPEN LATE (i.e., ARE DELAYED: rt.:'PL).¹³Below, Numb. 10:7; I Corinthians 10:4. {R.} Joshua said (in Josh. 21:43 [45]; cf. 23:14): NOT A {SINGLE} THING HAS FAILED (NPL) OF ANY GOOD THING {OF HIS} WHICH THE LORD PROMISED UNTO THE {CHILDREN} [HOUSE] OF ISRAEL; IT ALL CAME TO PASS. <Therefore> (in Jer. 2:31:) WHY DID MY PEOPLE SAY: RADNU (rt.: RWD); <WE WILL NOT COME UNTO YOU ANY MORE>?¹⁴According to the interpretation given here, the word is regarded as coming from the root, RDH and voweled as radanu. The word is Mishnaic (as in Ter. 10:3 = Makhsh. 3:3): ONE WHO REMOVES (RWDH) A HOT LOAF (adhering to an oven).¹⁵Bread is usually baked adhering to the roof or wall of the oven with the fire beneath. They (i.e., Israel) said: When the bread is baked in the oven and is taken out of it, can it stick¹⁶Rt.: QB‘ (which normally means “fix in” or “fix on”). On the translation of this root, see Midrash Tanhuma (Jerusalem: Eshkol, 1971/72), vol. II, p. 647, n. 2, which regards it here as the equivalent of the root DBQ (which means (“stick to”). In a similar vein, see Wolf Einhorn’s commentary, Perush Maharzaw, on Numb. R. 1:2. Since the root QB‘ can also mean “rob” or “defraud,” the meaning for Israel would be that, as bread removed from an oven cannot stick to it again, neither can Israel once removed from Jerusalem ever defraud again. to the oven again? Now we in Jerusalem were as in an oven (since it is stated in Is. 31:9): SAYS THE LORD, WHO HAS A FIRE IN ZION AND HAS AN OVEN IN JERUSALEM. Now you exiled us to Babylon. What do you still want from us? (Jer. 2:31:) WHY DID MY PEOPLE SAY: RADNU (i.e., He has <already> removed us (radanu) <once from oven of Jerusalem>)?

(Numb. 34:2:) WHEN YOU COME <INTO THE LAND OF CANAAN>. This text is related (to Jeremiah 2:31): YOU, O GENERATION, UNDERSTAND THE WORD OF THE LORD! [HAVE I BEEN A DESERT (HMDBR, voweled as (hamidbar) TO ISRAEL] …? Do not read A DESERT but HAVE I SPOKEN (HMDBR, voweled as hamedabber) anything (DBR) TO ISRAEL that I have not fulfilled for Israel?²⁵Tanh., Numb. 10:9; Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) OR A LAND OF UTTER DARKNESS (ma'pelyah)? What is the meaning of ma'pelyah (rt.: 'PL)? Did I, perhaps, promise you to bring you into the land and <then> delay you? After all ma'pelyah can only mean "delay," as stated (in Exod. 9:32): <BUT THE WHEAT AND THE SPELT WERE NOT HURT> BECAUSE THEY RIPEN LATE (i.e., ARE DELAYED, rt.: 'PL).²⁶Above, Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, WHEN (according to Numb. 34:2) YOU COME INTO THE LAND OF CANAAN (Kena'an), <i.e., into> a land of business,²⁷Gk.: pragmateia. a land of trade. <The usage is> just as you say (in Is. 23:8 with reference to Tyre): WHOSE TRADERS (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. THE WORLD HONORED.

(Numb. 34:2:) “When you come [into the land of Canaan].” This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “have I spoken (hmdbr, voweled as hamedabber)” anything (dbr) to Israel that I have not fulfilled?²⁵Numb. R. 23:10. With regard to the land which I agreed to give to them, did I say that it was beautiful and mislead them? (Ibid., cont.:) “Or a land of utter darkness (ma'pelyah)?” What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt because they ripen late (i.e., are delayed, rt.: 'pl).”²⁶Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an),” [i.e., into] a land of business,²⁷Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “whose traders (kena'anim)²⁸Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”

And Moses stretched forth his rod unto heaven, and the Lord sent thunder and hail (ibid., v. 23). Wherever Scripture says and the Lord it refers to Him and to His heavenly court. And the Lord did unto Sarah as he had spoken (Gen. 21:1), that is, He and His court. And the Lord caused it to rain on Sodom (ibid. 20:24), that is, He and His court. And the Lord sent thunder and hail (Exod. 9:23), that is, He and His court. So there was hail, and fire flashing up amidst the hail (ibid., v. 24). The words fire flashing indicate that after the hail, the fire flashed and consumed it, as is said: But the wheat and the spelt were not smitten, for they ripen late (ibid., v. 32). R. Phinehas and R. Judah the son of Shalum discussed this matter. R. Phinehas said: What is the meaning of ripen late? It indicates that the Holy One, blessed Be, performed a miracle with them. R. Judah, however, insisted that they were merely late in ripening. R. Phinehas maintained: It is written: And the hail smote every herb of the field (ibid., v. 25), and yet you insist that they were not smitten because they were still young. Obviously that is not so. The Holy One, blessed be He, performed a miracle with them.¹⁷Word-play interpreting afilot (“late”) in Exod. 9:32 as pelaim (“wonders”).

(Exod. 9:22:) THEN THE LORD SAID UNTO MOSES: HOLD OUT YOUR ARM <TOWARD THE HEAVENS > [THAT THERE MAY BE HAIL IN ALL THE LAND OF EGYPT]. Why did he smite them with hail? Because the Egyptians thought that the Israelites were their vinedressers.¹⁰⁵Since the vines of the Israelites would also have been subject to hail damage, the Egyptians believed that the Holy One would not send hail; but the Holy One did send hail and further demonstrated his power by sparing Israel’s vines in the land of Goshen. See Exod. 9:25. David said (in Ps. 78:47): HE KILLED THEIR VINES WITH HAIL, AND THEIR SYCAMORES WITH HANAMAL.¹⁰⁶Several English versions translate hanamal as “frost”; but since the word appears nowhere else in Scripture, it is well suited to speculation concerning its meaning. And how did it come down? R. Pinhas and R. Judah bar Shallum the Levite differ.¹⁰⁷Exod. R. 12:4, 6; cf. Cant. R. 3:11:1; M. Pss. 78:13; 105:10. The first of them said: It came down like the worm and cut down the trees. (Ps. 78:47:) HE KILLS THEIR VINES WITH HAIL,… And the other said: It came down like the hanamal. (Ps. 78:47:) AND THEIR SYCAMORES WITH HANAMAL.¹⁰⁸According to Exod. R. 12:4, R. Judah bar Shallum derived the meaning from the phrase WITH HANAMAL (bahanamal), which he interprets to mean, “It came (ba), it came to rest (nah), it cut off (mal)”; but R. Pinhas believed that the hail came down like an axe (pilqin, from the Gk.: pelekus) and cut down the trees. Similarly Tanh., Exod. 2:14. Cf. Yalqut Shim‘oni, Pss. 820, where these two views are attributed to other authorities. It is written (in Exod. 9:32): BUT THE WHEAT AND THE SPELT WERE NOT HURT.¹⁰⁹See Exod. R. 12:6. It is simply that it came down upon each and every thing according to its power (to exhibit the wondrous works of Holy One): upon the cattle according to their power, upon the herbage according to its power, and upon humanity according to its power. What is written above on the matter (in Exod. 9:16)? BUT NEVERTHELESS, FOR THIS REASON I HAVE PRESERVED YOU,… I have preserved you to recount my wondrous works. Thus I did not cause you to die in the first plagues, (ibid., cont.:) IN ORDER TO SHOW YOU MY POWER AND IN ORDER FOR MY NAME TO RESOUND IN ALL THE WORLD.

It is written (in Exod. 9:32): BUT THE WHEAT AND THE SPELT WERE NOT HURT BECAUSE THEY RIPEN LATE. R. Pinhas bar Hama the Priest and R. Judah bar Shallum differ.¹¹⁷Tanh., Exod. 2:16; Exod. R. 12:6. R. Pinhas says: What is the meaning of BECAUSE THEY RIPEN LATE (rt.: 'PL)? The Holy One performed miracles (rt.: PL') through them. But R. Judah says: They were late crops. R. Pinhas said to him: But look, it is written (in Exod. 9:25): THE HAIL SMOTE EVERY HERB OF THE FIELD; yet you say: Because they were tiny they were not smitten. Rather the Holy One performed miracles through them. At that time, when Pharaoh saw this, he said to Moses: Pray for me. He said to him: {(Exod. 8:5 [9]:) YOU MAY HAVE THIS TRIUMPH OVER ME; so I will let them go.} In the first plague you said to me: Pray for me and I will let them go. Then I prayed, but you did not let them go. {(Exod. 8:5 [9], cont.:) FOR WHAT TIME SHALL I MAKE SUPPLICATION FOR YOU…?} Pharaoh said to him (in Exod. 9:27): [THIS TIME] I HAVE SINNED {AGAINST THE LORD YOUR GOD AND AGAINST YOU.} Now I will let them go. As soon as Moses heard this, what is written (in vs. 33)? SO LEAVING PHARAOH, MOSES WENT OUT OF THE CITY AND SPREAD OUT HIS HANDS UNTO THE LORD. <THEN THE THUNDER AND THE HAIL CEASED>… See how dear the righteous are to the Holy One! For whatever they decide to do, the Holy One does <for them>. Our masters have said (in Ta'an. 3:8):¹¹⁸See also yTa‘an. 3:8–12 (66d-67a); Ta’an. 23a. Once upon a time Honi the Circle-Drawer prayed for rain to fall. He drew a circle and stood within it. He said to him: Sovereign of the World, your children have set their faces upon me, for here I am like a house child (i.e., a close friend) before you. I swear by your great name that I will not move from here until you have compassion upon your children. Immediately the rains came down. Now if Honi the Circle-Drawer, who was from the children of the children of Moses < could do> this, how much the more so in the case of Moses himself. Ergo (ibid.): THEN THE THUNDER AND THE HAIL CEASED, [AND NO RAIN CAME POURING DOWN TO EARTH]. And where is it to be found? Our masters have said: It is suspended in the air¹¹⁹Gk.: aer. until Gog and Magog come.¹²⁰Exod. R. 12:7; cf. Ber. 54b. It is so stated (concerning Gog in Ezek. 38:22): AND I WILL POUR TORRENTIAL RAIN, HAILSTONES, <FIRE, AND BRIMSTONE UPON HIM AND HIS HOSTS AND THE MANY PEOPLES THAT ARE WITH HIM>.¹²¹On Gog and Magog, see above, note 68. Immediately (after Exod. 9:33 it says in vs. 34): BUT WHEN PHARAOH SAW THAT THE RAIN AND THE HAIL <AND THE THUNDER> HAD CEASED, HE REVERTED TO SINNING.¹²²Tanh., Exod. 2:17. So it is with the wicked. When they see that trouble has come upon them, they humble themselves; but as soon as the trouble passes and one feels relief, they return to their evil deeds. When Nebuchadnezzar saw trouble come upon him, he began giving praise to the Holy One. (Dan. 4:34 [37]:) SO NOW I, NEBUCHADNEZZAR, PRAISE, EXALT, AND HONOR THE KING OF HEAVEN…. R. Berekhyah the Priest said in the name of R. Helbo, <who spoke> in the name of R. Samuel bar Nahman: Were it not for the fact that the Holy One judges the hearts and thoughts, would Nebuchadnezzar have given praise with one verse, just as David gave praise in his whole book? When Nebuchadnezzar saw himself <to have> greatness, he began to boast (in Dan. 4:1 [4] and 27 [30]): I <AM> NEBUCHADNEZZAR,… IS NOT THIS BABYLON THE GREAT < WHICH I HAVE BUILT >…? The Holy One said to him: You wicked man, what are you boasting about? (Vs. 28 [31]:) THE WORDS WERE STILL ON THE KING'S LIPS, <WHEN A VOICE FELL FROM HEAVEN…: THE KINGDOM HAS PASSED FROM YOU>…. As long as the wicked see trouble coming upon them they are humble. When they see that it is going <away>, they return to their wickedness. Thus it is stated (in Exod. 9:34): BUT WHEN PHARAOH SAW THAT <THE RAIN AND THE HAIL AND THE THUNDER> HAD CEASED, <HE REVERTED TO SINNING>. The nations of the world continue to sin, but as for Israel (according to Lam. 4:22): YOUR INIQUITY IS ENDED, O DAUGHTER OF ZION. When? When he attends to the iniquity of the house of Edom, as stated (ibid., cont.): HE HAS ATTENDED TO YOUR INIQUITY, O DAUGHTER OF EDOM. From now on Israel shall never go into exile.¹²³Heb. golim. The word also connotes being exposed or uncovered. Rather the Holy One shall gather them to Jerusalem, as stated (in Ps. 107:2–3): LET THE REDEEMED OF THE LORD SAY SO, THOSE WHOM HE HAS REDEEMED FROM THE HAND OF ADVERSITY; FOR HE HAS GATHERED THEM FROM THE LANDS, FROM THE EAST AND FROM THE WEST, FROM THE NORTH AND FROM THE SEA.

10 (Numb. 34:2) “When you come into the land of Canaan”: This text is related (to Jer. 2:31), “You, O generation, understand the word of the Lord! Have I been a desert (hmdbr, voweled as (hamidbar) to Israel…?” Do not read “a desert,” but “I was the Speaker (hmdbr, voweled as hamedabber)” to Israel. (Ibid., cont.) “[Or a land] of utter darkness (ma'pelyah)”: What is the meaning of “ma'pelyah (rt.: 'pl)?” Did I, perhaps, promise you to bring you into the land and [then] delay you? After all, ma'pelyah can only mean "delay," as stated (in Exod. 9:32), “But the wheat and the spelt were not hurt [because they ripen late] (i.e., are delayed, rt.: 'pl).”¹⁸Tanh. (Buber), Numb. 1:2. See, you will be entering into its midst, “When (according to Numb. 34:2) you come into the land of Canaan (kena'an).” What is the meaning of (kena'an? A land of business,¹⁹Gk.: pragmateia. a land of trade. [The usage is] just as you say (in Is. 23:8 with reference to Tyre), “[…] whose traders (kena'anim)²⁰Here the word usually translated CANAAN (Kena‘an) occurs in the sense of trader, as in Hos. 12:8. the world honored.”