Midrash sobre Números 20:13

(Ex. 2, 6) And she opened it, and saw him [the child]. It should have been written Vatereh (and she saw) and not she saw him? Said R. Josi b. R. Chanina: "This intends to inform us that she saw the Shechina with him." (Ib., ib., ib.) And Behold, it was a weeping boy. In the beginning she calls him child and afterward she calls him boy. We are taught that he was indeed a child, but his voice sounded like that of a boy. Such is the opinion of R. Juda. Whereupon R. Nechemia said to him: "If so then you attribute a blemish to our teacher, Moses." Therefore said he: "From this we may infer that his mother made a canopy for him and deposited it in that box, remarking: 'Lest I will not be able to see his wedding I will [therefore make it now].'" (Ib.) And she had compassion on him, and said: 'This is one of the Hebrews' children.' Whence did she know this? Said R. Jose, the son of R. Chanina: "From this it might be inferred that she saw that he was circumcized." (Ib.) This. Said R. Jochanan: "Infer from this that she prophesied not knowing the meaning of it. 'This will fall in the river, but no one else.'" And this is meant by R. Elazar, who said: "What is meant by the passage (Is. 8, 19) And when they shall say unto you inquire of those that have familiar spirits, and of the wizards, that whisper, and that mutter: They see and do not know what they see, they whisper and do not know what they whisper. When they [the astrologers of Pharaoh] saw that the redeemer of Israel would be punished through water they issued a decree, 'Every son that is born, he shall be cast into the river.' As soon as Moses was thrown into the river they said: 'We see no more of that sign any more.' Hence they repealed the decree, but they did not know that the sign being punished by water refers to the Memeriba." This is the interpretation of R. Chani b. Chanina, who said: "What is the meaning of the following passage (Num. 20, 13) There are the waters of Meriba, where the children of Israel strove with the Lord, i.e., this is the water concerning which the astrologers of Pharaoh saw and erred thereby." And this was meant by Moses, when he said (Ib. 11, 21) Six hundred thousand men on foot are the people in the midst of whom I am; i.e., Moses said to Israel: "On account of me were you saved."

“Your head is upon you like the Carmel, and the locks of your head are like purple wool; the king is bound in the tresses” (Song of Songs 7:6).
“Your head is upon you like the Carmel,” the Holy One blessed be He said to Israel: “Your head [roshekh] is upon you like the Carmel”—the indigent [rashim] among you are as dear to Me as Elijah who climbed Mount Carmel, as it is stated: “Elijah climbed to the peak of the Carmel and he placed his face between his knees” (I Kings 18:42). Why did he place his face between his knees? He said before the Holy One blessed be He: We have no merit, look to the covenant.⁴⁰He put his head between his knees as an allusion to the covenant of circumcision.
“And the locks [dalat] of your head [roshekh] are like purple wool.” The Holy One blessed be He said: The poor [dalim] and the indigent [rashim] in Israel are as dear to me as David, as it is stated: “The feeble among them will on that day be like David” (Zechariah 12:8). Some say like Daniel, about whom it is written: “They clothed Daniel in purple wool” (Daniel 5:29).
“The king is bound in the tresses,” this is the King of kings, the Holy One blessed be He, in whose regard it is written: “The Lord reigns, He is clothed in grandeur” (Psalms 93:1). “Bound in the tresses [barehatim],” as He bound Himself with an oath that He would rest His Divine Presence in the midst of Israel, in the beams [barehatim] of Jacob our patriarch. By whose merit? Rabbi Abba bar Kahana and Rabbi Levi, one said: By the merit of Abraham our patriarch, as it is stated: “Abraham ran⁴¹The Aramaic translation of “ran” is rahat. to the cattle” (Genesis 18:7). And one said: By the merit of Jacob our patriarch, in whose regard it is written: “He displayed the rods [that he had peeled in the troughs [barehatim]]” (Genesis 30:38).
Rabbi Berekhya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). “In the tresses [barehatim],” as it was decreed upon him that he would not enter the Land of Israel.⁴²In that sense Moses was “bound” by the decree against him. For what reason? It was due to the water troughs [barehatim] of the waters of contention. That is what is written: “They are the waters of contention” (Numbers 20:13). Rabbi Neḥemya said: “King,” this is Moses, as it is stated: “He became king in Yeshurun” (Deuteronomy 33:5). The Holy One blessed be He said to Moses: ‘I appointed you king over Israel and it is the way of a king to issue decrees and have others fulfill them. Thus, you shall issue decrees upon Israel and they will fulfill them.’ That is what is written: “Command the children of Israel” (Leviticus 24:2).

"Those are the Waters of Merivah [...]" (Numbers 20:13). From here you learn that it was set from before that Moshe would be punished at [these] Waters. See what is written, "And they returned and they came to En-mishpat (literally, the Spring of Judgment), which is Kadesh" (Genesis 14:7). That is the spring of Moshe's judgement, which is Kadesh. "Those are the Waters of Merivah and He was sanctified through them" (Numbers 20:13). And it is called Kadesh, on account of that which is stated (Numbers 20:12), "to sanctify Me in the eyes of the Children of Israel. "Those are the Waters of Merivah." There is a parable: To what is this comparable? To the son of a king that took a stone and blinded his [own] eye. Upon each and every stone, his father would say, "This is the stone that blinded my son's eye." Hence it is stated, "Those are the waters upon which the Children of Israel contended."

"Three kings," etc. Our Rabbis were taught: Jereboam, i.e., who caused Israel to quarrel among themselves. According to others, he who caused a controversy between them and their Heavenly Father. Ben Nebat, i.e., the son of him who had a vision, but did not see [properly]. We are taught in a Baraitha: Nebat is identical with Michah and with Sheba ben Bichri; Nebat, because he had a vision, but did not see [properly]; Michah, because he became poor while occupying himself with building Egypt. And his real name was Sheba ben Bichri. Our Rabbis were taught: There were three who had a vision, but have not seen it properly. Nebat, Achitophel and the astrologers of Pharaoh. Nebat observed a spark of light which came out from him. He thought he himself would become a king, and he erred, for it referred to his son Jeroboam. The same happened with Achitophel. He thought that he himself would become a king, but he erred, as it referred to his daughter, Bath Sheba, from whom Solomon was a descendant. And the astrologers of Pharaoh, as R. Chama said: "What is the meaning of the passage (Num. 20, 13) These are the waters of Meribah, i.e., this is what the astrologers of Pharaoh saw that the redeemer of Israel will be beaten through water, and therefore advised Pharaoh to command: (Ex. 1, 22) Every son that is born ye shall cast into the river. And they erred, for it referred that Moses will be punished on account of water." But whence do we know that Jeroboam has no share in the world to come? From the following passage (I Kings, 13, 34) And by this thing there was sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. To cut it off from this world and to destroy it from the world to come. R. Jochanan said: What merited Jeroboam to become king? Because he rebuked Solomon. And why was he punished? Because he rebuked him in public, as it is said (Ib. 11, 27) And this was the cause that he lifteth up his hand against the king: Solomon built Milo, and repaired the breach of the city of David his father. He said to him: "David, thy father hath broken in holes in the surrounding wall of Jerusalem, for the purpose of that it shall be easier for Israel to enter the city. And thou hast fenced it for the purpose of making an angaria to Pharaoh's daughter." What does it mean, and he lifteth up his hands? R. Nachman said: "He took off his phylacteries in his presence."

20 (Numb. 16:1) “And On ben Peleth”: Why was he named On (which means "sorrow")?³⁷Sanh. 109b-110a. Because he remained in sorrow all his days. (Ibid.) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed. Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ She said to him, ‘I know that the whole community is holy, since it is written (in Numb. 16:3), “for all the congregation are holy.”’ What did she do? She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] – her and her daughter – and let down her hair.³⁸It was immodest to look at a married woman’s loosened hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah.³⁹Sanh. 110a describes how she joined her husband in his rebellion. (Numb. 16:2) “And they rose up against Moses, […] princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years⁴⁰I.e., add an extra month in order to keep the lunar year in line with the solar year. and fix new moons (which determine the date of the festival (moed);⁴¹R. 18:20, cont.; Sanh. 110a. “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4) “When Moses heard this, he fell on his face”: What news did he hear? R. Samuel bar Nachmani said that R. Jonathan said, “[This] teaches that they suspected him of [adultery with] a married woman.” Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn')⁴²Cf. Numb.5:14 where this word is used to denote suspicion of adultery. of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.” Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy. It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’” R. Jose, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’” R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses[…].’” Rabba expounded that which is written (in Hab. 3:11), “Sun and moon remain on high (zevul)”:⁴³ Sanh. 110a. [This] teaches that the sun and moon ascended to Zebul and said to Him, “Master of the world, if You act justly toward the son of Amram, we shall go forth; but if not, we shall not go forth.” [So they refused to shine,] until He hurled darts at them. He said to them, “For My honor you did not protest,⁴⁴I.e., when people dishonored the Holy One by worshiping the sun and the moon. but for flesh and blood you did protest.” And at the present time until they are hit, they do not come out.⁴⁵The midrash draws of the second half of Hab. 3:11 to show that the Holy One must use arrows and a spear to force the sun and moon to shine. Rabba expounded what is written (in Numb. 16:30), “But if the Lord creates something new, [and the earth opens its mouth]”: Moses said, “Master of the World, if gehinnom is created, all the better; but if not, ‘the Lord creates.’” To what [does the verse refer]? If we say to an actual creation of something, then is it not written (in Eccl. 1:9), “For there is nothing new under the sun.” Rather [it refers] to bringing the opening (into gehinnom) up close (to the surface of the earth where Korah was standing).⁴⁶The midrash sees the swallowing up of Korah and his companions as the first evidence for gehinnom. See Numb. R. 18:20; Sanh. 110a. (Numb. 26:11) “The sons of Korah, however, did not die”: It was taught in the name of our master, “A place was set aside for them in gehinnom.” Rabbah bar bar Hanah said, “One time it happened that I was travelling on the road, when a certain Arab merchant said to me,⁴⁷Similarly BB 74a. ‘Come, I will show you chasms of Korah.’⁴⁸Perhaps the straits of Scylla and Charybdis. So Jastrow, s.v., beli‘e. I went and saw two fissures out of which was coming smoke. He took a ball of clipped wool, steeped it in water, placed it on a spearhead, [and raised it] over them; it burned and fell. Then he said to me, ‘Listen, what do you hear?’ I heard them saying, ‘Moses and his Torah represent truth, but they (i.e., Korah and his community) are liars.’ He said to me, Every thirty days gehinnom returns them to here, like meat in a pot, and they say, “Moses and his Torah are true.”’” But in the future to come the Holy One, blessed be He, is going to take them out [of gehinnom]. Moreover, it is with reference to them that Hannah said (in I Sam. 2:6), “The Lord brings death and gives life; he brings down to Sheol and raises up.”⁴⁹The Midrash finds an indication that the life and raising up here refer to life in the world to come, since they follow death and the descent into Sheol. Cf. Gen. R. 98:4; TSanh. 13:3; see ySanh. 10:1 (28a); 10:4 (29c).

"Those are the Waters of Merivah [...]" (Numbers 20:13). From here you learn that it was set from before that Moshe would be punished at [these] Waters. See what is written, "And they returned and they came to En-mishpat (literally, the Spring of Judgment), which is Kadesh […]" (Genesis 14:7). That is the spring of Moshe's judgement, [which is Kadesh]. "Those are the Waters of Merivah" (Numbers 20:13). And it is called Kadesh, on account of that which is stated (Numbers 20:12), "to sanctify Me in the eyes of the Children of Israel.” (Numbers 20:13) "Those are the Waters of Merivah": There is a parable: To what is this comparable? To the son of a king that took a stone and blinded his [own] eye. Upon each and every stone, his father would say, "This is what blinded my son's eye." Hence it is stated, "Those (in the plural) are the waters of Merivah."

Variantly: An analogy: A king and his son are traveling by coach until they come to a narrow place, where his coach overturns on his son, whose eye is blinded, his foot severed, and his hand broken. When he comes to this place (in the future), he mentions two or three times: "Here my sons' eye was blinded, his foot was severed, and his hand broken." Here, too, the Holy One Blessed be He mentioned mei merivah (the waters of contention) three times (Bamidbar 20:13, Ibid. 24, Devarim 33:8), saying (as it were) "Here I killed Aaron, here I killed Moses." And thus is it written (Psalms 141:6) "Their judges (Moses and Aaron) have 'slipped' by (hitting) a rock." (viz. 11:20).

Another interpretation of "Command the Children of Israel" (Leviticus 24:2): Bar Kapparah opened [his discourse]: "It is You who light my lamp" (Psalms 18:29) - the Holy One, blessed be He, said to Adam, "Your light is in My hands and My light is in your hands." Your light is in My hands, as it is stated (Proverbs 20:27), "The lamp of the Lord is the soul of man"; and My light is in your hands, as it is stated (Leviticus 24:2), "to light a continual lamp." Rather, the Holy One, blessed be He, said, "If you light My lamp, I will certainly light your lamp." This is [the understanding of] "Command the Children of Israel" (Leviticus 24:2). This is [the understanding of] that which is written (Song of Songs 7:6), "Your head (roshekha) upon you is like crimson wool (karmel), the locks of your head are like purple" - the Holy One, blessed be He, said to Israel, "The poor (rashim) among you are as beloved to Me as Eliyahu, when he went up to [Mount] Carmel." This is [the understanding of] "and Elijah climbed to the top of Mount Carmel, crouched on the ground, and put his face between his knees." And why did he put his face between his knees? He said, "Master of the world, if we do not have any merit, look to the covenant of circumcision." "The locks (dalat) of your head are like purple" (Song of Songs 7:6) - the Holy One, blessed be He, said, "The indigent (dalim) among you are beloved to me like David, as it is stated (Zechariah 12:8), 'and the feeblest of them shall be in that day like David.'" And some say, "Like Daniel, as it is stated (Daniel 5:29), 'they clothed Daniel in purple.'" "A king is held captive in the tresses (rehatim)" (Song of Songs 7:6) - the Holy One, blessed be He, bound Himself with an oath that he has His Divine Presence dwell within the boards (rehitin) of Yaakov our father. In whose merit? Rabbi Abba bar Kahana said, "In the merit of Avraham our father, as it is written (Genesis 30:38), 'And Avraham ran (which in Aramaic is rahat) to the cattle.'" Rabbi Levi said, "In the merit of Yaakov, as it is written (Geneis 30:38), 'The rods that he had peeled he set up in the troughs (rehatim).'" Rabbi Berakhiah said, "'A king is held captive in the tresses'" - that is [referring to] Moshe. For about him is it written (Deuteronomy 33:5), 'And he was a king in Yeshurun'; 'in the tresses (rehatim),' as the Holy One, blessed be He, decreed upon him that he would not enter the land. Because of [what]? Because of the troughs of the Waters of Merivah. This is [the understanding of] that which is written (Numbers 20:13) 'These are the waters of Meribah upon which the Children of Israel quarreled.'" Rabbi Yehudah [said], "They compared this to a parable: To what is this thing similar? To a king that made a decree and said, 'Anyone who plucks and eats fruits of the seventh-year [that are forbidden] will be placed upon the [town] platform.' A women of noble lineage came and plucked and ate from fruits of the seventh-year. [So] they began to place her on the platform. She was [then] yelling out, 'I plead with you, my master the king, hang these unripe figs from my neck so that the creatures do not say, "It appears to us that there is a matter of licentiousness or a matter of sorcery with her." Rather from that which they see the unripe figs on my neck, they will know that I am placed [here] on account of them.' So did Moshe say in front of the Holy One, blessed be He. 'Master of the world, write in Your Torah why I am not entering the Land, so that Israel will not say, "It appears to us that Moshe forged the Torah or said something that he was not commanded."' The Holy One, blessed be He, said, 'By your life, I shall write that it was only for the water.'" This is [the understanding of] that which is written (Numbers 27:14), "as you rebelled against My [word] in the Wilderness of Tsin." Rabbi Shimon [said], "They compared this to a parable: To what is this thing similar? To a king, when the king was on the road and his son was with him in a carriage. When they reached a narrow place, the carriage overturned on his son. His eye was blinded, his hand was cut off [and] his foot was broken. When the king would reach that place, he would remember and say, 'His eye was blinded here; his hand was cut off here, his foot was broken here.' So [too] the Holy One, blessed be He, mentions the Waters of Merivah three times in His Torah, meaning to say, 'I killed Moshe here; I killled Aharon here; I killed Miriam here.'" This is [the understanding of] that which is written (Psalms 141: 6), "May their judges slip on the rock, but let my words be heard, for they are sweet." Rav Nachman said, "'A king' - that is [referring to] Moshe, as it is written (Deuteronomy 33:5), 'And he was a king in Yeshurun.' The Holy One, blessed be He, said 'I have appointed you king over Israel. The way of a king is to decree and others observe [his decree]. So [too] shall you decree and Israel observe [it].'" This is [the understanding of] that which is written, "Command the Children of Israel" (Leviticus 24:2).