Бамидбар 9:10 Мидраш: Mekhilta DeRabbi Yishmael, Bamidbar Rabbah, Midrash Tanchuma & Midrash Tanchuma Buber

R. Yirmiyah says: Just as uncleanliness constrains (the offering of the Pesach [viz. Numbers 9:10] and (the advent of) spring constrains, then just as the (constraint in) the first is not less than thirty days, so, (that in) the second must be no less than thirty days. But perhaps (an intercalation is to be made backwards] even if spring arrives prematurely? It is, therefore, written (Exodus 13:10) "and you shall keep this statute (of Pesach) in its time" — You add to its time, but you do not subtract from it.

“All those counted of the Levites, whom Moses and Aaron counted by the directive of the Lord, by their families, all males from one month old and above, were twenty-two thousand” (Numbers 3:39).
“All those counted of the Levites, whom Moses and Aaron [ve’aharon] counted” – the vav in ve’aharon is dotted because Aaron was not part of the census.³⁴He was not counted, nor did he participate with Moses in the census. Similarly, “may the Lord judge between me and you [uveinekha]” (Genesis 16:5) – as she said it only regarding Hagar alone.³⁵There is a dot over the yod in uveinekha, indicating that Sarah did not demand that God punish Abraham. Some say, it was regarding those who introduce discord between him and her.³⁶While this interpretation also maintains that Sarah was referring to Hagar, it is not based on the dot over the yod, but rather on understanding “between me and you” as referring to one who introduces discord between them.
Similarly, “They said to him [elav]: Where is Sarah?” (Genesis 18:9) – the alef in elav is dotted, as they knew where she was but made inquiries about her.
Similarly, “He did not know when she lay down and when she arose [uvkuma]” (Genesis 19:33) – the vav in the middle of uvkuma regarding the elder daughter is dotted; he did not know when she lay down, but he knew when she arose.
Similarly, “he kissed him [vayishakehu] (Genesis 33:4)³⁷Esau kissed Jacob. – it is dotted, because he did not kiss him with all his heart.
Similarly, “his brothers went to herd et” (Genesis 37:12) – why is it dotted over et? It teaches that they did not go to herd, but rather to eat, drink, and be seduced.
Similarly, “or on a distant [reḥoka] journey” (Numbers 9:10) – the ḥet of reḥoka is dotted.³⁸While the midrash here states that there is a dot on the ḥet, the Mishna (Pesaḥim 93b) and other sources state that the dot is on the heh. In our Torah scrolls the dot is on the heh. It teaches that even if it was not a distant journey, but just outside the threshold of the courtyard of the Temple. Some say, even if it was a near journey, but it³⁹The path which he has to take to reach the Temple (Etz Yosef). is impure, he would not perform the rite of the paschal offering with them.
Similarly, “we laid waste until Nofaḥ that [asher]” (Numbers 21:30) – the reish in asher is dotted, as it was so even beyond there. Some say: It teaches that they did not destroy the entire country, but rather the large cities.
Similarly, “You shall offer one-tenth [isaron isaron] for each” (Numbers 29:15) – the first isaron of the first day of the festival is dotted. It teaches that there was only one one-tenth alone.⁴⁰Namely, there was only a one-tenth measure, and for sacrifices which require two-tenths or three-tenths, each tenth would be measured separately.
Similarly, “The concealed are for the Lord our God, but the revealed are for us and for our children [lanu ulvaneinu] forever [ad olam]” (Deuteronomy 29:28) – why is it dotted over lanu ulvaneinu and the ayin of ad? He said to them: ‘If you perform the revealed, I will inform you of the concealed.’
Some say: Why is it dotted? Rather, this is what Ezra said: If Elijah will come and say: Why did you write them?⁴¹I.e., you should not have written them. I will say to him: I dotted above them. If he will say: You wrote them well, I will erase the dots from above them.

(Lev. 13:2) “When anyone has on the skin of his flesh.” Why does it not say, “Speak unto the Children of Israel,” just as it says in all the [other] sections²²In the Pentateuch the expression is found in Exod. 14:2, 15; 25:2; 31:15; Lev. 4:2; 7:23, 29; 12:2; 18:2; 23:2, 10, 24, 34; 25:2; 27:2; Numb. 5:22; 6:2; 9:10; 15:2, 18, 38; 33:51; 35:10. [instead of, “When anyone has”]?²³The midrash points out that this commandment is universal and not only for the Children of Israel. In what follows the Holy One shows a concern for all creatures. Cf. Enoch Zundel in his commentary on Tanh., Lev. 4:7, according to whom the Holy One, not being one WHO DELIGHTS IN WICKEDNESS, did not delight in citing the Children of Israel for evil. This text is related (to Ps. 5:5), “For You are not a God who delights in wickedness; evil may not abide with You.” Because the verse says (in Is. 46:10), “My plan shall come to pass, and I will accomplish all My desire.” Whoever hears this verse, says, “Perhaps there is tyranny on high.” R. Tanhuma said, “What is the meaning of “and I will accomplish all My desire?” That he does not desire to convict any creature, as stated (in Ezek. 33:11), “That I do not desire the death of the wicked.” Ergo (in Ps. 5:5), “For You are not a God who delights in wickedness.” What is the meaning of “evil may not abide with You?” R. Johanan said, “David said to the Holy One, blessed be He, ‘Master of the world, if You desire to acquit, who will protest your authority?’” (Eccl. 8:4:)”For a king's word is supreme, and who may say to him, ‘what are you doing?’” It is customary, when a [local] ruler sits in judgement and wants to acquit or convict, for him to be afraid of one greater than himself, lest they put in an appeal²⁴Enqeliton, from the Gk.: ekkleton (“appeal”) or egkleton (“accusation”). to the imperial legate.²⁵Lat.: comes; Gk.: komes. An imperial legate is afraid of a governor;²⁶Gk.: eparchos (“governor”) or huparchus (“viceroy”). a governor is afraid of the king. But is the king afraid of anyone? And [so is it with] You; if You desire to acquit or convict, of whom are You afraid? (Ps. 5:5), “Evil may not abide (ygwr) with You”: This expression (ygwr) can only be an expression of fear. Compare what is said (in Deut. 9:19), “For I was afraid (from ygwr) of anger and rage.”