Бамидбар 9:13 Мидраш: Ein Yaakov (Glick Edition), Sifra, Midrash Tanchuma Buber & Bereshit Rabbah

(Ib. b.) Our Rabbis were taught: The orchestra of the thanks-offering consisted of violins, fifes, trumpets on every corner as well as on every elevated stone in Jerusalem and used to play (Ps. 30, 2) I will extol Thee, O Lord, for Thou hast lifted me, etc., and also (Ib. 91). Some call this later song Pegaim (destroyers) and some call this Negaim (plagues), because of the verse (Ib. 10) in which it reads, Nor shall any plague, etc.; others call it Pegaim, because of the verse (Ib. 1) There shall fall at thy side a thousand. They used to sing this song from verse one to ten inclusive, and also the whole of the third chapter of Psalms. R. Joshua b. Levi would say all the above mentioned verses before going to bed. How could he have done so. Has not R. Joshua b. Levi said that it is prohibited to cure one's self with [quoting] verses of the Torah? Protecting is different. Since he prohibited we must assume that it was in a case of a wound, if so then there is more than a prohibitory law; for we are taught that if one cures a wound by whispering, he has no share in the future world. Said R. Jochanan: "The latter refers to one who spits and then whispers, because the Heavenly name must not be mentioned on such an occasion." We are taught: One verse says (Num. 9, 13) He hath defiled the tabernacle of the Lord, and again it says further (20) Because he hath defiled the sanctuary of the Lord, etc. (Fol. 16b) R. Elazar says: Since the verse mentions the sanctuary, why should it mention the tabernacle, and if the verse mentions the tabernacle, why mention the sanctuary? The answer is: If only the tabernacle were mentioned, it could be accounted for by the fact that its being annointed with the holy oil, which was not the case with the temple, and therefore no liability is attached to defilement of the latter; on the other hand, if only the temple were mentioned, the reason might be given that it was sanctified once and forever, therefore the command which was not the case with the tabernacle; hence, the necessity of mentioning both the tabernacle and the sanctuary."

6) "then he shall bear his sin": R. Yehudah said "bearing sin" is mentioned here, and elsewhere (Bamidbar 9:13). Just as there, the referent is kareth; here, too, it is kareth.

Another interpretation (of Ps. 57:9 [8]): AWAKE MY, GLORY. What is the meaning of AWAKE ('urah), MY GLORY (words which can also be rendered: EMPTY WAS ['urah] MY GLORY.⁶⁰The form ‘urah can be either a simple imperative (AWAKE) from the root ‘WR or a past intensive passive (WAS EMPTY) from the root ‘RH. <What is the meaning of AWAKE (or EMPTY WAS) MY GLORY? MY GLORY is> due to the glory of my creator. For the <evil> drive would say to him: David, are you not a king? It is customary for kings to arise at three hours [into the day]; so why are you arising at midnight? Then he said to him: EMPTY WAS MY GLORY. MY GLORY is nothing before the glory of my creator. It is therefore stated: AWAKE (or EMPTY WAS) MY GLORY. So he would arise at midnight and praise the Holy One, as stated (in Ps. 119:62): AT MIDNIGHT I WILL ARISE TO THANK YOU FOR YOUR RIGHTEOUS STATUTES. David said: It is my duty to arise at midnight and to praise you for the wonders that you have done with my ancestor (Ruth) at midnight, as stated (in Ruth 3:8–9): NOW IT CAME TO PASS AT MIDNIGHT THAT THE MAN WAS STARTLED. SO HE TURNED ASIDE, <AND HERE WAS A WOMAN LYING AT HIS FEET>. THEN HE SAID: WHO ARE YOU? AND SHE SAID: I AM YOUR HANDMAID RUTH. So he said to her (in vs. 13): SPEND THE NIGHT. [THEN IT SHALL COME TO PASS IN THE MORNING THAT,] IF HE WILL REDEEM YOU GOOD…. R. Judah bar Shallum [the Levite] said: She said to him: Are you sending me away with <mere> words? He said to her (ibid. cont.): AS THE LORD LIVES I am not sending you away with <mere> words. [Another interpretation] (of Ruth 3:13): AS THE LORD LIVES. <This oath> teaches that he had imposed an oath on his <evil> drive, which was inciting him by saying to him: You are an unmarried man and she is an unmarried woman. Now is the time to seduce her. Immediately this righteous man swore: AS THE LORD LIVES I am not touching her tonight. And not only Boaz, but all the righteous impose an oath on their <evil> drive. Thus you find it so with David, for when Saul fell into his hands, what did David say (in I Sam. 26:10)? AND DAVID SAID: AS THE LORD LIVES, [THE LORD] SHALL SMITE HIM. EITHER HE WILL DIE WHEN HIS DAY COMES <OR HE WILL GO DOWN AND PERISH IN BATTLE. THE LORD FORBID THAT I LAY MY HAND ON THE LORD'S ANOINTED>. Why did he swear two times? R. Samuel bar Nahman said: His <evil> drive came and said to him: If you had fallen into his hand, he would have shown you no mercy and killed you. Moreover according to the Torah it is permissible to kill him, since here he is pursuing <you>. He therefore hastened to swear two times: As he lives I will not kill him. Israel said to the Holy One: Sovereign of the Universe, you know the power of the evil drive, how strong it is. The Holy One said to them: Remove⁶¹The imperative here follows the parallel in Tanh. Numb. 3:10. The Buber text renders: “They removed.” it little by little, and I will take it away. Thus it is stated (in Is. 62:10): BUILD UP, COMPLETE THE HIGHWAY⁶²The biblical text renders: BUILD UP, BUILD UP THE HIGHWAY. <TAKE AWAY SOME STONE> (i.e. the evil drive)! It also says (in Is. 57:14): BUILD UP, BUILD UP! CLEAR OUT A WAY! <REMOVE AN OBSTACLE (i.e. the evil drive) FROM THE WAY OF MY PEOPLE! > Then in the world to come I will root it out of you, as stated (in Ezek. 36:26): I WILL REMOVE THE HEART OF STONE FROM YOUR FLESH. Thus has R. Tanhuma bar Abba interpreted.