Дварим 27:12 Мидраш: Vayikra Rabbah, Bamidbar Rabbah, Midrash Tanchuma & Midrash Tanchuma Buber

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2).¹⁵In disgraceful matters, “among you” is not written, to avoid casting aspersion on the entire nation.
Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [al] the curse.”¹⁶The word al literally means atop. Thus, the verse can be understood to mean that the righteous overcome the curse.

“Speak to Aaron…” – because the entire action of this portion involves Aaron, it included Aaron and his sons in the Divine Speech, as this is the principle: Whenever the action is by the priests, the Divine Speech is to the priests. When the action is for Israelites, the Divine Speech is to Israel.
“So you shall bless” – Rabbi Yehuda says: From where is it derived that it was stated from the mouth of the Holy One blessed be He to Moses in what order they shall bless Israel? The verse states: “So you shall bless the children of Israel.”
“So you shall bless the children of Israel” – in the sacred tongue. Do you say in the sacred tongue, or perhaps it is actually in any language? Here it is stated: “So you shall bless,” and there it is stated: “These shall stand to bless the people” (Deuteronomy 27:12). Just as there it is in the sacred tongue,²⁴See Sota 33a. so too here it is in the sacred tongue. Rabbi Yehuda said: It is not necessary. It says: “So”; it is not valid unless it is stated in this language, as any place that it is stated: Speaking up [aniya], stating [amira], and so [ko], it is in the sacred tongue.
“So you shall bless” – while standing. Do you say while standing, or perhaps it is not while standing. The verse states: “These shall stand to bless the people” (Deuteronomy 27:12). Blessing is stated here and blessing is stated there. Just as the blessing that is stated there is while standing, so too the blessing stated here is while standing. Rabbi Natan said: It is not necessary, as it already said: “To serve Him and to bless in His name” (Deuteronomy 10:8). Blessing and service are juxtaposed. Just as service is while standing, as it is stated: “To stand to serve” (Deuteronomy 18:5), so too, blessing is while standing.
“So you shall bless” – with the lifting of hands. Do you say with the lifting of hands, or is it with the lifting of hands and without the lifting of hands? The verse states: “Aaron lifted his hands to the people and blessed them” (Leviticus 9:22) – just as he was with the lifting of hands, so his descendants, with the lifting of hands. Rabbi Yonatan says: If so, just as there it was the New Moon, with a communal offering, and a High Priest, so too, here with the New Moon, with a communal offering, and a High Priest. The verse states: “For the Lord ]your God[ has chosen him…him and his sons” (Deuteronomy 18:5). It juxtaposes his sons to him, just as he is with the lifting of the hands, so his sons are with the lifting of the hands. And it is written: “All the days” (Deuteronomy 18:5), and blessing is juxtaposed to service.
“So you shall bless” – with the ineffable Name. Do you say with the ineffable Name or is it only with an appellation? The verse states: “They shall place My name upon the children of Israel, and I will bless them” (Numbers 6:27) – with the ineffable Name. Is it, perhaps, even in the outlying areas? “They shall place My name” is stated here, and it is stated elsewhere: “To place His name” (Deuteronomy 12:5); just as there it is in the Temple, so too, here it is in the Temple. From here they said: In the Temple with the ineffable Name, and in the country with an appellation; this is the statement of Rabbi Yoshiya. Rabbi Yonatan says: It says: “In every place I mention My name, [I will come to you and I will bless you]” (Exodus 20:21). This is an inverted verse: Everywhere that I come to you and bless you, there I will mention My name. Where do I appear to you? It is in the Temple. You too shall mention My name only in the Temple. From here they said: Invoking the ineffable Name is prohibited in the outlying areas.
“So you shall bless the children of Israel” – I have derived only a blessing for Israel; a blessing for proselytes, women, liberated slaves, from where is it derived? The verse states: “Say to them” – to all of them.
“So you shall bless the children of Israel” – face-to-face. Or nape to face? The verse stated: “Say to them” – face-to-face, like one person talks to another.
“Say to them” – from here it is derived that the synagogue attendant must say to them that they should recite it. If two priests are going up to the platform, the attendant must say to them: ‘Priests, recite the blessing.’ But if there is only one priest, he need not say it, as it is stated: “Say to them” – to two.
Rabbi Yehoshua ben Levi said: Any priest who fails to go up to the platform violates three positive mitzvot: “So you shall bless,” “say to them,” and “they shall place My name” (Numbers 6:27).
Rabbi Yehoshua ben Levi said: Any priest who does not move his feet to go up to the ark in the blessing of Temple service²⁵This is a reference to the blessing of “Look with favor [retzeh]” in the Amida. may then no longer go up. As it is stated: “Aaron lifted his hands toward the people, and blessed them and he descended from performing the sin offering” (Leviticus 9:22). Just as there it is with Temple service, so too, here it is with Temple service.
Rabbi Samlai said: A synagogue in which there are many priests, all of them go up to the platform, provided that there are ten Israelites who answer amen. A synagogue that consists exclusively of priests, some of them go up to the platform and some of them answer amen.
The people who are behind the priests are not included in the blessing. That is why the priests go up to the ark, so that all the people are before them.
Rabbi Shimon ben Pazi said: Any priest who did not wash his hands may not lift his hands, as it is stated: “Lift your hands toward the Sanctuary²⁶The word kodesh can mean “Sanctuary” or “holy.” The midrash is interpreting the verse to mean, "Lift your hands in holiness [kodesh] and bless.” and bless the Lord” (Psalms 134:2).
His students asked Rabbi Elazar ben Shamua: By what virtue have you lived long? He said to them: In all my days, I did not utilize a synagogue as a shortcut. I did not step over the heads of the sacred people.²⁷I would reach my place before the people assembled, so I would not need to step over them when they were seated on the floor. And I did not lift my hands without a blessing. What blessing does one recite? Who has sanctified us with the sanctity of Aaron and commanded us to bless His people Israel with love. When the priest moves his feet to go up to the platform, what does he recite: May it be Your will, Lord our God, that this blessing that You commanded us to bless Your people, Israel, will not contain any obstacle or iniquity. When he turns his face away from the congregation, what does he recite? Master of the universe, we performed what You decreed upon us. Perform with us what you promised us.
Rav Ḥisda said: The priests are not permitted to bend their fingers at the knuckles until they turn their faces away from the congregation. The attendant is not permitted to call for the Priestly Benediction until the congregation has concluded saying amen. The priests are not permitted to begin reciting another blessing until the congregation has concluded saying amen. The priests are not permitted to turn their faces away from the congregation until the prayer leader begins reciting: “Grant peace,” and they are not permitted to move their feet and depart until the prayer leader completes reciting: “Grant peace.”
During the additional prayer of Shabbat, what does the congregation recite? Rav Asi said: “A song of ascents. Behold, bless the Lord…” (Psalms 134:1), “Lift your hands …” (Psalms 134:2), and, “Blessed be the Lord from Zion…” (Psalms 135:21). Why does one not recite “May the Lord bless you from Zion” (Psalms 134:3), which is written in this context? Rabbi Yehuda son of Rabbi Shimon ben Pazi said: Because he began with the blessings of the Holy One blessed be He, he concludes with the blessings of the Holy One blessed be He.
During the afternoon prayers of a fast, what do they recite? Rav Aḥa bar Yaakov said: “If our iniquities have testified against us, Lord, act for Your name’s sake; for our rebellions are many, we sinned to You. The Hope of Israel, its Savior in times of trouble, why should You be as a stranger in the land and as a wayfaring man who turns to tarry to stay the night? Why should you be like an astonished man, as a mighty man who cannot save? But You, Lord, are in our midst, and Your name is called upon us; [do not abandon us]” (Jeremiah 14:7–9).
During the closing prayer of Yom Kippur, what do they recite? “Indeed, so shall a man who fears the Lord be blessed. May the Lord bless you from Zion; may you see the prosperity of Jerusalem all the days of your life. May you see the children of your children. Peace upon Israel” (Psalms 128:4–6).
Rabbi Ḥiyya bar Abba said: Anyone who recites them in the outlying areas is nothing other than mistaken. Rabbi Ḥanina bar Pappa said: Know that in the Temple too, one should not recite them. Is there a servant that one blesses him and he does not listen? Rav Aḥa bar Ḥanina said: Know that even in the outlying areas one is required to recite them. Is there a servant that one blesses him and he does not express his appreciation? Rabbi Abbahu said: Initially I would recite these verses. When I saw that Rabbi Abba of Akko did not recite them, I too did not recite them. From here it is derived that one does not recite them in the outlying areas.
In the rest of the country, the Priestly Benediction is three blessings, but in the Temple, it is one blessing. Why to that extent? It is because one does not answer amen in the Temple. It was taught: From where is it derived that one does not answer amen in the Temple? As it is stated: “Arise and bless the Lord your God forever and ever, and may they bless the name of Your glory, exalted above all blessing and praise” (Nehemiah 9:5). From where is it derived that there is praise for each blessing? It is as it is stated: “Exalted above all blessing and praise” – for each and every blessing give Him praise. In the rest of the country, they lift their hands to the level of their shoulders, but in the Temple, above their heads, with the exception of the High Priest, who does not lift his hands higher than the plate.²⁸The golden plate which was on his head.
“Say [amor] to them” – it is written with a vav. The Holy One blessed be He said to the priests: Do not, because I commanded you to bless Israel, bless them as though compelled to do so, and hastily, but rather, bless them with intent of the heart so the blessing will take effect upon them completely. That is why it is stated: Amor to them.

(Numb. 23:4:) “Then God encountered Balaam.” The Holy One, blessed be He, said to him, “You evil man! What are you doing?” (Ibid., cont.:) “And [Balaam] said unto him, ‘I have prepared the seven altars [and offered a ram and a bull on each altar].’” [The matter] is comparable to a money-changer who lies about the weights. When the head of the marketplace came, he noticed him. He said to him, “What are you doing inflating and lying about the weights?” [The money changer then] said to him, “I have already sent a gift⁴⁶Gk.: doron. to your house.” So also it was in the case of Balaam. The holy spirit cried out to him. It said to him, “You evil man! What are you doing.” He said to it (in Numb. 23:4), “I have prepared the seven altars [and offered a ram and a bull on each altar].” It said to him (in Prov. 15:17), “’Better a meal of vegetable greens [where there is love than a fattened ox with hatred in it].’ Better the dinner of unleavened bread and bitter herbs which Israel ate in Egypt, than bulls which you offer with hands of [hatred].” (Numb. 23:5:) “So the Lord put a word (davar) in Balaam's mouth,” which twisted his mouth and pierced it,⁴⁷Both “twisted” and “pierced” connote the use of a bit on a horse. as one would drive a nail into a board. R. Eliezer (understanding davar as word) says, “An angel was speaking.” But R. Joshua says, “[It was] the Holy One, blessed be He, as stated, (in Numb. 23:5), “Return unto Balak and speak thus.” (Numb. 23:6:) “So he returned unto him, and there he was standing beside his burnt offerings with all the ministers of Moab,” who stood anxiously awaiting [the time] when he would come and speak. (Numb. 23:7:) “So he took up his theme and said, ‘From Aram, Balak the king of Moab has brought me, from the hills of the east.’” I was one of the exalted ones,⁴⁸Ramim. The midrash links this word with ARAM in Numb. 23:7. but Balak has brought me down to the pit of corruption.⁴⁹Numb. R. 20:19; also above, Lev. 5:1 and the notes there. (Ibid.:) “Brought me (yanheni, rt.: nhh),” [is to be understood] just as you say (in Ezek. 32:18), “bring (rt.: nhh) the masses of Egypt [and cast them down… unto the lowest part of the netherworld along with those who go down to the pit].”⁵⁰Thus Numb. 23:7 comes to mean that Balak BROUGHT (rt.: NHH) Balaam down to the grave. The unusual Biblical translation is necessary to fit the sense of the midrash. Another interpretation (of Numb. 23:7), “From Aram.” I was with the highest (ram) of the high, and Balak has brought me down from my glory. [The matter] is comparable to one who was walking with the king. When he saw [some] robbers,⁵¹Gk.: lestai. he left the king and toured along with the robbers. When he returned to be with the king, the king said to him, “Go with whomever you have toured with, because it not possible for you to walk with me again.” Similarly Balaam had been bound to the holy spirit. When he paired himself with Balak, the holy spirit departed from him. So he returned to being a diviner as in the beginning. Thus it is stated (at his execution in Josh. 13:22), “Balaam ben Beor the diviner….” Therefore did he say, “I was high up (ram), and Balak brought me down.” Another interpretation (of Numb. 23:7), “From Aram, Balak the king of Moab has brought me, from the hills of the east.” [Balaam] said to [Balak], “We are alike, even both of us, for being ungrateful, because were it not for our father Abraham, there would have been no Balak. Thus it is stated (in Gen. 19:29), ‘And it came to pass that when God destroyed the cities of the plain, God remembered Abraham and sent Lot away.’ Except for Abraham, he would not have delivered Lot from Sodom; and you are one of the children of the children of Lot.⁵²As a Moabite, Balak was descended from Moab, the son of Lot. See Gen. 19:37. Moreover, if it were not for their father Jacob, I should not have been present in the world, because Laban had sons only through the merit of Jacob, since it is written at the beginning (in Gen. 29:9), ‘Rachel came with the sheep.’ Now if he had sons, how was his daughter a shepherdess? As soon as Jacob came there, sons were given to him, as stated (in Gen. 31:1), ‘Now he heard the things that Laban's sons [were saying].’⁵³Jewish tradition gives three views on Balaam’s relation to Laban: That he was Laban himself, that he was Laban’s nephew, and that he was Laban’s grandson. See Ginzberg, vol. III, p. 354; vol.. V, p. 303, n. 229; vol. VI, pp. 123f., nn. 722f.; p. 130, n. 764. And it also says [that Laban said] (in Gen. 30:27), ‘I have learned by divination that the Lord has blessed me for your sake.’ So if it were not for their ancestors, you and I would not have been present in the world”. (Numb. 23:7, cont.:) “Come, curse Jacob for me.” Whoever curses the Children of Jacob is cursing himself, since it is stated (in Gen. 12:3), “and the one who curses you, I will curse.” It also says (in Gen. 27:29), “cursed be those who curse you,⁵⁴See above, Gen. 6:16. and blessed be those who bless you.” (Numb. 23:7:) “Come, curse [Jacob] for me.” If you had told me to curse another people, for example, the Children of Abraham from the concubines, I would have been able [to do so]. But Jacob? When a king selects a portion for himself, and someone else gets up and speaks disparagingly about it, will he keep his life? Now these people are the Holy One, blessed be He’s, heritage, His portion, and His treasure. Thus it is stated (in Deut. 32:9), “For the Lord's share is His people; Jacob the portion of His heritage.” And it is written (in Exod. 19:5), “and you shall be My treasure.” (Numb. 23:7, cont.:) “And come, denounce Israel.” When a king takes a crown and puts it on his head, and someone says of it that it is nothing, will he keep his life? Now in regard to these people it is written about them (in Is. 49:3), “Israel, in whom I will be glorified.” (Numb. 23:8:) “How shall I curse whom God has not cursed?” When they deserved to be cursed, they were not cursed, when Jacob went in to receive the blessings. It is written (in Gen. 27:16), “Then [she clothed his arms and the hairless part of his neck] with the skins of goat kids.” His father said to him (in Gen. 27:18), “Who are you?” He said to him (in vs. 19), “I am Esau, your first-born.” Does not the one who puts forth a lie with his mouth deserve to be cursed? Yet not only [was he not cursed], but he was blessed; as stated (in Gen. 27:33), “he shall also be blessed.” So how do I curse them? (In the words of Numb. 23:8) “God has not cursed.” Another interpretation (of Numb. 23:8), “How shall I curse whom God has not cursed?” According to universal custom, when a legion⁵⁵Lat.: legio. rebels against the king, it incurs the penalty of death. Now since these denied and revolted against Him, when they said to the calf (in Exod. 32:4), “This is your God, O Israel,” did they not, therefore, deserve to have Him destroy them at that time? [Still] He did not cease to cherish them. Instead He had clouds of glory accompany them. Nor did He withhold the manna and the well from them. And so it says (in Neh. 9:18-20), “Even though they had made themselves a molten calf […], You in Your great mercies did not abandon them in the desert […]; and You did not withhold Your manna from their mouth […].” How can I curse them? This [question] is related (to Numb. 23:8), “How shall I curse whom God has not cursed?” When He commanded them concerning the blessings and the curses, He mentioned them (as the people) in connection with the blessings where it is stated (in Deut. 27:12), “These shall stand [on Mount Gerizim] for blessing the people;” but He did not mention them in connection with the curses. Thus it is stated (in vs. 13), “And these shall stand on Mount Ebal for the curse.” Moreover, when they sin and He plans to bring a curse upon them, it is not written that He Himself is bringing them (i.e., the curses); but with respect to the blessings, He Himself is blessing them; for so it says (in Deut. 28:1, 8), “And it shall come to pass that, if you diligently obey […], the Lord your God will set you high [over all the nations of the earth]. The Lord will command the blessing to be with you.” But with respect to the curses, it is written (according to Deut. 28:15), “And it shall come to pass that, if you do not obey […], then [all these curses] shall come upon you,” [i.e.,] of their own accord. Ergo (in Numb. 23:8), “How shall I curse whom God has not cursed?” (Numb. 23:9:) “For from the top of the rocks I see him,” in order to make the hatred of that evil man (i.e., Balaam) known to you. As from his blessing you may know his thoughts. To what is he comparable? To someone who came to chop down a tree. One who is not an expert chops off the branches one at a time and becomes tired, but the clever one exposes the roots and [then] chops it down. Similarly that wicked man said, “How shall I curse each and every tribe? Rather I will go to their roots.” When he came to touch them, he found them hard [to cut]. It is therefore stated (in Numb. 23:9), “For from the top of the rocks I see him.” Another interpretation (of Numb. 23:9), “For from the top of the rocks,” these are the patriarchs; (ibid., cont.) “and from the hills I behold him,” these are the matriarchs. (Numb. 23:9, cont.:) “Here is a people dwelling alone.” When He makes them rejoice, no nation rejoices along with them. Rather they are all afflicted, [as stated (in Deut. 32:12),] “The Lord alone did lead him, and there was no foreign god with him.” (Numb. 23:9, cont.:), “And they shall not be reckoned (rt.: hshb) among the nations.” But when the nations are rejoicing in this world, they (i.e., the Children of Israel) eat with each and every kingdom, and no one is charging [such pleasures] against their account (rt: hshb).⁵⁶In other words the pleasures that Israel enjoys in this world are not to be deducted from their pleasures in the world to come. It is so stated (in Numb. 23:9, cont.), “and they shall not be reckoned (rt.: hshb) among the nations.” (Numb. 23:10:) “Who has counted the dust of Jacob?” Who is able to count the commandments which they carry out upon the dust: (In Deut. 22:10,) “You shall not plow with an ox and an ass together”; (in Deut. 22:9,) “You shall not sow your vineyard with two kinds of seed”; (in Numb. 19:9,) “Then someone clean shall gather the ashes of the heifer”; (in Numb. 5:17,) “[Then the high priest shall take holy water in an earthen vessel] and some of the dust which is on the floor of the tabernacle”; (in Lev. 19:23,) “[Moreover, when you come into the land and plant any tree for food, you shall count its fruit as forbidden,] three years it shall be forbidden to you, [it shall not be eaten]”; and so on with all of them. (Numb. 23:10, cont.:) “Or numbered the sand (rb') of Israel,” [i.e.,] their copulations (rt.: rb').⁵⁷For this interpretation, cf. Nid. 31a. Who can number the masses⁵⁸Gk.: ochloi. that have emerged from them, from those women who seize on and cherish the commandments (of procreation), as stated (in Gen. 30:15), “But she said to her, ‘Is it a small matter that you have taken away my husband?’” [And so too (in Gen. 30:3, 9),] “Here is my maid Bilhah; go into her.” “When Leah saw that she had ceased bearing children, [she took her maidservant Zilpah and gave her to Jacob as a wife].” [And so too (in Gen. 16:3),] “So Abraham's wife Sarai took her maidservant Hagar the Egyptian… [and gave her to her husband Abraham as a wife].” (Numb. 23:10, cont.:) “Let me die the death of the upright.” The matter is comparable to a butcher who came to slaughter a cow that belonged to a king. The king began to take notice. When [the butcher] realized [what was happening], he began by discarding the knife, then giving [the cow] a rubdown [and] filling the feeding trough for it. He began to say, “Let my life be forfeit for coming to slaughter it; but observe that I have [now given it sustenance].” Similarly Balaam said, “Let my life be forfeit for coming to curse, but I will bless [them].” Ergo (in Numb. 23:10), “let me die the death of the upright!”