Мидраш к Бамидбар 24:21

(Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

(3) (Fol. 10b) We have been taught that R. Eliezer says: "In the month of Tishri the world was created; in the month of Tishri the Patriarchs [Abraham and Jacob], were born, and in Tishri they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited [with the blessing of children]; on New Year's Day Joseph was released from prison; (Fol. 11) on New Year's Day the bondage of our fathers in Egypt ceased; in Nissan, however, they were redeemed [from Egypt], and in Tishri we shall again be redeemed." R. Joshua says: "The world was created in Nissan; in the same month the patriarchs were born, and in Nissan they died; Isaac was born on the Passover; on New Year's Day Sarah, Rachel and Hannah were visited with children. On New Year's Day Joseph was released from prison, and the bondage of our fathers in Egypt ceased on New Year's Day. In Nissan our ancestors were redeemed from Egypt, and in the same month we shall again be redeemed." We are taught in a Baraitha that R. Eliezer says: "Whence do we learn that the world was created in the month of Tishri? It is said (Gen. 1, 11) And God said. Let the earth bring forth grass, herb yielding seed, and the fruit tree, etc. In what month does the earth bring forth grass, and the trees at the same time are full of fruit? We must say it was in the month of Tishri; and [again it appears that] it was at the time of autumn, when the rain descended and the fruits flourished, as it is said (Ib. 2, 6) But there went up a mist from the earth," etc. R. Joshua says: "Whence do we learn that the world was created in the month of Nissan? It is said (Ib. 1, 12) And the earth brought forth grass, and herbs yielding seed, and trees yielding fruit, etc. In which month does the earth bring forth grass [and, at the same time, in which do] the trees bring forth fruit? We must say it was in the month of Nissan, at which time animals, domestic and wild, as well as birds, mate; as it is said (Ps. 65, 14) The meadows are clothed with flocks," etc. But how are the other Rabbis, who make other inferences, going to explain the following passage (Gen. 1, 12) And herbs yielding seed, etc. [which refers to Nissan]? This is written merely as a blessing for the coming generations. And, how are those that contend that the world was created in Nissan to explain the passage (Ib. ib.) And a tree of fruit [which proves that it was in the month of Tishri]? This refers to what R. Joshua b. Levi said; for R. Joshua b. Levi said: "All the works of creation were brought to being in full-grown stature, by their consent, by their own choice as to their shape, as it is said (Ib. 2, 1) Thus were finished the heavens and the earth and all their host. Do not read Tzeba'am (their host), but read it Tzib'yonam (their taste)." R. Eliezer said further: "Whence do we know that the patriarchs were born in the month of Tishri? It is said (I Kings 8, 2) And all the men of Israel assembled themselves unto King Solomon at the feast, in the month Ethanim (strong; i.e., the month in which (Ethanim), the strong ones of the earth (the patriarchs), were born." How do we know that the expression ethan means strong? It is written (Num. 24, 21) Strong (Ethan) is thy dwelling-place; and it is also written (Micah 6, 2) Hear ye, O mountains, the Lord's controversy, and ye strong foundations, (v'ha'ethanim), etc. And it is also said (Songs 2, 8), Leaping over the mountains, skipping over the hills [implying that they were] leaping over the mountains for the sake of the patriarchs; skipping over the hills for the sake of our mothers [Sarah, Rebekah, Rachel and Leah].

(Num. 24, 21) And he looked on the Kenites … Though firm be thy dwelling-place, etc. Bil'am said to Jethro: "Kenite, wast thou not with us at the time we consulted to destroy Israel? How, then, does it come that thou art placed now among the strongest of the world?" And this is what R. Chiya b. Aba, in the name of R. Jochanan, said: "The following three: Bil'am, Job and Jethro, were the advisers of Pharaoh, concerning his command of throwing in the river the children of Israel. Bil'am, who gave this advice, was killed; Job, who kept silent, was punished with chastisement; and Jethro, who ran away, was rewarded by having his descendants placed among the Sanhedrin, in the chamber of the Temple, as it is said (I Chron. 2, 55) And the families of the scribes who dwelt at Jobetz, the Tirotites, etc. These are are Kenites that come from Chamoth — (Num. 22, 23) And he took up his parable, and said, Alas, who shall live after God hath appointed him? R. Jochanan said: "Woe will be to that nation which will try to prevent the redemption of Israel, when the Holy One, praised be He! will do it to His children. Who can prevent a lion from coming together with his lioness at the time they are both free?"

(Exodus 14:27) "And Moses stretched forth his hand upon the sea, and the sea returned towards morning to eithano. "eithano" signifies "His strength" as in (Numbers 24:21) "Eithan is your dwelling." R. Nathan says: "Eithan" signifies "hardness," as in (Jeremiah 5:15) "Behold, I am bringing against you a nation from afar, house of Israel, says the L rd, a nation that is eithan, an enduring nation." "And Egypt fled towards it": to apprise you that wherever Egypt fled, the sea pursued it. An analogy: A dove, fleeing a hawk, enters a king's palace, whereupon the king opens the eastern window for her, whence she escapes. The hawk, following, the king closes all the windows and begins shooting arrows at it. Similarly, when the last of the Israelites ascended from the sea, the first of the Egyptians entered it, whereupon the ministering angels began shooting arrows at them, and hailstones, fire, and sulphur, as it is written (Ezekiel 38:22) "And I will punish him (Gog) with pestilence and with blood, and with torrential rain, and hailstones, fire, and sulphur will I rain upon him and upon his wings, and upon the many peoples that are with him." "And the L rd shook out Egypt": as one shakes out a pot, its bottom ascending, and its top, descending. Variantly: "Vayenaer the L rd, Egypt, etc.": The L rd "invigorated" Egypt in order to (be able to) receive the punishment. Variantly: "Vayenaer the L rd, Egypt, etc.": He delivered them into the hands of "young," cruel angels, viz. (Mishlei 17:11) "And a cruel messenger will be sent against him," and (Iyyov 36:14) "Their souls will expire by youth" ("noar").