וַיַּ֥עַשׂ יְהוָ֖ה כִּדְבַ֣ר מֹשֶׁ֑ה וַיָּמֻ֙תוּ֙ הַֽצְפַרְדְּעִ֔ים מִן־הַבָּתִּ֥ים מִן־הַחֲצֵרֹ֖ת וּמִן־הַשָּׂדֹֽת׃
At ginawa ng Walang-Hanggan ayon sa salita ni Moises, at namatay ang mga palaka mula sa mga bahay, mula sa mga bakuran, at mula sa mga bukid.
Shemot Rabbah
“Moses and Aaron emerged from Pharaoh; and Moses cried to the Lord regarding the frogs that He had brought upon Pharaoh” (Exodus 8:8).
“Moses…emerged…and…cried to the Lord regarding the frogs” – our Rabbis, of blessed memory, said: It was not just the destruction that the frogs caused the Egyptians, but the sound of the frogs was harsher for them than the physical damage, as they would enter their bodies and scream inside them, as it is stated: “Regarding [al devar] the frogs that He had brought upon Pharaoh” – regarding the speech [al dibur] of the frogs.
“The Lord did according to the word of Moses; and the frogs died from the houses, from the courts, and from the fields” (Exodus 8:9).
“The Lord did according to the word of Moses; and the frogs died” – it is because [the Egyptians] could derive no benefit from their carcasses or their skin; that is why they died.14This is in contrast to the wild animals and the locusts, which departed from Egypt (see Exodus 8:27 and 10:19) so that the Egyptians would not benefit from the hides of the animals or be able to eat the locusts.
“They gathered them in heaps; and the land stank” (Exodus 8:10).
“They gathered them in heaps” – this teaches that each and every one of them made four piles, and the land reeked. Because Israel reeked from the blows administered by the Egyptians, it is measure for measure.
“Pharaoh saw that there was respite, he hardened his heart, and did not heed them; as the Lord had spoken” (Exodus 8:11).
“Pharaoh saw that there was respite” – this is the way of the wicked; when they are in trouble they scream, but when there is respite they return to their evil ways. “As the Lord had spoken” – where did He speak? “I know that the king of Egypt will not let you go” (Exodus 3:19).
“Moses…emerged…and…cried to the Lord regarding the frogs” – our Rabbis, of blessed memory, said: It was not just the destruction that the frogs caused the Egyptians, but the sound of the frogs was harsher for them than the physical damage, as they would enter their bodies and scream inside them, as it is stated: “Regarding [al devar] the frogs that He had brought upon Pharaoh” – regarding the speech [al dibur] of the frogs.
“The Lord did according to the word of Moses; and the frogs died from the houses, from the courts, and from the fields” (Exodus 8:9).
“The Lord did according to the word of Moses; and the frogs died” – it is because [the Egyptians] could derive no benefit from their carcasses or their skin; that is why they died.14This is in contrast to the wild animals and the locusts, which departed from Egypt (see Exodus 8:27 and 10:19) so that the Egyptians would not benefit from the hides of the animals or be able to eat the locusts.
“They gathered them in heaps; and the land stank” (Exodus 8:10).
“They gathered them in heaps” – this teaches that each and every one of them made four piles, and the land reeked. Because Israel reeked from the blows administered by the Egyptians, it is measure for measure.
“Pharaoh saw that there was respite, he hardened his heart, and did not heed them; as the Lord had spoken” (Exodus 8:11).
“Pharaoh saw that there was respite” – this is the way of the wicked; when they are in trouble they scream, but when there is respite they return to their evil ways. “As the Lord had spoken” – where did He speak? “I know that the king of Egypt will not let you go” (Exodus 3:19).
Vayikra Rabbah
“And the bull of the sin offering, and the two rams” (Leviticus 8:2), Rav Huna said in the name of Rabbi Abba bar Kahana: He fashioned a hill of sorts; a ram on one side, a ram on the other side, and a bull in the middle.29The different heights of the animals produced the effect of a hill. This symbolized the fact that Aaron and his sons were becoming exalted through the process of investiture on these days (Etz Yosef).
“Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3).
“Assemble the entire congregation at the entrance of the Tent of Meeting.” Rabbi Elazar said: All of Israel was six hundred thousand, and you say: “At the entrance of the Tent of Meeting”? Rather, this is one of the places where the lesser contained the greater.30A large number of people were able to gather in a relatively small area.
Similarly, “Let the water under the heavens be gathered to one place” (Genesis 1:9). The way of the world is that a person empties a full vessel into an empty vessel. Or, is it, perhaps, a full vessel into a full vessel? The entire world was full of water, and you say: “Let the water…be gathered”? Rather, this is one of the places where the lesser contained the greater.
Similarly, “take for yourselves cupped handfuls of soot of a furnace” (Exodus 9:8). Rav Huna said: This cupped handful and this clenched handful are not comparable. The cupped handful is twice the clenched handful. Four cupped handfuls are eight clenched handfuls. The outcome is that the cupped hand of Moses holds eight clenched handfuls.31Two handfuls for Moses and two handfuls for Aaron are altogether four cupped handfuls. But it says that “Moses shall throw it heavenward.” In order to do so powerfully, he must use one hand. Rather, it teaches that the Holy One blessed be He provided the ability. [Moses and] Aaron took cupped handfuls, and Moses threw them. And you say: “Moses threw then heavenward” (Exodus 9:8) all at once. Rather, this is one of the places where the lesser contained the greater.
Similarly, “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18). Rabbi Yosei bar Ḥalafta said: The length of the courtyard was one hundred cubits and all of Israel was standing inside it? Rather, this is one of the places where the lesser contained the greater.
Similarly, “Moses and Aaron gathered the assembly together before the rock” (Numbers 20:10). Rav Ḥanin said: It was the size of a sieve and all of Israel was standing before it? Rather, this is one of the places where the lesser contained the greater.
Similarly, “Joshua said to the children of Israel: Come here” (Joshua 3:9). Rav Huna said: He stood them all erect between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He arranged them between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). He said to them: Because the two staves of the Ark contained you, I know that His Divine Presence is in your midst.
This occurred in the Temple, too, as we learned: They would stand crowded and prostrate themselves spaced.32Mishna Avot 5:5. Rabbi Shmuel bar Ivya said in the name of Rabbi Aḥa: There were four cubits between each and every one, and a cubit on each side so that none of them would hear the voice of another praying.
This will occur in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him engaged in this verse: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it.” He said to him: ‘Will it [Jerusalem] contain them?’ He said to him: ‘The verse says: “Expand the place of your tent” (Isaiah 54:2) “for you will spread right and left”’ (Isaiah 54:3).
“Assemble the entire congregation at the entrance of the Tent of Meeting” (Leviticus 8:3).
“Assemble the entire congregation at the entrance of the Tent of Meeting.” Rabbi Elazar said: All of Israel was six hundred thousand, and you say: “At the entrance of the Tent of Meeting”? Rather, this is one of the places where the lesser contained the greater.30A large number of people were able to gather in a relatively small area.
Similarly, “Let the water under the heavens be gathered to one place” (Genesis 1:9). The way of the world is that a person empties a full vessel into an empty vessel. Or, is it, perhaps, a full vessel into a full vessel? The entire world was full of water, and you say: “Let the water…be gathered”? Rather, this is one of the places where the lesser contained the greater.
Similarly, “take for yourselves cupped handfuls of soot of a furnace” (Exodus 9:8). Rav Huna said: This cupped handful and this clenched handful are not comparable. The cupped handful is twice the clenched handful. Four cupped handfuls are eight clenched handfuls. The outcome is that the cupped hand of Moses holds eight clenched handfuls.31Two handfuls for Moses and two handfuls for Aaron are altogether four cupped handfuls. But it says that “Moses shall throw it heavenward.” In order to do so powerfully, he must use one hand. Rather, it teaches that the Holy One blessed be He provided the ability. [Moses and] Aaron took cupped handfuls, and Moses threw them. And you say: “Moses threw then heavenward” (Exodus 9:8) all at once. Rather, this is one of the places where the lesser contained the greater.
Similarly, “The length of the courtyard shall be one hundred cubits and the width shall be fifty on each side” (Exodus 27:18). Rabbi Yosei bar Ḥalafta said: The length of the courtyard was one hundred cubits and all of Israel was standing inside it? Rather, this is one of the places where the lesser contained the greater.
Similarly, “Moses and Aaron gathered the assembly together before the rock” (Numbers 20:10). Rav Ḥanin said: It was the size of a sieve and all of Israel was standing before it? Rather, this is one of the places where the lesser contained the greater.
Similarly, “Joshua said to the children of Israel: Come here” (Joshua 3:9). Rav Huna said: He stood them all erect between the two staves of the Ark. Rabbi Ḥama bar Ḥanina said: He arranged them between the two staves of the Ark. Rava said: He crowded them between the two staves of the Ark. That is what is written: “Joshua said: With this you will know that the living God is in your midst” (Joshua 3:10). He said to them: Because the two staves of the Ark contained you, I know that His Divine Presence is in your midst.
This occurred in the Temple, too, as we learned: They would stand crowded and prostrate themselves spaced.32Mishna Avot 5:5. Rabbi Shmuel bar Ivya said in the name of Rabbi Aḥa: There were four cubits between each and every one, and a cubit on each side so that none of them would hear the voice of another praying.
This will occur in the future, too, as it is stated: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it” (Jeremiah 3:17). Rabbi Yoḥanan ascended to inquire after the wellbeing of Rabbi Ḥanina and found him engaged in this verse: “At that time, they will call Jerusalem the Throne of the Lord, and all the nations will be gathered to it.” He said to him: ‘Will it [Jerusalem] contain them?’ He said to him: ‘The verse says: “Expand the place of your tent” (Isaiah 54:2) “for you will spread right and left”’ (Isaiah 54:3).
Midrash Tanchuma
(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?32Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.33Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of34To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.35Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].36In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)37This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau38Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;39Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.40Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”41See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”42Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?43Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace44Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established45Cf. the Gk. noun basis which means “ground” or “pedestal.” above?46See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”47Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?43Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace44Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established45Cf. the Gk. noun basis which means “ground” or “pedestal.” above?46See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”47Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.