וַיְנַגַּ֨ע יְהוָ֧ה ׀ אֶת־פַּרְעֹ֛ה נְגָעִ֥ים גְּדֹלִ֖ים וְאֶת־בֵּית֑וֹ עַל־דְּבַ֥ר שָׂרַ֖י אֵ֥שֶׁת אַבְרָֽם׃
האָט גאָט געפּלאָגט פַּרעהן און זײַן הױזגעזינט מיט גרױסע פּלאָגן פֿון װעגן שָׂרַי, אבֿרמס װײַב.
Shemot Rabbah
“An angel of the Lord appeared to him in a flame of fire from the midst of the bush. He looked, and behold, the bush burned with fire, but the bush was not consumed” (Exodus 3:2).
“An angel of the Lord appeared to him” – that is what is written: “I am asleep, but my heart is awake” (Song of Songs 5:2). I am asleep from the mitzvot, but my heart is awake to perform them. “My perfect one [tamati]” (Song of Songs 5:2) at Sinai, as they had perfect faith [shenitamemu] with Me at Sinai, and they said: “Everything that the Lord spoke, we will do and we will obey” (Exodus 24:7). Rabbi Yannai said: Just as it is with twins [teomim], if the head of one hurts, the other feels it, so too, the Holy One blessed be He said, as it were: “I will be with him in trouble” (Psalms 91:15).
Alternatively: What is: “I will be with him in trouble?” When they have trouble they call out only to the Holy One blessed be He. In Egypt – “their cry came up to God” (Exodus 2:23); at the sea – “and the children of Israel cried to the Lord” (Exodus 14:10), and many others like that. And it says: “In all their trouble, He was troubled” (Isaiah 63:9). The Holy One blessed be He said to Moses: ‘Don’t you sense that I am suffering just as Israel is suffering? Know that from the place that I am speaking with you, from the thorns, as it were, I am party to their suffering.’
“An angel of the Lord appeared.” Rabbi Yoḥanan said: That is Michael. Rabbi Ḥanina said: That is Gabriel. [Regarding] Rabbi Yosei the tall, everywhere that they would see him, they would say: ‘Here is our saintly rabbi.’12Rabbi Yosei was an attendant of Rabbi Yehuda HaNasi. Similarly, everywhere that Michael appears, there is the glory of the Divine Presence.
“To him” – what is “to him?” It teaches that there were people with him and they did not see, only Moses alone. As it is written regarding Daniel: “I, Daniel, alone, saw the vision” (Daniel 10:7).
“In a flame [belabat] of fire” – to give him courage [lelabevo], so that when he arrives at Sinai and sees those fires, he will not fear them. Alternatively, belabat esh, from two thirds of the bush and above, just as the heart [lev] is placed at two thirds of the person and above.
“From the midst of the bush” – a gentile asked Rabbi Yehoshua ben Korḥa: ‘What did the Holy One blessed be He see that led Him to speak with Moses from the midst of the bush?’ He said to him: ‘Had he spoken to him from a carob tree or a sycamore tree, would you ask me the same? However, to dismiss you outright is impossible. Why from the midst of the bush? It is to teach you that there is no place that is vacant of the Divine Presence, even a bush.’
“In a flame of fire” – initially, only one angel descended, which stood in the center of the fire, and then the Divine Presence descended and spoke with him “from the midst of the bush”13In Exodus 3:2 it says: “He saw an angel of the Lord in a flame of fire in the midst of the bush” and then in verse 4 it says: “God called him from the midst of the bush.” (Exodus 3:4).
Rabbi Eliezer says: Just as a bush is the lowliest of all the trees in the world, so too, Israel was lowly and humble to the Egyptians; therefore, the Holy One blessed be He appeared to them and redeemed them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). Rabbi Yosei says: Just as the bush is the harshest of all the trees, and any bird that enters the bush does not emerge from it unharmed, so too, the enslavement in Egypt was the harshest of all the enslavements in the world before the Omnipresent, as it is stated: “The Lord said: I have seen [ra’o ra’iti] the affliction of My people” (Exodus 3:7). Why does the verse state ra’o ra’iti twice?14The question is based on the doubled verb, combining the absolute infinitive ra’o with the first person past tense ra’iti, meaning ‘I have seen.’ This formulation is common in Biblical Hebrew and is often understood to indicate emphasis. In any case, the midrash takes the opportunity to expound upon the double verb. It is because after they would drown them [the Hebrew children] in the river they would then crush them under the construction. This is analogous to one who took a rod and struck two people and both of them receive the lash and know its pain.15 It is as if God also feels the pain of Israel. So too, the pain and enslavement of Israel was revealed before the One Who spoke and the world came into being, as it is stated: “As I know its pains” (ibid.).
Rabbi Yoḥanan said: Just as this bush, one makes it into a fence for a garden, so too, Israel is a fence for the world. Alternatively: Just as this bush grows on any water,16It grows both from rainwater and irrigation. so too Israel grows only due to the merit of the Torah, which is characterized as water, as it is stated: “Ho, everyone who thirsts, go to the water” (Isaiah 55:1).
Another matter: Just as this bush grows in a garden and by a river, so too, Israel is in this world and in the World to Come. Alternatively, just as the bush produces thorns and produces roses, so too, in Israel there are both righteous and wicked. Rabbi Pinḥas the priest, son of Rabbi Ḥama said: Just as the bush, when one inserts his hand into it, one doesn’t feel anything, but when one removes it, it is scratched, so too, when Israel descended to Egypt, no creature knew them, but when they emerged, they emerged “with signs, with wonders, and with war” (Deuteronomy 4:34). Rabbi Yehuda bar Shalom said: Just as the bush, when a bird enters it he doesn’t feel it and when it emerges, its wings are plucked, so too, when Abraham descended to Egypt, no creature knew him, and when he emerged: “The Lord plagued Pharaoh” (Genesis 12:17).
Another matter: “From the midst of the bush” – Rabbi Naḥman, the son of Rabbi Shmuel bar Naḥman says: All trees – some of them produce one leaf, some two or three. The myrtle produces three, as it is called: “a leafy tree” (Leviticus 23:40); however, the bush has five leaves. the Holy One blessed be He said to Moses: Israel is redeemed only due to the merit of Abraham, Isaac, and Jacob, and your merit and the merit of Aaron. Alternatively, “from the midst of the bush [hasneh]” – He alluded to him [to Moses] that he would live one hundred and twenty years, corresponding to the numerical value of hasneh.17Heh – 5, samekh – 60, nun – 50, heh – 5 = 120.
“He looked, and behold, the bush burned with fire.” From here they say that heavenly fire generates rays of light and burns but does not consume,18It burns without consuming fuel. and it is black. Earthly fire does not produce light rays, it is red, and it consumes but does not burn. Why did the Holy One blessed be He show Moses this matter? It is because he was contemplating in his heart and saying: Perhaps the Egyptians will eradicate Israel; therefore, the Holy One blessed be He showed him a burning fire that is not consumed. He said to him: ‘Just as the bush burns in fire but is not consumed, so too, the Egyptians will be unable to eradicate Israel.’
Another matter: Because the Holy One blessed be He [wanted to] speak with Moses, but he [Moses] did not want to interrupt his work [of shepherding], He showed him this thing so that he would turn his head and see, and He could speak with him, as you find initially: “An angel of the Lord appeared to him,” and Moses did not go. Once he stopped working he went to see, immediately: “God called to him” (Exodus 3:4).
“An angel of the Lord appeared to him” – that is what is written: “I am asleep, but my heart is awake” (Song of Songs 5:2). I am asleep from the mitzvot, but my heart is awake to perform them. “My perfect one [tamati]” (Song of Songs 5:2) at Sinai, as they had perfect faith [shenitamemu] with Me at Sinai, and they said: “Everything that the Lord spoke, we will do and we will obey” (Exodus 24:7). Rabbi Yannai said: Just as it is with twins [teomim], if the head of one hurts, the other feels it, so too, the Holy One blessed be He said, as it were: “I will be with him in trouble” (Psalms 91:15).
Alternatively: What is: “I will be with him in trouble?” When they have trouble they call out only to the Holy One blessed be He. In Egypt – “their cry came up to God” (Exodus 2:23); at the sea – “and the children of Israel cried to the Lord” (Exodus 14:10), and many others like that. And it says: “In all their trouble, He was troubled” (Isaiah 63:9). The Holy One blessed be He said to Moses: ‘Don’t you sense that I am suffering just as Israel is suffering? Know that from the place that I am speaking with you, from the thorns, as it were, I am party to their suffering.’
“An angel of the Lord appeared.” Rabbi Yoḥanan said: That is Michael. Rabbi Ḥanina said: That is Gabriel. [Regarding] Rabbi Yosei the tall, everywhere that they would see him, they would say: ‘Here is our saintly rabbi.’12Rabbi Yosei was an attendant of Rabbi Yehuda HaNasi. Similarly, everywhere that Michael appears, there is the glory of the Divine Presence.
“To him” – what is “to him?” It teaches that there were people with him and they did not see, only Moses alone. As it is written regarding Daniel: “I, Daniel, alone, saw the vision” (Daniel 10:7).
“In a flame [belabat] of fire” – to give him courage [lelabevo], so that when he arrives at Sinai and sees those fires, he will not fear them. Alternatively, belabat esh, from two thirds of the bush and above, just as the heart [lev] is placed at two thirds of the person and above.
“From the midst of the bush” – a gentile asked Rabbi Yehoshua ben Korḥa: ‘What did the Holy One blessed be He see that led Him to speak with Moses from the midst of the bush?’ He said to him: ‘Had he spoken to him from a carob tree or a sycamore tree, would you ask me the same? However, to dismiss you outright is impossible. Why from the midst of the bush? It is to teach you that there is no place that is vacant of the Divine Presence, even a bush.’
“In a flame of fire” – initially, only one angel descended, which stood in the center of the fire, and then the Divine Presence descended and spoke with him “from the midst of the bush”13In Exodus 3:2 it says: “He saw an angel of the Lord in a flame of fire in the midst of the bush” and then in verse 4 it says: “God called him from the midst of the bush.” (Exodus 3:4).
Rabbi Eliezer says: Just as a bush is the lowliest of all the trees in the world, so too, Israel was lowly and humble to the Egyptians; therefore, the Holy One blessed be He appeared to them and redeemed them, as it is stated: “I came down to deliver them from the hand of Egypt” (Exodus 3:8). Rabbi Yosei says: Just as the bush is the harshest of all the trees, and any bird that enters the bush does not emerge from it unharmed, so too, the enslavement in Egypt was the harshest of all the enslavements in the world before the Omnipresent, as it is stated: “The Lord said: I have seen [ra’o ra’iti] the affliction of My people” (Exodus 3:7). Why does the verse state ra’o ra’iti twice?14The question is based on the doubled verb, combining the absolute infinitive ra’o with the first person past tense ra’iti, meaning ‘I have seen.’ This formulation is common in Biblical Hebrew and is often understood to indicate emphasis. In any case, the midrash takes the opportunity to expound upon the double verb. It is because after they would drown them [the Hebrew children] in the river they would then crush them under the construction. This is analogous to one who took a rod and struck two people and both of them receive the lash and know its pain.15 It is as if God also feels the pain of Israel. So too, the pain and enslavement of Israel was revealed before the One Who spoke and the world came into being, as it is stated: “As I know its pains” (ibid.).
Rabbi Yoḥanan said: Just as this bush, one makes it into a fence for a garden, so too, Israel is a fence for the world. Alternatively: Just as this bush grows on any water,16It grows both from rainwater and irrigation. so too Israel grows only due to the merit of the Torah, which is characterized as water, as it is stated: “Ho, everyone who thirsts, go to the water” (Isaiah 55:1).
Another matter: Just as this bush grows in a garden and by a river, so too, Israel is in this world and in the World to Come. Alternatively, just as the bush produces thorns and produces roses, so too, in Israel there are both righteous and wicked. Rabbi Pinḥas the priest, son of Rabbi Ḥama said: Just as the bush, when one inserts his hand into it, one doesn’t feel anything, but when one removes it, it is scratched, so too, when Israel descended to Egypt, no creature knew them, but when they emerged, they emerged “with signs, with wonders, and with war” (Deuteronomy 4:34). Rabbi Yehuda bar Shalom said: Just as the bush, when a bird enters it he doesn’t feel it and when it emerges, its wings are plucked, so too, when Abraham descended to Egypt, no creature knew him, and when he emerged: “The Lord plagued Pharaoh” (Genesis 12:17).
Another matter: “From the midst of the bush” – Rabbi Naḥman, the son of Rabbi Shmuel bar Naḥman says: All trees – some of them produce one leaf, some two or three. The myrtle produces three, as it is called: “a leafy tree” (Leviticus 23:40); however, the bush has five leaves. the Holy One blessed be He said to Moses: Israel is redeemed only due to the merit of Abraham, Isaac, and Jacob, and your merit and the merit of Aaron. Alternatively, “from the midst of the bush [hasneh]” – He alluded to him [to Moses] that he would live one hundred and twenty years, corresponding to the numerical value of hasneh.17Heh – 5, samekh – 60, nun – 50, heh – 5 = 120.
“He looked, and behold, the bush burned with fire.” From here they say that heavenly fire generates rays of light and burns but does not consume,18It burns without consuming fuel. and it is black. Earthly fire does not produce light rays, it is red, and it consumes but does not burn. Why did the Holy One blessed be He show Moses this matter? It is because he was contemplating in his heart and saying: Perhaps the Egyptians will eradicate Israel; therefore, the Holy One blessed be He showed him a burning fire that is not consumed. He said to him: ‘Just as the bush burns in fire but is not consumed, so too, the Egyptians will be unable to eradicate Israel.’
Another matter: Because the Holy One blessed be He [wanted to] speak with Moses, but he [Moses] did not want to interrupt his work [of shepherding], He showed him this thing so that he would turn his head and see, and He could speak with him, as you find initially: “An angel of the Lord appeared to him,” and Moses did not go. Once he stopped working he went to see, immediately: “God called to him” (Exodus 3:4).
Bamidbar Rabbah
“The Lord spoke to Moses, saying: Bring the tribe of Levi near and stand it before Aaron the priest, and they shall serve him” (Numbers 3:5–6).
“Bring the tribe of Levi near” – that is what is written: “The righteous man will blossom like a palm tree; [like a cedar in Lebanon, he will grow tall]. Planted in the House of the Lord, [they will blossom in the courtyards of our God]” (Psalms 92:13–14). “The righteous man will blossom like a palm tree” – just as this palm tree, its shade is far removed,1From the trunk of the tree. so, the righteous, the granting of their reward is far removed from them, until the World to Come. Just as this palm tree produces juicy, nikolaos, and unripe dates, and produces thorns, so are Israel: there are Torah personalities among them, there are plain citizens among them, and there are ignoramuses among them. Just as on this palm tree there are unripe dates that do not enter the storehouse and it produces dates and they enter the storehouse, so, Israel, when they were in the wilderness, some of them entered the Land of Israel and some of them did not enter. Just as this palm tree produces dates and produces thorns, and anyone who seeks to steal dates, the thorns that are on it grip him, so are the righteous: anyone who does not protect himself from them, their bite is the bite of a snake, their sting is the sting of a scorpion, their hiss is the hiss of a serpent. And all their statements are like fiery coals.
Another matter: Just as this palm tree has no waste, but rather, dates for eating, soft branches for extolment,2On Sukkot. hard branches for roofing,3The sukka. bast for ropes, leaves for a sieve, planks to roof the house, so are Israel: they have no waste, but rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of aggada, some are performers of mitzvot, some are givers of charity, and so on.
Another matter: Just as this palm tree, its heart is directed upward,4The soft material at the heart of the trunk goes straight up and does not bend. so, Israel, their heart is directed to their Father in Heaven, as it is stated: “My eyes are always toward the Lord, for He takes my feet from the net” (Psalms 25:15).
Another matter: Just as this palm tree has desire,5The fruit buds on the female trees are pollinated from the pollen in the flowers of the male trees. so, the righteous have desire. What is their desire? It is the Holy One blessed be He, as it is stated: “With my soul, I desired You at night; while my spirit is within me, I will seek You. For when Your judgments are on the earth, the inhabitants of the world learn righteousness” (Isaiah 26:9). Rabbi Tanḥuma said: There was an incident involving a certain palm tree that was standing in Ḥamtan but did not produce fruit. They pollinated it, but it did not produce fruit. The palm cultivator said to them: It sees a male palm from Jericho, and it desires it in its heart. They brought from it, and pollinated it, and it immediately began to produce fruit. So, the entire desire and the hope of the righteous is the Holy One blessed be He.
Just as this palm tree does not produce fewer than three branches, so, Israel is never lacking three righteous ones in the world, like Abraham, Isaac, and Jacob; Ḥananya, Mishael, and Azarya. Likewise it says: “I said: I will ascend the date palm, I will grasp its branches; and please may your breasts be like clusters of the vine, and the fragrance of your nose like apples” (Song of Songs 7:9).6In Shir HaShirim Rabba 7:9 this verse is explained as referring to Ḥananya, Mishael, and Azarya.
Just as this palm tree has soft branches for extolment, hard branches for a sukka, even its bast is used for strengthening,7Making ropes and its wood for kindling, so [there are] in Israel the righteous, the upright, the pious, Torah personalities, and even their wayward are performers of acts of kindness.
If so, just as this palm tree, one does not craft utensils from it, is the same true of the righteous?8They provide no benefit for people. The verse states: “[The righteous man will blossom like a palm tree;] like a cedar in Lebanon, he will grow tall” (Psalms 92:13).9Utensils are crafted from cedars. Rabbi Tanḥuma said: I asked it of Rav Huna and he said: We were in Babylon, and we would craft utensils, tables, and candelabra from it. If so, just as this cedar does not produce fruit, so the righteous do not produce fruit? The verse states: “The righteous man will blossom like a palm tree.” Just as the palm tree produces fruit, so the righteous produce fruit, as it is stated: “Say of the righteous that it is good, for they will eat the fruit of their deeds” (Isaiah 3:10).
Just as the palm and the cedar, anyone who climbs to their treetop and does not protect himself, he falls and dies, so, anyone who comes and confronts Israel, ultimately, he will receive his just deserts at their hand. Know that it is so, as Sarah, because she was taken by Pharaoh one night, he and his household were struck with afflictions, as it is stated: “The Lord afflicted Pharaoh…” (Genesis 12:17).
Just as the palm and the cedar are greater than all the trees, so, Israel is greater than all the nations, as it is stated: “For Mordekhai was great [in the king’s palace, and his renown spread in all the provinces] (Esther 9:4); “David became steadily greater” (II Samuel 5:10).
Just as this palm, if it is uprooted, it has no replacement, so are the righteous: they have no replacements when they die, as it is stated: “But wisdom, where will it be found, and where is the place of understanding?” (Job 28:12).
Another matter: “The righteous man [will blossom] like a palm tree” (Psalms 92:13) is speaking of the tribe of Levi, as they were righteous and they caused good deeds to blossom when Israel crafted the calf, as it is stated: “All the sons of Levi gathered to him” (Exodus 32:26). Therefore, the Holy One blessed be He exalted them in Israel, like this cedar, which is taller and greater in Lebanon than the rest of the trees. So, they are greater than all of Israel, as from all the tribes He selected only the tribe of Levi alone, to serve Him. That is what is written: “Planted in the House of the Lord” (Psalms 92:14). Rabbi Ḥanan ben Pazi said: While they are still saplings they are in the House of the Lord; these are the children while they are in school.
Another matter: “Planted in the House of the Lord” (Psalms 92:14) – they would never move from the Temple. “They will blossom in the courtyards of our God” (Psalms 92:14) – these are the services.10The service done by the tribe of Levi in the Temple. Know that it is so, as it is stated: “Bring the tribe of Levi near.… They shall keep his commission” (Numbers 3:6–7).
“Bring the tribe of Levi near” – that is what is written: “The righteous man will blossom like a palm tree; [like a cedar in Lebanon, he will grow tall]. Planted in the House of the Lord, [they will blossom in the courtyards of our God]” (Psalms 92:13–14). “The righteous man will blossom like a palm tree” – just as this palm tree, its shade is far removed,1From the trunk of the tree. so, the righteous, the granting of their reward is far removed from them, until the World to Come. Just as this palm tree produces juicy, nikolaos, and unripe dates, and produces thorns, so are Israel: there are Torah personalities among them, there are plain citizens among them, and there are ignoramuses among them. Just as on this palm tree there are unripe dates that do not enter the storehouse and it produces dates and they enter the storehouse, so, Israel, when they were in the wilderness, some of them entered the Land of Israel and some of them did not enter. Just as this palm tree produces dates and produces thorns, and anyone who seeks to steal dates, the thorns that are on it grip him, so are the righteous: anyone who does not protect himself from them, their bite is the bite of a snake, their sting is the sting of a scorpion, their hiss is the hiss of a serpent. And all their statements are like fiery coals.
Another matter: Just as this palm tree has no waste, but rather, dates for eating, soft branches for extolment,2On Sukkot. hard branches for roofing,3The sukka. bast for ropes, leaves for a sieve, planks to roof the house, so are Israel: they have no waste, but rather, some of them are masters of Bible, some of them are masters of Mishna, some of them are masters of aggada, some are performers of mitzvot, some are givers of charity, and so on.
Another matter: Just as this palm tree, its heart is directed upward,4The soft material at the heart of the trunk goes straight up and does not bend. so, Israel, their heart is directed to their Father in Heaven, as it is stated: “My eyes are always toward the Lord, for He takes my feet from the net” (Psalms 25:15).
Another matter: Just as this palm tree has desire,5The fruit buds on the female trees are pollinated from the pollen in the flowers of the male trees. so, the righteous have desire. What is their desire? It is the Holy One blessed be He, as it is stated: “With my soul, I desired You at night; while my spirit is within me, I will seek You. For when Your judgments are on the earth, the inhabitants of the world learn righteousness” (Isaiah 26:9). Rabbi Tanḥuma said: There was an incident involving a certain palm tree that was standing in Ḥamtan but did not produce fruit. They pollinated it, but it did not produce fruit. The palm cultivator said to them: It sees a male palm from Jericho, and it desires it in its heart. They brought from it, and pollinated it, and it immediately began to produce fruit. So, the entire desire and the hope of the righteous is the Holy One blessed be He.
Just as this palm tree does not produce fewer than three branches, so, Israel is never lacking three righteous ones in the world, like Abraham, Isaac, and Jacob; Ḥananya, Mishael, and Azarya. Likewise it says: “I said: I will ascend the date palm, I will grasp its branches; and please may your breasts be like clusters of the vine, and the fragrance of your nose like apples” (Song of Songs 7:9).6In Shir HaShirim Rabba 7:9 this verse is explained as referring to Ḥananya, Mishael, and Azarya.
Just as this palm tree has soft branches for extolment, hard branches for a sukka, even its bast is used for strengthening,7Making ropes and its wood for kindling, so [there are] in Israel the righteous, the upright, the pious, Torah personalities, and even their wayward are performers of acts of kindness.
If so, just as this palm tree, one does not craft utensils from it, is the same true of the righteous?8They provide no benefit for people. The verse states: “[The righteous man will blossom like a palm tree;] like a cedar in Lebanon, he will grow tall” (Psalms 92:13).9Utensils are crafted from cedars. Rabbi Tanḥuma said: I asked it of Rav Huna and he said: We were in Babylon, and we would craft utensils, tables, and candelabra from it. If so, just as this cedar does not produce fruit, so the righteous do not produce fruit? The verse states: “The righteous man will blossom like a palm tree.” Just as the palm tree produces fruit, so the righteous produce fruit, as it is stated: “Say of the righteous that it is good, for they will eat the fruit of their deeds” (Isaiah 3:10).
Just as the palm and the cedar, anyone who climbs to their treetop and does not protect himself, he falls and dies, so, anyone who comes and confronts Israel, ultimately, he will receive his just deserts at their hand. Know that it is so, as Sarah, because she was taken by Pharaoh one night, he and his household were struck with afflictions, as it is stated: “The Lord afflicted Pharaoh…” (Genesis 12:17).
Just as the palm and the cedar are greater than all the trees, so, Israel is greater than all the nations, as it is stated: “For Mordekhai was great [in the king’s palace, and his renown spread in all the provinces] (Esther 9:4); “David became steadily greater” (II Samuel 5:10).
Just as this palm, if it is uprooted, it has no replacement, so are the righteous: they have no replacements when they die, as it is stated: “But wisdom, where will it be found, and where is the place of understanding?” (Job 28:12).
Another matter: “The righteous man [will blossom] like a palm tree” (Psalms 92:13) is speaking of the tribe of Levi, as they were righteous and they caused good deeds to blossom when Israel crafted the calf, as it is stated: “All the sons of Levi gathered to him” (Exodus 32:26). Therefore, the Holy One blessed be He exalted them in Israel, like this cedar, which is taller and greater in Lebanon than the rest of the trees. So, they are greater than all of Israel, as from all the tribes He selected only the tribe of Levi alone, to serve Him. That is what is written: “Planted in the House of the Lord” (Psalms 92:14). Rabbi Ḥanan ben Pazi said: While they are still saplings they are in the House of the Lord; these are the children while they are in school.
Another matter: “Planted in the House of the Lord” (Psalms 92:14) – they would never move from the Temple. “They will blossom in the courtyards of our God” (Psalms 92:14) – these are the services.10The service done by the tribe of Levi in the Temple. Know that it is so, as it is stated: “Bring the tribe of Levi near.… They shall keep his commission” (Numbers 3:6–7).
Midrash Tanchuma
(Lev. 14:2:) “This shall be the law of the leper.” Let our master instruct us: For how many things does leprosy come? Thus have our masters taught: The affliction comes [upon one] for eleven things:23Cf. Numb. R. 7:5; Lev. 17:3; ‘Arakh. 16a. (1) For idolatry, (2) for desecration of the name [of God], (3) for unchastity, (4) for theft, (5) for slander, (6) for false witness, (7) upon24In this passage “for” and “upon” translate the same Hebrew word (‘al). the judge who perverts justice, (8) for swearing in vain, (9) upon one who enters a domain which is not his, (10) upon one who thinks false thoughts, and (11) upon one who instigates quarrels among brothers. And some also say, “for the evil eye (i.e., for being miserly).” How is it shown [that leprosy comes] for idolatry? In that, when they made the calf, they were afflicted with leprosy. Thus it is stated (in Exod. 32:25), “Now Moses saw that the people were riotous (parua')”; and it is written concerning the leper (in Lev. 13:45), “his head shall be unkempt (parua').” And how is it shown [that leprosy comes] for cursing the name? From Goliath, of whom it is stated that he said in (I Sam. 17:8), “Choose a man ('ish) for yourselves.” Now man ('ish) can only be the Holy One, blessed be He, since it is stated (in Exod. 15:3), “The Lord is a man ('ish) of war.” It is also written (in I Sam. 17:46) “This day [the Lord] will deliver (rt.: sgr) you.” Now deliverance can only imply leprosy, since it is stated (in Lev. 13:5), “the priest shall isolate (rt.: sgr) him.” And how is it shown for unchastity? Where it is written (in Is. 3:[16-]17), “[Because the daughters of Zion are haughty, and walk with extended neck and roving eyes…]. Therefore the Lord will smite with sores (sph) the scalps [of the daughters of Zion].”25Vs. 17 differs here from the Masoretic Text by replacing the divine name with Adonay (LORD). Now sores (sph) can only be leprosy, as stated (in Lev. 14:56), “For a swelling and for a sore (rt.: sph) and for a bright spot.” How is it shown for theft? Where it is stated (in Zech. 5:4), “I have sent it (i.e., the curse of the flying scroll in vs. 1) forth, says the Lord of hosts; and it shall come unto the house of the thief.” Hence, for theft. How is it shown for swearing falsely? Where it is stated (in Zech. 5:4, cont.), “and unto the house of the one who swears falsely in My name; and it shall lodge within his house; and it shall consume it, [even] with its timbers and stones.” What is a thing which consumes timbers and stones? Rabbi says, “This is leprosy, since it is written (concerning a house infested with leprosy (in Lev. 14:45), ‘And he shall break down the house with its timbers and stones.’” And how is it shown for slander? From Miriam [of whom] it is written (in Numb. 12:10), “so when Aaron turned unto Miriam, there she was, stricken with leprosy.” It is written (in Lev. 14:1), “This shall be the law of the leper (hametsora'),” [i.e.] the one who puts forth evil (hamotsi ra'). And how is it shown for those who bear false witness? Where Israel testified falsely and said (in Exod. 32:4), “These are your gods, O Israel,” they were struck with leprosy, as stated, “Instruct the Israelites to remove from the camp….” It also states (Exodus 32:25), “Now Moses saw that the people were riotous (parua').”26Cf. above in this section, where parua‘ in this verse is related to Lev. 13:45, according to which the leper’s HEAD SHALL BE UNKEMPT (parua‘). And [how is it shown] for the judge who perverts justice? Where it is stated (of unjust judges in Is. 5:24), “And it shall be that as a tongue of fire consumes straw, and as chaff sinks down in a flame, their root shall be like the rot, and their blossom shall rise up like the dust; for they have rejected the law of the Lord of hosts.” Their blossom (prh) can only refer to leprosy, since it is stated (in Lev. 13:12), “If the leprosy should blossom out widely (rt.: prh).” And how is it shown for one who enters a domain which is not his? From Uzziah, who entered the domain of the priesthood. It is so stated (of him in II Chron. 26:19), “then leprosy appeared on his forehead.” And how is it shown for one who instigates quarrels among brothers? From Pharaoh, as stated (in Gen. 12:17), “Then the Lord afflicted Pharaoh,” because he had taken Sarah from Abraham. And [how is it shown] for the evil eye (i.e., for being miserly)? R. Isaac said, “When someone's eye is too evil (i.e., when someone is too miserly) to lend out his possessions. When someone comes and says to him, ‘Lend me your scythe, lend me your ax, or any object,’ he says to him, ‘Cursed is the one who has a scythe, cursed is the one has an axe’ (meaning, ‘I do not have one’). What does the Holy One, blessed be He, do?27Cf. Yoma 11b. He afflicts [his house] with leprosy. When he comes to the priest and says to him, ‘Something like a plague has appeared in the house belonging to me,’ he commands (according to Lev. 14:45), ‘Let him break down the house with its timbers and stones.’ Then everybody will see his implements, when they lug them and bring them outside. So they publicize28Mepharsemin, from PRSM, a verb related to the Greek, parresiazesthai (“to speak freely”). his implements, and they all say, ‘Did he not say, “I do not have a scythe; I do not have an ax?” See, he does have such and such an object, but he did not want to lend it.’ So his eye is evil (i.e., he is miserly), to lend.” (Leviticus 14:37:) “And [the priest] says, ‘[The walls are] deeply colored (shkarurot).’” Do not read it [such], but rather read it as he brought down curses (shaka arurot). As he said, “Cursed,” and he brought down his house. And everyone saw his curses, as stated (in Job 20:28), “The produce of his house shall depart, poured out in the day of His wrath.” [Moreover,] there are also some who say, [leprosy] also [comes] for haughtiness. How is it shown? From Naaman, as stated (in II Kings 5:1), “Now Naaman, the commander of the army of the king of Aram […] a valiant warrior, was a leper,” because he was haughty. [Leprosy] also [comes] upon the one who says something against his colleague that is not true about him. Thus you find it so in the case of Moses our master, when he said (in Exod. 4:1), “But [surely] they shall not believe me.” The Holy One, blessed be He, said to him, “They are believers [and] children of believers”: [Believers] (in Exod. 4:31), “And the people believed”; the children of believers, as stated (in Gen. 15:6), “And he (Abram) believed in the Lord.” However, it is necessary [for you] to be afflicted, since the one who suspects the innocent is afflicted in his body. It is so stated (in Exod. 4:6), “Then [the Lord…] said, ‘Please put your hand in your bosom’; so he put his hand in his bosom, and when he withdrew it, behold, it was leprous as snow.” The Holy One, blessed be He, said to Israel, “Look at the difference between you and the peoples of the world. When they sin, I afflict them first in their bodies and after that in their houses, as stated (in Gen. 12:17), ‘Then the Lord afflicted Pharaoh with great plagues,’ and afterwards, ‘and his house.’ But if you sin, I afflict your houses first.” Where is it shown? From what they read on the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” (Lev. 14:34:) “And I put a plague of leprosy in a house of the land you possess.” How has the land sinned, that it should be afflicted? It is simply that the land is afflicted for human sin, as stated (in Ps. 107:[32-]34), “[He turns….] A fruitful land into a salt marsh because of the evil [of those who dwell in it].” Why? Because of the evil [of the people]. And so does it state (Isaiah 26:9), “with Your judgements upon the earth, so will those that dwell in the inhabitation learn justice.” Why do punishments come upon the world? For the creatures, so that they would look, consider, and say, “Whoever sins is afflicted, and whoever does not sin is not afflicted.” So why are the trees, the stones and the walls afflicted? So that their owners will look [at them] and repent. And so you find that when Israel sinned, the Holy One, blessed be He, intended to exile them at once before the [other] nations. But He said, “If I exile them at the start, they will become a shame and a disgrace to all the nations.” What did he do? He brought Sennacherib the wicked upon all the [other] nations and exiled them. Thus it is stated (in Is. 10:14), “My hand (the hand of Sennacherib) has found the wealth of the peoples like a nest.” It is also written (in vs. 13), “and I (Sennacherib) have removed the borders of peoples.” The Holy One, blessed be He, said, “When Israel sees that I have exiled the nations of the world, they will repent and fear My judgment.” It is so stated (in Zeph. 3:6), “I have rooted out the nations; their corner towers are desolate.” And after it is written (in vs. 7), “I said, ‘Surely you will fear Me, they will learn rebuke!’” When they did not repent, they immediately went into exile. Therefore the Holy One, blessed be He, warns them and [first] afflicts their houses, so that they will repent. Thus it is stated (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.” For him to repent is preferable; but if not, he is afflicted in his body, as stated (in Lev. 15:2), “When any man has a discharge issuing from his flesh….” Hence, the stones are struck first. For him to repent is preferable; but if not, his clothes are afflicted, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” Then if he does not repent, he is afflicted in his body. Thus it is stated (in Lev. 13:40), “When someone's head becomes hairless [so that he is bald, he is clean]”; but still with a balding of the head there is a substantial doubt whether he is unclean or clean. For him to repent is preferable, but if not, he is afflicted with boils, as stated (in Lev. 13:18), “And when one has boils on the skin of his flesh and is healed.”29The verses that follow explain that the boils may then become leprous. Boils is [worse] than balding of the head. For him to repent is preferable, but if not, he is afflicted with five scourges: swelling, sore, bright spot, scab, and plague spot. And why all this? Because he did not repent.30Numb. R. 14:4. Scripture has said (in Prov. 19:29), “Judgments are ready for scoffers; and stripes for the back of fools.” The Holy One, blessed be He, said, “Before I created the human, I prepared all these for him.” [The situation] is comparable to an evil slave who was about to be sold. When his master went to buy him, he knew that he was a bad salve. [So] he took along chains and whips so that if he rebelled, he might subdue him with them. When he did rebel, he brought out the chains and chained him. He brought out the whips and beat him. The slave said to him, “Did you not know that I was a bad slave? Why did you buy me?” He said to him, “Because I knew that you are difficult, I prepared chains and whips for you, so that if you rebelled, I might subdue you with them.” So too the Holy One, blessed be He [and] blessed be His name forever, before He created the human one, He prepared afflictions for him, because (according to Gen. 8:21) He knows that31Heb.: Ki. Although in the biblical context the word must mean “for,” or its equivalent, the midrash understands the word with the alternate meaning of “that.” “the instinct of one's heart is evil from his youth.” He therefore prepared all these for him, so that if he rebelled, He would subdue him, as stated (in Prov. 19:29), “Judgments are ready for scoffers; and stripes (mahalumot) for the back of fools.” What are mahalumot? Mahah lamoot (strike to death). Warn him first; it is preferable if he repents. But if not, strike his body. How is it shown? From that which we read about the matter (in Lev. 14:34), “and I put a plague of leprosy in a house of the land you possess.”