Bamidbar Rabbah Reader

“The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year of their exodus from the land of Egypt, saying” (Numbers 1:1). “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “[Your righteousness is like the mighty mountains]; Your justice is like the great depths” (Psalms 36:7).1“Great depths” refers to punishment of the wicked.

Rabbi Meir said: It is analogized to the righteous in their abode, and it is analogized to the wicked in their abode. It is analogized to the righteous in their abode: “In a good pasture I will herd them, and on the mountains of the height of Israel will be their grazing place” (Ezekiel 34:14). It is analogized to the wicked in their abode: “So said the Lord God: On the day that it descended to the grave I caused mourning; I covered the depths for it” (Ezekiel 31:15).

With what are the wicked covered when they descend to the grave? It is with the depths. Ḥizkiya bar Rabbi Ḥiyya said: This vat, with what does one cover it? It is with an earthenware vessel, what it is from; just as it is from earthenware, so one covers it with earthenware. So it is with the wicked.

What is written in their regard? “Their actions are in the dark, and they say: Who sees us and who knows of us?” (Isaiah 29:15). Because [their actions] are dark, the Holy One blessed be He sends them down to the grave, which is dark, and covers them with the depths that are dark, as it is stated: “And darkness upon the surface of the depths” (Genesis 1:2). That is, “Your righteousness is like the mighty mountains” – the righteousness that you bring upon the world is as conspicuous as these mountains.

“Your justice is like the great depths” – the justice that You perform in this world; “the great depths” – just as the depths are concealed, so the justice that you effect is concealed. How so? When Jerusalem was destroyed, it was destroyed on the ninth of Av. When He shows it to Ezekiel, He shows it to him on the first of the month.2The prophecy in Ezekiel 26:1–2 references the destruction of Jerusalem.

The date the midrash gives is the first day of the month, but it does not mention which month. The midrash is stating that God showed the Destruction to Ezekiel on a different day than it actually occurred. Why? It was so as not to reveal on which day it was destroyed.

However, when He comes to exalt Israel, he reveals: which day, which place, which month, which year, which era: “[The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, on the first of the second month, in the second year] of their exodus from the land of Egypt, saying” (Numbers 1:1). What did He say to them? “Take a census of the entire congregation of the children of Israel” (Numbers 1:2).

Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness for Israel or a land of deep darkness?…” (Jeremiah 2:31). The Holy One blessed be He said to Israel: ‘Because you said to Moses: “Why did you take us up from Egypt to die in the wilderness?” (Numbers 21:5). Was I like a wilderness for Israel; did I act with them like in the wilderness?

The way of the world is that a king of flesh and blood who goes out to the wilderness, does he find tranquility there as he would find it in the palace, or eating or drinking? You were slaves in Egypt and I took you out of there; I lay you down on fine beds,’ as it is stated: “God led the people roundabout [vayasev] via the wilderness” (Exodus 13:18). What is vayasev?1 This root can also mean to recline on a bed.

The midrash interprets vayasev as a verb meaning that he caused them to recline. It is that he lay them down in the manner of kings, recumbent upon their beds. Did I not place three caretakers for them: Moses, Aaron, and Miriam? Due to the merit of Moses you would eat the manna that the holy fathers did not see, as it is stated: “He fed you the manna that you did not know, and your fathers did not know” (Deuteronomy 8:3).

Due to the merit of Aaron, I surrounded you with the clouds of glory, as it is stated: “He spread a cloud like a curtain” (Psalms 105:39). How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them.

If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17).

Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained.

The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it?

When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1).

What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder.

It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails.

“Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21). Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it?

Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32).2The "p" in mapelya and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43).

“Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread.3Terumot 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon.

What more can He ask from us?4After the exile there were those who said that just as the baked bread cannot be returned to the oven, so too the exiled Israelites cannot be reconnected to God (Maharzu). Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4).

They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now.

Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled.

He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside.

So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces.

In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).

Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – Before the Tent of Meeting stood, He spoke with him at the bush, as it is stated: “God called to him from within the bush” (Exodus 3:4). Then, “God said to Moses and Aaron in the land of Egypt, saying.” (Exodus 12:1) He spoke with him in Midian, as it is stated: “The Lord spoke to Moses in Midian” (Exodus 4:19). He spoke to him in Sinai, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai…saying.”

Once the Tent of Meeting stood, He said: Modesty [tzeniut] is preferable, as it is stated: “And to walk humbly [hatzne’a] with your God” (Micah 6:8) – He speaks with him in the Tent of Meeting. Likewise, David said: “All of the glory of a king’s daughter is within, her dress interwoven with gold” (Psalms 45:14). “A king’s daughter” – this is Moses, as it is stated: “I will deliver Egypt into the hand of a harsh master” (Isaiah 19:4) – these are the plagues that came upon Egypt.

“And a strong [oz] king will rule over them” (Isaiah 19:4) – this is Moses, who was the king of the Torah, which is called oz, as it is stated: “The Lord will give strength [oz] to His people” (Psalms 29:11). Therefore, “all of the glory of a king’s daughter is within.”5Thus, the verse that implies that modesty is appropriate for the king's daughter refers to Moses, to whom God spoke from within the Tent of Meeting. “[All of the glory [kevudah] of a king’s daughter is within,] her dress interwoven [mimishbetzot] with gold” – this is Aaron, as it is stated: “You shall make settings [mishbetzot] of gold” (Exodus 28:13).

From here they said: A woman who conducts herself modestly, even if she is an Israelite, is worthy to marry a priest and to produce High Priests, as it is stated: “Her dress interwoven [mimishbetzot] with gold.” The Holy One blessed be He said: This is My honor [kavod], that I will speak within. As it is stated: “When Moses went into the Tent of Meeting [to speak with Him]” (Numbers 7:89). Rabbi Yehoshua ben Levi said: If the nations of the world would know how much the Temple benefited them, they would have surrounded it with fortifications to protect it, as it was more beneficial for them than it was for Israel, as Solomon prayed: “To the foreigner, as well, who is not of Your people Israel” (I Kings 8:41), and it is written: “You will act in accordance with everything that the foreigner calls to You” (I Kings 8:43).

But when he comes to Israel, what is written? “May You grant to each man according to all his ways, as you know his heart” (II Chronicles 6:30) – if he was worthy of it, He would give to him; if not, He would not give to him. Do not say: The Temple [alone benefits all nations]; rather, were it not for Israel, rain would not fall, the sun would not shine, as it is due to their merit that the Holy One blessed be He brings wellbeing to the world.

In the World to Come, the nations of the world will see Israel, how the Holy One blessed be He is with them, and they will come to cleave to them, as it is stated: “[So said the Lord of hosts:] In those days, ten men of all the languages of the nations will take hold; [they will take hold of the corner of the garment of a Judean man, saying: Let us go with you, as we have heard that God is with you]” (Zechariah 8:23).

Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “Your navel is a moon-shaped goblet” (Song of Songs 7:3); it is speaking of the Sanhedrin that was situated in the Chamber of Hewn Stone and is analogized to the navel. Why is it analogized to the navel? It is, that just as this navel is situated in the middle of the body, so, the Sanhedrin is situated in the middle of the Temple.

“May it not lack blended wine [al yeḥsar hamazeg]” (Song of Songs 7:3) – what is “al yeḥsar hamazeg”? That there were never less than one-third of them. “Al yeḥsar hamazeg” – one who dilutes [mozeg] properly, dilutes with one-third of the cup wine and two parts water. So, the Sanhedrin would convene there from the daily morning offering until the daily afternoon offering, and no one of them would leave to tend to his own affairs.

What would they do if one of them sought to leave? He would count; if there were twenty-three there, he would leave, if not, he would not leave.6The Sanhedrin had seventy members. Twenty-three is just under one third. Why?

It is because it is written: “May it not lack blended wine [al yeḥsar hamazeg]” that one-third of them were never missing. Therefore, al yeḥsar hamazeg. “Your belly is a pile of wheat” (Song of Songs 7:3) – Israel was likened to a pile of wheat; just as this wheat enters the storehouse by number, so, the Holy One blessed be He said that Israel should be counted at all times.7This is a sign of importance.

That is why it is stated: “Your belly is a pile of wheat.” But straw and stubble are not counted and not measured; so, the nations of the world were likened to straw and stubble, as it is stated: “Like stubble before the wind” (Psalms 83:14), and likewise: “The house of Esau to stubble” (Obadiah 1:18). Why? It is because the Holy One blessed be He derives no pleasure from them, as it is stated: “All the nations are as nothing before Him” (Isaiah 40:17).

But Israel, the Holy One blessed be He derives pleasure from them; they recite Shema, pray, and bless the name of the King of kings, the Holy One blessed be He, every day. That is why they are counted at all times and that is why they were likened to wheat. “Your belly is a pile of wheat.”

“The Lord spoke to Moses in the wilderness of Sinai” – this is what the verse said: “He did not do so for every nation” (Psalms 147:20), and likewise: “He raised a horn for His people” (Psalms 148:14). This is analogous to a king who took a first wife and did not write her a marriage contract, divorced her, and did not write her a bill of divorce, and so to the second and to the third; he did not write them a marriage contract and not a bill of divorce.

What, then, did he do? He saw a young orphan girl, well born, and he sought to take her as a wife. He said to his groomsman: ‘Do not act with her like with the first ones; she is well born, modest, and upright. Write her a marriage contract, [specifying] in which seven-year period, in which year, in which month, in which district,’ just as it is written regarding Esther: “Esther was taken to King Aḥashverosh, to his royal palace, in the tenth month, which is the month of Tevet, in the seventh year of his reign” (Esther 2:16).

So, the Holy One blessed be He created the generation of the Flood, but He did not write when He created them. He eliminated them from the world, and did not write when He eliminated them, but only, “On that day all the wellsprings of the great depth were breached” (Genesis 7:11). Likewise, regarding the generation of the Dispersion and likewise regarding Egypt, He did not write when they were created and when they died.

But when Israel stood, the Holy One blessed be He said: I will not act with these like those first ones. These are the descendants of the patriarchs, the descendants of Abraham, Isaac, and Jacob. Go, write for them which month, how many days in the month, which year, which district, and in which city I raised their horn. “In the Tent of Meeting" – that is the district; “in the second year” – that is the year; “of the second month” – that is the month; “on the first of the month” – that is how many days into the month.

The era was also written.8The era was, “of their exodus from the land of Egypt.” Why “take a census of the entire congregation of the children of Israel” (Numbers 1:2)? To realize what is stated: “He did not do so for every nation.” What did He do? “He raised a horn for His people” (Psalms 148:14).

“The Lord spoke to Moses” – happy is Moses that six hundred thousand were standing; the priests, the Levites, and the elders were all standing there, and from all of them He spoke only with Moses.

“The Lord spoke to Moses in the wilderness of Sinai” – why in the wilderness of Sinai? From here the Sages taught that the Torah was given with three elements: With fire, with water, and in the wilderness. With fire, from where is it derived? “Mount Sinai was all smoke, [because the Lord had descended upon it in fire]” (Exodus 19:18). In water, from where is it derived? It is as it is stated: “Indeed, the heavens dripped, indeed, the clouds dripped water” (Judges 5:4).9The verse is a reference to the giving of the Torah. In the wilderness, from where is it derived? “The Lord spoke to Moses in the wilderness of Sinai.” Why was it given with these three elements? It is, that just as these are free for all mankind, so, matters of Torah are free, as it is stated: “Ho, everyone who is thirsty go to water” (Isaiah 55:1).10“Incline your ear and go to Me; take heed and your soul will live” (Isaiah 55:3), a reference to Torah, is written two verses later. Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it is, that anyone who does not render himself like a wilderness, accessible to all, is unable to acquire wisdom and the Torah. That is why it is stated: “In the wilderness of Sinai.”

Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – it was called six names: The mountain of God, Mount Bashan, Mount Gavnunim, Mount Moriah11From the continuation of the midrash it is clear that Mount Ḥamad should appear in the text rather than Mount Moriah., Mount Ḥorev, Mount Sinai. The mountain of God, because God sat there in judgment, as it is stated: “These are the ordinances [mishpatim]” (Exodus 21:1).12Mishpat can also mean judgment.

Mount Bashan, as the Holy One blessed be He came there [ba sham]. Mount Gavnunim, the mountain that disqualified all the mountains, just as it says: “Or a hunchback [giben] or a dwarf [.… shall not approach to sacrifice the offerings of the Lord]” (Leviticus 21:20–21). Mount Ḥamad, because the Holy One blessed be He desired [ḥamad] to abide there, as it is stated: “The mountain that God desired for His abode” (Psalms 68:17).

Mount Ḥorev, because a sword [ḥerev] was wielded upon it, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); the murderer shall be put to death” (Numbers 35:16).13Verses 17–18 contain this command as well. Mount Sinai, where the nations of the world became hated [nisne’u] to the Holy One blessed be He, and he issued a death sentence against them, as it is stated: “The nations will be entirely destroyed [ḥarov yeḥeravu]” (Isaiah 60:12).

Rabbi Abba bar Kahana said in the name of Rabbi Yoḥanan: The nations will be destroyed from Ḥorev, as they received their death sentence.

Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – He said to him: “Take a census [se’u et rosh]” (Numbers 1:2). The Holy One blessed be He said to Israel: I was not fond of any creature more than you; therefore I accorded you preeminence [telui rosh] and likened you to Me. Just as I have preeminence over all mankind, as it is stated: “Yours, Lord, is the greatness […and the preeminence over every head [vehamitnaseh lekhol lerosh]]” (I Chronicles 29:11), so, I accorded you preeminence. That is why it is stated: Se’u et rosh, to realize what is stated: “He raised a horn for His people” (Psalms 148:14). Likewise it says: “The Lord your God will place you uppermost over all the nations of the earth” (Deuteronomy 28:1).

“All those counted were six hundred three thousand, five hundred and fifty” (Numbers 1:46). “All those counted were six hundred [three] thousand [five hundred and fifty]” – you find that this census equals the census in which Israel was counted in the construction of the Tabernacle, as it is stated: “The silver of those who were counted of the congregation [was one hundred talents and one thousand seven hundred and seventy-five shekels, in the sacred shekel]” (Exodus 38:25).14A calculation of the number of half-shekels yields 603,550 people.

That was in the first year, as when they received the Ten Commandments, Moses immediately ascended to receive the Tablets, they sinned with the act of the calf, and immediately they crafted the Tabernacle and it was erected on the first of Nisan in the second year, as it is stated: “It was in the first month during the second year, on the first of the month, that the Tabernacle was erected” (Exodus 40:17).

When was this census? It was on the first of Iyar in the second year, as it is stated: “They assembled the entire congregation [on the first of the second month…from twenty years old and above, by their head count]” (Numbers 1:18). In that census in which he counted them when Israel departed from Egypt on the fifteenth of Nisan, how many were they? “Six hundred thousand men on foot, besides children” (Exodus 12:37).

When he came to count them in the second year on the first of the second month, he found that they were an additional three thousand five hundred and fifty, but we do not know [regarding] these additional ones whether he counts them as twenty from the New Moon of Nisan of the second year from their exodus from Egypt, or whether he counts them as twenty from the New Year, which is the New Moon of Tishrei, and it is the first year from their exodus from Egypt.

Go out and learn from the bases,15Most of the silver collected from the half-shekel each person brought was used for the bases of the boards of wood which served as the walls of the Tabernacle. as it is stated: “The silver of those who were counted of the congregation was one hundred talents.… One beka per head, one-half shekel” (Exodus 38:25–26). When did they bring the shekels? It was on the day after Yom Kippur, and in two mornings they brought the entire contribution to the Tabernacle, as it is stated: “They brought him more contributions morning after morning” (Exodus 36:3).

If you say that they did not count those who departed from Egypt less than twenty years old, [because] they did not count them [in the census of those over] twenty until the month of Nisan of the second year; if so, you find among the shekels a surplus of three thousand five hundred and fifty shekels. Rather, what must you say? It is that they counted them as twenty from Tishrei, which is the New Year for the creation of Adam the first man.

This is why it presented the tally in this manner, to inform us that although they entered one month into the second year from their exodus from Egypt, those who reached twenty years were not added in their tally beyond those who contributed for the bases of the Tabernacle; to inform you that they do not count them from Nisan, but rather from Tishrei.

“But the Levites by the tribe of their fathers were not counted among them” (Numbers 1:47). “But the Levites by the tribe of their fathers” – the verse comes to say: Because the Holy One blessed be He did not say to Moses initially that he should count the tribe of Levi, as you find that he did not enumerate a prince for the tribe of Levi when he enumerated the princes of the tribes, Moses too did not count it, as Moses said: Had it been the will of the Holy One blessed be He that I count them, He would have told me.

That is why it is stated: “But the Levites by the tribe of their fathers were not counted among them,” as he did not wish to count them. Immediately, Moses was standing and wondering why the Holy One blessed be He did not command him to count his tribe, and he did not know whether he would count them or not. The Holy One blessed be He saw that he was wondering; He immediately explained to him why he did not command him to count.

That is what is written: “The Lord spoke.… However, the tribe of Levi you shall not count…” (Numbers 1:48–49). Rabbi Pinḥas bar Idi said: What is written at the beginning of the book? “Take a census [se’u et rosh] of the entire congregation of the children of Israel” (Numbers 1:2). It is not stated, “Elevate the head,” “promote the head,” but rather se’u et rosh,16Se’u et rosh literally means “lift up the head.” like a person who says to the executioner: Remove the head of so-and-so.

He thereby made an allusion. Why se’u et rosh? If they merit they will ascend to greatness, just as it says: “Pharaoh will lift up your head and restore you to your position” (Genesis 40:13). If they do not merit, they will all die, just as it says: “Pharaoh will lift up your head from upon you, and hang you on a tree” (Genesis 40:19).

It was revealed before the Holy One blessed be He that they would all die in the wilderness, and their heads will be removed; therefore, the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count…] among the children of Israel” (Numbers 1:49). Among the children of Israel you shall not count them, but by themselves, count them. Why? The Holy One blessed be He said: If the tribe of Levi is counted with Israel and intermingles with them, the angel of death will come to kill Israel and the decree will be issued against them that they will not enter the land, but rather, they will die in the wilderness, as it is stated: “In this wilderness, your carcasses will fall, and all those of you who were counted in any of your censuses” (Numbers 14:29), and he will find the tribe of Levi intermingled with them and they will intermingle with Israel to die.

That is why he did not count them with Israel, but rather separated them in the tally. And that is also why the language that is written regarding Israel, se’u et rosh, was not stated in their regard, but rather: “Count [pekod] the children of Levi” (Numbers 3:15).

Another matter: “However, the tribe of Levi you shall not count” (Numbers 1:49) – why were they not counted with Israel? It is because the tribe of Levi was the palace guard. This is analogous to a king who had several legions, and he said to his chief of staff: Go count the legions, except for the legion that stands before me. That is why the Holy One blessed be He said to Moses: “However, the tribe of Levi [you shall not count]…among the children of Israel” (Numbers 1:49).

Among the children of Israel you shall not count them, but by themselves, count them, as it is not in keeping with the king’s honor that his legion should be counted with the legions. That is why Israel was counted by itself and the tribe of Levi was counted by itself. From where do you say that it is for that reason that He said it to him? It is because it is written thereafter: “And you, appoint the Levites over the Tabernacle of the Testimony…” (Numbers 1:50).

When the Holy One blessed be He said to Moses: “However, the tribe of Levi you shall not count…” (Numbers 1:49), Moses grew afraid and said: Is there perhaps a disqualification in my tribe, due to which the Holy One blessed be He does not wish me to count them? The Holy One blessed be He said to Moses: I said so to you only to exclude them from the decree, so that they will not die with them. That is what is written: “And you shall not take a census of them [ve’et rosham lo tisa] among the children of Israel” (Numbers 1:49).

Why? It is because the Levites are Mine: “The Levites shall be Mine” (Numbers 3:12, 45). As, anyone who draws Me near, I draw him near. They drew near to Me, as it is stated: “Moses…said: Whoever is for the Lord, come to me; and all the sons of Levi gathered to him” (Exodus 32:26).

They drew Me near, and I draw them near: “The Levites shall be Mine.” Moreover, because they were found to be loyal to Me, as they observed my admonition: “You shall have no other gods…” (Exodus 20:3), therefore, they are worthy to be the trustees of My house. “And you, appoint the Levites [over the Tabernacle of the Testimony…and they shall encamp around the Tabernacle]” – likewise it says: “My eyes are on the faithful of the land; they will dwell with Me.” (Psalms 101:6).

You find that anyone who is put to the test regarding a matter,17And he passes the test. the Holy One blessed be He loves him forever. As, you find regarding Joshua that he was put to the test with Amalek, and he performed there in accordance with the Torah and the mitzva, as it is stated: “Joshua weakened [Amalek and its people by sword]” (Exodus 17:13). The Omnipresent said to him: From your tribe, I will establish one who will exact retribution against Amalek forever: “From Ephraim came those who uprooted Amalek” (Judges 5:14).

Saul, who was put to the test but did not properly fulfill his command, but rather: “Saul and the people spared [Agag…and all that was good, and would not utterly destroy them]” (I Samuel 15:9), He caused him to fall back [le’aḥorav], and his kingdom was taken from him: “After you [aḥarekha], Benjamin” (Judges 5:14). This tribe, too, I put them to the test, and they were found observant, and they gave their lives for sanctification of My name, as it is stated: “Each man, place his sword upon his thigh…[and each slay his brother, each his neighbor, each his relative].

The sons of Levi acted in accordance with the word of Moses…” (Exodus 32:27–28); “Who said of his father, and of his mother: [I did not see him, and his brothers he did not recognize, and his children he did not know, because they observed Your saying, and Your covenant they upheld]” (Deuteronomy 33:9). Here, too, I will draw them near and make them My palace guard, and I entrust My sanctity and the function of My house to them.

That is what is written: “And you, appoint the Levites [over the Tabernacle of the Testimony]” (Numbers 1:50). Why? It is because they are loyal to Me. During its dismantling and its erecting, too, I do not want others to dismantle it and erect it, only them.

That is what is written: “And when the Tabernacle travels, [the Levites shall dismantle it, and when the Tabernacle encamps, the Levites shall erect it]” (Numbers 1:51). Is it possible that the mitzva is incumbent upon the Levites, but if an Israelite did so it is permitted? The verse stated: “And the stranger who approaches shall be put to death” (Numbers 1:51). Likewise it says: I hate doers of perversity” (Psalms 101:3) – this is Israel that strayed from after the Omnipresent and crafted the calf, and the Holy One blessed be He despised them from being His trustees.

Do not say that it was that Israel would not touch it [only] during the journeys, rather, also during the encampments, only the children of Levi would approach it. That is what is written: “The children of Israel shall encamp, each in his camp.… And the Levites shall encamp around the Tabernacle of the Testimony” (Numbers 1:52–53). Why do I caution them that Israel should distance themselves from the Tabernacle?

It is so there would not be fury upon them, as they are unworthy to approach it. That is what is written: “And there will not be fury against the congregation of the children of Israel” (Numbers 1:53). But the Levites will protect it; that is what is written: “The Levites will protect the watch of the Tabernacle of the Testimony” (Numbers 1:53). “The children of Israel did according to everything that the Lord commanded Moses, so they did” (Numbers 1:54) – as they distanced themselves from the Tabernacle and provided room for the Levites to encamp around the Tabernacle.

“The Lord spoke to Moses and to Aaron, saying” (Numbers 2:1). “The Lord spoke to Moses and to Aaron, saying.” In eighteen places you find Moses and Aaron as equals, corresponding to the eighteen blessings. The three patriarchs, from there you find a fixed obligation that one prays three times daily.

Abraham instituted the morning prayer, as it is stated: “Abraham arose early in the morning [to the place where he had stood before the Lord]” (Genesis 19:27). Standing is nothing other than prayer, as it is stated: “Pinḥas stood and prayed” (Psalms 106:30). Isaac instituted the afternoon prayer, as it is stated: “Isaac went out to stroll [lasuaḥ]” (Genesis 24:63). Siḥa is nothing other than prayer, as it is stated: “The prayer of a poor man when he is faint [and pours out his plea [siḥo] before the Lord]” (Psalms 102:1).

Jacob instituted the evening prayer, as it is stated: “He encountered [vayifga] the place…” (Genesis 28:11). Pegia is nothing other than prayer, as it is stated: “And you, do not pray on behalf of this people…[and do not plead [tifga] with Me]” (Jeremiah 7:16). In eighteen places Moses and Aaron are paired. An allusion to the eighteen blessings; they correspond to the eighteen mentions of God’s name that are written in Shema Yisrael and in: “A psalm by David.

Give to the Lord, sons of the mighty” (Psalms 29:1). The three patriarchs instituted that one prays three times daily, and Moses and Aaron [are paired in eighteen places], and from these eighteen mentions of God’s name we derived eighteen blessings.

“Each at his banner, with the insignias of their patrilineal houses, the children of Israel shall encamp; at a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). “Each at his banner…,” that is what is written: “We will sing with joy at your salvation and raise banners in the name of our God…” (Psalms 20:6). Israel said before the Holy One blessed be He: ‘We are singing with joy at Your salvation, what You have done on our behalf in Your name’ – “we will sing with joy at Your salvation.”

“The Lord saved [vayosha] Israel on that day” (Exodus 14:30). Vayivasha is written,1The letters of vayosha (saved somebody else) are the same as the letters of vayivasha (was himself saved). as it were, Israel is saved and it is as though He was saved. “And raise banners in the name of our God,” as the Holy One blessed be He affixed His name to ours and arranged us according to banners, as it is stated: “Each at his banner.”

The Holy One blessed be He loved them with a great love, as he arranged them according to banners like the ministering angels, so that they would be distinguishable. From where is it derived that it was love for Israel? It is as Solomon says: “He brought me to the banquet house, and his banner of love is upon me” (Song of Songs 2:4). Rabbi Abahu said: Why does the verse state: “He brought me to the banquet house…”?

To what is the matter comparable? It is to a wealthy man who had a storehouse full of wine. He entered to check it and discovered that it was all vinegar. He came to leave the storehouse and discovered one barrel of fine wine.

He said: ‘For me, this wine is as dear as a full storehouse.’ So, the Holy One blessed be He created seventy nations, and of all of them, He derived pleasure only from Israel, as it is stated. “He brought me to the banquet house.” From where is it derived that wine [yayin] equals seventy?

Yod – ten, Yod – ten, and nun – fifty; that is seventy. Of all of them: “His banner of love is upon me.” Rabbi Yehuda says: “He brought me to the banquet house,” to the great wine cellar, this is Sinai, and Moses taught me Torah that is expounded in forty-nine aspects; “and his banner [vediglo]2Vav – 6, dalet – 4, gimel – 3, lamed – 30, vav – 6 = 49. of love is upon me.” Rabbi Ḥanina said: Initially, anyone who would point to the image of a king with his finger would be killed, but the children go to the study hall and point to the mentions of God’s name with their finger.

God said: “His banner [vediglo] of love is upon me” – his finger [vegudalo]3These are the same Hebrew letters which appear in the word vediglo. is beloved by Me. Rabbi Yisakhar says: “His banner [vediglo] of love is upon me” – even a person who sits and engages in Torah study and skips [umdaleg] from halakha to halakha and from verse to verse, the Holy One blessed be He says: ‘It is dear to Me,’ – “His banner [vediglo] of love is upon me,” – his skipping [dilugo] is beloved by Me.4Even though he does not study in a methodical manner, his studying is beloved.

Another matter, “and his banner of love is upon me.” The Holy One blessed be He said: ‘The nations of the world have banners, but only the banner of Jacob is dear to Me.’ That is what is written: “And his banner of love is upon me.” Another matter, “he brought me to the banquet house,” when the Holy One blessed be He appeared upon Mount Sinai, twenty-two myriads of angels descended with him, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies” (Psalms 68:18), and they were all arranged according to banners, as it is stated: “Preeminent [dagul] among a myriad” (Song of Songs 5:10).

When Israel saw that they were all arranged according to banners, they began desiring banners. If only we could be arranged according to banners like them. Therefore, it is stated: “He brought me to the banquet house, [and his banner of love is upon me],” this is Sinai, at which the Torah, which is likened to wine, was given. “And drink of the wine which I have mixed” (Proverbs 9:5); that is “to the banquet house,” this is Sinai.

“And his banner [vediglo] of love is upon me,” they said ‘if only He would show great love to me.’ Likewise it says: “We will sing with joy at your salvation [and raise banners in the name of our God]” (Psalms 20:6). The Holy One blessed be He said to them: ‘How you have desired to be arranged according to banners, by your life, I will fulfill your wish’ – “May the Lord fulfill all your wishes” (Psalms 20:6).

Immediately, the Holy One blessed be He informed Israel and said to Moses: ‘Go and arrange them according to banners, as they desired.’

“Each at his banner, with the insignias,” that is what is written: “Who is she who appears [like dawn, fair like the moon, pure like the sun, formidable like banners]” (Song of Songs 6:10). Israel was holy and great with their banners, and all the nations of the world look at them, wonder, and say: “Who is she who appears….” The nations say to them: “Return, return, the Shulamite” (Song of Songs 7:1); cleave to us, come to us, and we will make you governors, generals, commanders, lieutenants, commanders-in-chief.

“Return, return and we will gaze [neḥze] upon you” (Song of Songs 7:1). Neḥze is nothing other than authority, as Yitro said to Moses: “You shall seek [teḥze] [from among all the people…and set over them as leaders]” (Exodus 18:21). “Return, return and we will gaze [neḥze] upon you.” And Israel says: “Why will you gaze at the Shulamite” (Song of Songs 7:1); what greatness are you according us?

“Is it perhaps like the dance of the camps?” (Song of Songs 7:1). Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness: “The banner of the camp of Judah” (Numbers 2:3), “the banner of the camp of Reuben” (Numbers 2:10), “the banner of the camp of Dan” (Numbers 2:25), “the banner of the camp of Ephraim” (Numbers 2:18). Can you do that for us? “Why will you gaze at the Shulamite”; what greatness are you according us?

“Is it perhaps like the dance of the camps”? Can you, perhaps, accord us [greatness] like the greatness that God accorded us in the wilderness, where we would sin and he would pardon us and say to us: “Your camp shall be holy” (Deuteronomy 23:15). Bilam, too, looked at them, and his eye came out on their account5This is an expression of extreme frustration. because he was unable to touch them, as it is stated: “Bilam lifted his eyes [and he saw Israel dwelling according to its tribes]” (Numbers 24:2); these are the banners.

He began saying: ‘Who can touch these people, who know their ancestors and their families,’ as it is stated: “According to its tribes.” From here we learned that the banners meant greatness and protection for Israel; that is why it is stated: “Each at his banner.”

“Each at his banner,” that is what is written: “You are beautiful, my love, like Tirtza” (Song of Songs 6:4); as I accede [mitratze] to you. Alternatively, “like Tirtza,” you accede to Me. Alternatively, “like Tirtza,” that you gain acceptance through offerings, as it is stated: “So that it will be accepted [venirtza] for him, to atone for him” (Leviticus 1:4). “Lovely like Jerusalem” (Song of Songs 6:4), like those groups of ministering angels that fear Me and are wholly devoted to Me. “Formidable like banners” (Song of Songs 6:4); in what way are you like banners? With the banners that I gave you. David sees and says: “He did not do so to every nation” (Psalms 147:20), but rather to His people; that is what is written: “Each at his banner….”

Another matter, “each at his banner,” that is what is written: “He would find him in a land of wilderness…” (Deuteronomy 32:10); the Holy One blessed be He found a great finding in Israel, as it is stated: “Like grapes in the wilderness I found Israel” (Hosea 9:10); “He would find him in a land of wilderness,” the world was a wilderness until Israel departed from Egypt. “And in an empty, howling wasteland” (Deuteronomy 32:10); the world was emptiness and wailing.

Until Israel departed from Egypt, and until they received the Torah, He did not do so.6Did not redeem the world, which was a wilderness. But when they departed from Egypt and received the Torah, what does [the verse] say? “He would encircle him, He would grant him understanding, [He would preserve them like the pupil of His eye]” (Deuteronomy 32:10). “He would encircle him,” that he surrounded them with clouds of glory.

“He would grant him understanding,” that He caused them to understand the Torah. “He would preserve them,” happy are the ears that heard. To what extent did He love them, protect them, and preserve them? It was, as it were, to the extent of the pupil of his eye.

See how He loved them, how He protected them, and how He preserved them, as God said to Moses: ‘Moses, say to them that they should craft a Tabernacle in their midst. As it were, I am leaving the supernal and descending and resting in their midst.’ Moreover, He arranged them according to banners in His name. The Holy One blessed be He said to Moses: ‘Arrange them according to banners in My name.

Why? It is because they are My children, as it is stated: “You are children to the Lord your God” (Deuteronomy 14:1). And they are My hosts, and likewise it says: “I will take out My hosts, My people the children of Israel, from the land of Egypt” (Exodus 7:4). And likewise it says: “The banner of the camp of Judah, according to their hosts” (Numbers 2:3).

Because they are My hosts, I will arrange them according to banners in My name.’ That is what is written: “Each at his banner.”

“With the insignias” – there were insignias for each and every prince: a banner with a color for each, and every banner like the color of the gems that were on Aaron’s heart,7The high priest wore the choshen, a breastplate which had on it twelve different precious stones, each with a name of one of the tribes (Exodus 28:15–21). from which the empire learned to make a banner, with colors for each and every banner.

For each and every tribe, the prince’s banner was like the color of his stone. Reuben, its stone was a ruby and its banner was dyed red, and mandrakes were depicted on it. Simeon, [its stone was] a peridot, its banner was dyed green, and Shekhem was depicted on it. Levi, [its stone was] an emerald, its banner was dyed one-third white, one-third black, and one-third red, and the urim and tumim were depicted on it.

Judah, [its stone was] a turquoise, the color of its banner was in its image, like the heavens, and a lion was depicted on it. Issachar, [its stone was] a sapphire, its banner was dyed bluish-black, and the sun and the moon were depicted on it, based on: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Zebulun, [its stone was] a clear quartz, the color of its banner, white, and a ship was depicted on it, based on: “Zebulun will dwell at the seashore, [and he shall be a shore for ships]” (Genesis 49:13).

Dan, [its stone was] a jacinth, the color of its banner was like a sapphire, and a serpent was depicted on it, based on: “Dan will be a serpent” (Genesis 49:17). Gad, [its stone was] an agate, and the color of its banner was neither white nor black, but rather white and black intermingled, and an encampment was depicted on it, based on: “Gad will wage war by regiment” (Genesis 49:19). Naphtali, [its stone was] an amethyst, the color of its banner was similar to clear wine whose redness is not deep, and a hind was depicted on it, based on: “Naphtali is a hind let loose” (Genesis 49:21).

Asher, [its stone was] a beryl, and the color of its banner was like the gem8Of that name. with which women adorn themselves, and an olive tree was depicted on it, based on: “From Asher, his bread is rich [shemena]” (Genesis 49:20).9The allusion to the olive tree is based on the fact that it produced olive oil [shemen]. Joseph, [its stone was] onyx, the color of its banner was exceedingly black, and it was depicted for two princes, Ephraim and Manasseh: Egypt, because they were born in Egypt.10The banners of Ephraim and Manasseh shared the same background.

On the banner of Ephraim an ox was depicted, based on: “The firstborn of his bull [is his majesty]” (Deuteronomy 33:17); this is Joshua bin Nun, who was from the tribe of Ephraim. On the banner of Manasseh, an aurochs, based on: “And his horns are the horns of an aurochs” (Deuteronomy 33:17); this is Gideon son of Yoash, who was from the tribe of Manasseh. Benjamin, [its stone was] a chalcedony, the color of his banner was like all the colors of the twelve colors, and a wolf was depicted on it, based on: “Benjamin is a mauling wolf” (Genesis 49:27). That is why it is stated: “With the insignias,” as each and every prince had his own sign.

“Of their patrilineal houses” – it would have been necessary to say only: “Each at his banner, with the insignias, the children of Israel shall encamp.” Why does the verse [also] state: “Of their patrilineal houses”? That is what is written: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3). When the Holy One blessed be He said to Moses: ‘Arrange them according to banners as they desired,’ Moses began agonizing.

He said: ‘Now dispute is destined to be introduced between the tribes. If I say to the tribe of Judah that it should encamp in the east, and it says: I want only in the south, and likewise Reuben, and likewise Ephraim, and likewise each and every tribe, what do I do?’ The Holy One blessed be He said to him: ‘Moses, why do you care? They do not need you.

They recognize their abode by themselves. It is, rather, that they have a will in their possession from Jacob their ancestor, how to encamp according to the banners, I am not introducing anything new for them. They already have a protocol from Jacob their ancestor; just as they carried him and surrounded his bier, so they will surround the Tabernacle.’ As Rabbi Ḥama bar Ḥanina said: When Jacob our patriarch came to take leave of the world, he summoned his sons, as it is written: “Jacob summoned his sons” (Genesis 49:1).

He blessed them and commanded them regarding the ways of God and they accepted the kingdom of Heaven upon them. When he completed his words, he said to them: ‘When you take me, accompany me with awe and honor. No other person shall touch my bier, not one of the Egyptians, and not one of your children, because you took wives from the women of Canaan.’ As it says: “His sons did to him as he had commanded them” (Genesis 50:12); his sons, but not the sons of his sons.

“His sons carried him” (Genesis 50:13); how did he command them? He said to them: ‘My children Judah, Issachar, and Zebulun, shall bear my bier from the east; Reuben, Simeon, and Gad will bear my bier from the south; Ephraim, Manasseh, and Binyamin will bear [my bier] from the west; Dan, Asher, and Naphtali will bear [my bier] from the north. Joseph will not bear, as he is the king and you are obligated to accord him deference.

Levi will not bear. Why? It is because he bears the Ark, and one who bears the Ark of the One who lives forever shall not bear the coffin of the dead. If you did so, and bore my bier as I commanded you, God is destined to encamp you according to banners.’

When he passed away, they bore him as he had commanded them, as it is stated: “His sons did to him as he had commanded them”(Genesis 50:12). That is: “I will project my knowledge far and wide, and I will ascribe righteousness to my Maker” (Job 36:3), as they had knowledge from Jacob as to how to encamp according to banners. “I will ascribe righteousness to my Maker,” this is the Holy One blessed be He, who performed beneficial actions for Israel.

In order to grant them a beneficial action as reward for fulfilling their father’s command, he commanded them to encamp according to banners only in accordance with their father’s command. Righteousness is with them as he changed nothing, so as not to introduce dispute between them. That is why it is stated: “Of their patrilineal houses” – just as they surrounded their father’s bier, so they shall encamp. That is, “of their patrilineal houses, the children of Israel shall encamp.”

“At a distance, around the Tent of Meeting, they shall encamp” (Numbers 2:2). We learned there: One who begins Shabbat on the road creates for himself circles up to four cubits,11A person may not leave his "place" on Shabbat and go more than two thousand cubits. If he is on the road, and not in a town or city, his "place" is defined by the four cubits around him. He can walk two thousand cubits in any direction, and begins measuring from the edge of the circle. this is the statement of Rabbi Ḥanina.

He may carry within four cubits and say: ‘My residence is in my place,’ and his place acquires for him two thousand cubits in each and every direction12He can carry within four cubits, and he can walk (without carrying) a distance of two thousand cubits. (Mishna Eiruvin 4:7–8). How much is four cubits? Rabbi Yehuda says: So that one may take an object from his feet and place it at his head (Yerushalmi Eiruvin 4:1).

When one begins Shabbat in a province, even if it is as large as Antioch, he may walk it in its entirety, and outside of it two thousand cubits in any direction that he wishes. When one begins Shabbat in a cave, even if it is like Zedekiah’s cave that was eighteen mil, he walks it in its entirety and outside it two thousand cubits in any direction that he wishes (Tosefta Eiruvin 3:13). From where did they find a basis for Shabbat boundaries?

From the Torah, as it is stated: “You shall measure outside the city: The eastern side two thousand cubits, and the southern side two thousand cubits, and the western side two thousand cubits, and the northern side two thousand cubits…” (Numbers 35:5).13See Mishnah Sota 5:3. Likewise you find regarding Joshua, when he went to destroy Jericho, Joshua said to them: ‘You are destined to observe Shabbat there, do not distance the Ark more than two thousand cubits in any direction.

Why? It is so it will be permitted for you to pray before the Ark on Shabbat.’ Likewise it says: “However, there shall be a distance of a measure of two thousand cubits between you and it” (Joshua 3:4). Likewise you find that when the Holy One blessed be He said to Moses that Israel would be arranged by banners, He said to him: ‘Arrange them in each direction at a distance of two thousand cubits,’ as it is stated: “At a distance [mineged], around the Tent of Meeting, they shall encamp.”

What is mineged? Rabbi Yitzḥak said: At a distance of a mil, which is two thousand cubits. From where is it derived that this mineged is at a distance of a mil? We derive a verbal analogy, mineged mineged.14Namely, the word mineged, which appears in the following two verses, create a verbal analogy.

Here it is written: “At a distance [mineged], around the Tent of Meeting, they shall encamp.” And there it is written: “She went and sat herself down at a distance [mineged], at a distance [harḥek] of about a bowshot, for she said: I will not see the death of the child. She sat at a distance, raised her voice, and wept” (Genesis 21:16). Just as there it is a mil, so too here, it is a mil.

From where is it derived that mineged that was said regarding Hagar is a mil? Here harḥek is written, and there raḥok is written; “however, there shall be a distance [raḥok] of a measure of two thousand cubits between you and it” (Joshua 3:4). Just as there it is a mil, here too, it is a mil.

“Those who encamp to the east, the banner of the camp of Judah, according to their hosts, and the prince of the children of Judah is Nahsḥon, son of Aminadav” (Numbers 2:3). “Those who encamp to the east, the banner of the camp of Judah…,” that is what is written: “The Lord founded the earth with wisdom, [established the heavens with understanding]” (Proverbs 3:19). The Holy One blessed be He created the four directions of the world: east, west, north, and south.

East, from there light emerges to the world. West, the storehouses of snow, the storehouses of hail, cold, and heat emerge to the world. South, dews of blessing and rains of blessing emerge to the world. North, from there, darkness emerges to the world.

Similarly, He surrounded His Throne with four beasts and, above them all, the Throne of Glory. Corresponding to them,15The four directions. the Holy One blessed be He arranged the banners for Moses. The Holy One blessed be He said to him: ‘Moses, the east from which light emerges to the world, Judah will correspond to it, as he is the possessor of the kingdom, as it is stated: “Those who encamp to the east, the banner of the camp of Judah” (Numbers 2:3).

With it, the tribe of Issachar, which is a possessor of Torah, as it is stated: “From the children of Issachar, possessors of understanding of the times” (I Chronicles 12:33). Likewise it says: “And those who encamp with it, the tribe of Issachar” (Numbers 2:5). With it Zebulun, which is a possessor of wealth, as it is written: “Zebulun [will dwell] at the seashore, [and he shall be a shore for ships]” (Genesis 49:13).

Likewise it says: “The tribe of Zebulun…” (Numbers 2:7). “All those counted for the camp of Judah…they shall travel first [rishona]” (Numbers 2:9), as the Torah is called rosh: “I was crowned from the distant past [merosh]” (Proverbs 8:23),16Torah here is a reference to Issachar. and it says: “For in the shadow of wisdom, in the shadow of money” (Ecclesiastes 7:12),17Money here is a reference to Zebulun. and it says: “Their king passed before them and the Lord is at their head” (Micah 2:13).18The king is a reference to Judah.

You find that everywhere Judah is first: first for encampment, as it is stated: “Those who encamp [to the east, the banner of the camp of Judah]” – first for travel. As it is stated: “They shall travel first” (Numbers 2:9). For offerings, Judah is first, as it is stated: “The one who presented [his offering on the first day was Naḥshon, son of Aminadav, of the tribe of Judah]” (Numbers 7:12). For war, Judah is first, as it is stated: “Who will ascend first against the Canaanites for us…?

The Lord said: Judah will ascend” (Judges 1:1–2). And one verse says: “The Lord said: Judah first” (Judges 20:18). When the herald19Who will announce the redemption of Israel. comes, Judah will receive the tidings first, as it is stated: “The feet of the herald are upon the mountains, announcing peace. Celebrate your feasts, Judah” (Nahum 2:1).

That is from the east. The south, dews of blessing and rains of blessing emerge from it to the world. The tribe of Reuben will correspond to it, as he is a penitent. Penitence is a fine attribute, and the mercy of the Holy One blessed be He comes upon people when they repent.

That is what is written: “The banner of the camp of Reuben is to the south…” (Numbers 2:10). With it, Gad, which was the possessor of a regiment, as it is stated: “Gad will wage war by regiment” (Genesis 49:19); Reuben with repentance, Gad with power, and Simeon in the middle to atone for it.20For the sin done with the daughters of Midyan at the Shitim (Number 25:1–9, 14–15). That is what is written: “And those who encamp with it, the tribe of Simeon” (Numbers 2:12), “and the tribe of Gad” (Numbers 2:14), “all those counted of the camp of Reuben…they shall travel second” (Numbers 2:16), as penitence is second to the Torah.

After these two banners traveled, the Levites would transport the Tabernacle; that is what is written: “The Tent of Meeting, the Levite camp, shall travel [in the midst of the camps]” (Numbers 2:17). West, the storehouses of snow, the storehouses of hail, cold, and heat, and corresponding to them, Ephraim, Manasseh, and Benjamin. Who can withstand snow and hail? It is Ephraim, Manasseh, and Benjamin, as it is stated: “Rouse Your might before Ephraim, Benjamin, and Manasseh” (Psalms 80:3).

The Divine Presence is always in the west, on the border of Benjamin, as it is stated: “Of Benjamin he said: The beloved, [the Lord will dwell in safety with him; He covers over him all the day, and He rests between his shoulders]” (Deuteronomy 33:12). That is what is written: “The banner of the camp of Ephraim according to their hosts is to the west…” (Numbers 2:18), “with it, the tribe of Manasseh…” (Numbers 2:20), “and the tribe of Benjamin, and the prince…” (Numbers 2:22), “all those counted for the camp [of Ephraim]…they shall travel third (Numbers 2:24).

Strength is fitting for Torah and repentance, so that a person will strengthen himself in Torah and overcome his evil inclination. North, from there darkness emerges to the world, and corresponding to it, the tribe of Dan. Why? It is because it brought darkness to the world with idol worship.

Yerovam crafted two golden calves, and idol worship is darkness, as it is stated: “Their actions are in the dark” (Isaiah 29:15). Yerovam circulated throughout Israel and it was only the tribe of Dan that accepted it from him, as it is stated: “The king consulted, and he crafted two golden calves…and he placed one in Dan” (I Kings 12:28–29). That is why the Holy One blessed be He commanded that Dan would encamp in the north.

That is what is written: “The banner of the camp of Dan is to the north…” (Numbers 2:25). With it, the tribe of Asher, which illuminates the darkness, as it is stated: “And of Asher he said: Blessed…and he dips his foot in oil”21Oil is used to light up the darkness. (Deuteronomy 33:24). Likewise it says: “And those who encamp with it, the tribe of Asher” (Numbers 2:27). With it, Naphtali, who is filled with blessing in order to provide sustenance, just as it is written: “Naphtali, his desire is satisfied, [and full with the blessing of the Lord]” (Deuteronomy 33:23).

Likewise it says: “and the tribe of Naphtali” (Numbers 2:29). “All those counted for the camp of Dan…they shall travel last by their banners (Numbers 2:31), as anyone who engages in idol worship goes backward and not forward. That is why it is stated: “The Lord founded the earth with wisdom, established the heavens with understanding”(Proverbs 3:19). Just as the Holy One blessed be He created four directions and four banners corresponding to them, so, too, He surrounded His throne with four angels: Mikhael, Gavriel, Uriel, and Refael.

Mikhael was to His right, corresponding to Reuben. Why is his name called Mikhael? When Israel crossed the sea, Moses broke out in song: “Who is like You [mikhamokha]” (Exodus 15:11). When he concluded the Torah, he said: “Yeshurun, there is none like God [ein kael]” (Deuteronomy 33:26).

Mi khamokha, ein kael, that is Mikhael. Uriel to his left, corresponding to Dan that was in the north. Why is his name called Uriel? It is because of the Torah, Prophets, and Writings with which the Holy One blessed be He atones for it,22For the tribe of Dan. and illuminates for Israel, as it is stated: “Arise, shine [ori], for your light has come [and the glory of the Lord has shone upon you]” (Isaiah 60:1).

And David said: “The Lord is God [el], He has illuminated for us” (Psalms 118:27); that is Uriel. Likewise, it says: “Though I sit in darkness, the Lord is a light for me” (Micah 7:8). Gavriel before Him, corresponding to the kingdom of Judah, Moses, and Aaron, who were in the east.23The directions are defined relative to somebody facing east. Therefore, the front is east, the back is west, to the left is north and to the right is south.

Why was his name called Gavriel? Regarding Judah, it is written: “For Judah prevailed [gavar] over his brothers” (I Chronicles 5:2), and regarding Moses, it is written: “He called to Moses” (Leviticus 1:1), and it is written: “He called his name Pele Yoetz El Gibor” (Isaiah 9:5). That is Gavriel. Refael, corresponding to Ephraim.

Why was his name called Refael? It was in order to heal [lerapot] the breach of Yerovam, who emerged from Ephraim that is in the west. “God [el], please, heal [refa] her now” (Numbers 12:13).

“These are those who were counted of the children of Israel by their patrilineal house; all those counted of the camps according to their hosts were six hundred and three thousand, and five hundred and fifty” (Numbers 2:32). “These are those who were counted of the children of Israel by their patrilineal house…” In ten places Israel was counted: One, upon their descent to Egypt: “With seventy people, your ancestors descended to Egypt…” (Deuteronomy 10:22).

One upon their ascent: “The children of Israel traveled from Rameses to Sukot, some six hundred thousand men on foot” (Exodus 12:37). One after the deed of the calf:24The sin of the Golden Calf. “When you take a census of the children of Israel…” (Exodus 30:12). Two in the book of Numbers; once with the banners, and once with the division of the land.

Two in the days of Saul: “He counted them in Tela’im” (I Samuel 15:4), “he counted them in Bazek” (I Samuel 11:8); when they were wealthy, with these lambs,25The word tela’im is also the Hebrew word for lambs. According to the midrash they were not counted in a place called Tela'im, rather they were counted by means of lambs. and when they were poor, with these pebbles.26That is the translation of bazek.

One in the days of David: “Yoav gave the sum of the number [mispar] of the census [mifkad] of the people [to the king]” (II Samuel 24:9). If mispar, why mifkad; if mifkad, why mispar?27Mispar and mifkad have similar meanings. Rather, he prepared two notes, a large sum and a small sum. The small one he showed to David; the large one he did not show him.28David and the people were punished for conducting the census.

Yoav though that by keeping the larger sum from David, fewer people would be harmed. That is why it wrote et mispar mifkad. One in the days of Ezra: “The entire congregation together was forty[-two] thousand [three hundred and sixty]” (Ezra 2:64). And one in the future: “The flock will pass again under the hands of one who counts” (Jeremiah 33:13).

“These are those who were counted of the children of Israel….” That is what is written: “The number of the children of Israel will be like the sand of the sea…” (Hosea 2:1). “The number of the children of Israel will be,” that is what is written: “Forever, Lord, does Your word stand in the heavens” (Psalms 119:89). Because the Holy One blessed be He promised Abraham, and that promise came about when Israel departed from Egypt.

When did the Holy One blessed be He promise him? It was when he said to him to depart from his father’s home, as it is stated: “Go from your land…I will render you a great nation…” (Genesis 12:1–2). Abraham said before the Holy One blessed be He: ‘Master of the universe, everything that you promised me, what benefit do I have from it, as I have no children,’ as it is stated: “Abram said: My Lord God, what will You give me, [ and I go childless?]” (Genesis 15:2).

Abraham saw in his constellation that he was not destined to beget children. What did the Holy One blessed be He do for him at that moment? Rabbi Yehuda bar Rabbi Simon said that Rabbi Ḥanin said that Rabbi Yoḥanan said: It teaches that the Holy One blessed be He elevated him above the dome of the heavens and said to him: ‘Emerge from that constellation in which you see that you are not destined to beget, I will show you that you will beget children’ as it is stated: “He took him outside, and said: Look [habet] now toward the heavens [and count the stars, if you could count them, and He said to him: So shall be your descendants]” (Genesis 15:5).

Rabbi Shmuel bar Rabbi Yitzḥak said: It says habet only when one is situated above, just as it is stated: “Look [habet] from Heaven and see” (Psalms 80:15). “He said to him: So shall be your descendants” (Genesis 15:5). What is “so shall be your descendants”? Rabbi Levi said in the name of Rabbi Yoḥanan: To what is the matter comparable?

To one who embarked on a trip and walked the first day, the second day, the third day, until ten days, but did not find a city, an inn, a tree, water, or a creature. After he went ten days, he spotted a tree from a distance. He said: ‘Perhaps there is water beneath it.’ When he reached it, he saw that it was standing alongside a spring.

When he saw that it was fine, it fruits were excellent, and its branches were fine, he sat himself down, cooled in its shade, ate of its fruits, and drank from the spring. It was pleasant for him and his strength was restored. When he arose to leave, he said to the tree: ‘With what can I bless you and what can I say to you? May your tree be fine?

It is fine. May your shade be fine? It is already fine. May your branches be fine?

They are fine. May your fruits be sweet? They are sweet. May a spring emerge from beneath your roots?

A spring already emerges from beneath your roots. May you stand in a desirable place? You stand in a desirable place. With what can I bless you?

Rather, may all the saplings that are produced from you be like you.’ So, when the Holy One blessed be He created the world, twenty generations lived and they were of no use, and no righteous person was produced from them. After twenty generations, the Holy One blessed be He saw Abraham, who was situated in the land of Babylon, that is called distant, as it is stated: “From a distant land…” (II Kings 20:14).

The Holy One blessed be He said: ‘Will you say that he has the strength to endure?’ When they cast him into the fiery furnace, and he sanctified the name of the Holy One blessed be He, and withstood his ordeal, the Holy One blessed be He immediately drew him near to the land of Israel. He [Abraham] built him the inn, and would feed passersby, would bring people under the wings of the Divine Presence, publicized the glory of the Holy One blessed be He in the world, and attached his name29There is a reference to God's name within Abraham's name (Maharzu). to the name of the Holy One blessed be He, like the [names of the] angels.

The Holy One blessed be He said to Abraham: ‘What can I say to you and with what can I bless you? May you be wholehearted, in that you shall be righteous before Me or that Sarah your wife will be righteous before Me? You are righteous and Sarah your wife is righteous before Me. Or that all the members of your household will be righteous before Me?

They are righteous before Me. Rather, may all the offspring that are destined to be produced from you be like you.’ From where is it derived? It is as it is written: “He said to him: So shall be your descendants.”

You find that Abraham was blessed with stars, as it is stated: “Look now toward the heavens, and count the stars…[so shall be your descendants]” (Genesis 15:5). Isaac was blessed with sand, as it is stated: “For I will bless you and multiply your descendants…[as the sand that is upon the seashore]” (Genesis 22:17). Jacob was blessed with the dust of the earth, as it is stated: “Your descendants will be as the dust of the earth….” (Genesis 28:14).

The blessing of Abraham came about in the days of Moses, as, indeed, it is written: “The Lord your God has multiplied you, and, behold, you are today [as the stars of the heavens in abundance]” (Deuteronomy 1:10). The blessing of Jacob, who was blessed with the dust of the earth, came about in the days of Bilam, as, indeed, it is written: “Who counted the dust of Jacob” (Numbers 23:10). The blessing of Isaac, who was blessed with sand, came about in the days of Hosea, as it is stated: “The number of the children of Israel will be like the sand of the sea, which cannot be measured and cannot be counted; it will be that instead of it being said of them: You are not My people, it will be said of them: Children of the living God” (Hosea 2:1).

Since it is regarding Isaac that the blessing of sand is written, it should have said: “The number of the children of Isaac will be.” But it does not say so, but rather, “the number of the children of Israel will be.” Why? It is, rather, that when Jacob our patriarch departed to go to Padan Aram, his father passed the blessing of sand to him, just as he said to him: “May He grant you the blessing of [et birkat] Abraham” (Genesis 28:4).

What is et? Rabbi Ḥama bar Ḥanina said: This is what he said to him: ‘The blessing with which both I and Abraham were blessed; “for I will bless you [ki varekh avarekhekha]” (Genesis 22:17), a blessing for the father and a blessing for the son. “And multiply [veharha arbe],” multiplication for the father and multiplication for the son.’ “As the sand that is upon the seashore,” this blessing Isaac passed to Jacob.

That is why it says: “The number of the children of Israel will be like the sand of the sea.” That is, “forever, Lord, does Your word stand in the heavens” (Psalms 119:89).

Another matter, “the number [mispar] of the children of Israel will be [like the sand of the sea, which cannot be measured and cannot be counted]”30There is an apparent contradiction. The beginning of the verse refers to a number, yet the continuation states that they cannot be counted, in which case there would be no number. – Rabbi Berekhya HaKohen the Great said: “The mispar…will be,” just as the scribe [sofer]31Moses. spoke of them in the Torah [kemesaper haTorah] he [Hosea] entreated on their behalf: “You will be blessed more than all peoples” (Deuteronomy 7:14).

That is, “the number of the children of Israel will be like the sand of the sea.” It likened them to dust and it likened them to the stars. In this world they are likened to dust; just as the dust of the earth is made for trampling by all mankind, so Israel is made for trampling by all the nations of the world, as it is stated: “[The king of Aram] had destroyed them, and he rendered them like dust to be trampled” (II Kings 13:7).

Alternatively, the dust of the earth; if it is not present, man cannot exist. If there is no dust there are no trees and there is no grain. So, if there is no Israel, the world cannot exist, as it is stated: “All the nations of the earth shall bless themselves by your descendants” (Genesis 22:18). In this world, they are likened to dust.

In messianic times, they are likened to the sand of the sea. Just as sand typically damages one’s teeth, likewise in messianic times, Israel will eliminate all the nations, as it is stated: “One from Jacob will rule [and destroy the remnant from the city]” (Numbers 24:19), and it is written: “I will set My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). Another matter, why did it liken them to sand?

Just as sand, if a person takes a handful from it and adds it to dough or to a cooked item, no person can taste it because it damages his teeth, so are Israel; anyone who plunders them or robs them in this world, he damages his teeth in the future. Why? It is because it [Israel] is sacred, as it is stated: “Israel is sacred to the Lord, the first of His crop; all its devourers will be guilty, evil will come upon them, the utterance of the Lord” (Jeremiah 2:3), and anyone who touches sacred items incurs liability to be put to death.

Another matter, “like the sand of the sea,”; just as typically a person places sand into the fire and takes it out as chunks, and they craft glass vessels from it, so Israel enter into the fire and emerge alive, as it is stated: “[Then Nebuchadnezzar approached the gate of the burning fiery furnace and called:]…servants of God Most High, emerge and come” (Daniel 3:26). In the future, too, they enter Gehenna and the nations of the world enter there.

They [the nations of the world] enter there and will perish, and Israel emerges from there in peace, as it is stated: “When you walk into fire, you will not be burned” (Isaiah 43:2). Why? “For I am the Lord your God, supporting your right, [who says to you: Do not fear, I will help you]” (Isaiah 41:13). That is why it is likened to sand.

Regarding the future, it likened them to the stars; just as the stars shine in the entire firmament, so they will shine in the future, as it is stated: “The wise will shine like the radiance of the firmament, and those who lead the multitudes to righteousness, like the stars, for ever and ever” (Daniel 12:3). Why were they likened neither to the sun nor to the moon? It is, rather, Abraham is likened to the sun, Isaac is likened to the moon, and Jacob to the stars.

In the future, the sun and the moon will be ashamed, as it is stated: “The moon will be disgraced and the sun will be ashamed, for the Lord of hosts will reign on Mount Zion and in Jerusalem and glory shall be before His elders” (Isaiah 24:23), but the stars will not be ashamed. So, Abraham and Isaac, their faces will turn pale32They will be embarrassed. in the future due to their sons; Abraham, due to Ishmael and the sons of Ketura, Isaac, due to Esau and his chieftains.

But the stars have no shame, so Jacob has no shame, as he will not be ashamed, as it is stated: “Not now will Jacob be ashamed, not now will his face pale” (Isaiah 29:22). Why? “For upon his seeing his children, My handiwork” (Isaiah 29:23) that they are all righteous; “All of you is fair, my love” (Song of Songs 4:7). Another matter, just as the stars accord honor to one another, and there is peace between them, as it is stated: “He makes peace in His heights” (Job 25:2), so the righteous love one another.

Just as the stars do not quarrel with one another, so it is with the righteous. Another matter, just as the stars dominate only at night, so Israel dominates only at night33Most of their Torah study is at night. due to the yoke of the kingdom. Another matter, just as the stars, one is capable of burning the entire world, so it is with the righteous, like Elijah, that fire descended at his word, as it is stated: “If I am a man of God, let fire descend from the heavens and consume you and your fifty. Fire descended from the heavens, and consumed him and his fifty” (II Kings 1:10).

“Which cannot be measured and cannot be counted” (Hosea 2:1). After He set a limit: “the number will be” (Hosea 2:1), He then says they have no limit, “which cannot be measured and cannot be counted”? It is, rather, that the Holy One blessed be He showed Hosea, just as He showed Abraham, and said to him: “Look now toward the heavens, and count the stars, if you could count them” (Genesis 15:5). What is this matter; “count the stars, if you could count them”?

Does the one who said “and count” then say “if you could count”?34Would God tell them to count something that He tells them is uncountable? It is to inform you that he showed him by number: One, then two, then three, then twelve, then seventy, and then He showed him countless constellations. Why did He show it to him in that manner? He showed him a sign that He will multiply them in the world in that manner.

He showed him one, as initially, he was alone in the world, as it is stated: “Abraham was one, and he inherited the land, but we are many and the land was given to us as a heritage” (Ezekiel 33:24), as he initially came to take refuge under the wings of the Divine Presence. He then showed him two, Abraham and Isaac. He then showed him three, Abraham, Isaac, and Jacob. He then showed him the twelve tribes.

Then seventy, corresponding to the seventy people who descended to Egypt. Then He showed him the countless constellations, as Israel is ultimately destined to be fruitful and to multiply until they are not quantified, as it is stated: “The children of Israel were fruitful and propagated” (Exodus 1:7). To Hosea as well, He showed him by number and without number, as initially they were by number, and they were then fruitful without number.

That is why it is stated: “Which cannot be measured and cannot be counted…” Another matter, in this world they have a number, as it is stated: “You will remain few in number” (Deuteronomy 4:27). But in the future, the children of Israel will be like the “sand of the sea, which cannot be measured and cannot be counted.”

“It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). Where was it said of them?35Where was it said, “You are not My people.” When they performed that action,36The making of the Golden Calf. the Holy One blessed be He called them Moses’ people, as it is stated: “Go, descend, as your people have become corrupted” (Exodus 32:7).

Immediately, Moses girded his loins in prayer, as it is stated: “Moses implored the Lord his God…” (Exodus 32:11). This is analogous to a king who saw his wife kissing a eunuch.37One of the king’s servants. He said to her attendant: ‘I am divorcing her, I am casting her out of my house. Let her go to her father’s house.’

He said to him: ‘Why?’ He said to him: ‘Because I found her kissing a eunuch.’ He said to him: ‘Now she will produce for you fine and mighty sons, and they will descend with you to war.’38The attendant suggests that sons begat by the eunuch will be soldiers for the king. [The king responded] ‘There is no expectation from him, he will not beget for me.’ [The attendant said:] ‘Are you angry over a matter that does not involve any benefit?’

So, “Lord, why will your wrath be enflamed against Your people…” (Exodus 32:11). Moses said to him: ‘The calf that Israel crafted, does it assist You? Does it cause rains to fall and You produce the dews?’ The Holy One blessed be He said to him: ‘Is there any expectation from it?’

Moses said to Him: ‘If it has no substance, why are You angry?’ “Lord, why will your wrath be enflamed against Your people…Why will [Egypt] say…Remember Abraham…” (Exodus 32:11–13). What is written thereafter? “The Lord reconsidered the evil [that He had spoken to do to His people]” (Exodus 32:14).

That is, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].” Another matter, “it will be that instead…” – Rabbi Yoḥanan said: What is written before the matter? “Go, take for yourself a wife of licentiousness…He went and took Gomer, …and she conceived and bore him a son” (Hosea 1:2–3), and the entire matter.39Consider the whole episode of Gomer, which is found in Hosea.

“Call his name Not My People, as you are not My people” (Hosea 1:9), and then, “it will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God]” (Hosea 2:1). If, when He was angry at them, He was so fond of them; when he loves them, all the more so. To what is the matter comparable? It is to a king who became angry at his wife.

He said: ‘I am divorcing her and I will not have mercy on her children. She is not my wife and I am not her husband.’ He went down to the marketplace and went to the goldsmith. He said to him: ‘Craft gold jewelry for my wife.’

His friend went and found him at the goldsmith who had crafted jewelry for his wife. He went and told her neighbors: ‘Have you not heard that the king is quarreling with his wife and he is saying in her regard: I am divorcing her? Now, I saw him at the goldsmith saying to him: Craft jewelry for my wife.’ So, when the Holy One blessed be He became angry with Israel, He said to Hosea: “Take for yourself a wife of licentiousness…”; I will not seek her, “the land will stray…” (Hosea 1:2); I will have no mercy upon her, “call her name No Mercy” (Hosea 1:6); she is not Mine and I am not hers, “as you are not My people and I will not be yours” (Hosea 1:9).

Hosea said to the nations of the world: ‘What do you think? Because He said to them these matters, “as you are not My people,” that He is angry at them? See what He says to them. What is written thereafter?

“It will be that instead of it being said of them: [You are not My people, it will be said of them: Children of the living God].”’ Likewise, Isaiah says: “Hear, heavens and listen, earth, [as the Lord has spoken: I have reared children and raised them up and they have rebelled against Me]” (Isaiah 1:2), “Woe, sinful nation” (Isaiah 1:4). What is written thereafter? “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool]”40Undyed wool, which is white. (Isaiah 1:18).

“Wash, purify…[cease performing evil” (Isaiah 1:16). To what is this matter comparable? It is to the son of a king to whom his father said: ‘Go to school.’ He went to the marketplace and he began playing with the lads.

His father knew that he had not gone to school. He cursed him and sounded words of reprimand. Then he said to him: ‘Wash your hands and come dine with me.’ So, Isaiah said: “I have reared children…[and they have rebelled against Me].”

When he concludes the entire matter, what does he say: “Let us go now and reason together, [says the Lord; if your sins will be like scarlet, they will be whitened as snow; if they will be reddened like crimson, they will be like wool].” Likewise Jeremiah, the Holy One blessed be He said to him: “What do you see, Jeremiah? I said: [I see] a branch of an almond tree” (Jeremiah 1:11), “a steaming pot…from the north evil will be released” (Jeremiah 1:13–14).

What is written thereafter? “Go, and proclaim in the ears of Jerusalem, saying: [So said the Lord: I have remembered for you the kindness of your youth, the love of your nuptials]… Israel is sacred [to the Lord…]” (Jeremiah 2:2–3). This is analogous to a king who took a wife. He would say there is none fairer than she, there is none more praiseworthy than she, there is none more level-headed than she.

Her attendant entered the house and saw her repulsive, the house untidy, the beds unmade. Her attendant said: ‘If only you would have heard how your husband has praised you in the marketplace. That praise is not consistent with these actions.’ The attendant said: ‘If when she is repulsive he praises her so, were she proper, all the more so.’

So, Jeremiah’s generation were sinners, and he says to them: “I have remembered for you the kindness of your youth…” (Jeremiah 2:2). Jeremiah said: ‘If only you would hear what He is saying about you: “Go, and proclaim in the ears of Jerusalem, saying: So said the Lord: I have remembered for you the kindness of your youth…Israel is sacred [to the Lord].”’ He said: ‘If when they are sinning so, He is fond of them, when they are performing His will, all the more so.’

Here, too, “you are not My people…” What is written thereafter? “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1).

Another matter, “it will be that instead…” – that is what is written: “Many waters cannot extinguish love” (Song of Songs 8:7), and it says: “If a man would give [all the wealth of his house for love, he will be scorned]” (Song of Songs 8:7). Rabbi Shmuel bar Naḥman said: This verse is speaking of two loves; its beginning is referring to the love of Israel. Were all the nations of the world to assemble, to uproot the love that is between Him and Israel, they would be unable, as it is stated: “Many waters cannot extinguish love.”

“Many waters” is nothing other than the nations of the world, as it is stated: “Woe, the uproar of many peoples, [like the roar of the seas will they roar; the din of nations will roar like the din of great waters]” (Isaiah 17:12). “And rivers cannot wash it away” (Song of Songs 8:7), these are their kings and their princes, just as it is stated: “Therefore, behold, the Lord is raising the mighty and abundant waters of the River [upon them, the king of Assyria and all his glory]” (Isaiah 8:7).

Its end is referring to the love of Torah. Were all the nations of the world to assemble and say: ‘We are selling all our assets and fulfilling Torah and mitzvot,’ the Holy One blessed be He would say to them: ‘Even if you sell all your assets to acquire the Torah, it will be a disgrace [bizayon] for you’ – “If a man would give all the wealth of his house for love, he will be scorned [boz yavuzu lo]” (Song of Songs 8:7).

For which love? For the love of Torah, as it is stated: “How I love Your Torah” (Psalms 119:97). They said to Him: ‘Why do You not accept us?’ He says to them: ‘Because you are sinners.’

They said to Him: ‘Are Israel not sinners?’ Rabbi Berekhya said: What is written thereafter? “We have a little sister, [and she has no breasts. What shall we do for our sister on the day that she will be spoken for?]” (Song of Songs 8:8).

The Holy One blessed be He said to them: ‘Just as this child when she is small’ and she offends her parents, her parents do not become annoyed at her, why, because she is small, so it is regarding Israel; when they sin, the Holy One blessed be He does not hold it against them.’ Know that it is so, as in the days of Hosea, they angered the Holy One blessed be He, and the Holy One blessed be He began intimidating them: “As they are the children of licentiousness…” (Hosea 2:6), “as she is not My wife” (Hosea 2:4), “call his name Not My People, as you are not My people” (Hosea 1:9).

He uttered it with His mouth momentarily, although He did so only to cause them to repent, and [because] He could not bear it even briefly, Therefore while He was still in His place, He recanted: “It will be that instead […it will be said of them: Children of the living God]” (Hosea 2:1). Rabbi Yitzḥak said: The Holy One blessed be He said to Israel: ‘I am first for good and last for evil.’ First for good: “I will say to Not My People: You are My people” (Hosea 2:25), and then: “he will say: My God” (Hosea 2:25).

But for bad, I am last: “For you are not My people” (Hosea 1:9), and then: “I will not be yours” (Hosea 1:9). 41God calls Israel his nation to restore them before they call Him "our God," but when they are cast off, only after they stop being His nation and reject Him, He says "I will not be yours." Rabbi Ḥanina said: The unknowledgeable think that when He says: “I will not be yours,” He is saying that He is not a God for you.

No, but rather, what is “I will not be yours”? Even though you are not My people, as you seek to separate from Me, “I will not be yours” – My thoughts are not the same as yours. Rather, perforce, you will be My people. Likewise it says: “What enters your mind will not be, that which you say: We will be like the nations…” (Ezekiel 20:32).

Rather, what will I do to you? “As I live, the utterance of the Lord God, with a mighty hand, with an outstretched arm, and with outpoured fury, I will reign over you” (Ezekiel 20:33). You learn the love of Israel before the Omnipresent.

Another matter, “The number of the children of Israel will be…” (Hosea 2:1), Rabbi Avin HaLevi bar Rabbi began: “Everything by number and by weight…” (Ezra 8:34). Rabbi Avin said: All matters have a measure. Water has a measure, as it is stated: “Who measured the water in the hollow of his hand?” (Isaiah 40:12). The heavens have a measure, as it is stated: “And gauged the heavens with a span” (Isaiah 40:12).

The dust has a measure, as it is stated: “And meted the dust of the earth with a measure” (Isaiah 40:12). The mountains have a measure, as it is stated: “And weighed mountains with scales” (Isaiah 40:12). Hills have a measure, as it is stated: “And hills with a balance” (Isaiah 40:12). All matters have a measure, as it is stated: “Everything by number and by weight.”

The one who has neither weight nor measure is Israel, who have neither weight nor measure, as it is stated: “The number of the children of Israel will be like the sand of the sea [which cannot be measured and cannot be counted].” Just as the sand of the sea has no measure, the same is true for Israel. To what is this matter comparable? It is to one who knew three crafts; he was a goldsmith, a potter, and a glazier.42Of these types of craft, a goldsmith is considered the most sophisticated, the potter the lowest, and the glazier the middle.

Anyone who was fond of him called him son of a goldsmith. Anyone who hated him called him [son] of a potter. Anyone who neither loved him nor hated him would call him [son] of a glazier. So it was with Moses; because he loved Israel, he likened them to stars, as it is stated: “Behold you are today as the stars of the heavens in abundance” (Deuteronomy 1:10).

But Bilam, who hated them, likened them to dust, as it is stated: “Who has counted the dust of Jacob?” (Numbers 23:10). Hosea, who was neutral, he neither loved nor hated, likened them to sand, as it is stated: “The number of the children of Israel will be like the sand of the sea.” Another matter, “like the sand of the sea,” Israel was likened to sand and the nations to lime, as it is stated: “Peoples will be burnings of lime” (Isaiah 33:12).

If you do not place sand with the lime, it has no endurance. So, if there is no Israel, the nations of the world would be unable to endure. So you find that were it not for Joseph, Egypt would have been lost in the famine. Likewise, were it not for Daniel, the wise men of Babylon would have been lost.

Rabbi Menaḥma in the name of Rabbi Beivai, Rabba in the name of Rabbi Eliezer ben Yaakov: Israel was likened to sand; just as this sand, you make a hole in it in the evening and in the morning, you find that it is filled, so all the thousands that were lost in the days of David were restored in the days of Solomon, as it is stated: “Judah and Israel were numerous, like the sand that is by the sea in abundance” (I Kings 4:20).

Rabbi Elazar in the name of Rabbi Yosei ban Zimra: Any time that Israel was counted for a purpose, they did not suffer a loss; for no purpose, they suffered a loss. Which is the time that they were counted for a purpose? It was in the days of Moses, with the banners and in the distribution of the land. For no purpose, it was in the days of David.

“Which cannot be measured and cannot be counted,” Rabbi Simlai said: What is this matter? Does one who says that they have a number then say that there is no number – “cannot be measured and cannot be counted”? Rather, when they are not performing the will of the Omnipresent, they have a number, as they are no fewer than six hundred thousand; “the number will be” [then there will be a number]. When they are performing the will of the Omnipresent, they have no number, but rather, “which cannot be measured and cannot be counted.”

Another matter, “which cannot be measured and cannot be counted,” Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Does one who says that they have a number then say that there is no number; “cannot be measured and cannot be counted”? If they have no number, how do they have a number? When it says: “The son of the Israelite woman went out…” (Leviticus 24:10), “He brought his household near, by man; and Akhan, son of Karmi…was indicated” (Joshua 7:18), “The name of the man of Israel who was slain…Zimri son of Salu” (Numbers 25:14); these have a number.43The unrighteous have a number. The righteous cannot be counted. But the righteous, “which cannot be measured and cannot be counted.”

“These are those who were counted of the children of Israel…” (Numbers 2:32). Come and see how beloved Israel is before the Omnipresent, as the Holy One blessed be He wrote a tally of Israel four times in the context of the banners; twice individually44By tribe. and twice generally. In addition, he counted each and every banner generally and individually, in order to inform how beloved they are before Him.

They are His hosts and He wishes to count them all the time, like a person who has a treasure of which he is exceedingly fond. He counts it and counts it again many times, in order to arrive at its total, and he will rejoice over each and every count. So, the Holy One blessed be He is joyful with the mention of Israel’s tally, saying: ‘I have such and such hosts in My world who perform my will,’ and He takes comfort in them.

“And the Levites were not counted among the children of Israel, as the Lord commanded Moses” (Numbers 2:33). “And the Levites were not counted…[as the Lord commanded Moses].” Just as it says in Israel’s tally: “As the Lord commanded Moses” (Numbers 1:19), as there was joy before the Omnipresent because the Levites were not counted with them, so that they would not be eliminated with them in the decree.45They were not included in the punishment for the sin of the spies.

“The children of Israel did in accordance with everything that the Lord commanded Moses, so they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house” (Numbers 2:34). “The children of Israel did in accordance with everything that the Lord commanded Moses.” The banners are beloved before the Omnipresent, as He wrote in their regard: “As the Lord commanded Moses” (Numbers 2:33), just as it is written regarding the labor of the Tabernacle.

“So they encamped according to their banners, and so they traveled, each according to his families, by his patrilineal house.” The verse tells that immediately, Israel was swift to fulfill the word of the Omnipresent regarding the banners, and did not hesitate to perform it. “The children of Israel did….” Where was Aaron?

Rabbi Yehoshua bar Rabbi Neḥemya and Rabbi Levi bar Ḥayata in the name of Rabbi Ḥiyya bar Abba: When he came to establish their lineage, Israel said to him: ‘You are establishing our lineage? Before you come to establish our lineage, go and establish the lineage of Elazar your son. To whom is he married? Is it not to the daughter of Putiel?’

That is what is written: “Elazar, son of Aaron, took from the daughters of Putiel as a wife” (Exodus 6:25). When the Holy One blessed be He saw that they were disparaging him, He accorded precedence to the honor of Aaron relative to the honor of Moses. That is what is written: “These are the generations [toldot] of Aaron and Moses” (Numbers 3:1).

And these are the generations of Aaron and Moses on the day that God spoke to Moses on Mount Sinai (Numbers 3:1). Anyone with whom the Omnipresent engages to establish a nation or a family tree from him, the Omnipresent would also engage with him to write generations in his regard, as you find twelve instances of generations in the verses. The first: “These are the generations of the heavens and the earth” (Genesis 2:4); “this is the book of the generations of Adam” (Genesis 5:1); “these are the generations of Noah” (Genesis 6:9); “these are the generations of the sons of Noah” (Genesis 10:1): “these are the generations of Shem” (Genesis 11:10); “these are the generations of Teraḥ” (Genesis 11:27); “these are the generations of Ishmael” (Genesis 25:12); “Isaac” (Genesis 25:19); “Esau” (Genesis 36:1); “Jacob” (Genesis 37:2).

These are ten generations with which the Holy One blessed be He engaged to create the world and to establish nations. And there are two people that the Omnipresent wrote their generationst, one for the royal dynasty and one for the priestly dynasty: “These are the generations of Peretz” (Ruth 4:18), to establish the royal dynasty from him, and “these are the generations of Aaron and Moses"(Numbers 3:1), for the priestly dynasty.

And these are the names of the children of Aaron, the firstborn Nadav, and Avihu and Elazar and Itamar (Numbers 3:2). “These are the generations of Aaron and Moses,” but the generations of Moses were not reckoned here. Why, then, is it stated: “The generations of Aaron and Moses”? It is due to the honor of Moses, to avoid diminishing his honor. “These are the names of the sons of Aaron: The firstborn, Nadav, [and Avihu, Elazar, and Itamar]…These are the names of the sons of Aaron, the anointed priests, whom he invested to serve as priests” (Numbers 3:2–3). That is what we said, that the verse engaged only with the priestly dynasty.

“Nadav and Avihu died before the Lord when they offered alien fire before the Lord in the wilderness of Sinai, and they had no children. Elazar and Itamar served as priests in the presence of Aaron, their father” (Numbers 3:4). “Nadav and Avihu died before the Lord.” In several places, the death of Nadav and Avihu is written: It teaches that there was sadness before the Omnipresent in their regard, as Aaron’s sons were beloved.

Likewise it says: “I will be sanctified through those who are near to Me” (Leviticus 10:3). “When they offered alien fire,” Rabbi Akiva says: They died due to the offering, as it is stated: “When they offered alien fire.” Rabbi Yosei says: They died due to drawing near,46They entered the Holy of Holies. as it is stated: “When they drew near before the Lord” (Leviticus 16:1). Rabbi Elazar says: It was also due to drawing near.

“An alien fire,” neither from the daily afternoon offering nor from the daily morning offering, but rather, lay fire,47As opposed to a holy fire. as it is stated: “An alien fire.” Bar Kappara says in the name of Rabbi Yirmeya bar Rabbi Elazar: Due to four factors Aaron’s sons died: Due to drawing near, due to the offering, due to alien fire…VaYikra Rabba, in Parashat Aḥarei Mot until “Many young donkeys have died and their hides have been spread over their mothers>.”48VaYikra Rabba 20:8–10.

Rabbi Yirmeya ben Elazar said: In four places,49Leviticus 10:1, 16:1; Numbers 3:4, 26:61. it mentions the death of Aaron’s sons, and in all of them it mentions their sin. Why to that extent? It is to inform you that they had committed only this sin alone. Rabbi Elazar HaModa’i said: Come and see how difficult the death of Aaron’s sons was before the Holy One blessed be He, as every place that it mentions their death, it mentions their sin.

Why to that extent? To prevent the possibility of slander, so that people should not say: ‘They clandestinely committed corrupt actions and that was the reason they died.’ “Nadav and Avihu died before the Lord.” Rabbi Yoḥanan said: Did they die before the Lord?

It teaches that it is difficult before the Holy One blessed be He when the children of the righteous die during their fathers’ lifetimes. “When they offered alien fire before the Lord,” Rabbi Yoḥanan of Yafo raised a question before Rabbi Pinḥas bar Ḥama in the name of Rabbi Simon: Here [in this verse] it says “before the Lord,” “before the Lord,” twice, but elsewhere50The same midrash appears in Midrash Rabba Acharei Mot 20:10 and was apparently copied over to here without correcting the references.

In the context of Bamidbar it should say "Elsewhere [in this verse] it says “before the Lord,” “before the Lord,” twice, but here is says…" it says: “In the presence of Aaron their father,” once. This teaches that it was twice as difficult before the Holy One blessed be He as it was for their father.

“In the wilderness of Sinai.” Did they, in fact, die in the wilderness of Sinai? Rather, it teaches that they received their death sentence from Mount Sinai. That is what is written: “Against the noble of the children of Israel, He did not extend His hand” (Exodus 24:11).

Rabbi Pinḥas said: From here [we learn] that they were deserving of the hand being extended [to punish them], as Rabbi Hoshaya said: Did cakes go up with them to Sinai that you say: “They beheld God and ate and drank”? (Exodus 24:11). Rather, it teaches that they feasted their eyes on the Divine Presence. “They beheld God” like a person who looks at another while eating and drinking. Rabbi Yoḥanan said: Actual nourishment, just as it says: “Life is in the light of the king’s countenance” (Proverbs 16:15).

Rabbi Tanḥuma says: It teaches that they acted with arrogance, stood upright and feasted their eyes on the Divine Presence. Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Moses did not feast his eyes on the Divine Presence and benefited from the Divine Presence. He did not feast his eyes on the Divine Presence, as it is written: “Moses concealed his face, because he feared to look at God” (Exodus 3:6).

And benefited from the Divine Presence, as it is written: “Moses did not know that his face was radiant upon His speaking with him” (Exodus 34:29). In reward for “because he feared” (Exodus 3:6), he was privileged to: “They feared to approach him” (Exodus 34:30). In reward for “to look [mehabit]” (Exodus 3:6), he was privileged to: “And beholds [yabit] the image of the Lord” (Numbers 12:8). Nadav and Avihu feasted their eyes on the Divine Presence and received no benefit from it.

Why did they not die at that moment? This is analogous to a king who married [off] his daughter and found in one of the groomsmen a matter of infamy. The king said: ‘If I kill him now, I will compromise my daughter’s celebration. Tomorrow, my celebration will come.

It is preferable during my celebration and not during my daughter’s celebration.’ So, the Holy One blessed be He said: ‘If I kill them now, I will compromise the celebration of the Torah, Tomorrow, My celebration will come. It is preferable during My celebration and not during the celebration of the Torah.’ That is what is written: “On the day of his wedding and on the day of the rejoicing of his heart” (Song of Songs 3:11).

“On the day of his wedding,” this is Sinai, “and on the day of the rejoicing of his heart,” this is the Tent of Meeting.

“…and they had no children. Elazar and Itamar served as priests.” Rabbi Yaakov bar Aivu in the name of Rabbi Aḥa: If they had sons, they would have taken precedence over Elazar and Itamar, as whoever takes precedence for inheritance takes precedence regarding honor, provided that he conducts himself in accordance with the custom of his fathers. “Elazar and Itamar served as priests in the presence of [al penei] Aaron, their father.”

Rabbi Yitzḥak said: During his lifetime; Rabbi Ḥiyya bar Abba said: After his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, here, it is stated al penei and there it is stated al penei, as it is written: “Haran died al penei Teraḥ his father” (Genesis 11:28). Just as al penei stated there is during his lifetime, so, too, al penei that is stated here is during his lifetime.

According to the opinion of Rabbi Ḥiyya bar Abba, who said after his death, here, it is stated al penei and there it is stated al penei, as it is written: “Abraham rose from al penei his dead” (Genesis 23:3). Just as al penei stated there is after death, so, too, al penei that is stated here is after his death. According to the opinion of Rabbi Yitzḥak, who said during his lifetime, if impurity befell Aaron, Elazar served; if impurity befell Elazar, Itamar served.

There was an incident involving Shimon ben Kimḥit who went out to speak with the king of the Arabs, and a drop of saliva sprayed from his mouth onto his garments and impurified him. Yehuda, his brother, entered and served in his stead in the High Priesthood. That day, their mother saw her two sons as High Priests. The Sages taught: Kimĥit had seven sons, and all of them served in the High Priesthood.

The Sages said to her: ‘What good deeds do you have to your credit?’ She said to them: ‘So help me, in all my days, the beams of my house never saw the hair of my head.’ They said: ‘All flour [kimḥa] is flour [kimḥin], but Kimḥit’s flour [kimḥa] is fine flour.’ They read this verse in her regard: “All the glory of the king’s daughter is within” (Psalms 45:14).

According to the opinion of Rabbi Ḥiyya bar Abba who said: After his death, when Aaron died, Elazar his son served. When Elazar died, Itamar served. That is why it is stated: “Elazar and Itamar served as priests al penei Aaron, their father.”

“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).

Another matter: “Bring the tribe of Levi near…” (Numbers 3:6) – that is what is written: “Happy is one You choose and bring near” (Psalms 65:5). Happy is the man whom the Holy One blessed be He has chosen even if He did not bring him near, and happy is the man whom the Holy One blessed be He brought near, even if He did not choose him. Who is the one whom He chose? It is Abraham, as it is stated: “You are the Lord God, who chose Abram” (Nehemiah 9:7); but you did not bring him near, but rather, he brought himself near.

Jacob, the Holy One blessed be He chose him, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4), and likewise it says: “Jacob whom I have chosen” (Isaiah 41:8); but you did not bring him near, but rather, he brought himself near, as it is stated: “Jacob was a wholesome man who resided in tents.” (Genesis 25:27).11Bereshit Rabba 63:10 states that the word “tents” is referring to the study halls of Shem and Ever, in which Jacob studied Torah.

Moses, He chose him, as it is stated: “Were it not for Moses, His chosen” (Psalms 106:23), but He did not bring him near. Happy are those whom the Holy One blessed be He chose even though He did not bring them near. Come and see Yitro;12Shemot Rabba 27:2. the Holy One blessed be He brought him near but did not choose him. Raḥav13Ruth Rabba 2:1. the prostitute, He brought her near but did not choose her.

Happy are those whom He brought near even though He did not choose them. A noblewoman asked Rabbi Yosei; she said to him: Does Your God bring near anyone He wants? He brought a basket of figs before her, and she was selecting carefully and selecting and eating. He said to her: Do you know how to select and the Holy One blessed be He does not know how to select?

One whom He sees that his deeds are good, He chooses him and brings him near. Rabbi Neḥemya in the name of Rabbi Shmuel bar Rav Yitzḥak: Not everyone who is near remains near, and neither does everyone who is distant remain distant. There are those who are chosen, rejected, and brought near. There are those who are chosen, rejected, and not brought near.

Aaron was chosen: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). He was rejected: “The Lord was incensed with Aaron” (Deuteronomy 9:20). And it is written: “And you, bring Aaron your brother near to you” (Exodus 28:1). Saul was chosen: “Have you seen that the Lord has chosen him” (I Samuel 10:24).

He was rejected: “I have regretted that I crowned Saul…” (I Samuel 15:11). But he was not brought near: “I have spurned him from reigning over Israel” (I Samuel 16:1). David was chosen: “He chose David His servant” (Psalms 78:70). He was rejected: “The king set out with his entire household in his wake.… [The king set out,] and all the people in his wake, and they stopped at a remote house” (II Samuel 15:16–17).

Rabbi Yehoshua ben Levi said: They ostracized him; nevertheless, he accepted his ostracization; that is what is written: “David ascended the ascent of the Mount of Olives, weeping as he ascended, and his head was covered [and he walked barefoot]” (II Samuel 15:30). And he was brought near; Rabbi Yudan said: Ira the Ya’irite, David’s teacher, brought him near. That is what David says: “May those who fear You and who know [yodei] Your precepts turn to me.” (Psalms 119:79).

It is written: Who know him [yodo];14Although the verse is read in the plural – those who know – the word know is written in the singular, thus implying that it is referring to a single individual who can be described as the one who knows Your precepts. Ira the Ya’irite was his teacher and brought him near. Rabbi Yehoshua of Sikhnin in the name of Rabbi Levi: They are six who were chosen: Priesthood, Levites, Israel, the royal house of David, Jerusalem, the Temple.

Priesthood, from where is it derived? It is as it is written: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). Levites, from where is it derived? It is as it is stated: “For the Lord your God has chosen him from all your tribes” (Deuteronomy 18:5).

Israel, from where is it derived? It is as it is stated: “The Lord your God has chosen you” (Deuteronomy 7:6). The royal house of David, from where is it derived? It is as it is stated: “He chose David His servant.” (Psalms 78:70).

Jerusalem, from where is it derived? It is as it is stated: “[Jerusalem,] the city that I have chosen” (I Kings 11:32). The Temple, from where is it derived? It is as it is written: “I have chosen and sanctified this House” (II Chronicles 7:16).

David said: Happy is one whom the Holy One blessed be He has chosen and happy is one whom He brought near. Who is doubly happy? It is one whom the Holy One blessed be He has chosen and brought near. Who is that?

It is Aaron and Levi. Aaron, from where is it derived? It is as it is stated: “And chose it from all the tribes of Israel to be priests for Me” (I Samuel 2:28). From where is it derived that He brought him near?

It is as it is stated: “And you, bring Aaron your brother near to you” (Exodus 28:1). Levi, the Holy One blessed be He chose him, as it is stated: “For the Lord your God has chosen him” (Deuteronomy 18:5). From where is it derived that He brought him near? It is as it is stated: “Bring the tribe of Levi near, and stand it.”

In their regard, the verse says: “Happy is the one You choose to bring near to You to dwell in Your courtyards” (Psalms 65:5), just as it says: “They shall keep his commission, and the commission of the entire congregation…[to perform the service of the Tabernacle]” (Numbers 3:7). “May we be sated by the bounty of Your House, [the holiness of Your Temple]” (Psalms 65:5) – as they would eat all the tithes that were brought to the House, just as it says: “To the children of Levi, I have hereby given all tithe in Israel as an inheritance…” (Numbers 18:21).