Bamidbar Rabbah Reader

That which the verse said: “Casting lots may quiet contentions” (Proverbs 18:18) – because he had written an indicator for each and every tribe, from Jacob: “Zebulun shall dwell at the shore of seas” (Genesis 49:13); “Issachar…lying among the sheepfolds” (Genesis 49:14); “from Asher, his bread is rich” (Genesis 49:20) – you have permission to distribute only by means of lots. “According to the lot one’s inheritance shall be divided, whether numerous or few” (Numbers 26:56).

The lot entailed miraculous acts: Elazar son of Aaron was dressed in the Urim and the Tumim, and the receptacle of the lots was before Joshua, as it is stated: “I will cast lots for you here before the Lord [our God]” (Joshua 18:6). Before the lots are drawn, Elazar says by means of the Divine Spirit: Such and such tribe will be drawn, which will receive in such and such place. Joshua extends his hand and it is drawn, as it is stated: “These are the inheritances that Elazar the priest and Joshua son of Nun…apportioned [by lot]” (Joshua 19:51).

Moreover, the lot would cry out as it is being drawn: ‘I am the lot of such and such tribe; I have been drawn in such and such place.’ From where is it derived that the lot would speak? It is as it is written: “According to [al pi]11Literally, by the mouth, or at the directive. the lot.”

“The daughters of Tzelofḥad, son of Ḥefer, son of Gilad, son of Makhir, son of Manasseh, from the families of Manasseh son of Joseph, approached; and these are the names of his daughters: Maḥla, Noa, and Ḥogla, and Milka, and Tirtza” (Numbers 27:1). “The daughters of Tzelofḥad…approached” – that generation, the women would repair what the men would breach, as you find that Aaron said to them: “Remove the gold rings that are in the ears of your wives” (Exodus 32:2).

But the women were not willing, and they reprimanded their husbands, as it is stated: “All the people removed the gold rings [which were in their ears]…” (Exodus 32:3), but the women did not participate with them in the act of the calf. Likewise with the spies who disseminated slander: “They returned and caused the entire congregation to complain against him, [to disseminate slander about the land]” (Numbers 14:36).

The edict was decreed against them, as they said: “We will not be able to ascend” (Numbers 13:31). But the women were not party with them to that counsel, as previously in the portion it is written: “No man was left of them, except Caleb son of Yefuneh, [and Joshua son of Nun]” (Numbers 26:65) – man but not woman, because they [the men] did not wish to enter the land, but the women approached to seek an inheritance in the land.

This is why this portion is written adjacent to the death of the generation of the wilderness, as it was there that the men breached and the women repaired.

Another matter: “The daughters of Tzelofḥad…approached…” – greatness for them, greatness for their father, greatness for Makhir, and greatness for Joseph that such wise and righteous women descended from him. What was their wisdom? It is that they spoke at that moment when Moses was engaged in the portion of the inheritances: “To these the land shall be distributed” (Numbers 26:53). They said to him: If we are like a son, let us inherit.

If not, let our mother be subject to levirate marriage.12See Deuteronomy 25:5. A widow is subject to levirate marriage only if she and her husband had no children at all, whether sons or daughters. Immediately, “Moses brought their case before the Lord” (Numbers 27:5). They were righteous, as they married only those suitable for them.

Why did the Holy One blessed be He arrange for them to come to Moses at the end? It was so Moses would not be impressed with himself that he withdrew from his wife for forty years. The Holy One blessed be He informed him with these, saying: These were not commanded,13They were not commanded to withdraw from relations with men, unlike Moses, who had been so commanded regarding his wife. Nevertheless they delayed marriage for many years until they found suitable husbands (see Bava Batra 119b). but they married only those suitable for them.

And it is written: “Moses brought their case” (Numbers 27:5) – some say that He concealed it from Moses, as there are righteous ones who became haughty regarding the matter of a mitzva and the Holy One blessed be He weakened their ability. You find that David said: “Your statutes were songs to me” (Psalms 119:54), saying that they were easy and routine like songs. The Holy One blessed be He said to him: ‘As you live, you will ultimately err regarding a matter that children read.’

When he took up the Ark, he erred and placed it on a wagon, as it is stated: “They mounted the Ark of God onto a new wagon” (II Samuel 6:3). The Ark suspended itself in the air, and the cows moved from beneath it. Uza approached to support it. “God smote him there for the error” (II Samuel 6:7), as a mistake in studying the Torah is considered intentional.14A mistake in studying is considered intentional since it often indicates an insufficient effort to master the material (see Rashi and Rabbeinu Yona on Mishna Avot 4:13).

“David was distressed because the Lord had inflicted a breach against Uza” (II Samuel 6:8) – the Holy One blessed be He said to him: ‘Did you not say: “Your statutes were songs to me”? Did you not learn: “But to the sons of Kehat he did not give, because the sacred service is upon them; they shall bear on the shoulder”’ (Numbers 7:9). He began contemplating: “The Lord our God breached against us, because we did not seek Him in accordance with the ordinance” (I Chronicles 15:13).

“Tzelofḥad’s daughters speak correctly; you shall give them a holding for inheritance among their father’s brothers, and you shall pass the inheritance of their father to them” (Numbers 27:7) Likewise Moses, because he said: “The matter that is too difficult for you, you shall bring to me, and I will hear it” (Deuteronomy 1:17). He weakened his ability. This is analogous to a moneychanger who said to his disciple: ‘If sela coins come to you for changing, change them.

If gems come, bring them to me.’ A glass necklace came to him; he took it to his master. His master went to show it to another. So too, Moses said: “The matter that is too difficult for you…” Tzelofḥad’s daughters came, and He concealed it from him: “Moses brought their case before the Lord” (Numbers 27:5).

“Tzelofḥad’s daughters speak correctly” – that is the law. The Holy One blessed be He said to him: ‘Did you not say: “The matter that is too difficult for you…”? The law that you do not know, women are ruling [about] it.’ Another matter: “Moses brought…[before]…” – Reish Lakish said: Moses our teacher knew this law; however, initially they came before the leaders of tens.

They said: ‘This is a law on inheritances. It is not for us, but rather for those greater than we are.’ They came before the leaders of fifties. They saw that the leaders of tens had deferred to them.

The leaders of fifties said: We too have those greater than we are; and likewise to the leaders of hundreds, and likewise to the leaders of thousands, and likewise to the princes. They all answered them in that manner, as they did not wish to speak before one who is greater than they are. They went before Elazar. He said to them: ‘Here is Moses our teacher.’

These and those came before Moses. Moses saw that each and every one of them had deferred to one who was greater than he was. He said: If I tell them the law, I will appropriate all this greatness. He said to them: ‘I too have One who is greater than I am.’

That is why “Moses brought their case…” (Numbers 27:5). The Holy One blessed be He answered him: “Tzelofḥad’s daughters speak correctly” – the Holy One blessed be He acknowledged the accuracy of their claim. “You shall give [naton titen] them” – give them movable property and the birthright of the father in Ḥefer’s property. They received three portions: The portion of their father, who was of those who departed Egypt, his portion with his brother’s in Ḥefer’s property, as he was the firstborn and took two portions.15Using the doubled phrase “naton titen” rather than simply using “titen” implies that they received more than one portion.

Another matter: “You shall give [naton titen] them” – they had received east of the Jordan, but approached Joshua and Elazar in the land of Canaan, as it is stated: “They approached before Elazar the priest, before Joshua [son of Nun], and before the princes, saying: The Lord commanded Moses [to give us an inheritance among our brethren] (Joshua 17:4). Jacob our patriarch, too, saw that they would receive from here: “Daughters walked atop the wall” (Genesis 49:22) – this is the Jordan, which became like a wall for Moses, as he was not to enter the land.

He was saying to Joseph: ‘Your daughters will receive from here and from there.’16They would receive an inheritance on both sides of the Jordan. “You shall pass the inheritance of their father to them” – regarding the inheritance of a son,17This refers to a male relative in general, for example, a brother (Numbers 27:9). “you shall give” is stated; regarding a daughter, “you shall pass,” as the daughter causes the inheritance to pass from tribe to tribe.18If a woman marries a man from a different tribe, her inheritance belongs to her husband.

“It shall be for the children of Israel a statute of justice” (Numbers 27:11) – inheritances are released by means of judges.

“The Lord said to Moses saying: Ascend to this Mount HaAvarim, Mount Nevo” (Deuteronomy 32:48–49).19The actual words quoted appear in Deuteronomy 32:48–49, but the original command appears in Numbers 27:12. What did He see that led Him to say this after the portion of inheritance? It is, rather, that Moses heard: “You shall give them” – he thought that the Holy One blessed be He had reconciled with him. He said: I am allocating their inheritance to Israel. The Holy One blessed be He said to him: ‘My edict remains intact. “Ascend to…Mount HaAvarim.… as your brother Aaron was gathered” (Numbers 27:12–13). You are no better than your brother.’

“Moses spoke to the Lord, saying” (Numbers 27:15). “May the Lord, God of the spirits of all flesh, appoint a man over the congregation” (Numbers 27:16). “Moses spoke to the Lord, saying: May [yifkod] the Lord, God of the spirits…appoint” – anyone who pleads for the needs of the public, it is as though he comes by right.20The Hebrew word yifkod can be construed as a command rather than a request. “The Lord shall appoint” – what did he see that led him to request this matter after the order of inheritance?

It was, rather, since Tzelofḥad’s daughters inherited from their father, Moses said: This is the moment for me to demand my needs. If the daughters inherit, it is only right that my sons inherit my prominence. The Holy One blessed be He said to him: ‘“The guardian of a fig tree will eat its fruit” (Proverbs 27:18) – your sons sat idly and did not engage in Torah study. Joshua served you very much and accorded you great honor, and he would come early and stay late at your house of assembly.

He would arrange the benches and spread the mats. Because he served you with all his might, he is worthy of serving Israel, as he will not be deprived of his reward.’ “Take for you Joshua son of Nun” (Numbers 27:18) – to realize what is stated: “The guardian of a fig tree will eat its fruit.”

“Who will go out before them, and who will come before them, and who will take them out, and who will bring them in, that the congregation of the Lord will not be like a flock that has no shepherd” (Numbers 27:17). “The Lord shall appoint” – this is analogous to a king who saw a certain orphan woman. He sought to take her as a wife. He sent to propose to her.

She said: ‘I am not worthy to marry the king.’ He sent to propose to her seven times but she did not want to do so. Ultimately, she married him. Sometime later he grew angry at her and sought to divorce her.

She said to him: ‘I did not seek to marry you; you sought me. Since you decreed to divorce me and to take another, do not do to that one as you did to me.’ So it was with the Holy One blessed be He. Rabbi Shmuel bar Naḥmani said: For seven days,21See Vayikra Rabba 11:6. the Holy One blessed be He was enticing him to go on His mission, but he said to Him: “Please send by means of whom You will send” (Exodus 4:13).

“I am not a man of words, neither yesterday nor the day before, [nor since You have spoken to Your servant]” (Exodus 4:10) – these are seven days. Sometime later, the Holy One blessed be He placated him, and he went on His mission, and He performed all those miracles by his means. Ultimately, He said to him: “You will not bring [this assembly into the land]” (Numbers 20:12). Moses said to Him: ‘Master of the universe, I did not request to go.’

Likewise he says: ‘“You began to show Your servant…” (Deuteronomy 3:24). Since this is what You decreed upon me, the one who will enter, do not do to him as You did to me. Rather, “who will take them out, and who will bring them in.”’ “The Lord said to Moses: Take you Joshua, the son of Nun, a man in whom there is spirit, and lay your hand upon him” (Numbers 27:18).

The Holy One blessed be He said to him: “Take for you Joshua, the son of Nun.” Moses did so generously, as it is stated: “The generous man will be blessed” (Proverbs 22:9). This is analogous to a king who said to a member of his household: Give so-and-so a se’a of wheat. He went and gave him two se’a. He said to him: One se’a from the king’s and one se’a from mine.

So, the Holy One blessed be He said to Moses: “And lay your hand upon him” – one hand. What did Moses do? “He laid his hands [upon him] and commanded him” (Numbers 27:23) – to realize what is stated: “The generous man will be blessed.” This is why: “The guardian of a fig tree will eat its fruit” (Proverbs 27:18).

Why was the Torah likened to a fig tree? It is because the olive tree, the vine, and the date tree are each harvested at one time, but the fig tree is harvested a bit at a time. The Torah, too, one studies a bit today and a lot tomorrow, because it is not learned in one year and not in two years. “A man in whom there is spirit” – because he had said: “God of the spirits” (Numbers 27:16); as You know the spirit of each and every one of Your creations, and You should appoint a person who knows how to conduct himself with each and every one of them in accordance with his own disposition.

“And lay your hand upon him” – like one kindling from lamp to lamp. “You shall confer from your grandeur [upon him]” (Numbers 27:20) – like one pouring from vessel to vessel. What you said: “An inheritance shall not pass from one tribe to another tribe” (Numbers 36:9) – this honor will not move from your patrilineal house, as, even Joshua who is standing in your stead, “before Elazar the priest he shall stand” (Numbers 27:21).

“Command the children of Israel, and say to them: My offering, My food, for My fires, for a pleasing aroma to Me, you shall observe to present to Me at its appointed time” (Numbers 28:2). “My offering, My food, for My fires” – the Holy One blessed be He said to Moses: ‘Say to Israel: It is not that I need your offerings; the entire world belongs to Me. The animal that you are sacrificing, I created it.

Likewise it says: “Were I hungry, I would not tell you, [for the world and all it contains is Mine]” (Psalms 50:12) – there is no eating and drinking before Me.22Meaning, God does not eat or drink.’ Rabbi Simon said: Thirteen attributes of mercy are written in My regard, as it is stated: “The Lord passed before him and called: The Lord…” (Exodus 34:6). Is there a merciful one who entrusts his sustenance in the hands of a cruel one?

That is, “were I hungry, I would not tell you” (Psalms 50:12). Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said: I have given you ten kosher animals; three are in your possession, and seven are not in your possession. But I did not impose upon you to circulate in the mountains to bring an offering from those that are not in your possession. I said to you only from those that are raised on your trough.

That is, “were I hungry, I would not tell you” Rabbi Yitzḥak said: “My offering, My food” – is there eating and drinking before Him?23Why are the sacrifices called "My food," given that God does not eat or drink. Learn from the ministering angels: “His servants are a flaming fire” (Psalms 104:4). From where are they sustained? Rabbi Yudan [said that] Rabbi Yitzḥak said: From the radiance of the Divine Presence they are sustained, as it is stated: “Life is in the light of the king’s countenance” (Proverbs 16:15).

“It is a continual burnt offering that was done at Mount Sinai, as a pleasing aroma, a fire offering to the Lord” (Numbers 28:6). Rabbi Shimon ben Lakish said: It is written: “It is a continual burnt offering that was done at Mount Sinai.” If you say that there is eating and drinking before Me, learn from Moses. What is written in his regard?

“He was there with the Lord forty days and forty nights; he did not eat bread…” (Exodus 34:28). Were there eating and drinking before Me, he would have eaten and drunk. That is, “were I hungry, I would not tell you” (Psalms 50:12).

Rabbi Ḥiyya bar Abba said: My creations do not require My creations. In all your days, have you heard that they say: Please water this vine with wine so that it will produce much wine? Water this olive tree with oil so that it will produce much oil? My creations do not require My creations, and I require My creations?

“And its libation is one-quarter of a hin for the one lamb; in the holy place, pour a libation of intoxicating drink to the Lord” (Numbers 28:7). Rabbi Yannai said: The way of the world is that one who passes through a river, it is impossible for him not to drink two or three log of water. But I, all the seas and all the water fill My palm. It is written: “Who measured the water in His palm” (Isaiah 40:12).

And I wrote regarding your log: “Pour a libation of intoxicating drink” – an expression of drinking, an expression of satiation, an expression of intoxication.24Clearly, no amount of wine could satiate or intoxicate Me.

I created an animal in My world, but no man can bear providing its sustenance. Which is this? It is “the animals [behemot] of one thousand hills” (Psalms 50:10). Rabbi Yoḥanan, Rabbi Shimon ben Lakish, and the Rabbis:25In Vayikra Rabba 20:10, Rabbi Shimon ben Lakish is quoted as saying what the Rabbis say here.

Rabbi Yoḥanan said: It is one animal that lies on one thousand mountains, and one thousand mountains grow all kinds of food for it, as it is food for the righteous in the future, as it is stated: “The Sharon will be a pasture for flocks, and the Akhor Valley for the lying of cattle, [for My people, who sought Me]” (Isaiah 65:10). The Rabbis say: It is one animal that lies on one thousand mountains, and one thousand mountains grow animals each day and it eats.

What is the source? “All the beasts of the field will frolic there” (Job 40:20). Is it possible that there is an animal that eats an animal?26The Hebrew term behema, translated as animal, refers to animals that graze, not to animals that eat meat. Rabbi Tanḥuma said: Great are the works of our God; how numerous are His works.

From where does it drink? Rabbi Yehoshua ben Levi said: Everything that passes through the Jordan in six months,27Rabbi Yehoshua ben Levi emphasizes the word “exploits” as an indication that the animal does not swallow the entire river but only enough for six months. it swallows in one gulp, as it is stated: “Behold, it can exploit a river, it need not rush; it is secure, even if the Jordan rushes into its mouth” (Job 40:23).

The Rabbis say: Everything that passes through the Jordan in a year,28The Rabbis emphasize the word “rushes” as an indication that it swallows the entire river, which is sufficient for one year. it swallows in one gulp, as it is stated: “It is secure, even if the Jordan rushes into its mouth,” and that is sufficient to wet its mouth. Rav Huna said in the name of Rav Yosef: It is not even sufficient to wet its mouth.

From where does it drink? Rabbi Shimon ben Yoḥai taught: “And a river emerges from Eden” (Genesis 2:10), and its name is Yuval, as it is stated: “And by a stream [yuval] it will spread its roots” (Jeremiah 17:8), and it drinks from there. It is taught in the name of Rabbi Meir: “But ask animals now, and they will teach you, and birds of the heavens, and they will tell you” (Job 12:7). “Ask animals now” – this is the animal; “and the birds of the heavens” – this is “the large fowl of the field” (Psalms 50:11); “or converse with the earth, and it will teach you” (Job 12:8) – this is the Garden of Eden; “and the fish of the sea will relate to you” (Job 12:8) – this is the leviathan. “Who does not know, among all these, that the hand of the Lord has done this?” (Job 12:9).

You had a certain king, this is Solomon – “Solomon’s provision for one day was thirty kor of choice flour, sixty kor of flour; ten fattened oxen, twenty grazing oxen, and one hundred sheep, besides deer, gazelle, fallow deer, and fattened geese” (I Kings 5:2–3). Rabbi Yehuda ben Rabbi Zevida said: Solomon had one thousand wives, and each and every one of them would prepare that for him each day. Each one believed that he would eat with her.

Nehemiah the governor, [the nation] was unable to afford his meal, as it is stated: “What was prepared for one day: One bull, six choice sheep, and birds were prepared for me…[nevertheless I did not collect from the nation the taxes for the governor’s food, because the service was heavy upon this nation]” (Nehemiah 5:18). The Holy One blessed be He said: My children, it is not that there is eating and drinking before Me, but rather, it is because of the aroma, that you should be pleasant and agreeable before Me like a pleasing aroma.29What I want is that I command you and you perform My will.

“[My offering, My food…], you shall observe to present to Me at its appointed time” (Numbers 28:2) – this is what the verse said: “The righteous eats to his own satisfaction” (Proverbs 13:25). This is Eliezer, who said to Rebecca: “Please let me sip a little water from your jug” (Genesis 24:17) – a sip. “And the belly of the wicked will lack” (Proverbs 13:25) – this is Esau, who said to Jacob: “Please pour for me [haliteni]” (Genesis 25:30).

Rabbi Yitzḥak bar Rabbi Ze’eira said: He opened his mouth wide like a camel. He said: ‘I will open my mouth, and you will insert it.’ There we learned: “One may not forcibly overfeed a camel, and one may not force feed it; however, one may place food into its mouth [malitin].30 Shabbat 155b. “The righteous eats to his own satisfaction” (Proverbs 13:25) – this is Ruth the Moavite, in whose regard it is written: “She ate, was satiated, and left over” (Ruth 2:14) – there was blessing in the mouth of that righteous woman.31Although she ate little, she was satiated.

“And the belly of the wicked will lack” (Proverbs 13:25) – these are the nations of the world. There was an incident involving an idolater who invited all the residents of his city. Rabbi Dostai said: He invited me to that feast with all the residents of his city, and of all the delicacies in the world only brittle nuts were lacking. What did he do?

He took from before us the board of the table, which was worth six silver talents, and he broke it.32He broke the board because he was angry that the brittle nuts were lacking. I said to him: ‘Why did you do that?’ He said to me: ‘You say that this world is ours and the World to Come is yours. If we do not eat now, when will we eat?’ I read in his regard: “And the belly of the wicked will lack.”

“Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year, two each day, a continual burnt offering” (Numbers 28:3). “Say to them: This is the fire offering that you shall bring to the Lord: unblemished lambs in the first year” – not both of them simultaneously, but rather: “The one lamb you shall offer in the morning, and the second lamb you shall offer in the afternoon” (Numbers 28:4).

Rabbi Yehuda bar Rabbi Simon said: There was never a person in Jerusalem with iniquity attributed to him. How so? The continual offering of the morning atones for transgressions that were at night, and [that] of the afternoon atones for transgressions that were performed during the day. In any case, no person lodged in Jerusalem with an iniquity attributed to him, as it is stated: “Righteousness lodged in it…” (Isaiah 1:21).

The Holy One blessed be He said to Israel: ‘In this world you present before Me the showbread and offerings. In the World to Come I will set a great table before you, and the idolaters will see and be ashamed,’ as it is stated: “You prepare a table before me in the presence of my enemies. You anoint my head with oil; my cup is full” (Psalms 23:5). Likewise it says: “Behold, My servants will eat, and you will starve; behold, My servants will drink, and you will be thirsty” (Isaiah 65:13).

“Command the children of Israel, and say to them: My offering, My food, for My fires” – this is what the verse said: “The Almighty, we do not find Him exalting in power” (Job 37:23); and it is written: “Behold, God is exalted in His power; who is a teacher like Him” (Job 36:22). How can these two verses be realized? It is, rather, that when He gives to them, He gives them according to His power, but when He asks of them, He asks only according to their power.

See what is written: “You shall make the Tabernacle of ten sheets” (Exodus 26:1). But the Holy One blessed be He is destined to craft for each and every righteous person a canopy of clouds of glory, as it is stated: “The Lord will create over the assembled of Mount Zion and over all its environs a cloud by day and smoke, and a glow of fire by night; for over all the glory will be a canopy” (Isaiah 4:5).

Why is there smoke in the canopy? It is because anyone who renders his eyes raging [oshenot] and jealous of the scholars in this world, his canopy fills with smoke [ashan] in the World to Come. Why is there fire in the canopy? It teaches that each righteous person who is superior to his counterpart, his canopy33The canopy of the righteous person who is inferior to him (Etz Yosef). is singed by him.

“Glow” – as his aura shines from the end of the world to its end. That is why it is written: “Behold, God is exalted in His power.” When He asked of them, He asked only according to their power: “You shall command the children of Israel, and they shall take for you pure virgin olive oil for the light, to kindle a lamp continually” (Exodus 27:20). But when He illuminated for them, He did so according to His power: “The Lord was going before them by day […and by night in a pillar of fire, to illuminate for them]” (Exodus 13:21).

And in the future: “Arise, shine, for your light has come, and the glory of the Lord has shined upon you” (Isaiah 60:1); “but upon you the Lord will shine, and His glory will be seen upon you” (Isaiah 60:2); “nations will walk by your light, and kings by the glow of your shine” (Isaiah 60:3). And it is written: “The light of the moon will be like the light of the sun, and the light of the sun will be sevenfold” (Isaiah 30:26).

That is, “behold, God is exalted in His power.” When He asked of them, He asked only according to their power, just as it says: “The choicest first fruits of your land” (Exodus 23:19). But when He gives to them, it is according to His power: “Along the stream, upon its bank on this side and on that side, will grow every food tree; its leaf will not wither, and its fruit will not fail; each month it will yield new fruit” (Ezekiel 47:12).

What is “each month it will yield new [fruit]”? It is that each tree will renew different first fruits each and every month, and the first fruit of this month is not like the first fruit of that month. When He asked of them, He asked only according to their power: “You shall take for you on the first day the fruit of a pleasant tree” (Leviticus 23:40). But He gives them according to His power: “I will put cedar, acacia, myrtle and pine trees in the wilderness” (Isaiah 41:19); “instead of the thorn will rise a juniper” (Isaiah 55:13).

“On the eighth day it shall be an assembly for you; you shall not perform any toilsome labor” (Numbers 29:35). “On the eighth day it shall be an assembly for you” – this is what the verse said: “You added for the nation, Lord” (Isaiah 26:15).34It says in the previous verse: “The dead, they will not live; spirits, they will not rise; therefore, You reckoned with them, and You destroyed them and eradicated all memory of them” (Isaiah 26:14).

The congregation of Israel said before the Holy One blessed be He: Master of the universe, have You added tranquility to the generation of the Flood? Did they, perhaps, sacrifice one bull or one ram? It is not enough for them that they did not respect You, but they said: “Come, let us build us a city” (Genesis 11:4); and likewise the people of Sodom, and likewise Pharaoh, and likewise Sennacherib, and likewise Nebuchadnezzar?

Did any of them, perhaps, sacrifice one bull or one ram? It is not enough that they did not sacrifice, but they angered you. To whom is it appropriate for You to add tranquility and honor? It is to Israel, as it is stated: “You added for the nation [goy], Lord,” and goy is none other than Israel, as it is stated: “Who is like Your people, like Israel, one nation [goy] on earth?” (II Samuel 7:23).

The congregation of Israel said before the Holy One blessed be He: ‘Master of the universe, it is incumbent upon You to give us the festivals, and it is incumbent upon us to sacrifice offerings before you as appropriate. “You are honored” (Isaiah 26:15) – You gave us New Moons, and we sacrifice before You, as it is stated: “And on your New Moons [you shall present a burnt offering to the Lord]” (Numbers 28:11).

We sacrificed to You on Passover; we sacrificed to You on the New Year; we sacrificed to You on Yom Kippur, and likewise on the Festival.35Sukkot We did not abolish even one festival.’ The congregation of Israel said before the Holy One blessed be He: ‘You should add festivals for us, and it is incumbent upon us to sacrifice before You and honor You’: “You added for the nation; You are honored; You distanced them to all ends of the earth” (Isaiah 26:15).36The other nations, for whom the seventy bulls were sacrificed, were distanced, as opposed to Israel, who were honored and given an extra festival (Radal).

The Holy One blessed be He said to them: ‘As you live, I will not retract holidays from you, but rather, I will add festivals for you during which you will rejoice, as it is stated: “On the eighth day…an assembly.”’

“On the eighth day…an assembly” – that is what the verse said: “In return for my love, they hate me; I am prayer” (Psalms 109:4). You find that on the Festival, Israel sacrifices seventy bulls on behalf of the seventy nations. Israel said: ‘Master of the universe, we sacrifice seventy bulls on their behalf, and they should love us; but they hate us, as it is stated: “In return for my love, they hate me.”’

Therefore, the Holy One blessed be He said to them: ‘Now, sacrifice on your own behalf’: “On the eighth day it shall be an assembly for you.” “You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram, seven lambs in the first year, unblemished” (Numbers 29:36). “You shall present a burnt offering, a fire offering, a pleasing aroma to the Lord: One bull, one ram” – this is analogous to a king who made a feast for seven days and invited all the people who were in the province during the seven days of the feast.

When the seven days of the feast were over, he said to his close friend: ‘We have satisfied our obligation to all the residents of the province. Let you and I improvise with what you find, a litra of meat, of fish, or vegetable.’ So, the Holy One blessed be He said to Israel: “On the eighth day it shall be an assembly for you” – improvise with what you find, with one bull and one ram.

“On the eighth day” – what did He see that led Him to diminish37The number of bulls. each day? The Torah taught you etiquette from the offerings. If one goes to an inn and his friend38The innkeeper. received him, on the first day he receives him nicely and feeds him fowl; on the second, meat; on the third, fish; on the fourth, he feeds him vegetables. In that way he gradually diminishes until he feeds him legumes.

“It shall be…for you” (Numbers 29:35) – what is “it shall be…for you”? He said to them: The festivals are seemly for you. A certain idolater asked Rabbi Akiva, he said to him: ‘Why do you observe festivals? Did the Holy One blessed be He not say to you: “My soul loathes your New Moons and your festivals” (Isaiah 1:14)?’

Rabbi Akiva said to him: ‘Had He said: “My soul loathes My New Moons and My festivals,” I would say so. He said only, “your New Moons and your festivals.” It is due to those festivals which Yerovam instituted, as it is stated: “Yerovam instituted a festival in the eighth month, on the fifteenth day of the month, like the festival that is in Judah” (I Kings 12:32).” “He ascended onto the altar that he had crafted in Beit El [on the fifteenth day in the eighth month], in the month that he fabricated from his own heart; and he made a festival for the children of Israel, and he went up onto the altar to burn offerings” (I Kings 12:33).

But these festivals will never be annulled, nor will the New Moons. Why? It is because they are for the Holy One blessed be He, as it says “These are the festivals of the Lord” (Leviticus 23:37); “These are My festivals” (Leviticus 23:2); and likewise, “And Moses spoke the festivals of the Lord [to the children of Israel]” (Leviticus 23:44). That is why they will never be annulled, and in their regard it is stated: “They are set firmly for all eternity, fashioned in truth and uprightness”’ (Psalms 111:8).

“Moses spoke to the heads of the tribes of the children of Israel, saying: This is the matter that the Lord commanded:” (Numbers 30:2). “If a man takes a vow to the Lord, or takes an oath to impose a prohibition upon himself, he shall not profane his word; he shall act in accordance with everything that emerges from his mouth” (Numbers 30:3). “Moses spoke to the heads of the tribes.… If a man takes a vow to the Lord” – that is what is written: “You will take an oath: As the Lord lives, in truth, in justice and in righteousness” (Jeremiah 4:2).

The Holy One blessed be He said to Israel: Do not think that it is permitted for you to take an oath in My name, even truthfully. You are permitted to take an oath in My name only if all these attributes exist in you: “The Lord your God you shall fear […and by his name you shall take an oath]” (Deuteronomy 6:13, 10:20) – that you shall be like those who called God-fearing: Abraham, Job, and Joseph.

Abraham, as it is written: “For now I know that you are God-fearing” (Genesis 22:12). Job, as it is written: “A virtuous and upright man, fearing God” (Job 1:8). Joseph, as it is written: “I fear God” (Genesis 42:18). That is, “the Lord your God you shall fear.”

“Him you shall serve” (Deuteronomy 6:13, 10:20) – if you devote yourself to Torah and to engaging in mitzvot, and you have no other work; that is why it is stated: “Him you shall serve.” “To Him you shall cleave” (Deuteronomy 10:20) – can a person cleave to the Divine Presence? Is it not already stated: “For the Lord your God is a consuming fire” (Deuteronomy 4:24)? Rather, it is to say to you: Anyone who marries his daughter to a scholar who studies Bible and Mishna, and engages in commerce and benefits him [the scholar] from his property, this is the one in whose regard it is stated: “To Him you shall cleave.”

If you have all these qualities you are permitted to take an oath, but if not, you are not permitted to take an oath, There was an incident involving King Yannai, who had two thousand cities and all of them were destroyed due to true oaths. How so? A person would say to another: ‘By oath that I am going and eating this and that in such and such place, and drinking this and that in such and such place.’

They would go and fulfill their oath, and they were destroyed. If for one who takes a true oath it is so, one who takes a false oath, all the more so.

The Lord said to Moses, saying: (Numbers 31:1). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2). “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” – Rabbi Yehuda says: Had Moses sought to live several years, he could have lived, as the Holy One blessed be He said to him: “Take vengeance…then you will be gathered.”

The verse made his death contingent upon Midian. This is, rather, to inform you of Moses’ praiseworthiness. He said: Will the vengeance of Israel be delayed so that I will live? Immediately, “Moses spoke to the people, saying: Select from among you men for the army” (Numbers 31:3).

“Men” – righteous, and elsewhere: “Choose men for us” (Exodus 17:9), and likewise, “when slumber falls upon men” (Job 4:13).1This verse is being interpreted as describing prophecy; thus the "men" mentioned in the verse are prophets. “To wreak the Lord’s vengeance against Midian” (Numbers 31:3) – the Holy One blessed be He said: “The vengeance of the children of Israel,” but Moses said: “The Lord’s vengeance.”

The Holy One blessed be He said to them: ‘It is nothing other than your justice, as they caused Me to harm you.’ Moses said: ‘Master of the universe, were we uncircumcised, idolaters, or deniers of mitzvot, they would not hate us. They persecute us only due to the Torah and mitzvot that You gave to us. Therefore, it is Your vengeance’ – “to wreak the Lord’s vengeance against Midian.”

“One thousand from each and every tribe [elef lamateh elef lamateh], from all the tribes of Israel, you shall send to the army” (Numbers 31:4). “One thousand from each tribe [elef lamateh] from the thousands of Israel were provided, twelve thousand mobilized soldiers” (Numbers 31:5). “One thousand from each [and every] tribe.… [One thousand from each tribe]” – some say: He sent two thousand from each and every tribe; and some say: Three thousand from each and every tribe, twelve thousand guarding their weapons.

In their regard it is stated: “Your teeth are like a flock of ordered ewes…that are all paired” (Song of Songs 4:2). And there were twelve thousand for prayer. From where is it derived that it is so? It is as it is stated: “Elef lamateh elef lamateh” – that is twenty-four thousand.

“Elef lamateh from the thousands of Israel were provided” – that is another twelve thousand. What is “one thousand from each tribe from the thousands of Israel were provided [vayimasru]”?2The word vayimasru can be interpreted to mean they were handed over. Thus it is explained that they were handed over to somebody else, such that they were pairs. It is that they were provided to be partners for one another.3This was to avoid situations where a man would enter alone to take a woman captive.

Another matter: “Were provided” – against their will. Because the verse made Moses’ death contingent upon the vengeance against Midian, they said: ‘We will go to Midian, and Moses will die,’ and they refrained from going. The Holy One blessed be He said to Moses: ‘Draw lots on the tribes, and they will be provided on their own.’

“Moses sent them, one thousand per tribe to the army, them and Pinḥas son of Elazar the priest to the army, with the holy vessels and the trumpets for sounding in his hand” (Numbers 31:6). “Moses sent them” – the Holy One blessed be He said to Moses: “Take the vengeance” (Numbers 31:2) – you yourself; and he sends others? It is, rather, because he grew in Midian, he said: It is not right that I should cause anguish to one who treated me well.

The parable says: Do not throw a stone into a well from which you have drunk. Some say: This was not the Midian where Moses had grown, as this was alongside Moav and is in ruins until now. Why did he send Pinḥas? He said: The one who began with the mitzva, let him complete it.

He caused His wrath to be withdrawn and smote the Midianite woman; let him complete his mitzva.4The mitzva that he started to do. “With the holy [hakodesh] vessels” – this is the Ark, as it is stated: “Because the sacred [hakodesh] service [is upon them, they shall bear on the shoulder]” (Numbers 7:9). Rabbi Yoḥanan said: These are the priestly vestments, which include the Urim and the Tumim, just as it is stated: “And Aaron’s holy [hakodesh] vestments” (Exodus 29:29).

“They campaigned against Midian, as the Lord commanded Moses, and they killed every male” (Numbers 31:7). “They killed the kings of Midian among those they slayed: Evi, and Rekem, and Tzur, and Ḥur, and Reva, the five kings of Midian; and Bilam son of Beor they killed by sword” (Numbers 31:8). “They campaigned against Midian, as the Lord commanded Moses, and they killed every male…[They killed] the kings of Midian…[and Bilam son of Beor] they killed by sword” – what did he seek there?

It is, rather, that he went to collect his payment for the twenty-four thousand.5Bilam went to seek his payment for the advice he rendered Balak (see Sanhedrin 106a) that ultimately led to twenty-four thousand Israelites being killed in a plague (see Numbers 25:9). In his regard it is stated: “He who digs a pit will fall into it, and he who rolls a stone, it will return onto him” (Proverbs 26:27).

“They took all the spoils and all the plunder of man and of animal” (Numbers 31:11). “They brought to Moses, and to Elazar the priest, and to the congregation of the children of Israel, the captives, the plunder, and the spoils, to the camp, to the plains of Moav, which are along the Jordan at Jericho” (Numbers 31:12). “They took all the spoils and all the plunder.… They brought to Moses and to Elazar the priest” – to inform you of their praiseworthiness, that they did not take anything from the loot without permission; rather, they brought it before them and then they took.

“Moses, Elazar the priest, and all the princes of the congregation came out to meet them” (Numbers 31:13) – to inform you of Moses’ humility and his praiseworthiness, as they were all the disciples of his disciples.

Another matter: “Take the vengeance” (Numbers 31:2) – this is what the verse said: “He will not withdraw His eyes from the righteous, and kings upon the throne” (Job 36:7). What is, “He will not withdraw His eyes from the righteous”? The Holy One blessed be He will not withhold from the righteous one what he desires with his eyes. It is to teach you that Moses desired to see the vengeance against Midian before he died.

He requested from the Holy One blessed be He that he see it with his eyes. In Moses’ regard it is stated: “The righteous one will rejoice in seeing vengeance” (Psalms 58:11) – the vengeance against Midian. “He will wash his feet in the blood of the wicked” (Psalms 58:11) – this is Bilam. Moses said to Pinḥas and to the men of the army: ‘I know that the wicked Bilam is there to collect his payment.

If the wolf comes to the flock, spread a net for him. That wicked one, if you see that he is performing sorcery and flying in the air, show him the frontplate on which “sacred to the Lord” (Exodus 28:36) is written. He will fall; and kill him’: “They killed the kings of Midian among [al] those they slayed” (Numbers 31:8) – as they were performing sorcery with Bilam and flying. When they saw the frontplate, they6The Midianite kings. fell upon [al] their slain.

Our Rabbis said: It is written in Joshua: “As I was with Moses I will be with you” (Joshua 1:5). Joshua should have lived one hundred and twenty years. Why were ten years deducted from his years? When the Holy One blessed be He said to Moses: “Take the vengeance of the children of Israel against the Midianites; then you will be gathered to your people” (Numbers 31:2), even though he was given tidings of death, he did not postpone the matter, but rather, he acted with alacrity – “Moses sent them” (Numbers 31:6).

But Joshua, when he came to wage war with the thirty-one kings, he said: If I kill them immediately, I will die immediately, just as Moses our teacher did. What did he do? He began delaying their war, as it is stated: “For many years, Joshua waged war with all those kings” (Joshua 11:18). The Holy One blessed be He said to him: ‘Since this is what you did, I will deduct ten years from your years.’

Solomon said: “Many are the thoughts in the heart of a man, but it is the counsel of the Lord that will stand” (Proverbs 19:21).

“The children of Reuben and the children of Gad had much livestock; it was very considerable. And they saw the land of Yazer and the land of Gilad, and, behold, the place was a place for livestock” (Numbers 32:1). “The children of Reuben and the children of Gad had much livestock” – halakha: three gifts were created in the world. If one acquires one of them, he acquires the delight of the entire world.

If he acquired wisdom, he acquired everything. If he acquired might, he acquired everything. If he acquired wealth, he acquired everything. When?

It is when they are gifts of Heaven and they come by means of the Torah. But the might and wealth of flesh and blood is nothing, just as Solomon says: “I again saw under the sun that the race is not to the swift, and the war is not to the valiant; also not to the wise is bread, and also not to the clever is wealth, and also not to the knowledgeable is favor; rather, time and chance befalls all of them” (Ecclesiastes 9:11).

Likewise, Jeremiah says: “So said the Lord: Let the wise not glory in his wisdom, and let the valiant not glory in his valor; let the rich not glory in his riches. Rather, let [the one who glories] glory in this: [perceiving and knowing Me]” (Jeremiah 9:22–23). These gifts, when they do not come from the Holy One blessed be He, they will ultimately cease from him. Our Rabbis taught: Two wise men stood in the world, one from Israel and one from the idolaters, Aḥitofel from Israel and Bilam from the nations of the world, and both were eradicated from the world.

Likewise, two mighty men stood in the world, one from Israel and one from the nations of the world, Samson from Israel and Goliath from the nations of the world, and both were eradicated from the world. Likewise, two wealthy men stood in the world, one from Israel and one from the nations of the world, Koraḥ from Israel and Haman from the nations of the world, and both were eradicated from the world.

Why? It is because their gift was not from the Holy One blessed be He, but they seized it for themselves. You find similarly with the children of Gad and the children of Reuben, who were wealthy and they had considerable livestock. But they loved their money and settled themselves outside of the Land of Israel.

That is why they were exiled first among all the tribes, as it is stated: “He exiled the Reubenite, the Gadite, and half the tribe of Manasseh” (I Chronicles 5:26). What caused this for them? It is because they separated themselves from their brethren because of their acquisitions. From where is it derived? It is from what is written in the Torah: “The children of Reuben [and the children of Gad] had much livestock…”

This is what the verse said: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8). What is, “for it is neither from the east nor from the west”? It is not from the fact that a person goes out and toils in commerce and goes from east to west that he becomes wealthy. Even if he sets sail in ships and goes from east to west, and circulates in the wildernesses and on the mountains, he does not become wealthy.

What is “nor from the wilderness or the mountains [harim]” (Psalms 75:7)? Rabbi Abba of Rumanya said: All the harim in the Bible are mountains, except for this one, which is exaltedness, as a person is not exalted by these matters. What does the Holy One blessed be He do? He takes money [nekhasim] from this one and gives it to that one, as it is stated: “He humbles this one and exalts that one” (Psalms 75:8).

That is why they7Property are called nekhasim; it is because they are concealed [nikhsim] from this one and revealed to that one. And why are they called zuzin?8The name of a coin. It is because they move [zazim] from this one and are given to that one. Money Mamon – what are you counting [moneh]; it is nothing.

Maot – what of the future time [ma le’et]? In this manner you expound. Likewise Hannah says: “The Lord puts to death and brings to life; He lowers to the netherworld and raises. The Lord impoverishes and makes rich; He humbles, also [af] elevates” (I Samuel 2:6–7).

What is af elevates? With the wrath [af] that He brings against this one, He elevates that one. A certain noblewoman asked Rabbi Shimon ben Ḥalafta: ‘In how many days did the Holy One blessed be He create the world?’ He said to her: ‘In six days, as it is stated: “For in six days the Lord made the heavens and the earth”’ (Exodus 20:11).

She said to him: ‘From that time until now, what has He been doing?’ He said to her: ‘He sits and crafts ladders; He elevates this one and lowers that one.’ That is why it is stated: “But it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:8). Know that when He sought for the children of Reuben and the children of Gad to become wealthy, He toppled the Midianites before Israel so that the children of Reuben and the children of Gad would become wealthy.

What is written previously? “The children of Israel took the women of Midian and their young children captive, [and all their livestock]” (Numbers 31:9), and then “Much livestock.” The Holy One blessed be He humbled the Midianites and exalted Israel, to realize what is stated: “For it is neither from the east nor from the west, nor from the wilderness or the mountains, but it is God who is the Judge; He humbles this one and exalts that one” (Psalms 75:7–8).

Another matter: “Much livestock” – this is what the verse said: “The heart of the wise is to his right, and the heart of the fool is to his left” (Ecclesiastes 10:2). “The heart of the wise is to his right” – this is the good inclination, which is situated to his right. “And the heart of the fool is to his left” – this is the evil inclination, which is situated to his left. Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – these are the righteous, who devote their hearts to the Torah, which is to the right, as it is stated: “From His right, a fiery law to them” (Deuteronomy 33:2).

“And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the wicked, who devote their hearts to becoming wealthy, as it is stated: “On its left, wealth and honor” (Proverbs 3:16). Another matter: “The heart of the wise is to his right” (Ecclesiastes 10:2) – this is Moses. “And the heart of the fool is to his left” (Ecclesiastes 10:2) – these are the children of Reuben and the children of Gad, who rendered the primary secondary and the secondary primary, as they valued their property more than lives.

They said to Moses: “We will build sheep enclosures for our livestock here, and cities for our children” (Numbers 32:16). Moses said to them: ‘That is inappropriate; rather, render the primary primary and the secondary secondary. First, “build cities for you for your children” (Numbers 32:24), and then, “and enclosures for your flocks”’ (Numbers 32:24). That is, “the heart of the wise is to his right” – this is Moses.

“And the heart of the fool is to his left” – these are the children of Reuben and the children of Gad. The Holy One blessed be He said to them: You valued your livestock more than lives. As you live, there will be no blessing in it. In their regard it is stated: “An estate seized hastily at the start, its end will not be blessed” (Proverbs 20:21).

Likewise it says, “Do not weary yourself to become rich; based on your discerning, cease” (Proverbs 23:4). But who is wealthy? It is one who rejoices in his share, as it is stated: “When you eat of the labor of your hands, you are happy and it is good for you” (Psalms 128:2).

“These are the journeys of the children of Israel, who departed from the land of Egypt according to their hosts, at the hand of Moses and Aaron” (Numbers 33:1). Halakha – one who is being pursued by gentiles or by robbers, what is the ruling; may he desecrate Shabbat? This is what our Rabbis taught: One who is being pursued by gentiles or by robbers may desecrate Shabbat in order to save his life.

So we find regarding David when Saul sought to kill him; he fled from him and escaped.1The Etz Yosef cites a source that says that David fled on Shabbat. Our Rabbis said: There was an incident where evil edicts from the empire came to the prominent leaders of Tzippori.2On Shabbat. They went and said to Rabbi Elazar ben Parta: Rabbi, evil edicts have come to us from the empire. What do you say; shall we flee?

He was afraid to say to them: Flee, so he said it to them as an allusion: ‘Are you asking me? Go and ask Jacob, Moses, and David. What is written regarding Jacob? “Jacob fled” (Hosea 12:13); and likewise regarding Moses: “Moses fled” (Exodus 2:15); and likewise regarding David: “David fled and escaped” (I Samuel 19:18).

Likewise it says: “Go, my people, enter your chambers [and close your door behind you; hide for a brief moment, until fury passes]”’ (Isaiah 26:20). The Holy One blessed be He said to them: ‘All the prominent leaders of the world feared and fled from their enemies. All those forty years that you spent in the wilderness, I did not allow you to flee, but rather, I would topple your enemies before you by virtue of My accompanying you.

Moreover, how many serpents, fiery serpents, and scorpions were there, as it is stated: “Serpent, fiery serpent, and scorpion” (Deuteronomy 8:15), but I did not allow them to harm you.’ Therefore, the Holy One blessed be He said to Moses: ‘Write the journeys that Israel traveled in the wilderness, so that they will know what miracles I performed on their behalf.’ From where is it derived? It is from what we read regarding the matter of: “These are the journeys.”

That which the verse said: “You led [naḥita] Your people like a flock in the hands of Moses and Aaron” (Psalms 77:21) – what is “naḥita”? It is an acronym. Rabbi Eliezer says: Nun – miracles [nisim] You performed for them; ḥet – life [ḥayim] You gave them; yod –the sea [yam] You split for them; tav – Torah You gave them. By means of whom?

It is by means of Moses and Aaron. Another matter: “Naḥita” (Psalms 77:21) – Rabbi Yehoshua said: Nun – wonders [niflaot] You performed on their behalf; ḥet – freedom [ḥerut] You gave them; yod – Your right [yeminekha] saved them; tav – elevation [tilui rosh] You gave to them, by means of Moses and Aaron. Our Rabbis say: “Naḥita” (Psalms 77:21) – Nun – prophets [neviim] You established from among them; ḥet – pious ones [ḥasidim] You established from among them; yod – upright ones [yesharim] You established from among them; tav – faultless ones [temimim] You established from among them, by means of Moses and Aaron.

Another matter: “Naḥita” (Psalms 77:21) – Rabbi Akiva says: Nun – awesome deeds [noraot] You performed against their enemies; ḥet – enflamed wrath [ḥaron af] You sent against them; yod –Your hand [yadekha] waged war against them; tav – depths [tehomot] with which You covered them. By means of whom? By means of Moses and Aaron. Another matter: “You led Your people like a flock” (Psalms 77:21) – what is “like a flock”?

It is, that just as this flock, one does not take it into a roofed building, so, Israel, all forty years that they spent in the wilderness they did not enter a roofed building. That is why they were likened to a flock. Another matter: “You led Your people like a flock” (Psalms 77:21) – just as the flock, one does not collect for it in storehouses of food, but rather, one herds it in the wilderness, so, Israel, all forty years that they were in the wilderness they were sustained without storehouses.

That is why they were likened to a flock. Another matter: “You led [Your people] like a flock” (Psalms 77:21) – just as the flock, everywhere that the shepherd leads it, it is drawn after him, so too, Israel, everywhere that Moses and Aaron would transport them, they would travel after them, as it is stated: “These are the journeys of the children of Israel” – to realize what is stated: “You led Your people like a flock.”

“These are the journeys” – this is analogous to a king whose son was ill. He took him to a certain place to cure him. When they returned, his father began enumerating all of the journeys, and says: Here we slept, here we cooled ourselves, here you had a headache. So the Holy One blessed be He said to Moses: Enumerate all the places where they angered Me. That is why it is stated: “These are the journeys.”

“These are the journeys” – why did all these journeys merit to be written in the Torah? It is because they3The destinations. received Israel, and the Holy One blessed be He is destined to give their reward, as it is written: “Wilderness and wasteland will be glad; the desert will rejoice and blossom like the lily. It will blossom and rejoice…” (Isaiah 35:1–2). If it is so for the wilderness because it received Israel, for one who receives Torah scholars in his home, all the more so. You find that the wilderness is destined to become a settlement, and the settlement is destined to become wilderness. From where is it derived that the settlement is destined to become wilderness? It is as it is stated: “But I hated Esau, and I rendered his mountains desolation” (Malachi 1:3). From where is it derived that the wilderness is destined to become a settlement? It is as it is stated: “I will render the wilderness a pond of water” (Isaiah 41:18). You find that now there are no trees in the wilderness, but they are destined to be there, as it is stated: “I will put cedar, acacia, myrtle and [pine] trees in the wilderness” (Isaiah 41:19). Now there is no path in the wilderness, as it is all sand, but there is destined to be a path there, as it is stated: “I will place a path in the wilderness, rivers in the desert” (Isaiah 43:19). And it says: “There will be a way and a path, and it will be called the path of holiness; the impure will not cross it. It is for them; wayfarers and fools will not go astray” (Isaiah 35:8).

“Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance, the land of Canaan according to its borders” (Numbers 34:2). “Command the children of Israel, and say to them: For you are coming to the land of Canaan; this will be the land that will fall to you as an inheritance” – it teaches that the Holy One blessed be He showed Moses everything that had been and is destined to be.

He showed him that Samson would emerge from Dan; Barak son of Avinoam, from Naphtali; and likewise, each and every generation and its expounders, each and every generation and its judges, each and every generation and its leaders, each and every generation and its transgressors, each and every generation and its righteous men, as it is stated: “The Lord said to him: This is the land regarding which I took an oath to Abraham, to Isaac, and to Jacob, saying: To your descendants I will give it; I have let you see it with your eyes” (Deuteronomy 34:4) – it teaches that He showed him Gehenna.4See Sifrei, Devarim 357, which states that God showed Moses Gehenna.

Moses said: ‘Who is sentenced in it?’ He said to him: ‘The wicked and those who betray Me,’ as it is stated: “They will emerge, and they will see the corpses of the people [who betray Me]” (Isaiah 66:24). Moses began fearing Gehenna. He said to him: “I have let you see it with your eyes, but you will not cross into there” (Deuteronomy 34:4).

What is, “this is the land [regarding which I took an oath to Abraham, to Isaac, and to Jacob], saying”? The Holy One blessed be He said to him: ‘Go and say to Abraham, Isaac, and Jacob: The oath that I took to you, I have fulfilled for your descendants.’ That is why “saying” is stated.

“This will be the land that will fall [tipol] to you as an inheritance” – Does land fall? But is it not written: “The earth stands forever” (Ecclesiastes 1:4)? Rather, when the spies came and disseminated slander about the land, Moses was angry at them. All Israel said to him: ‘Had the spies been two or three, by right we should believe them, as it is stated: “According to two witnesses or [according to] three witnesses” (Deuteronomy 19:15).

They are ten.’ “Where are we ascending? Our brethren have melted our heart, saying: A people greater and taller than we” (Deuteronomy 1:28). As it were, the homeowner is unable to remove his vessels from there.5Even if God, the homeowner of the world, had handed over his vessels for safeguarding there, He would not be able to reclaim them (Rashi, Sota 35a).

What did the Holy One blessed be He do? He took the angel of the land, bound him, and cast him down [vehipilo] before them, as it is stated: “See, the Lord your God has placed the land before you” (Deuteronomy 1:21). Was it before them? It is, rather, that He cast down [shehipil] its angel and said to them: “Ascend, take possession…do not fear, and do not be frightened” (Deuteronomy 1:21) – not from the giants and not from the great number of people.

It is written: “When you allot [uvhapilekhem]6The plain understanding is when you cast lots to allot the land. It is expounded as a reference to casting down the angel of the land. the land” (Ezekiel 45:1). That which the verse said: “The regions that have fallen to me are pleasant; my inheritance is indeed lovely” (Psalms 16:6): “The regions have fallen to me” – these are the twelve tribes, as the land was divided among twelve tribes, as it is stated: “This is the border according to which you shall allocate the land to the twelve tribes of Israel” (Ezekiel 47:13).

“Are pleasant” – due to the merit of the Torah, as it is stated: “For it is pleasant if you keep them in your belly; they shall be fixed together on your lips” (Proverbs 22:18). There is a person who is fair but his garment is ugly, [and one that] he is ugly and his garment is fair. But Israel, they are fitting for the land, and the land is fitting for them. That is why it is written: “My inheritance is indeed lovely.”

And likewise it says: “I donned righteousness, and it clothed me” (Job 29:14). It is written: “Joshua said to Akhan: My son, please give glory to the Lord, God of Israel, (Joshua 7:19) – Akhan said to him: ‘Because of this matter that you say, will I die?’ When Akhan saw that it was so7That Joshua was about to cast the lots on his family., he said in his heart: Now I will be apprehended by the lots.8In which case everybody will know that I am guilty.

I will proclaim my disbelief,9I will proclaim my disbelief in the lot before it is cast, and will be considered a liar only by Joshua. and I will be considered a liar only before Joshua. At that moment, Akhan said to him: ‘Why are you casting lots between me and the members of my household? I will cast lots between you and Pinḥas. If the lot does not fall on both of you, I will believe in it.’

At that moment, Joshua said to him: “My son, please give glory to the Lord, God of Israel, and confess to Him; tell me now what you have done; do not withhold from me” (Joshua 7:19). He said to Joshua: ‘You too, please tell me what you have done.’ Immediately, a dispute fell among Israel, and the tribe of Judah arose in quarrel and killed various factions in Israel. When Akhan saw that it was so, he said in his heart: Anyone who preserves a single life in Israel it is as though he preserved an entire world; and I, that several people of Israel were killed through me, I am a sinner and have caused others to sin.

It is preferable that I confess before the Holy One blessed be He and before Joshua, and let a mishap not come about because of me. What did Akhan do? He arose and sounded his voice to the entire assembly, and the entire assembly was silenced before him. He said to Joshua: ‘“Indeed, I have sinned against the Lord, God of Israel; this and that I have done” (Joshua 7:20).

Not only this, but I already misused other proscribed property.’ Joshua said to him: ‘I knew this already; however, since the matter is dependent only upon you, “tell me now” (Joshua 7:19) and “do not withhold from me”’ (Joshua 7:19). He said to him: “I saw among the spoils” (Joshua 7:21) – he said: ‘I looked at what is written in the Torah: “You shall consume the spoils of your enemies” (Deuteronomy 20:14).

“A fine mantle from Shinar, and two hundred shekels of silver, and one wedge of gold, its weight fifty shekels; I coveted them, and took them” (Joshua 7:21). Do not say that I am poor and I was in need, as there is no one in the tribe wealthier than I am.’ Immediately, “Joshua sent messengers, and they ran to the tent, and, behold, it was hidden in his tent, and the silver was beneath it” (Joshua 7:22).

Why did Joshua send them? It was so the tribe of Judah would not steal them and would not perpetuate the dispute. That is why Joshua sent them quickly. “They brought them to Joshua and to all the children of Israel, and placed them [vayatzikum] before the Lord” (Joshua 7:23).

What is vayatzikum? It is that he cast them before the Holy One blessed be He. Joshua said before the Holy One blessed be He: ‘Due to these You were angry at Your children? They are placed before You.’

Immediately, “Joshua took Akhan son of Zeraḥ, and the silver…and the wedge of gold, and his sons, and his daughters (Joshua 7:24) – to intimidate them; “his ox, his donkey, his flock, his tent, and all that was his” (Joshua 7:24) – for burning; “and all Israel with him” (Joshua 7:24) – to witness his trial, so they would not become accustomed to doing [like Akhan]. “They took them up to the Valley of Akhor.

Joshua said: How you have tainted us. May the Lord taint you on this day” (Joshua 7:24–25) – this day you are tainted [akhur] but you are not tainted for the World to Come, and you have a portion in it. “All Israel stoned him [with] stones” (Joshua 7:25) – him alone. “They burned them in fire” (Joshua 7:25) – the verse is speaking of his property, as so it was said to him from the mouth of the Almighty: “It shall be that he who is apprehended with the proscribed spoils will be burned in fire, he and all that is his” (Joshua 7:15).

If so, why does the verse state: “They stoned him”? Does it not say: “[burned in fire,] he and all that is his”? It teaches that Akhan confessed that he stole on Shabbat, and he took them out of Jericho, and hid them in his tent. He was stoned for desecration of Shabbat, and was burned for misuse of the proscribed items.

From where do you find that it was so?10That it was Shabbat. The Holy One blessed be He said so to Joshua: “See, I have delivered Jericho into your hand, and its king, its mighty warriors. You shall circle the city, all the men of war, circle the city once. So you shall do six days.

Seven priests shall carry seven shofars of rams [before the ark, and on the seventh day11This is interpreted as referring also to the seventh day of the week, Shabbat. you shall circle the city seven times, and the priests shall sound the shofars]” (Joshua 6:2–4). It is to teach you that the city wall was conquered on Shabbat. This matter Joshua performed at his own initiative, and the Holy One blessed be He consented with him.

Joshua said: Shabbat is sacred, as it is written: “You shall observe the Sabbath, as it is sacred for you” (Exodus 31:14), and everything that we conquered shall be holy, as it is stated: “All silver and gold, and bronze and iron vessels, are sacred to the Lord; they shall come to the treasury of the Lord” (Joshua 6:19). From where is it derived that they12The supernal court. consented with him? It is as it is stated: “The city shall be proscribed; it and everything that is in it is for the Lord” (Joshua 6:17).

At that moment, “the Lord withdrew from His enflamed wrath” (Joshua 7:27). In his regard it is stated: “The fury of a king is messengers of death, and a wise man will placate it” (Proverbs 16:14) – this is Joshua, who caused the enflamed wrath of the Lord to be withdrawn from Israel.

“For you are coming to the land of Canaan” – halakha: Before they entered the land, how would they recite the Grace after Meals? Our Rabbis taught: Before they entered the Land of Israel, they would recite one blessing: Who feeds all. When they entered the Land of Israel, they would recite the blessing: For the land and for the food. When it was destroyed, they added: Builder of Jerusalem.

When those killed in Beitar were buried, they added: Who is good and who does good – who is good, because they did not decompose, and who does good, that they were brought to burial. There is none more beloved than the blessing: For the land and for the food, as our Rabbis, of blessed memory said: Anyone who does not mention in the Grace after Meals: For the land and for the food, the desirable land, covenant,13The covenant of circumcision.

Torah, and life does not fulfill his obligation. The Holy One blessed be He said: The Land of Israel is more beloved to me than everything. Why? It is because I scouted it.

Likewise it says: “On that day I raised My hand to them to take them out of the land of Egypt to the land that I scouted for them, flowing with milk and honey; it is the most magnificent of all the lands” (Ezekiel 20:6). And likewise it says: “I gave you a desirable land, a magnificent inheritance of the hosts of nations” (Jeremiah 3:19). You find that when Joshua killed those kings, Rabbi Yannai HaKohen said: There were sixty-two there, thirty-one in Jericho and thirty-one in the days of Sisera.

When he went to wage war with Israel, they too were killed with him. Why? It is because they desired to drink water from the Land of Israel. They requested of Sisera and said to him: ‘We implore you, let us come with you to war.’

Each king that would request to go to war would pay and hire laborers for money who would assist him. They said to Sisera: ‘We are not asking anything from you. We will come with you for free, as we desire to fill our bellies with the water of that land,’ as it is stated: “Kings came, they waged war, then the kings of Canaan made war in Taanakh by the water of Megiddo; they took no money” (Judges 5:19).

It is to inform you that there is nothing as beloved as the Land of Israel. The Holy One blessed be He said to Moses: ‘The land is beloved to Me,’ as it is stated: “A land that the Lord your God seeks, always” (Deuteronomy 11:12), ‘and Israel is beloved to Me,’ as it is stated: “Rather, it is due to the Lord’s love for you” (Deuteronomy 7:8). The Holy One blessed be He said: I will take Israel, who are beloved to Me, into the land that is beloved to me, as it is stated: “For you are coming to the land of Canaan.”

“For you are coming to the land of Canaan” – this is what the verse said: “God is not a man, that He will deceive” (Numbers 23:19). Alternatively, “God is not a man” – does man not cause God to deceive; did the son of Amram not make Him reconsider? It is He who said: “Let Me be, and I will destroy them” (Deuteronomy 9:14). The son of Amram, arose and caused Him to reconsider, as it is stated: “The Lord reconsidered the evil” (Exodus 32:14).

Another matter: “God is not a man, that He will deceive” (Numbers 23:19) – when He says that He will bring good upon Israel, [then] even though the generation has incurred liability, He does not delay; but when He says to bring evil, He retracts it. “Will He say and not perform?” (Numbers 23:19) – know that he said to Abraham: “Look now toward the heavens, and count the stars, if you could count them.

He said to him: So shall be your descendants” (Genesis 15:5). He did so, as it is stated: “The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). He said to him: “Know, that your descendants will be a stranger [in a land that is not theirs, and they shall be enslaved to them, and they shall oppress them, four hundred years]” (Genesis 15:13), but they did only two hundred and ten years.

That is, “God is not a man, that He will deceive” (Numbers 23:19) – for good;14God does not deceive regarding predictions of good matters. but regarding evil, “will He say and not perform?” (Numbers 23:19).15The Hebrew phrase can be read “That One said and did not perform” rather than as a question. He said to Israel: “For you are not My people” (Hosea 1:9), and then He said: “I will say to Not My People: You are My people” (Hosea 2:25).

“Will He say and not perform?” (Numbers 23:19) – He said to Abraham: “For I will give [all these lands] to you, and to your descendants” (Genesis 26:3), and He did not retract it, as it is stated: “For you are coming to the land of Canaan,” and He took them into the land.

“For you are coming” – “you shall dispossess all the inhabitants of the land from before you” (Numbers 33:52). This is what the verse said: “Who teaches us through the animals of the earth and makes us wiser from the birds of the heavens” (Job 35:11). “Who teaches us through the animals of the earth” – the Holy One blessed be He said to them: ‘Learn from Elijah’s bull, as when Elijah said to the Baal worshippers: “Choose one bull for yourselves, and prepare it first, as you are many, [and call in the name of your god, but do not place fire.]” (I Kings 18:25), four hundred and fifty prophets of the Baal and four hundred and fifty prophets of the Ashera gathered, but they were unable to move its legs from the ground.’

See what is written there: “Let them give us two bulls, and let them choose one bull for themselves and cut it into pieces, and place it on the wood, but let them not place fire, and I will prepare one bull” (I Kings 18:23), and I will cut it into pieces, “and I will not place fire” (I Kings 18:23). What did Elijah do? He said to them: Select two identical bulls from one mother that grew in one pasture, and cast lots upon them, one to the Lord and one to the Baal.

All the prophets of the Baal and the prophets of the Ashera gathered. But they could not move its feet until Elijah began and said to it: ‘Go with them.’ The bull answered and said to him before the eyes of the entire people: ‘I and my counterpart emerged from one womb, from one cow, and we grew in one pasture, but its lot was to be the portion of the Omnipresent, and the name of the Holy One blessed be He is sanctified through it, and my lot is to be the portion of the Baal, to anger my Creator.’

Elijah said to it: ‘Bull, bull, have no fear. Go with them, so they will not find a pretext, as, just as the name of the Holy One blessed be He is sanctified upon the one that is with me, so it is sanctified upon you.’ It said to him: ‘This is what you counsel me? I take an oath that I will not move from here until you deliver me into their hand,’ as it is stated: “They took the bull that he gave them” (I Kings 18:26).

Who gave it to them? It was Elijah. You learn from Elijah, who said to them: “Let them give us two bulls” (I Kings 18:23), and he also said to them: “Choose one bull for yourselves, and prepare it first” (I Kings 18:25), but ultimately it is written: “They took the bull that he gave them” (I Kings 18:26) – that is why it is written: “Who teaches us through the animals of the earth” (Job 35:11). “And makes us wiser from the birds of the heavens” (Job 35:11) – the Holy One blessed be He said: Learn from the ravens that provided for Elijah, as it is stated: “I have commanded the ravens to provide for you there” (I Kings 17:4).

From where did they bring him bread and meat in the morning, and bread and meat at night? It was from the table of Yehoshafat. Those birds did not want to enter the house of that wicked one, Ahab, to take anything out from his table for that righteous one, because there were idols in his house. That is, “and makes us wiser from the birds of the heavens.”

The Holy One blessed be He said: Learn from Elijah’s bull and from the ravens, and “do not turn to false gods” (Leviticus 19:4) to look at them. From where is it derived? It is from what is written regarding this matter: “You shall dispossess all the inhabitants of the land from before you…[and destroy all their molten images]” (Numbers 33:52).

“For you are coming to the land of Canaan” – this is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness [hamidbar] for Israel?” (Jeremiah 2:31) – do not read it as hamidbar, but rather: Have I spoken [hamedaber] to Israel?16Did I merely speak but not fulfill? (Matnot Kehuna). “Pitch darkness [mapeleya]” (Jeremiah 2:31) – what is mapeleya? Did I, perhaps, say that I would take you into the land, and I took you in late?

Mapeleya is nothing other than an expression of lateness, like the matter that is stated: “But the wheat and the spelt were not struck, [as they are late ripening [afilot]]” (Exodus 9:32). You are entering into it, “for you are coming to the land of Canaan.” What is Canaan? It is a land of merchandise in which there is trade – just as it says: “Whose merchants are princes, its peddlers [kinaneha] the eminent of the land” (Isaiah 23:8).

“This will be the land that will fall to you [lakhem] as an inheritance” – what is “lakhem”? It is fitting for you [lakhem]. This is analogous to a king who had slaves and maidservants, and he would marry maidservants from another estate to his slaves, and [marry] slaves from another estate to his maidservants. The king stood and considered.

He said: The slaves are mine, and the maidservants are mine; it would be preferable for me to marry my slaves to my maidservants, mine to mine. So, as it were, the Holy One blessed be He said: The land is Mine, as it is stated: “The earth is the Lord’s” (Psalms 24:1), “As the land is Mine” (Leviticus 25:23), and Israel is Mine, as it is stated: “For the children of Israel are servants to Me” (Leviticus 25:55).

It is preferable that I bequeath My land to My servants, Mine to Mine. That is why it is stated: “This will be the land that will fall to you as an inheritance.”

That which the verse said: “The power of His deeds He told to His people” (Psalms 111:6) – the Holy One blessed be He said to Israel: ‘I could have created a new land for you. However, in order to show you My power, I will kill your enemies from before you and give you their land,’ to realize what is stated: “The power of His deeds He told to His people, in giving them the inheritance of nations” (Psalms 111:6).

“You shall designate cities for you, cities of refuge they shall be for you, and the murderer who smites a person unwittingly shall flee there” (Numbers 35:11). “You shall designate cities for you” – this is what the verse said: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). “Remember Your mercy, Lord, and Your kindnesses, [for they are eternal]” (Psalms 25:6) – David said: Master of the universe, had it not been for Your kindnesses that preceded Adam the first man, he would not have survived, as it is stated: “For on the day that you eat of it you will die” (Genesis 2:17). But You did not do so to him, but rather, You took him out of the Garden of Eden, and he lived nine hundred and thirty years, and then he died. What did You do to him? You banished him from the Garden of Eden, as it is stated: “He banished the man”’ (Genesis 3:24). Why was he banished? It is because he brought death upon the generations. He incurred liability to die immediately, but You had mercy upon him and banished him in the manner of the unwitting murderer, who is exiled from his place to the cities of refuge. That is why it is stated: “Remember Your mercy, Lord, and Your kindnesses [for they are eternal].” When Moses stood and the Holy One blessed be He said to him: “You shall designate cities for you,” Moses said: ‘Master of the universe, one who unwittingly killed a person in the north or in the south, from where does he know where the cities of refuge are so he could flee there?’ He said to him: ‘“Prepare the way for you” (Deuteronomy 19:3) – direct the way for you, so that they will not be mistaken and the blood redeemer will find him and kill him; “there is no death sentence for him”’ (Deuteronomy 19:6). He said to Him: ‘How?’ He said to him: ‘Position stone markers directing to the cities of refuge so he will know how to go there. On each marker, inscribe on it: Murderer, to the city of refuge,’ as it is stated: “Prepare the way for you.” That is why it is stated: “Good and upright is the Lord; therefore, He instructs sinners on the way” (Psalms 25:8). If for murderers he made a path and a way for them to flee and be saved, for the righteous, all the more so: “He guides the humble with justice, and He teaches the humble His way” (Psalms 25:9). “And the murderer who smites a person unwittingly shall flee there” – but not intentionally. If one kills intentionally and says: I killed unwittingly, and flees to cities of refuge, the Holy One blessed be He said: Even if he flees and enters upon My altar, kill him, as it is stated: “If a man acts intentionally against his neighbor [to kill him…you shall take him from My altar to die]” (Exodus 21:14). Who was it who fled to the altar and was killed? It was Yoav, as it is stated: “The tidings came to Yoav…[Yoav fled] to the Tent of the Lord [and grasped the corners of the altar]” (I Kings 2:28). And it says: “A Taḥkemonite, head of the officers” (II Samuel 23:8).17A reference to Yoav, indicating that he was wise, as Taḥkemonite is an expression of wisdom [ḥokhma]. Did he not know that it is written in the Torah: “If a man acts intentionally against his neighbor…” that he went and grasped the corners of the altar? Rather, he said: Those executed by the court are not buried in the graves of their ancestors, but rather by themselves. It is preferable for me that I die here and be buried in the graves of my ancestors. “Benayahu brought back word to the king, saying: So said Yoav.… The king said to him: Do as he said: Strike him down, and bury him, and remove the innocent blood that Yoav shed from upon me and from upon my father’s house” (I Kings 2:30–31). Why was he killed? It is because David his father commanded him so: “You too know what Yoav son of Tzeruya did to me, what he did to the two commanders of the armies of Israel, to Avner son of Ner and to Amasa son of Yeter; he killed them” (I Kings 2:5). What did he do to him?18What did Yoav do to David? You find when David wrote to Yoav: “Place Uriya at the front of the fierce battle, and retreat from behind him, and he will be smitten and die” (II Samuel 11:15); he [Yoav] did so and he died. All the heads of the army gathered around Yoav to kill him, as he [Uriya] had been the head of the mighty, as it is written in his regard: “Uriya the Hittite. Thirty-seven in all” (II Samuel 23:39). He showed them the letter. That is why it is written: “What Yoav son of Tzeruya did to me.” “What he did …[ to Avner son of Ner… he killed them]”: All of Israel thought that David had commanded to kill him19Avner son of Ner. because Avner was the son of Saul’s uncle. That is why it is written: “May there not be eliminated from the house of Yoav one who suffers from discharge [zav] or a leper” (II Samuel 3:29). David stood and cursed Yoav, and all Israel knew that it20The decision to kill Avner. had not been from David, and they reconciled.21David and the tribes of Israel reconciled. He commanded his son Solomon to kill him, as Yoav was the son of David’s sister and he [David] sought to ensure his entry into the World to Come.22Yoav's death at the hands of Solomon would serve to atone for his sin of killing Avner. When Solomon sought to kill him, Yoav said to Benayahu: ‘Go and say to Solomon: Do not sentence me to two sentences; if you kill me, remove the curses that your father David cursed me from upon me. If not, leave me with the curses.’ Immediately, “the king said to him: Do as he said: Strike him down and bury him” (I Kings 2:30–31). Rabbi Yehuda said: All the curses that David cursed Yoav were fulfilled in David’s descendants. “Zav” – on Reḥavam son of Solomon, as it is stated: “King Reḥavam hastened to mount the chariot [hamerkava]” (I Kings 12:18), and it is written regarding the zav: “Any saddle [hamerkav] on which the zav will ride will be impure” (Leviticus 15:9). “Leper” – on Uziyahu, as it is stated: “King Uziyahu was a leper until the day of his death. He lived in the isolation house” (II Chronicles 26:21). “Leaners on crutches” (II Samuel 3:29) – on Asa, as it is written: “However, in his old age he ailed in his feet” (I Kings 15:23) – he suffered from gout. “One who falls by the sword” (II Samuel 3:29) – on Josiah, as it is stated: “The archers shot King Josiah” (II Chronicles 35:23). Rav Yehuda said that Rav said: They stabbed him with iron spears until they rendered him like a sieve. “One who lacks food” (II Samuel 3:29) – on Yehoyakhin, as it is stated: “His allotment, a regular allotment, was given to him from the king, each day’s portion on its day, all the days of his life” (II Kings 25:30) – from the table of Evil Merodakh.23He was dependent on somebody else for his food. You find that as long as Yehoyada was alive, Yoash performed the will of his Creator, as it is stated: “Yehoash did what was right in the eyes of the Lord all his days, as Yehoyada the priest instructed him” (II Kings 12:3). “After the death of Yehoyada the princes of Judah came and prostrated themselves to the king. Then the king heeded them” (II Chronicles 24:17) – he accepted to render himself a god. Therefore, “they administered punishments to Yoash” (II Chronicles 24:24). Why was Avner killed? It is because he made the lads’ blood a game, as it is stated: “Avner said to Yoav: Let the lads rise now and play before us” (II Samuel 2:14). Rabbi Yehoshua ben Levi said: It is because he had his name precede David’s name, as it is stated: “Avner sent messengers to David from his place [taḥtav],24Obviously he sent it from his place. The word taḥtav is expounded to mean that he placed David’s name beneath [taḥat] his own. saying: Whose is the land?” (II Samuel 3:12). The Sages say: It is because he did not allow Saul to reconcile with David, and because he had the ability to object to Saul regarding Nov, but he did not object.

“You shall designate cities for you” – and it is written: “Six cities of refuge.… three cities […and three cities]” (Numbers 35:13–14) – three in the Land of Israel in the west, and three across the Jordan in the east. The children of Reuben, the children of Gad, and half of the tribe of Manasseh, as it is stated: “Betzer in the wilderness, in the land of the plain, for the Reubenite; Ramot in Gilad for the Gadite; and Golan in the Bashan for the Manassite” (Deuteronomy 4:43) – these are the three in the east.

And three in the west: Hebron from Judah, Shekhem in the Ephraim highlands, which is Neopolis, and Kedesh in the Galilee from the tribe of Naphtali. Moses distributed [land] for Reuben, Gad, and half the tribe of Manasseh, and designated from them three cities, as it is stated: “Then, Moses designated three cities” (Deuteronomy 4:41). But Joshua distributed for all the tribes and gave the tribe of Levi forty-eight cities.

The priests took thirteen, and the rest was for the Levites. They took three cities of refuge in their allotted portion. But the tribe of Levi did not take a portion of the land. Why?

It is because “the fire offerings of the Lord and His inheritance they shall eat” (Deuteronomy 18:1). You find that Sennacherib exiled them [in] three exiles. The first exile, he exiled the Reubenite, the Gadite, and half the tribe of Manasseh. The second, the tribe of Zebulun and the tribe of Naphtali, as it is stated: “Like the first time he was lenient with the land of Zebulun and the land of Naphtali” (Isaiah 8:23).25This second exile was lighter, like the first exile, since only a small number of tribes were exiled (see Radak, Isaiah 8:23).

The third, he exiled the rest of the tribes, as it is stated: “But with the last he was severe [hikhbid]” (Isaiah 8:23) – he swept [hikhbidan] them away as with a broom. Nebuchadnezzar, too, exiled them in three exiles from the tribe of Judah and Benjamin. In the first, he exiled Yehoyakim, and in the second, Yehoyakhin. What did he do?

He bound them in his honored royal chariot, as it is stated: “Behold, I am sending you away like the queen mother”26There is no such verse. It is unclear what the intended verse is. – just as the queen mother, a person honors her, so he did to him. Nevuzaradan27Nevuzaradan was a high official of Nebuchadnezzar and was in charge of the actual destruction of the Temple and Jerusalem, and also the exile which followed. exiled Zedekiah.

These are three exiles. From where is it derived that Sennacherib was the ruler of the world? It is because he would exile these to there and those to here, and he exiled Israel to Babylon and brought those in Babylon to here. The Holy One blessed be He said: In this world, due to iniquities, they were exiled and scattered in the cities of the world.

But in the future: “If your banished will be at the ends of the heavens, from there the Lord your God will gather you, and from there He will take you” (Deuteronomy 30:4). “He will assemble the scattered of Judah from the four corners of the earth” (Isaiah 11:12). Likewise, Isaiah says: “The redeemed of the Lord will return, and they will come to Zion with song and everlasting joy on their heads; gladness and joy they will attain, and sorrow and sighing will flee” (Isaiah 35:10).