Devarim Rabbah Reader

“These are the words that Moses spoke to all Israel beyond the Jordan; in the wilderness, in the Arava, opposite the Red Sea, between Paran and Tofel, and Laban, and Hatzerot, and Di Zahav” (Deuteronomy 1:1). “These are the words” – halakha:1It is common in Devarim Rabba for the midrash to introduce halakhic discussions with the word “halakha.” Is it permissible for a person of Israel to write a Torah scroll in any language?

This is what the sages taught: The difference between Torah scrolls and phylacteries and mezuzot is only that Torah scrolls may be written in any language. Rabban Gamliel says: Even Torah scrolls, the Sages permitted to be written only in Greek.2See Megilla 8b. What is the source for Rabban Gamliel who says that it is permitted to write a Torah scroll in Greek? This is what our Rabbis learned: Bar Kappara said: It is written: “May God expand Yefet, and may he dwell in the tents of Shem” (Genesis 9:27) – let the words of Shem be stated in the language of Yefet.3Israel descends from Shem, and the Greeks descended from Yefet (see Genesis 10:2, 11:10–27).

That is why they permitted them to write it in Greek. The Holy One blessed be He said: ‘See the language of the Torah, how dear it is, that it cures the tongue.’ From where is it derived? As it is written: “A healing tongue is a tree of life” (Proverbs 15:4), and a tree of life is nothing but Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18).

The language of the Torah unencumbers the tongue. Know that in the future, the Holy One blessed be He will take up excellent trees from the Garden of Eden. What is their excellence? It is that they cure the tongue, as it is stated: “Along the stream, upon its bank, on this side and on that side, [will grow every food tree]” (Ezekiel 47:12).

From where is it derived that it is a cure for the tongue? As it is stated: “Its fruit will be for food and its leaf for healing” (Ezekiel 47:12). Rabbi Yoḥanan and Rabbi Yehoshua ben Levi, one said: ‘It is a medicine,’ and one said: ‘Anyone who is mute and tastes of it, his tongue will be cured and it will immediately articulate matters of Torah,’ as so it is written: “on this side and on that side,” and [the phrase] “on this side and on that side” is [a reference to] nothing other than Torah, as it is stated: “[Tablets that were inscribed on both sides,] from this side and from that side they were inscribed” (Exodus 32:15).

Rabbi Levi said: Why should we learn from elsewhere? Let us learn from its own place, as Moses, before he was privileged to receive the Torah, it is written in his regard: “I am not a man of words” (Exodus 4:10). When he was privileged to receive the Torah, his tongue was cured and he began speaking words. From where is it derived? From what we read in this context: “These are the words that Moses spoke.”

Another matter: “These are the words” – this is what the verse said: “One who rebukes a man will later find more favor than one with a slippery tongue” (Proverbs 28:23). Rabbi Pinḥas said in the name of Rabbi Ḥama bar Ḥanina: “One who rebukes” – this is Moses. “A man” – this is Israel, as it is stated: “You are My flock, flock of My pasture, you are man” (Ezekiel 34:31). What is “later [aḥarai]”?

The Holy One blessed be He said: ‘In order to bring them after Me [aḥarai].’1The word aḥarai can be a form of the word aḥarei, later, or aḥar, after, in which case aḥarai would mean “after me.” “Will…find…favor” – this is Moses, as it is written: “And you also found favor in My eyes” (Exodus 33:12). “Than one with a slippery tongue” – this is Bilam, who was slippery-tongued in his prophecies,2Bilam was slippery tongued in the manner in which he expressed his prophetic blessings of Israel, meaning that he flattered them excessively. and they [the Israelites] became haughty and stumbled in Shitim.3They grew haughty as a result of his blessings, and this led to their sinning with the daughters of Moav (see Numbers 25:1–3).

Another matter, “one who rebukes a man will later [aḥarai]” – Rabbi Yehuda ben Rabbi Simon said: What is aḥarai? The Holy One blessed be He said: ‘Moses, as it were, rebuked Me to follow Israel, and rebuked Israel to follow Me [aḥarai].’ To Israel, he said: “You have sinned” (Exodus 32:30). To the Holy One blessed be He, he said: “Why should Your wrath be enflamed against Your people?” (Exodus 32:11).

What is “why”?4After all, this was stated in the immediate aftermath of the egregious sin of the Golden Calf. Rabbi Yitzḥak said: When Israel crafted the calf, the Holy One blessed be He sought to eradicate Israel’s enemies.5This is a euphemistic reference to Israel. Moses said to Him: ‘Master of the universe, this calf is useful to assist You.’ The Holy One blessed be He said to him: ‘In what way can it assist Me?’

Moses said to Him: ‘If You cause the rain to fall, it can cause the dew to rise; You can produce the winds, and it, the lightning.’ The Holy One blessed be He said to him: ‘Are you, too, straying after the calf?’6How can you ascribe any power to this inanimate object? Moses said before Him: ‘Then, “why should Your wrath be enflamed against Your people?”’7Moses argued that God should not appear to be jealous of an object that actually has no power (Maharzu; see also Etz Yosef).

To Israel he said: “You have sinned a great sin” (Exodus 32:30). Rabbi Yehuda ben Rabbi Simon said: To what is this matter comparable? To a king who became angry at his wife. He struck her and expelled her from his house.

The groomsmen heard about this. They went to the king and said to him: ‘Oh, my lord, is this what a man does to his wife? What did she do to you?’ They went to her and said to her: ‘Until when will you anger him?

Is it your first time? Is it your second time?’ Moses, too, when he went to the Holy One blessed be He, he said to Him: ‘“Why should your wrath be enflamed against your people,” are they not Your children?’ When he went to Israel, he said to them: ‘Until when will you anger Him?

Is it your first time? Is it your second time?’ Likewise it says: “In the wilderness, in the Arava, opposite the Red Sea.”8Moses, in mentioning these places to the Israelites, was alluding to various occasions on which they angered God.

Another matter: “These are the words that Moses spoke” – this is what the verse said: “You have done these, and I was silent. Did you think I was like you…?” (Psalms 50:21). What is “You have done these [eleh] and I was silent”? Rabbi Shmuel bar Naḥman said: [God said:] ‘You performed [the sin of stating:] “This is [eleh] your god, Israel” (Exodus 32:4) in the wilderness and I was silent to you.

Why? It is because Moses was appeasing Me and saying to Me: “Please forgive […this people]” (Numbers 14:19), and I listened to him.’ “Did you think I was like you” – you likened a form to its Creator, and the plant to the One who planted it. “[Did you think I was like you,] that I would reprove you and set it [ve’e’erkha] before your eyes?” (Psalms 50:21). Two amora’im, one said: I will arouse [a’orer] it all before you, and one said: I will arrange it all before you.9God may still punish the Israelites for the sin of the Golden Calf, as the verse states, “on the day of My reckoning, I will reckon their sin upon them” (Exodus 32:34) (Etz Yosef).

Moses said to them: ‘I am not rebuking you regarding what you are destined to perform, but rather, regarding what you performed in the past – “in the wilderness, in the Arava, opposite the Red Sea.”’

Another matter: “These are the words” – Rabbi Aḥa ben Rabbi Ḥanina said: The rebukes should have been said from the mouth of Bilam, and the blessings from the mouth of Moses; however, had Bilam rebuked them, Israel would have said: ‘An enemy is rebuking us.’ Had Moses blessed them, the nations of the world would have said: ‘Their beloved is blessing them.’ The Holy One blessed be He said: ‘Let Moses, who loves them, rebuke them, and Bilam, who hates them, bless them, so that it will be unquestionable that the blessings and the rebukes are deserved by Israel.’

Another matter, had another rebuked them, they would have said: ‘This is the one rebuking us?’ Moses, in whose regard it is written: “I did not take even a single donkey from them” (Numbers 16:15), that is the one appropriate to rebuke Israel. Another matter, if another would have said: “[Yitro said…] Now I know that the Lord is greater [than all the gods]” (Exodus 18:10–11), they would have said: ‘This is the one saying “now I know”?’

But Yitro, who knew, who circulated among all the houses of idol worship in the world and did not find any substance in them, and then came to convert, that is the one for whom it was appropriate to say: “Now I know.” Another matter, if another would have said: “Vanity of vanities, [all is vanity]” (Ecclesiastes 1:2), they would say: ‘This one does not have a peruta [to buy food] to eat, and he says “vanity of vanities”?’

But Solomon, in whose regard it is written: “The king caused silver to be in Jerusalem like stones” (I Kings 10:27), that is the one for whom it was appropriate to say: “Vanity of vanities.” Another matter, if another would have said: “He made everything beautiful in its time” (Ecclesiastes 3:11), they would say: ‘This one did not eat anything in all his days, and he says: “He made everything beautiful in its time”?’10He has never had a good meal or enjoyed the pleasures of life, so how can he said “He made everything beautiful in its time”?

But in regard of Solomon, it is written: “These officials provisioned King Solomon…they did not leave anything lacking” (I Kings 5:7); what is “they did not leave anything lacking”? Rabbi Ḥama ben Rabbi Ḥanina said: They would bring him beets in the summer and cucumbers in the rainy season;11These vegetables do not grow in the Land of Israel during those respective seasons, and therefore they had to be imported from other locations. that is the one for whom it was appropriate to say: “He made everything beautiful in its time.”

Another matter, if another would have said: “All the inhabitants of the earth are considered as nothing” (Daniel 4:32), they would say: ‘This one never ruled over two flies in all his days, and he says: “All the inhabitants of the earth are considered as nothing”?’ But Nebuchadnezzar, in whose regard it is written: “And everywhere the sons of man, the beasts of the field, and the birds of the heavens dwell, He has given into your hand and set your rule over all of them” (Daniel 2:38), that is the one for whom it was appropriate to say: “All the inhabitants of the earth are considered as nothing.”

Another matter, if another would have said: “The Rock, His actions are perfect” (Deuteronomy 32:4), they would say: ‘This one does not know the about the essence of the attribute of justice, and he says: “The Rock, His actions are perfect”?’ But Moses, in whose regard it is written: “He informed Moses of His ways” (Psalms 103:7), that is the one for whom it was appropriate to say: “The Rock, His actions are perfect.”

Another matter: “These are the words [hadevarim]” – Rabbi Shmuel bar Naḥman said: The Holy One blessed be He said: ‘My children were led in the world like bees [kadevorim] by the righteous and by prophets.’12Bees follow in a swarm after the queen, and so too Israel follows their righteous individuals and prophets. Another matter: “these are the words [hadevarim]” – just as the bee [hadevora], its honey is sweet and its sting is bitter, so are matters of Torah.

Anyone who violates them receives a punishment, as it is stated: “The adulterer and the adulteress shall be put to death” (Leviticus 20:10); “its desecrators shall be put to death” (Exodus 31:14). But anyone who fulfills them merits life, as it is stated: “So that your days will be extended” (Exodus 20:12). Another matter, “these are the words [hadevarim]” – just as the bee [hadevora], its honey goes to its owner and its sting to others, so are matters of Torah.

They are an elixir of life for Israel and a lethal drug for the idolaters. Rabbi Yehuda ben Rabbi Simon said in the name of Rabbi Levi: Just as the bee, everything that it amasses, it amasses for its owner, so, too, all the mitzvot and good deeds that Israel amass, they amass for their Father in Heaven.

Another matter: “These are the words” – Rabbi Tanḥuma said: To what is the matter comparable? It is to a person who was selling purple wool and was proclaiming: ‘Here is purple wool.’ The king peered and heard his voice. He called him and said to him: ‘What are you selling?’

He said to him: ‘Nothing.’ He said to him: ‘I heard your voice, you were saying: Here is purple wool, and you say: Nothing?’ He said to him: ‘My master, truth is that it is purple wool, but for you it is nothing.’13Purple wool was considered a luxury item. The seller was saying that he was announcing to the masses that he had purple wool, but it was not of a quality worthy of a king, and therefore to the king he said that he had nothing (Etz Yosef).

So, Moses, before the Holy One blessed be He, who created the mouth and speech, he said: “I am not a man of words” (Exodus 4:10). But with Israel, it is written in his regard: “These are the words.”

Another matter: Rabbi Simon said: When the Holy One blessed be He said to Moses that he should review the Torah, he did not seek to rebuke them for what they had done.14Moses was going to review the Torah with the Israelites, but he did not intend to rebuke them. Rabbi Simon said: To what is the matter comparable? To a disciple who was walking with his teacher and saw a glowing ember. He thought it was a gem.

He took it and was burned. Days later, he was walking with his teacher and he saw a gem. He believed it was a glowing ember and he was afraid to touch it. His teacher said to him: ‘Take it, it is a gem.’

So, Moses said: ‘Because I said to them: “Hear, now, defiant ones” (Numbers 20:10), I received my punishment because of them;15Moses was punished by not be able to enter the Land of Israel; see Numbers 20:10–12. will I now come to rebuke them?’ The Holy One blessed be He said to Moses: ‘Fear not.’

“The Lord your God has multiplied you, and, behold, you are today as the stars of the heavens in abundance” (Deuteronomy 1:10). Another matter: “These are the words” – the Rabbis say: The Holy One blessed be He said to Moses: ‘Since they accepted your rebukes, you must bless them.’ He then immediately blessed them. From where is it derived?

As it is stated: “The Lord your God has multiplied [you]….”16The following verse states: “May the Lord, God of your fathers, add to you one thousand times as you are, and He will bless you, as He spoke to you” (Deuteronomy 1:11). From where is it derived that anyone who accepts rebuke merits a blessing? It is from what Solomon articulates: “For those who rebuke it will be pleasant, and a blessing of goodness will come upon them” (Proverbs 24:25).

The Holy One blessed be He said to Israel: ‘In this world, you were blessed by others. In the future, I will bless you,’ as it is stated: “May God be gracious to us and bless us…” (Psalms 67:2).

“May the Lord, God of your fathers, add to you one thousand times as you are, and He will bless you, as He spoke to you” (Deuteronomy 1:11). “The Lord, God of your fathers” – halakha: Is it permitted for a man of Israel who was appointed as Sage or judge over the congregation to sit in judgment by himself? So taught our Rabbis: Do not judge alone, as there is only One who judges alone, as it is stated: “He is One, who can respond to Him?” (Job 23:13).

What is “He is One”? Reish Lakish said: It is that the Holy One blessed be He judges and issues the ruling by Himself. Rabbi Reuven said: What is the seal of the Holy One blessed be He? It is truth.

Why is it truth [emet]? Emet has three letters: Alef – the first of the letters; mem – the middle one; tav – the last of them, saying: “I am first and I am last and besides Me there is no God” (Isaiah 44:6). “Provide for yourselves men who are wise, understanding, and known to your tribes, and I will place them at your head” (Deuteronomy 1:13). The Rabbis said: Come and see, when Moses was appointed over them, he said to them: ‘I am unable to bear your burden by myself; instead, appoint judges for yourselves, so that they will judge you,’ as it is stated: “Provide for yourselves men…” Rabbi Berekhya said in the name of Rabbi Ḥanina: Judges must have seven attributes, and they are: “Wise, understanding, and known to your tribes,” and four [additional attributes], as it is written elsewhere: “You shall identify from all the people [accomplished men, fearers of God, men of truth, haters of ill-gotten gain]” (Exodus 18:21).

Why were the seven not written at once? It is [to indicate] that if [individuals] with the seven [attributes] are not found, one brings [individuals] who have four. If [individuals] with four are not found, one brings [individuals] who have three. If [individuals] with three are not found, one brings [individuals] with one, as so it is written: “An accomplished woman who can find?” (Proverbs 31:10).17This indicates that it is difficult to find even one individual who is accomplished, and being acccomplished is but one of the seven attributes that one should look for in a judge; if one finds one with this characteristic, one should appoint him (see Etz Yosef; Anaf Yosef).

“And I will place them [vaasimem] at your head” – vaasimem is written without a yod.18Thus, it can be read vaashamam, their guilt. Rabbi Yehoshua ben Levi said: Moses said to them: ‘If you do not heed them, the guilt will be on your heads.’ To what is the matter comparable? To a serpent whose tail said to the head: ‘Until when will you go first?

Let me go first.’ [The head] said to it: ‘Go.’ It went and encountered a water hole and cast [the head] into it. It went and encountered fire, and cast [the head] into the fire. It encountered thorns, and cast [the head] into them.

What caused this? It is because the head followed the tail. So, when the lowly heed the great, [the great individuals] decree before the Omnipresent and He performs [their will].19They can pray and abolish any negative decrees that may have been decreed upon the people (Maharzu). But when the great follow the lowly, they fall [due to] those they are following.

Another matter, Rabbi Hoshaya said: To what is the matter comparable? To a bride who was standing under her wedding canopy and her hands became sooty. If she wipes them on the wall, the wall will become sooty and her hands will not be cleaned; if [she wipes them] on the floor mosaic, the floor mosaic will become sooty and her hands will not be cleaned. But if she wipes them on her hair, her hair will be beautified and her hands will be cleaned.

So, when Israel heed their great ones, and their great ones do not attend to their needs,20If they do not provide proper leadership. the guilt is on the head of the great ones, but if not, [the guilt] will be on their own heads. Rabbi Yitzḥak said: When Israel heed their great ones and their great ones do not attend to their needs, at that moment: “The Lord will enter into judgment with the elders of His people and its princes” (Isaiah 3:14).

Why to that extent?21This question refers back to what was stated at the beginning of this passage (Devarim Rabba 1:10), that one should not judge alone (Maharzu). Because the burden of the congregation is very difficult, and no one person is capable of bearing the burden of the congregation by himself. Know that this is so, as Moses, master of all the prophets, was unable to bear the burden of the congregation by himself.

From where is it derived? “I spoke to you at that time [saying: I am unable to bear you alone]” (Deuteronomy 1:9). At what time? Rabbi Yoḥanan said: At the time of Yitro’s [visit].

From where is this derived? As it is written: “As the matter is too arduous for you; you cannot do it by yourself” (Exodus 18:18). Rabbi Ḥiyya said: At the time of the complainers, as it is stated: “I cannot bear this entire people alone, because it is too heavy for me” (Numbers 11:14). “Did I conceive [this entire people; did I give birth to it?]” (Numbers 11:12) – Rabbi Berekhya said in the name of Rabbi Levi: [Moses] said before Him: ‘Master of the universe, you said: “Who have been borne [by Me] from birth, [who are carried from the womb]” (Isaiah 46:3) – it is appropriate for You to bear them.’

Moses said to Israel: ‘As you live, I am capable of bearing ten like you. Why, then, am I not capable of bearing you? It is because the Lord your God has multiplied you beyond the capability of your judges.’22Moses was capable of judging a nation ten times as large as Israel, but God bestowed upon them such blessing that they became haughty and could not bear to see another benefit at their expense, and therefore they would be quick to run to the judges to press their claims (Etz Yosef).

From where is it derived? It is from what we read regarding the matter: “The Lord your God has multiplied you” (Deuteronomy 1:10).

Another matter, “the Lord your God has multiplied you” – this is what the verse said: “I will bow to Your holy Sanctuary in reverence to You” (Psalms 5:8). Rabbi Ilai ben Rabbi Yosei ben Zimra said: The Holy One blessed be He said to Abraham that he would redeem his children with two letters. From where is this derived? As it is written: “And also that nation that they will serve, I will judge” (Genesis 15:14).23The word judge [dan] is written with two letters – dalet nun.

But when He came to redeem them, He redeemed them with seventy-two letters. Rabbi Yudan said: From [the words]: “To come and take for Himself a nation” (Deuteronomy 4:34) until the end of the verse there are seventy-two letters.24In Hebrew, this segment of the verse (from “to come and take for Himself a nation from the midst of a nation” until “with great awesome deeds”) totals seventy-two letters (see Bereshit Rabba 44:19).

Several commentaries write that the text of the midrash here should be emended to match the version there, as this is not in fact the end of the verse (see Matnot Kehuna; Rashash). Rabbi Avin said: He redeemed them with His name and His name has seventy-two letters.25“God’s name of seventy-two letters actually consists of seventy-two group of letters, each group being three letters. The letters dalet nun appear in the fiftieth group.

Israel would be redeemed through an incomplete name of God if they would not repent, but through repentance they would experience redemption through the full name of seventy-two.” Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: Why did the Holy One blessed be He not reveal to Abraham our patriarch that He would provide his descendants with manna? Rabbi Abba bar Kahana said: So is the way of the righteous; they say little and do a lot.

Another matter, why did He not reveal it to them? It is because had he revealed it to them, Israel would have said: ‘We have already eaten it at Pharaoh’s table.’26Had the Israelites known what the manna was, by tradition from their forefathers, they would not have been awestruck when it fell, and the wicked among them would have falsely claimed to have eaten it before. Know that they [the Egyptians] would not provide them with straw, but Israel would say: “We remember the fish [that we used to eat in Egypt…]” (Numbers 11:5); that is why He did not reveal it to them.

Another matter, Rabbi Ilai said in the name of Rabbi Yosei ben Zimra: The Holy One blessed be He said to Abraham that He would increase his children like the stars. From where is this derived? As it is stated: “[He took him outside, and said: Look now toward the heavens, and count the stars, if you can count them, and He said to him:] So your offspring will be” (Genesis 15:5). But when He came to bless them, He blessed them more than He had said to them.

“What is “in abundance”? “And multiply [harba arbe] [your descendants as the stars of the heavens, and as the sand that is upon the seashore” (Genesis 22:17).27The double verb is expounded to mean that He will multiply them as both the stars of the heavens and as the sand upon the shore. What is [the meaning of the verse] that states: “Deliver me from the strife of the people; place me [at the head of nations]”? (Psalms 18:44).

David said: “Deliver me from the strife of my people” (II Samuel 22:44) – that I will not have to be judged by them; “Deliver me from the strife of the people” – that they will not have to be judged by me. The Holy One blessed be He said to him: ‘David, why are you sitting with them? By your life, I have already appointed you king over them.’ He said to Him: ‘Since You appointed me over Your children, put into their hearts that they shall heed me,’ as so it is written: “As soon as they hear, they heed me” (Psalms 18:45).

Moreover, David said: “Place me at the head of nations”28He pleaded to be the judge of other nations, not of Israel. –Rabbi Berekhya said: If you judge this nation [Israel], it will come and deliver you to God. Who is that? It is the God of gods, who sees but is not seen.29David did not want to judge Israel, because in the event of an error, they would present their complaints to God and David could be punished (Etz Yosef).

Moses said to Israel: ‘As you live, I am capable of bearing ten like you and one hundred like you. Why, then, am I not capable of bearing you on my own? It is because the Lord your God has multiplied you beyond the capability of your judges.’

“The Lord your God has multiplied you, and, behold, you are today as the stars [of the heavens in abundance [larov]]” (Deuteronomy 1:10) – he said to them: ‘Today you are like the stars, but in the future, “larov” – you are destined to be similar to your Master [lerabkhem].’ How so? Here it is written: “For the Lord your God is a consuming fire” (Deuteronomy 4:24), and regarding Israel in the future it is written: “And the light of Israel will be a fire and its Holy One a flame” (Isaiah 10:17).

Rabbi Levi bar Ḥama said: If one who worships an idol becomes like it, as it is stated: “Those who craft them, all who place their trust in them, will become like them” (Psalms 115:8), one who worships the Holy One blessed be He, all the more so that he will be like Him. From where is this derived? As it is written: “Blessed is the man who places his trust in the Lord…” (Jeremiah 17:7). Another matter, Rabbi Abba said: In the future, the partition of the righteous will be farther inside than that of the ministering angels,30The righteous will be closer to the Divine Presence. and [the angels] will ask them: ‘What halakhot did the Holy One blessed be He introduce today?’

Rabbi Levi bar Ḥanina said: Do not wonder, as even in this world their partition is farther inside than that of the ministering angels, as it is stated: “[I see four men…and the fourth resembles a son of the gods” (Daniel 3:25); they were farther inside than the angel, and he would extinguish the fire before them.31When Ḥananya, Mishael and Azarya were thrown into the fiery furnace and were unharmed, the people outside saw a fourth figure, which was an angel.

The fact that he is described as the fourth implies that he was following them, yet he was still able to extinguish the fire before them so they would not be harmed (Matnot Kehuna). Alternatively, they walked before the angel in the fire and were not harmed, or perhaps even protected the angel from harm (see Etz Yosef).

“The Lord, God of your fathers [shall add to you one thousand times as you are…]” (Deuteronomy 1:11) – Rabbi Eliezer ben Yaakov said: In considering Moses’s blessings, they contain [unlimited blessing] from one end of the world to the other. What is written? “One thousand times [pe’amim]” – “one thousand times [paam]” is not written here, but rather, “one thousand times [pe’amim].”32The plural term pe’amim is employed, rather than the singular paam.

This is expounded to mean one thousand times one thousand. Another matter, “shall add to you…as you are” – Rabbi Aḥa said: Israel could have said to him: ‘Our master Moses, are we responsible for any of the matters regarding which you are rebuking us?’33They could have responded to him that he was rebuking them for the sins of their parents, for which they were not responsible (Etz Yosef). Nevertheless, they accepted his rebukes and were silent.34Translation based on the textual emendation suggested in Etz Yosef.

That is why it says: “As you are” – righteous like you, who receive rebukes and are silent. Another matter, why did he bless them with an expression of addition? It is because the addition of the Holy One, blessed be He, is larger than the principal. The way of the world is that a person takes from another a litra of meat, and says to him: ‘Add more for me.’

How much does he add for him? One ounce. But the Holy One blessed be He, His addition is larger than the principal. How so?

Isaac was the principal son for Abraham. But what He added for [Abraham] was more numerous than the principal, as it is stated: “Abraham took an additional wife” (Genesis 25:1).35Abraham’s additional wife, Keturah, bore him six sons (see Genesis 25:2); many more than the one son, Isaac, who was his principal son. Joseph was the principal son for Rachel, Benjamin was an addition. From where is this derived?

As it is written: “May the Lord add another son for me” (Genesis 30:24). What is written? “And the sons of Benjamin: Bela, Bekher, and Ashbel…” (Genesis 46:21) – they are more than Joseph.36Benjamin had ten sons, many more than Joseph, who had only two sons. Hezekiah’s principal reign was fourteen years.

What the Holy One blessed be He added for him was more numerous than the principal. From where is this derived? As it is stated: “I will add fifteen years to your days” (Isaiah 38:5) – the addition of the Holy One blessed be He was more numerous than the principal. That is why [Moses] blessed them with an expression of addition.

“And He will bless you” (Deuteronomy 1:11) – Rabbi Levi said: To what is the matter comparable? To a king who told the commander of his army to distribute to each of his soldiers a litra of gold.37There are one hundred gold pieces in a litra. He went and gave some of them five gold pieces and some of them ten gold pieces. They said to him: ‘The king told you to give each of us a litra of gold, and you gave each of us five gold pieces?’

He said to them: ‘These are from what is mine; when the king comes, he will give you from what is his.’ So Israel said to Moses: ‘The Holy One blessed be He did not set a limit for our blessings, and you said one thousand times?’ He said to them: ‘What I blessed you, I blessed you from my own; the Holy One blessed be He will bless you “as He spoke to you”’ (Deuteronomy 1:11).

Another matter, “the Lord your God has multiplied you, [and, behold, you are today as the stars of the heavens in abundance]” (Deuteronomy 1:10) – why did he bless them like the stars? Just as among the stars, there are levels upon levels, so, too, among Israel there are levels upon levels.38Priests, Levites, and Israelites (see Etz Yosef). Just as the stars are neither fathomable nor quantifiable, so Israel is neither fathomable nor quantifiable.

Just as the stars rule from one end of the world to the other, so does Israel. [Moses] said before Him: ‘Master of the universe, why did You not liken them to the sun and the moon, which are larger than stars?’ The Holy One blessed be He said to him: ‘The sun and the moon will have shame in the future.’ From where is this derived? As it is written: “The moon will be disgraced and the sun will be ashamed, [for the Lord of hosts will reign on Mount Zion and in Jerusalem]” (Isaiah 24:23). ‘But the stars will never have shame.’

From where is this derived? So it is written: “You will know that I am in the midst of Israel, and I am the Lord your God, and there is no other, and My people will nevermore be ashamed” (Joel 2:27).

“You have circled this mountain enough; turn yourselves to the north” (Deuteronomy 2:3). “You have circled this mountain enough” – halakha: If a person of Israel is scrupulous in honoring his father and mother, what is his reward? This is what our Rabbis taught: These are the matters whose profits a person enjoys in this world, while the principal remains for him for the World to Come. They are: Honoring one’s father and mother….

Rabbi Abbahu said: The students of Rabbi Eliezer HaGadol asked him: ‘What is [true] honoring of one’s father and mother?’ He said to them: ‘Go out and see what Dama ben Netina did in Ashkelon.’ His mother was mentally disturbed and she would slap him [when he was] with his counterparts, but all he would say to her was: ‘That is enough, mother.’ Our Rabbis said: One time, the Sages came to him to purchase from him a gem that had been lost from the priestly vestments.

He resided in Ashkelon and they settled with him for one thousand gold pieces. He entered and found his father’s leg extended on the chest in which the gem was found, and he was asleep. He did not seek to disturb him, and he went out empty-handed. When he did not take it out, they were under the impression that he was asking them for more, and they raised the price [they were offering] to ten thousand gold pieces.

When his father awakened from his sleep, he entered and took it out to them. They sought to give him ten thousand gold pieces. He said: ‘God forbid. I will not benefit from the reward for honoring my parents.

Rather, the money that I settled with you, one thousand gold pieces, that is what I will take from you.’ What reward did the Holy One blessed be He give him? Our Rabbis said: During that year, his cow gave birth to a red heifer, and he sold it for more than ten thousand gold pieces. See how great honoring of one’s father and mother is.

Rabban Shimon ben Gamliel said: No person respected his parents like I did my parents, and I found that Esau honored his father more than I did. How so? Rabban Shimon ben Gamliel said: I would serve my father with soiled garments, but when I would go to the marketplace, I could cast off those garments and don fine garments, and go out in them. But Esau did not do so; rather, the garments that he would wear to serve his father were finer.39Rabban Shimon ben Gamliel served his father in soiled garments in order to indicate his willingness to act even as a servant in serving his father.

But Esau would put on his finest clothes, as though he were going to meet a government officer. Rabban Shimon ben Gamliel reconsidered and decided that Esau’s method afforded greater honor to his parents (Maharzu). Know that it is so, for when [Esau] went out to hunt and bring [food] to his father, so he would bless him, what did Rebecca, who loved her son Jacob, do? She gave him delicacies, and said to him: ‘Go to your father and take the blessings before your brother takes them.’

At that moment, Jacob said to her: ‘Mother, do you not know that my brother Esau “is a hairy man, and I am a smooth-skinned man”? (Genesis 27:11). Let my father not sense that I am not Esau, or I will be shamed before him.’ From where is this derived? As it is stated: “Perhaps my father will feel me, [and I will be in his eyes as a deceiver, and I will bring upon myself a curse and not a blessing]” (Genesis 27:12).

She said to him: ‘My son, your father’s eyes are dim and I will dress you in the fine garments that your brother wears when he serves your father. When you come to him, he will hold your hand, and will think that you are Esau, and bless you.’ From where is this derived? As it is stated: “Rebecca took the fine garments of Esau…” (Genesis 27:15) with which he was accustomed to serve his father, as it is stated: “She dressed Jacob” (Genesis 27:15).

That is why, when Jacob entered to him, what did Isaac say to him? “The voice is the voice of Jacob, but the hands are the hands of Esau” (Genesis 27:22). [Isaac] blessed him and [Jacob] went out, and Esau came and went in to his father. [Isaac] said to him: ‘Who are you, who is speaking to me with a big heart?’ He said to him: “I am your son, your firstborn, Esau” (Genesis 27:32). When he heard his voice, he knew that he was Esau.

He said to him: “Your brother came with deceit, and he took your blessing” (Genesis 27:35). At that moment, Esau began screaming and saying: ‘Come and see what this simple man did to me, in whose regard it is written: “Jacob was a simple man, a dweller in tents” (Genesis 25:27). Is it not enough that he mocked me for selling him my birthright, “and, behold, now he has taken my blessing”?’ (Genesis 27:36).

You learn that Esau was scrupulous in honoring his parents. Rabbi Yudan said: When Israel came to wage war against him,40The Israelites intended to wage war against Edom, the descendants of Esau, as they travelled from the wilderness into the Land of Israel. the Holy One blessed be He showed Moses the mountain in which the patriarchs were buried. He said to him: ‘Say to Israel: You cannot confront him.

Even now, the reward for honoring those buried on this mountain is owed him.’ From where is it derived? It is from what we read regarding the matter: “You have circled this mountain enough.”41The following verses record God’s instruction to Israel not to militarily confront Edom (see Deuteronomy 2:4–5).

Another matter, “you have circled this mountain enough” – this is what the verse said: “Who will lead me to the fortified city?” (Psalms 60:11) – this is Rome. Why does David call it fortified [matzor]? It is a city that torments [shemetzera] and fortifies [umvatzra] Israel.42By tormenting Israel they cause them to repent, which thereby fortifies them. Another matter “the fortified city” – it is a city that is fortified on all sides, so that no person can conquer it.

Another matter “the fortified city” – it is a city that everyone fortifies.43It is an empire that rules over many nations, all of which contribute to its defense. Rabbi Yoḥanan said: David was yearning and saying: “Who will lead me to the fortified city?” – if only I could exact punishment against it. The Holy One blessed be He said to him: ‘David, can you overcome it?’ He said before Him: ‘Master of the universe: “Who guided me to Edom”’ (Psalms 60:11).

He said before Him: ‘The One who already gave me dominion over Edom, He will give me dominion over this great one.’ From where is it derived that David had dominion over Edom? As it is stated: “David placed netzivim in Edom” (II Samuel 8:14). What are netzivim?

Rabbi Simon said: Officials. The Rabbis said: Statues.44Statues of David. Rabbi Yehuda ben Rabbi Simon said: The Holy One blessed be He said to him: ‘David, I know that your hands are quick and industrious, and I seek to subdue My world with them.’ Another matter, [God said:] ‘David, I need them [Edom] for the generations.

Moses already sought to confront them, but I said to him: “You [have circled this mountain] enough [rav laḥem] – the master will command his disciples:45God told Moses to command the Israelites. ‘Circle this mountain.’

Another matter, “you have circled…enough” – that is what the verse said: “Be silent before the Lord, vehitḥolel for Him…” (Psalms 37:7). What is “vehitḥolel for Him”? Place your hope in the Holy One blessed be He, like the matter that is stated: “Why, my soul, are you stooped over? …[Have hope [hoḥili] in God]” (Psalms 42:6). Another matter, “vehitḥolel for Him” – Rabbi Taḥlifa of Caesarea said: What is “vehitḥolel for Him”?

If suffering has befallen you, accept it with fear [beḥila]. “Do not contend with one who prospers” (Psalms 37:7) – this is Esau, in whose regard it is written: “Why is the way of the wicked successful?” (Jeremiah 12:1). “The man who is busy with intrigue” (Psalms 37:7) – this is Esau,46The reference is to Rome, who were identified by the Romans as descendants of Edom, and therefore of Esau. who judges people deceitfully.

How so? The judge of the empire would judge the murderer and say: ‘Why did you kill?’ [The accused] would say: ‘I did not kill him.’ [The judge] would ask him: ‘With what did you kill him, with a sword, a spear, or a dagger?’47The judge would not accept the claims of the defendant, and would continue to cross examine him as though he were guilty, and the defendant would be confused and say something incriminating even if he was innocent.

Another matter, “be silent before the Lord, vehitḥolel for Him” – Rabbi Yehoshua ben Levi said: When the enemies came to destroy Jerusalem, there were sixty myriads of angels of destruction, and they were standing at the entrance of the Sanctuary in order to strike them. They saw the Divine Presence looking and being silent – from where is this derived? As it is written: “He withdrew His right hand from being before the enemy” (Lamentations 2:3) – so they [the angels] also gave them [the enemies] space [allowing them to destroy Jerusalem].

Rabbi Yehuda ben Rabbi Simon said: He saw [Esau] destroying His home and was silent, and you wish to confront him? Even now, the reward for honoring his parents is owed him. “You have circled…enough” – what is “circled the mountain [hahar]”? Rabbi Ḥanina said: Esau circulated around this parent of his [horo], namely his father, who needed him to feed him.

From where is this derived? “Isaac loved Esau because of the game in his mouth” (Genesis 25:28). Rabbi Shmuel ben Rabbi Gedalya said: The Holy One blessed be He said: ‘I will pay his reward.’ When Jacob gave a gift to Esau, what did Esau say to him?

“I have plenty [rav]” (Genesis 33:9); do not exert yourself. The Holy One blessed be He said: ‘With this expression, he honored [Jacob], with this expression, I will say to [the Israelites]: Turn away from him, “you have circled enough [rav].”’

Another matter, what is “You [have circled] enough…”? Rabbi Aḥa said: If you harm him, you are really harming yourselves. How so? His father blessed him with one blessing: “By your sword you will live” (Genesis 27:40), and he blessed Jacob with ten blessings.

From where is this derived? As it is written: “God will give you from the dew of the heavens” (Genesis 27:28).48Ten blessings are listed in this verse and the following one. If his blessing is void, your ten blessings will be void – “you have circled enough…”49The midrash is commenting on the verses that follow, in which the Israelites are warned not to confront Edom. Alternatively, it is picking up on the Hebrew words for “you…enough [rav lakhem],” which can be translated to mean that what is yours [lakhem] is greater [rav] than that which is Esau’s (Midrash HaMevoar).

Rabbi Berekhya said: When Esau came in to his father and saw that Jacob had taken the blessings, he said to [Isaac]: ‘Did you not leave even one blessing for me?’ As it is stated: “Have you not reserved a blessing for me?” (Genesis 27:36). Isaac said to him: ‘Even if I bless you, I will be blessing him. Did I not say so to him: “Be a lord to your brethren”? (Genesis 27:29).

The slave and everything that he has, do they not belong to his master?’ What is “turn yourselves to the north [tzafona]”? Rabbi Ḥiyya said: [God] said to them: ‘If you see that he50The reference is to Esau, meaning, his descendants. is seeking to provoke you, do not confront him. Instead, conceal [hatzpinu] yourselves from him until his world will pass.’51Until his success and power pass.

That is, “turn yourselves to the north.” Rabbi Yehuda bar Shalom said: Israel said to Him: ‘Master of the universe, his father gave him the blessing: “By your sword you will live” (Genesis 27:40), and You confirmed it for him, and You say to us: Conceal yourselves from him? To where will we flee?’ He said to them: ‘If you see that they are confronting you, flee to the Torah.’

Tzafona is nothing other than Torah, as it is stated: “He reserves [yitzpon] the Torah for the upright” (Proverbs 2:7). Another matter, what is “tzafona”? Rabbi Yitzḥak said: The Holy One blessed be He said: ‘Wait until the time when the messianic king will come and fulfill: “How great is the goodness [You have in store [tzafanta] for those who fear You]”’ (Psalms 31:20).

“Command the people, saying: You are passing through the border of your brethren, the children of Esau, who live in Se’ir; they will be afraid of you, and you shall be very careful” (Deuteronomy 2:4). “Command the people, saying” – The Holy One blessed be He said to [Moses]: ‘Not only am I commanding you, but you, too, shall command your children.’ The Holy One blessed be He said to Moses: ‘You, too, shall command the leaders of the generation, that they should treat [Esau] with deference.’

That is, “command the people, saying.” Rabbi Shmuel bar Naḥman said: When Esau stood with Jacob, Esau said to him: ‘Jacob my brother, let the two of us walk in this world as one.’ Jacob said to him: “Let my lord now pass before his servant” (Genesis 33:14). What is “now pass”?

Take your world first.52Esau offered Jacob to be partners in both this world and the World to Come. Jacob responded that Esau should take his world first, meaning that he would be successful in this world without Jacob, and Jacob would enjoy the World to Come without Esau (Etz Yosef). What is: “And I will advance slowly, according to the pace of the property [that is before me, and according to the pace of the children]”? (Genesis 33:14).

He said to [Esau]: ‘I still need to produce Ḥananya, Mishael, and Azarya, in whose regard it is written: “Youths in whom there is no blemish”’ (Daniel 1:4).53Jacob did not want his descendants to be tainted by a potential partnership with Esau. Another matter, he said: ‘I still need to produce the messianic king, in whose regard it is written: “For a child has been born to us”’ (Isaiah 9:5). “Until I will come to my lord, to Se’ir” (Genesis 33:14) – Rabbi Shmuel bar Naḥman said: We reviewed the entire Bible and did not find that Jacob stood with Esau in Se’ir.

What is “to Se’ir”? He said to him: ‘I still need to produce judges and redeemers in order to exact retribution from that man.’ From where is this derived? As it is stated “Saviors will ascend [Mount Zion to judge the mountain of Esau]” (Obadiah 1:21).

Israel said before the Holy One blessed be He: ‘Master of the universe, until when will we be subjugated to him?’ He said to them: ‘Until that day will come, about which it is written: “A star will rise from Jacob, and a scepter will rise from Israel” (Numbers 24:17) – when a star will emerge from Jacob and burn the straw of Esau.’ From where is this derived? As it is stated: “The house of Jacob will be fire, and the house of Joseph a flame, [and the house of Esau for straw…]” (Obadiah 1:18).

The Holy One blessed be He said: ‘At that time, I will cause My kingdom to appear, and I will reign over you, as it is stated: “Saviors will ascend Mount Zion….”’

“The Lord said to me: See, I have begun delivering before you Siḥon and his land; begin taking possession of his land” (Deuteronomy 2:31). “The Lord said to me: See, I have begun…” – halakha: If a person of Israel is walking on the road on the day before Shabbat and it begins getting dark, and he has money or something else in his hand, what must he do? So taught the Sages: One for whom it became dark [while he was traveling] on the road gives his purse to a gentile.

Why is it permitted for him to give it to a gentile? Rabbi Levi said: When the descendants of Noah were commanded, they were commanded regarding only seven matters, and Shabbat is not one of them. That is why they permitted him to give it to a gentile. Rabbi Yosei bar Ḥanina said: An idolater who observed Shabbat before he accepted circumcision upon himself incurs liability to be put to death.

Why? Because they were not commanded [to observe] it. What did you see that led you to say that an idolater who observed Shabbat incurs liability to be put to death? Rabbi Hiyya bar Abba said that Rabbbi Yoḥanan said: The way of the world is that when a king and a noblewoman are sitting and conversing with one another, one who comes and inserts himself between them, does he not incur liability to be put to death?

So, the Shabbat is between Israel and the Holy One blessed be He, as it is stated: “Between Me and the children of Israel [it is a sign forever]” (Exodus 31:17). That is why any idolater who comes and inserts himself between them, before he accepted circumcision upon himself, incurs liability to be put to death. The Rabbis say: Moses said before the Holy One blessed be He: ‘Master of the universe, given that idolaters were not commanded regarding Shabbat, if they observe it, will You lift Your countenance to them?’

The Holy One blessed be He said to him: ‘Do you fear this matter, as you live, even were they to fulfill all the mitzvot in the Torah, I will topple them before you.’ From where is this derived? From what we read regarding the matter: “See, I have begun delivering before you.”

Another matter, “see, I have begun” – this is what the verse said: “To bind their kings with fetters” (Psalms 149:8). Who are “their kings”? These are the kings of the idolaters. “And their nobles with iron chains” (Psalms 149:8) – these are their guardian angels on High, as the Holy One blessed be He does not exact retribution from a nation until He first exacts retribution from its guardian angel.

How so? The Holy One blessed be He did not submerge Pharaoh and all the Egyptians in the sea until He first submerged its guardian angel. From where do we derive this? The Rabbis said: “Horses and their riders” is not written here, but rather, “the horse and its rider” (Exodus 15:1) – this is their guardian angel.

When the Egyptians departed to pursue Israel, Israel lifted their eyes and they saw Egypt’s guardian angel floating in the air. From where is this derived? Rabbi Yitzḥak said: As it is written: “Behold, Egypt was traveling after them” (Exodus 14:10) – this is their guardian angel. That is, “to bind their kings with fetters…” (Psalms 149:8).

Siḥon and Og, too, when they sought to confront Israel, the Holy One blessed be He said to Moses: ‘See that I have toppled their guardian angel, as it is stated: “See, I have begun delivering before you.”’

Another matter, “see, I have begun” – this is what the verse said: “Expectation deferred sickens the heart” (Proverbs 13:12). Rabbi Azarya said: It is speaking of the salvation that is expected to come. How so? When the prophet says to Israel: “Another one will be soon, and I will quake the heavens, and the earth” (Haggai 2:6), they say: “Expectation deferred sickens the heart.”

When he said to them: “Behold, your Savior has come” (Isaiah 62:11), they said: “And desire realized is a tree of life” (Proverbs 13:12). Another matter, “expectation deferred” – this is Pharaoh, as Moses was coming and going and bringing plagues upon him, and with each and every plague, Israel believed that he would release them. “And desire realized is a tree of life” – this is the wars of Siḥon and Og, as the Holy One blessed be He said to him immediately: “See, I have begun delivering before you.”

Another matter, what is “see, I have begun”? The Holy One blessed be He said to Moses: ‘Moses, see that I have toppled their guardian angel.’ Rabbi Abba bar Kahana said: Like a king who ties up his son’s enemy, and says to him: ‘Do to him anything that you wish.’

Another matter, “see, I have begun” – Rabbi Shmuel bar Naḥman said: When Israel departed from Egypt, and the Holy One blessed be He performed all those miracles on their behalf, dread of them fell upon all the nations of the world, as it is stated: “May dread and fear fall over them” (Exodus 15:16). When they came to wage war with Siḥon and Og, the Emorites were asking one another: ‘As you live, this nation that seeks to wage war with us, are they mighty or not?

How many nations are they?’ They said: ‘They are members of three nations.’54Priests, Levites, and Israelites. Siḥon and Og said: ‘This entire nation of people are members of three nations?’ They said: ‘Let us arm ourselves and go out against them and we will kill them.’

From where is this derived? “Siḥon went out to war toward us” (Deuteronomy 2:32). Moses and Israel came to the environs of Edre’i. Moses said to them: ‘Let us camp here and we will enter [the city] in the morning.’ They came to enter Edre’i, and the eye could not yet see.55It was still dark.

Moses lifted his eyes and saw Og sitting on the wall and his feet reached the ground. Moses said: ‘I do not know what I am seeing. Did they build another wall at night?’56He thought Og was part of the wall. The Holy One blessed be He said to him: ‘Moses, what you see is Og.’

Rabbi Yoḥanan said: The length of his legs was eighteen cubits. At that moment, Moses was afraid. The Holy One blessed be He said: ‘Fear not, as I will topple him before you.’ From where is this derived?

“The Lord said to Moses: Do not fear him” (Numbers 21:34). Og would uproot a mountain and cast it on Israel, and Moses would take a pebble, intone the ineffable Name, and it [the pebble] would intercept it [the mountain]. Israel said: ‘Cursed are the hands that cast in that way.’ The Emorites said: ‘Blessed are the hands that intercept in that way.’

“The Lord said to me: Do not fear him, as I have delivered him and his entire people and his land into your hand; you shall do to him as you did to Siḥon, king of the Emorites, who lives in Ḥeshbon” (Deuteronomy 3:2). Another matter, “the Lord said to me: Do not fear him” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.” The Holy One blessed be He said: ‘I have already issued his sentence, from the days of Abraham.’

How so? When Lot, his son’s brother, was taken captive, Og came and informed Abraham, as it is stated: “The fugitive [hapalit] came [and told Abram the Hebrew]” (Genesis 14:13). Reish Lakish said in the name of bar Kappara: Palit was his name. Why was he called by the name Og?

It is because he came and found Abraham engaged in the mitzvot of cakes [ugot]57Matza (see, e.g., Exodus 12:39). on Passover. But he did not come for the sake of Heaven, but because of Sarah’s beauty. He said in his heart: ‘I will bring him the news, the regiment will kill him, and I will take his wife Sarah.’ The Holy One blessed be He said: ‘Oh wicked one, is that what you say?

As you live, I will give you the reward for your legs, and extend your years.58Og lived an exceptionally long life as reward for having gone with his legs to inform Abraham. But for what you thought in your heart: I will have Abraham killed, and I will take Sarah; in the hand of her descendants, this man59A reference to Og himself. is destined to fall. Another matter, “as I have delivered him…into your hand” – “because I will deliver him into your hand” is not written here, but, “as I have delivered him…into your hand.”

I have already issued his sentence, from the days of Isaac. How so? When Abraham circumcised his son Isaac, he made a feast and invited all the kings of Canaan, as it is stated: “Abraham made a great feast…” (Genesis 21:8). What is “great”?

It is that all the prominent men were there. Og, too, was there. At that time they said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children?’ When he saw Isaac, he said: ‘This is nothing, I can kill him with my finger.’

The Holy One blessed be He said to him: ‘Is this what you say? [I will extend your years] so that you will see thousands and myriads emerging from him, and in their hand, this man is destined to fall.’ Another matter, “because I will deliver him into your hand” is not written here, but, “I have delivered.” I already issued his sentence from the days of Jacob. How so?

When Jacob came in to Pharaoh to bless him, as it is stated: “Jacob blessed Pharaoh” (Genesis 47:7), Og was sitting there. At that moment, Pharaoh said to Og: ‘Did you not used to say: Abraham is a barren mule and cannot beget children? Here is his grandson and seventy of his offspring.’ At that moment, Og began introducing the evil eye upon them.

The Holy One blessed be He said: ‘Oh, wicked one, why are you introducing the evil eye upon my children? May the eye of this man dissolve. This man is destined to fall into their hand.’ That is, “as I have delivered him…into your hand.”

The Holy One blessed be He said to Israel: ‘Just as, in this world, the nations of the world would hear your renown and were afraid and terrified of you, so it will be in the future, as it is stated: “All the peoples of the earth will see that the name of the Lord is invoked upon you and they will fear you” (Deuteronomy 28:10).

“I pleaded with the Lord at that time, saying” (Deuteronomy 3:23). “I pleaded with the Lord” – halakha: If a person of Israel is standing and praying, is it permitted for him to pray in a loud voice? So taught our Sages: If one was standing and praying, may he, perhaps, make his voice heard? Hannah already articulated this: “Hannah, she was speaking in her heart” (I Samuel 1:13).

May he, perhaps, recite all three1All three daily prayers. as one? This was already articulated in Daniel: “And three times a day he knelt on his knees, and prayed, and gave thanks before his God” (Daniel 6:11). May he, perhaps, pray at any time that he wishes? David already articulated: “Evening and morning and noon, I speak and cry aloud, and He hears my voice” (Psalms 55:18).

May he, perhaps, demand [that God provide for] his needs and leave? Solomon already articulated: “To hear the cry and the prayer” (I Kings 8:28); “cry” – this is praise of the Holy One blessed be He; “and prayer” – for a person’s needs. Abba Shaul says: This is an indicator regarding prayer – if a person focused his heart for prayer, he may be certain that his prayer is heard, as it is stated: “You will focus their heart; You will incline Your ear” (Psalms 10:17).

Rabbi Yoḥanan said: Prayer is called by ten expressions, and these are: Shava, tze’aka, ne’aka, rina, pegia, bitzur, keria, nipul, pilul, and taḥanunim. Shava and tze’aka, as it is stated: “The children of Israel sighed due to the work, and they cried out [vayizaku] [and their plea [shavatam] rose to God]” (Exodus 2:23). Ne’aka, as it is written: “God heard their groan [naakatam]” (Exodus 2:24). Rina and pegia, as it is written: “Do not pray on behalf of this people, and do not lift up a cry [rina] or a prayer on their behalf, and do not plead [tifga] with Me, [for I am not listening to you]” (Jeremiah 7:16).

Bitzur and keria, as it is written: “In my distress [batzar] I called [ekra] to the Lord” (Psalms 18:7). Nipul, as it is written: “I threw myself down [va’etnapal] before the Lord” (Deuteronomy 9:18). Pilul, as it is written: “Pinḥas stood and prayed [vayfalel]” (Psalms 106:30). Taḥanunim, as it is written: “I pleaded [va’etḥanan] with the Lord.”

Of all of them Moses prayed only with the expression of plea [taḥanunim]. Rabbi Yoḥanan said: From here you learn that no creature has any claim on its Creator, as Moses, the master of all the prophets, came only with an expression of plea. Rabbi Levi said: Why did Moses come only with an expression of plea [taḥanunim]?2Why did he pray to enter the Land of Israel with the expression va’etḥanan, I pleaded, and not with one of the other terms of prayer?

The parable says: Be careful not to be caught in a contradiction. How so? So said the Holy One blessed be He to Moses: “I will favor [veḥanoti] whom I favor” (Exodus 33:19). [God] said to him: ‘Upon one who has [credit] with Me, “I will have mercy” (Exodus 33:19); I will act with him with the attribute of mercy. One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift.’

When Moses sought to enter the Land of Israel, the Holy One blessed be He said to him: “It is enough for you; [do not continue speaking to Me about this matter]” (Deuteronomy 3:26). [Moses] said before Him: ‘Master of the universe, did You not say this to me: One who does not have [credit] with Me, “veḥanoti” – I will act [mercifully] with him as a free [ḥinam] gift? Now I am not saying that anything is due to me from You, but act with me with grace [ḥinam].’ From where is this derived? From what we read regarding the matter: “I pleaded [va’etḥanan] with the Lord.”

Another matter: “I pleaded with the Lord” – this is what the verse said: “You chastise a man with punishments for iniquity, consuming his delight like a moth. Surely man is mere nothingness” (Psalms 39:12). What is “with punishments for iniquity”? Because of one iniquity that Moses performed, that he chastised Your children and said to them: “Hear now defiant ones” (Numbers 20:10), You afflicted him and rebuked him.

“A man” is none other than Moses, as it is stated: “The man Moses was very humble” (Numbers 12:3). What is “consuming his delight like a moth”? All the delight that Moses desired, to enter the Land [of Israel], You caused to be consumed, like a moth that gets into garments and causes them to rot. “His delight” is nothing other than the Land of Israel, like the matter that is stated: “And give you a land of delight…” (Jeremiah 3:19).

If that is what befell the righteous Moses, all the more are the rest of the people destined for nothingness and destined for the Day of Judgment. “Surely man is mere nothingness” – Rav Aḥa said: He that became a god [elo’ah], as it is stated: “I have put you as a god [elohim] for Pharaoh” (Exodus 7:1), is now pleading and prostrating himself: “I pleaded with the Lord.”

Another matter: “I pleaded” – this is what the verse said: “He changes the times and the seasons…” (Daniel 2:21). Rabbi Avin said: To what is the matter comparable? To a king who had a close friend who would appoint generals, governors, and commanders. Sometime later, they saw that he was requesting from the gatekeeper to enter the palace, but he would not let him.

Everyone was astonished and said: Yesterday he was appointing generals, governors, and commanders, and now he requests from the gatekeeper to enter the palace, and he does not let him? They would say to him [the questioner]: ‘His time has passed.’ So, Moses would issue a decree on the Holy One blessed be He, and He would fulfill it: “Arise Lord” (Numbers 10:35), “return Lord” (Numbers 10:36), “but if the Lord creates a creation [yivra Hashem]” (Numbers 16:30) – if an opening was created for it from the six days of Creation, that is fine, but if not, “may the Lord, create [yivra Hashem].”3Moses asked God to open the ground and have it swallow up Koraḥ, Datan, and Aviram.

This in fact occurred. “Yivra Hashem” by itself can be understood as meaning, “Let the Lord create.” But now, he is pleading and prostrating himself [in prayer] to enter the Land of Israel, but his [request]is not accepted; his time has passed: “At that time, saying.”4He prayed “at that time,” asking to enter the Land of Israel, but the time in which he had God’s favor had already passed.

“I pleaded with the Lord” – this is what the verse said: “A poor person speaks with pleas, and a wealthy one responds harshly” (Proverbs 18:23). Rabbi Tanḥuma said: “A poor person speaks with pleas” – this is Moses, who came to his Creator with pleas. “And a wealthy one responds harshly” – the wealthy One of the world, namely the Holy One blessed be He. He answered him harshly, as it is stated: “Do not continue speaking to Me” (Deuteronomy 3:26).

Another matter: Rabbi Yoḥanan said: “A poor person speaks with pleas [taḥanunim]” (Proverbs 18:23) – these are the prophets of Israel. “And a wealthy one responds harshly” (Proverbs 18:23) – these are the prophets of the nations of the world. Rabbi Yoḥanan said: There was no one in the nations of the world more righteous than Job, and he came only with reproaches [tokhaḥot], as it is stated: “I would organize my case before Him and fill my mouth with arguments [tokhaḥot]” (Job 23:4).

There were none greater among the prophets than Moses and Isaiah, and both of them came only with pleas. Isaiah said: “Lord, be gracious to us [ḥanenu]; we have longed for You” (Isaiah 33:2), and Moses said: “I pleaded [va’etḥanan] with the Lord.” Another matter: “I pleaded with the Lord” – to what is the matter comparable? To a noblewoman who bore a child.5Some interpret this to refer to a concubine of the king (see Midrash HaMevo’ar).

In any event, the meaning is that because she bore a child to the king or ruler, she could enter the palace whenever she wanted. All the days that her son was alive, she would enter the palace with impunity. When her son died, she began asking to enter with pleas. So, as long as Israel was alive in the wilderness, Moses would enter before the Holy One blessed be He with impunity: “Lord, why will Your wrath be enflamed against Your people” (Exodus 32:11)?

“Please pardon the iniquity of this people…” (Numbers 14:19). When Israel died in the wilderness,6This refers to the generation that had experienced the exodus from Egypt. he began asking to enter the Land of Israel with pleas – “I pleaded.”

“At that time” – at what time? It was at the time that Joshua was appointed, as it is stated: “I commanded Joshua [at that time]” (Deuteronomy 3:21). Rav Huna said: When the Holy One blessed be He said to Moses: ‘Joshua’s tenure has arrived,’ at that moment Moses began asking for mercy to enter the land. To what is the matter comparable?

To a governor who, during his tenure, would issue decrees and the king would fulfill them. He would redeem whom he wanted and imprison whom he wanted. When he was replaced and another was appointed in his stead, he began asking the gatekeeper to enter, but he would not let him. So, Moses, all the days of his tenure he would imprison whom he wanted, as it is stated: “They, and everything that was theirs, descended alive [into the abyss]” (Numbers 16:33).

He redeemed whom he wanted, as it is stated: “Let Reuben live and not die” (Deuteronomy 33:6). When he was replaced and Joshua was appointed in his stead, as it is stated: “Take to you Joshua son of Nun” (Numbers 27:18), he began pleading to enter the land. The Holy One blessed be He said to him: “It is enough for you” (Deuteronomy 3:26).

Another matter: “At that time saying” – what is “saying [lemor]”?7The term “saying [lemor],” which literally means “to say,” generally implies that the speaker asks the listener to repeat what he says to others. This meaning is not relevant in this verse. Rabbi Azarya said: It is to say [lemor] to [all future] generations that they should pray in times of trouble. As Moses, although it was stated to him: “You will not cross this Jordan” (Deuteronomy 3:27), he began pleading.

Another matter: What is “saying”? Rabbi Akiva said: Moses said: ‘Master of the universe, answer me regarding my words, whether I will be entering the Land of Israel or I will not be entering.’ Another matter: What is “saying”? He said before Him: ‘Master of the universe, write my sin for the generations.’

Rabbi Shmuel said: To what is the matter comparable? It is to a king who decreed that anyone who gathers and eats Sabbatical Year produce8The reference is to unripe produce. During the Sabbatical Year, it is forbidden to pick produce until it ripens (see Etz Yosef). will be circulated [in disgrace] before a public assembly. A certain woman went, gathered, and ate.

They began circulating her around the public assembly. She said to him: ‘My lord the king, if you please, let these unripe fruits be suspended from my neck, so the residents of the city will not say: They discovered that she had performed an act of sorcery or adultery. From the fact that they see the unripe fruit around my neck, they will know that it is due to them that I am being circulated around the public assembly.’

So, Moses said: ‘Master of the universe, let my sin be written for the generations, so Israel will not say: Moses falsified the Torah or said something that he was not commanded, and they will know that it was for nothing other than the water.’9The reference is to Moses’ sin at the incident of the waters of dispute [Mei Meriva] (see Numbers 20:7–13). That is, “at that time saying.”

“Lord God, You have begun to show Your servant Your greatness and Your mighty hand, for what god is in the heavens or on the earth who can act in accordance with Your actions and according to Your mighty deeds” (Deuteronomy 3:24). “Lord God, You have begun” – what is “Lord God”? Rabbi Yehoshua ben Korḥa said: In two places, Moses likened himself to Abraham, but it was to no avail for him. How so?

The Holy One blessed be He called to Abraham, and he said: “I am here,” as it is stated: “And said to him: Abraham; and he said: I am here” (Genesis 22:1). What is “I am here”? I am here for priesthood, I am here for kingship; and he merited priesthood and kingship. From where is it derived that he merited priesthood?

As it is stated: “The Lord has taken an oath, and He will not renounce it; you are priest forever by My decree, like Malkitzedek” (Psalms 110:4).10Malkitzedek was a priest (see Genesis 14:18). He merited kingship, as it is stated: “To the valley of Shaveh, which is the valley of the king” (Genesis 14:17).11The midrash understands this as an allusion to the fact that the kings of the region elected Abraham as their king (see Bereshit Rabba 42:5).

Moses, too, sought to do so, as it is stated: “He said: Moses, Moses; and he said: I am here” (Exodus 3:4). I am here for priesthood; I am here for kingship. The Holy One blessed be He said to him: “Do not glorify yourself before a king, and do not stand in the place of the great” (Proverbs 25:6). “Do not approach [tikrav] here [halom]” (Exodus 3:5).

You have no involvement with the priesthood, as it is stated: “The stranger who approaches [hakarev] shall be put to death” (Numbers 3:10). You have no involvement with the kingship, as it is stated: “That You have brought me here [halom]” (II Samuel 7:18).12David used the term halom in reference to the kingship. Abraham said: “Lord God, what will You give to me?” (Genesis 15:2). Rabbi Levi said: He said before Him: ‘Master of the universe, if through justice13The name “God” represents the attribute of justice.

I deserve to have children, give them to me; if not, give them to me through mercy.14The name “the Lord” represents the attribute of mercy. The Holy One blessed be He said: ‘As you live, you deserve them’: “And, behold, the word of the Lord was to him…[one who will emerge from your loins, he will be your heir]” (Genesis 15:4). Moses, too, said so: “Lord God, You have begun” – if through justice I deserve to enter the Land of Israel, let me enter; if not, let me enter through mercy.

The Holy One blessed be He said to him: “Do not glorify yourself before a king…” “As you will not cross this Jordan” (Deuteronomy 3:27) – when Moses saw how resolute the matters were, he began speaking harsh words.15He began praying in a more forceful manner, as the midrash will detail in the next section.

“Lord God, You have begun” – he said before Him: ‘Master of the universe, why am I not entering the land? Is it because I said: “Hear now, defiant ones”? It was You who said first: “As a safekeeping, as a sign for the defiant ones”’ (Numbers 17:25). Another matter: “Lord God, You have begun” – Rabbi Reuven said: Moses said before the Holy One blessed be He: ‘Why are You doing this to me?

It was You who first approached me.’ From where is this derived? It is as it is stated: “An angel of the Lord appeared to him in a flame of fire from inside the bush” (Exodus 3:2). He said to Him: ‘After You elevated me, You are demoting me from my elevated stature?’

The Holy One blessed be He said to him: ‘But I took an oath.’ [Moses] said before Him: ‘Master of the universe, when I requested, did You not break an oath? Did You not take an oath that You would eradicate Your children, and You reconsidered, as it is stated: “The Lord reconsidered”’ (Exodus 32:14)? Another matter: Rabbi Levi said: He said before Him: ‘Joseph’s bones will enter the land, but I will not enter the land?’

The Holy One blessed be He said to him: ‘The one who acknowledged his land will be buried in his land, and the one who did not acknowledge his land will not be buried in his land.’ Joseph acknowledged his land; from where is this derived? His master’s wife said: “See, he brought us a Hebrew man…” (Genesis 39:14), and he did not deny it; rather, “I was stolen from the land of the Hebrews” (Genesis 40:15).

He was buried in his land. From where is this derived? As it is stated: “The bones of Joseph, which the children of Israel took up from Egypt, they buried in Shekhem” (Joshua 24:32). ‘You, who did not acknowledge your land, will not be buried in your land.’ How so?

Yitro’s daughters said: “An Egyptian man rescued us from the shepherds” (Exodus 2:19), and he heard and was silent. That is why he was not buried in his land.

“Ascend to the top of the peak, and lift your eyes to the west, and to the north, and to the south, and to the east, and see with your eyes, as you will not cross this Jordan” (Deuteronomy 3:27). “As you will not cross this Jordan” – the Holy One blessed be He said to Moses: ‘If you are buried here with them, by your merit, they will come with you.’16All those who died in the wilderness will merit to enter the Land of Israel with him after the Revival of the Dead.

Rabbi Levi said: To what is the matter comparable? It is to one whose copper coins were scattered in a dark place. He said: If I say: Illuminate for me so I will gather my copper coins, no person will pay attention to me. What did he do?

He took one gold coin and cast it in their midst and began shouting: ‘Illuminate for me. I had one gold coin, and it fell from me here,’ and they illuminated for him. What did he do? After taking the gold coin, he said to them: ‘Wait for me so that I can gather the copper coins,’ and he gathered them.

Thanks to the gold coin, the copper coins were gathered. So the Holy One blessed be He said to Moses: ‘If you are buried with them in the wilderness, they will all come by your merit, and you will come at their head,’ as it is stated: “He saw the first for himself, [as there the plot of the lawgiver is hidden;] he came at the head of the people” (Deuteronomy 33:21).

“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him” (Deuteronomy 4:7). “For who is a great nation…” – halakha: If a person of Israel recited Shema, is it permitted for him to pause after reciting Shema and then to pray? So taught the Sages: There are three acts that must be performed immediately [following another act]: Immediately following placing of the hands [on an animal that is about to be sacrificed] is its slaughter; immediately following redemption is prayer;17Redemption is the last of the blessings after Shema in the morning, and it is to be immediately followed by the Amida prayer. and immediately following washing the hands is the blessing.18The blessing recited over the bread.

One who does so, what is his reward? Rabba bar Abbahu said: If he placed hands and slaughtered, he may be certain that his offering will be accepted. If he washed his hands and immediately recited the blessing, he may be certain that the Accuser will not denounce him during his meal. If he recited Shema and immediately prayed, he may be certain that his prayer will be heard.

Rabbi Yehuda ben Rabbi Simon said: You find idols that are near but distant, but the Holy One blessed be He is distant but near. How are idols near? An idolater crafts an idol and stands it in his house with him; it is near. From where is it derived that it is distant?

As it is stated: “Even if one will call to it, it will not answer…” (Isaiah 46:7); that is distant. The Holy One blessed be He is distant and near. How so? Rabbi Yehuda ben Rabbi Simon said: From here to the heaven is a walking distance of five hundred years; that is distant.

And from where is it derived that He is near? As a person stands and prays and contemplates within his heart, and the Holy One blessed be He is near, such that He hears his prayer, as it is stated: “You, who hear prayer, all flesh comes to You” (Psalms 65:3). David said before the Holy One blessed be He: ‘Master of the universe, when the nations of the world come to pray before You, do not answer them, as they do not come to You wholeheartedly.

Rather, they go to their idol, and it does not answer them. They see that their trouble is severe, and they come to You. You, too, should not answer them,’ as it is stated: “They cried out, but there was no savior; to the Lord, who did not answer them” (Psalms 18:42). What is “they cried out”?

They cried out to their idol. ‘And when they come to You, “to the Lord, who did not answer them.”19The word “to [al]” is written with an ayin. The midrash here expounds it as though it were written al with an alef, such that it means “do not.” The verse can then be translated: “Lord, do not answer them.” But when Israel calls to you, immediately, hear our prayer, as it is stated: “When I call, answer me, God of my righteousness”’ (Psalms 4:2).

The Holy One blessed be He said to him: ‘What did you say, “when I call, answer me”? As you live, I will answer you before you call Me, as it is stated: “Before they call, I will answer” (Isaiah 65:24), as I do not have another nation other than you.’ From where is this derived? It is from what we read regarding the matter: “For who is a great nation.”

“May the Lord answer you on a day of trouble” (Psalms 20:2) – the Rabbis said: To what is the matter comparable? To a king’s son who took to evil ways. He had three tutors. The first said: ‘Let us make for him chains [that weigh] one hundred litra.’

The second said: ‘He will not be able to withstand chains of one hundred litra. Instead, make for him chains [weighing] twelve litra.’ The third came and said: ‘How will he be able to withstand chains of twelve litra? Make for him chains [weighing] one litra.’

So, Moses said: Let chains of one hundred litra be made for them, as it is stated: “Many evils and troubles will find them” (Deuteronomy 31:17). David said: Let chains of twelve litra be made for them, as it is stated: “May the Lord answer you on a day of trouble” – just as the day is twelve hours. When Jeremiah arose, he said before Him: ‘Master of the universe, they do not have the strength to withstand what David said: “May the Lord answer you on a day of trouble.”

Instead, make for them chains of one litra,’ as it is stated: “It is a time of trouble for Jacob, but from it he will be saved” (Jeremiah 30:7). Another matter: “May the Lord answer you on a day of trouble” (Psalms 20:2) – Reish Lakish said: To what is the matter comparable? To a woman who was sitting on the birthing stool and she was in distress as she was about to give birth. They said: ‘May He who answered your mother answer you.’

So, David said to Israel: ‘May He who answered Jacob answer you. What prayer did Jacob offer? “I will craft there an altar to God who answers me on the day of my trouble” (Genesis 35:3). You too, “may the Lord answer you at a time of trouble; may the name of the God of Jacob fortify you”’ (Psalms 20:2).

Moses said before the Holy One blessed be He: ‘Master of the universe, when You see Your children in distress and there is no one to ask for mercy for them, answer them immediately.’ The Holy One blessed be He said to him: ‘Moses, as you live, whenever they call Me I will answer them,’ as it is stated: “As is the Lord our God in all of our calling to Him.”

Another matter: “As is the Lord our God” – this is what the verse said: “But as for me, let my prayer come to You, Lord, at a time of favor” (Psalms 69:14). Rabbi Ḥanina bar Pappa asked Rabbi Shmuel bar Naḥman: ‘What is [the meaning of] that which is written: “But as for me, let my prayer come to You, Lord, at a time of favor”?’ He said to him: ‘The gates of prayer are sometimes open and sometimes locked, but the gates of repentance are always open.’ [Rabbi Ḥanina] said to him: ‘From where is this derived?’ [He answered:] ‘As it is written: “You answer us justly with awesome deeds, God of our salvation, shelter of all ends of the earth and the farthest sea” (Psalms 65:6) – just as a ritual bath is sometimes open and sometimes locked, so, the gates of prayer are sometimes open and sometimes locked.

But just as the sea is always open, so, the hand of the Holy One blessed be He is always open to accept penitents.’ Rav Anan said: The gates of prayer, too, are never locked, as it is written: “As is the Lord our God in all of our calling [korenu] to Him.” Calling is nothing other than prayer, as it is stated: “It will be, before they call, I will answer” (Isaiah 65:24). Rabbi Ḥiyya Rabba said: It is written: “Put your hope in the Lord; be strong and let your heart take courage, and put your hope in the Lord” (Psalms 27:14) – pray, and pray again, and there will be a time when it will be granted to you.

Another matter: “But as for me, let my prayer [come to You, Lord, at a time of favor]” (Psalms 69:14) – David, because he was an individual, said: “A time of favor.” But the prayer of the community never returns unanswered. That is, “as is the Lord our God in all of our calling to Him.”

“For who is a great nation that has God near it, as is the Lord our God in all of our calling to Him.” The heretics asked Rabbi Simlai: ‘How many authorities created the world?’ He said to them: ‘Let you and me inquire into the six days of Creation.’ They said to him: ‘Is it written: “In the beginning God [Elo’ah]20Singular created”?

It is written: “In the beginning God [Elohim]21Plural created”’ (Genesis 1:1). He said to them: ‘Is created [baru]”22Plural written? “Created [bara]”23Singular is written. And is it written: “God said [vayomeru]24Plural let there be a firmament” (Genesis 1:7); “[God said:] Let the water…be gathered” (Genesis 1:9); “[God said:] Let there be lights” (Genesis 1:14)?

“Said [vayomer]”25Singular is written.’ When they reached the action of the sixth day, they rejoiced. They said to him: ‘But is it not written: “Let us make man in our image” (Genesis 1:26)?’ He said to them: ‘It is not written here, “They created man in their images,” but rather, “God created man in His image”’ (Genesis 1:27).

They said to him: ‘But is it not written: “For who is a great nation that has God near [kerovim]26Plural it”?’ He said to them: ‘But is it written: “As is the Lord our God in all of our calling to them”? It is written, “[As is the Lord our God] in all of our calling to Him.”’

Another matter: “That has God near it” – Rabbi Yoḥanan said: When the ministering angels gather before the Holy One blessed be He, saying: ‘When is Rosh HaShana and when is Yom Kippur,’ the Holy One blessed be He says to them: ‘Why are you asking Me? Let us, I and you, go to the earthly court.’ From where is this derived? As it is written: “That has God near [kerovim]27Plural it” – it is not written here [of God]: “Who has a nation near [Him]” but rather [it is written of Israel]: “That has God near it” – He and His entire entourage.28The fact that God is described as close to Israel rather than the other way around indicates that, to a certain extent, Israel is primary.

The midrash interprets this to refer to the fact that it is Israel who determines when the new month occurs, and, consequently, when the holidays occur (but see Maharzu, who suggests a textual emendation to this passage). Rabbi Yoḥanan said: The Holy One blessed be He said: ‘Until you became My nation – “the appointed times of the Lord” (Leviticus 23:2).29It was God who determined the calendar. From then on – “that you shall proclaim them”’ (Leviticus 23:2).

Another matter: “That has God near it” – if a person has a wealthy relative, he acknowledges him; but if [his relative] is poor, he disowns him and says that he is not his relative. But the Holy One blessed be He, as it were, [is different]. Israel were enslaved in Egypt; the Holy One blessed be He said: I am their relative. From where is this derived?

As it is stated: “The children of Israel, the people who are near [kerovo] to Him” (Psalms 148:14).30Kerovim, literally “near ones,” is the Hebrew term for relatives. If [a man’s] relative is poor,31And the individual is unable to deny relation to him. he renders himself primary and [the relative] secondary. What does he say: So-and so-seeks to be close to me. But the Holy One blessed be He, as it were, renders Israel primary – it is not written here, “who has a nation that is near,” but rather, “that has God near it.”

Another matter: “For who is a great nation” – Rabbi Ḥama bar Rabbi Ḥanina said: Which is the nation that is exalted by its gods like this nation? The way of the world is that a nation seeks to wage war and they do not know whether they will win or they will not win; but Israel certainly wins, as it is stated: “For who is a great nation [that has God near it].”