Midrash Tanchuma Reader

Rabbi Levi said: There is a story about one who took out his tithes properly, and he had a certain field. And the Holy One, blessed be He, put it into his heart, so that he made half of it sown with crop and half of it a reservoir for water. And a year of drought came, and he was selling a se'ah of wheat for a sela and a se'ah of water for three selas. What caused this for him? Because he took out his tithes properly. Therefore Moses was warning Israel (Deuteronomy 14:22): "You shall surely tithe."

Behold, Thou hast driven me out this day from the face of the land … and the Lord said unto him: “Therefore, whosoever slayeth Cain, vengeance shall be taken on him sevenfold.” and the Lord set a sign for Cain (Gen. 4:14–15). There are some who say that the word “Sabbath” was placed as a sign upon his countenance, as it is said: My Sabbaths, for it is the sign between Me and you, throughout your generations (Exod. 31:13), and that just as the Sabbath pleaded in behalf of Adam, it pleaded in behalf of Cain. Others, however, insist that He fastened a horn upon his forehead.

After Cain slew Abel, the body lay outstretched upon the earth, since Cain did not know how to dispose of it. Thereupon, the Holy One, blessed be He, selected two clean birds and caused one of them to kill the other. The surviving bird dug the earth with its talons and buried its victim. Cain learned from this what to do. He dug a grave and buried Abel. It is because of this that birds are privileged to cover their blood.

Go forth from the ark (Gen. 8:16). Scripture says elsewhere in reference to this verse: I counsel thee: keep the king’s command, and that in regard of the oath of God. Be not hasty to go out of His presence (Eccles. 8:2–3). The Holy One, blessed be He, said to Israel: If a government imposes harsh decrees upon you, I adjure you not to rebel against that government but rather to keep the king’s command. However, if the government should decree that you must violate the Torah and its commandments, do not hearken unto it. Say to that government: “I will keep the king’s command in whatever you desire, but with regard to an oath to God, Scripture states: Be not hasty to go out of His presence.” They want you to violate the commandments so that you will ultimately repudiate the Holy One, blessed be He. Hence, it says: In regard of the oath of God, be not hasty to go forth from His presence (ibid.).

Hananiah, Mishael, and Azariah behaved in that fashion at the time Nebuchadnezzar erected his statue. They said to him: Do you believe that even if you should cast us into the midst of a fiery furnace, the Holy One, blessed be He, will not save us? We know that the Holy One, blessed be He, is able to save us, but whether we are saved or not, we shall not prostrate ourselves before your image, for it is written: If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up (Dan. 3:17–18). Then Nebuchadnezzar replied: Is it true, O Shadrach, Meshach, and Abed-nego, that you serve not my gods, nor worship the golden image which I have set up? (ibid., v. 14). What is the meaning of Is it true? It means that he said to them: “Is it true what you say?” Then Shadrach, Meshach, and Abed-nego answered and said to the king: “O Nebuchadnezzar, we have no need to answer thee in this manner” (ibid., v. 16). They did not address him as king but simply as Nebuchadnezzar. “We have no need to obey you in this demand. If you had issued a decree concerning taxes or levies upon our crops or upon anything else, we would say, ‘I keep the king’s command,’ and you would be obeyed as a king, but when you command us to deny our God, then you are merely Nebuchadnezzar. We have no need to respond to you in any demand, for we have been commanded in regard to the oath of God: Be not hasty to go out of his presence, stand not in an evil thing (Eccles. 8:3).” Upon hearing this, Nebuchadnezzar was filled with fury, and the form of his visage was changed, against Shadrach, Meshach, and Abed-nego; he spoke, and commanded that they should heat the furnace seven times more than it was wont to be heated…. Then these men were bound in their cloaks, their tunics, and their robes … and were cast into the midst of the burning fiery furnace (Dan. 3:19–21).

You learn from this verse that a man must not lose his sense of dignity even though he is in mortal danger. All three adorned themselves in their best garments even though they might be consumed in the furnace.

And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of a fiery burning furnace (ibid. 3:23). After they were cast into the furnace, they looked upward and exclaimed: “O Master, Lord of the universe, it is revealed to Thee, and Thou dost certainly know, that we rely not upon our own deeds (to be saved) but upon Thine exalted name, which must not be desecrated in the sight of the nations. Not unto us, 0, Lord, not unto us, but unto Thy name give glory…. Wherefore should the nations exclaim: “Where is now their God?” (Ps. 115:1–2).” The wicked man, Nebuchadnezzar, had brought together people from all over the Empire, as it is said: And the satraps, the prefects, the governors, judges, treasurers, counsellors, sheriffs, and all the rulers of the provinces, to come to the dedication of the image (Dan. 3:3).

Six miracles were performed on that day in behalf of these righteous men. The furnace rose to the surface, it fell asunder, its foundation crumbled, the golden image fell headlong, the leaders of four governments were burned to death, and Ezekiel revived the dead. All but one of these miracles are mentioned in the Mishnah. The miracle of the fiery death of four officers is mentioned in the scriptural verse The flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego (ibid., v. 22). How do we know that four officers were consumed? It says further on: And the satraps, the prefects, and the governors, and the king’s ministers, being gathered together (ibid. v. 27). What happened to the sheriff, the treasurer, the counsellor, and the judge referred to in the previous verse? These were the four who were consumed by the flames of the furnace.

The ministering angels were about to descend from heaven to rescue Shadrach, Meshach, and Abed-nego when the Holy One, blessed be He, said to them: “They descended for the sake of My Name, therefore I shall descend to rescue them and release them,” as it is said: Who executeth justice for the oppressed, the Lord looseth the prisoners (Ps. 146:7). Forthwith, He released them by raising the furnace, which was extremely deep, until it was level with the ground. When the angel beheld what had transpired, he said to them: “Depart from this place, for the Holy One, blessed be He, has already released you. He performed miracles in your behalf and has raised the furnace level with the ground.” They replied: “We shall not depart from this place without the king’s permission lest he say we escaped from the furnace. I keep the king’s command; that is, by his command we were cast into the furnace, and only at his command shall we depart.” When Nebuchadnezzar approached and saw what had taken place he was astounded, and he spoke, saying: Shadrach, Meshach, and Abed-nego, ye servants of God Most High, come forth, and come hither (Dan. 3:26). The verse does not say “Come up” but merely Come forth, and come hither, thereby indicating that the furnace had been raised level with the ground. Inasmuch as they had been cast into the furnace at his command, they would come forth only at his command. Where did they learn this? They learned it from Noah, who entered the ark at the command of the Holy Omnipotent One, blessed be He, as it is said: Come, thou and all thy house (Gen. 7:1), and finally he left it at His command when He said to him: Go forth from the ark (ibid. 8:16).

The transgression of the lips is a snare to the evil man (Prov. 12:13). The evil men referred to in this verse are the men of the generation of the flood, who said: What is the Almighty, that we should serve Him? And what profit shall we have if we pray unto Him? (Job 21:15)? Furthermore, they said unto God: Depart from us (ibid., v. 14). Who ever heard of a guest, seated at his host’s table, telling his host: “Pack your things and depart”?

The righteous cometh out of trouble (Prov. 12:13). This verse alludes to Noah, to whom the Holy One, blessed be He, said: Go forth from the ark.

After these things, the word of the Lord came unto Abraham, in a vision, saying: “Fear not, Abram!” (Gen. 15:1). May it please our master to teach us what (the) burnt offerings (prescribed in the Book of Leviticus) atone for? R. Ishmael taught us: Burnt offerings were introduced as an act of atonement for the violation of both positive and negative commandments. R. Simeon the son of Yohai said: They were introduced also as atonement for evil thoughts, as it is said: And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said: “It may be that my sons have sinned, and blasphemed God in their hearts.” Thus did Job continually (Job 1:5).

You find that Abraham once pondered over the matter of divine justice. What did he say to himself? R. Levi was of the opinion that he said to himself: It appears to me as though I have already received my full reward in this world, inasmuch as the Holy One, blessed be He, has assisted me against the kings and has saved me from the furnace. Surely, I have received my full reward; there can be no additional reward awaiting me in the world-to-come. The Holy One, blessed be He, said to him: Since you dare to reflect upon My actions, you must bring a burnt offering to Me. Therefore, He said: Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of (Gen. 22:2). R. Isaac declared: Abraham excoriated himself unmercifully, saying: Perhaps among those whom I have killed, there were some righteous men. The Holy One, blessed be He, replied: Those whom you have destroyed were like thorns that you eradicated from before Me. You have committed no sin because of it; rather you shall be greatly rewarded because of it, both now and in the future.

And the two angels came to Sodom (Gen. 19:1). Scripture states elsewhere in allusion to this verse: But they rebelled and grieved his Holy Spirit; therefore, He was turned to be their enemy, He Himself fought against them (Isa. 6:10). R. Jeremiah the son of Eleazar declared: The Holy One, blessed be He, had warned the men of Sodom to repent for fifty-two years by causing the mountains to quake over them.

R. Simeon the son of Yohai said: A biblical verse supports this statement: Who removeth the mountains, and they know it not, when He overturneth them in His anger (Job 9:5). When they failed to repent, He destroyed them. What was the source of their punishment? The heavens.

R. Simeon the son of Lakish stated: Heaven resembles an urn from which a man may draw hot or cold water as he desires. When the Holy One, blessed be He, wished to do so, He sent manna to the Israelites from heaven, as it is said: Behold, I will cause bread to rain for you from heaven (Exod. 16:14), but when He so desired: Then the Lord caused to rain upon Sodom and upon Gomorrah fire and brimstone from the Lord out of heaven (Gen. 19:24).

And Isaac trembled very exceedingly (Gen. 27:33). May it please our master to teach us the blessing one pronounces upon tasting oil. Thus do our masters teach us: One who tastes oil should say: “Blessed be He who hath created the fruit of the tree.” R. Yosé the son of Zevid said (that) the Mishnah states: This blessing is pronounced over the fruit of every tree but one. Over wine one offers the blessing: “Blessed be He who hath created the fruit of the vine.” Why is wine blessed differently than other beverages? Because wine was used as a libation on the altar, and Jacob received his blessing on account of it.

When Isaac sent Esau to hunt for venison that he might eat, the Holy Spirit revealed it to Rebecca, as it is said: And Rebecca heard when Isaac spoke to Esau, his son (ibid., v. 5). And she said to Jacob: Now, therefore, my son, hearken to my voice according to that which I command thee; go now to the flock and fetch me from thence two good goats (ibid., vv. 8–9). R. Berechiah said in the name of R. Helbo: She told him that they (the goats) would be good for you and good for your descendants, for they will obtain forgiveness through them on the Day of Atonement. Then he brought his father the food and wine, which he ate and drank. After that he blessed him, as is said: Therefore, God give thee of the dew of heaven…. Let peoples serve thee (ibid., v. 29). And Jacob was yet scarce gone out from the presence of Isaac, his father, that Esau, his brother, came in from his hunting (ibid., v. 30). He began to say: Let my father arise, and eat of his son’s venison (ibid., v. 31). Whereupon Isaac asked: Who art thou? (ibid., v. 32). I am thy son, he replied, thy firstborn, Esau (ibid.). Thereupon Isaac trembled very exceedingly.

And the Lord said unto Jacob: “Return unto the land of thy fathers” (Gen. 31:3). May it please our master to teach us whether an Israelite may light a candle with another candle upon which is engraved an idolatrous symbol? Thus did our masters teach us: An Israelite is forbidden to light a candle with another candle upon which an idolatrous symbol is engraved. This is in accordance with the verse And thou shalt not bring an abomination into thy house (Deut. 7:26). The Shekhinah does not rest in a home in which there is an idolatrous symbol, as is said: In every place where I cause My name to be mentioned I will come unto thee (Exod. 20:21). A proof of this is that as long as Lot remained with Abraham, the Holy One, blessed be He, did not appear to him, but after Lot’s departure, He did reveal Himself to him. Whence do we know this to be so? R. Eleazar the son of Pedat said in the name of R. Yosé the son of Zimra: We know this from the verse And the Lord said unto Abraham (Gen. 13:14). When did this occur? After Lot departed from him (ibid.).

Similarly, as long as Jacob resided in Laban’s home, the divine word did not reveal itself to him, even though He had assured him: And, behold, I am with thee (Gen. 28:15). The Holy One, blessed be He, said: Since I must not profane My divine glory by entering the home of the wicked Laban, what shall I do? At the very moment he leaves him, I shall fulfill My promise and be with him. Jacob reflected upon this, saying to himself: Did He not promise me I shall not forsake thee (ibid.)? Thereupon the Holy One, blessed be He, replied: If you desire that I be with you, then depart from Laban’s house and Return unto the land of thy fathers, and to thy kindred, and I will be with thee (ibid. 31:13).

And God appeared unto Jacob again, when he came from Padan-aram (Gen. 35:9). May it please our master to teach us: What is the punishment meted out to one who does not permit the poor to glean from his field? Thus do our masters teach us: One who does not allow the poor to glean from his field, or permits one and not another, or assists one of them at the time of reaping or harvesting, is considered guilty of robbing the poor. Concerning this it is said: Remove not the landmark of old ('olam) (Prov. 22:28). This should be read as “landmark of the poor” (olim).

The Holy One, blessed be He, said: I have exalted you and have humbled the poor, but I am also able to humble you and exalt the poor, for I am the Judge, as it is said: For God is judge; He putteth down one and lifteth up another (Ps. 75:8).

A lady asked of R. Yosé the son of Halafta: “In how many days did the Holy One, blessed be He, create the world?” “In six days,” he replied, “as it is written: For in six days the Lord made heaven and earth (Exod. 20:1).” “What has He been doing since then?” she asked. “He has been erecting ladders,” he answered, “upon which one ascends and another descends; one becomes wealthy and the other poor.” You know this to be so from the fact that it is written with reference to Jacob’s going to Aram-naharaim: With my staff I passed over this Jordan (Gen. 32:11). And he took one of the stones of that place and put under his head (ibid. 28:11). Surely, if he had owned a mattress or a cushion he would have placed them under his head, yet after he joined Laban’s household he became wealthy, as is said: And the man increased exceedingly (ibid. 30:43). Why did he become wealthy? Because of the power of the blessings his father had bestowed upon him, as it is said: And give thee the blessing of Abraham (ibid. 28:4). What was Abraham’s blessing? And the Lord blessed Abraham in all things (ibid. 24:1). After his return from Laban’s house, the Holy One, blessed be He, said: Now I must bless him Myself. Immediately, the Holy One, blessed be He, appeared before him and blessed him, as it is said: And God appeared unto Jacob again, when he came from Padan-aram, and blessed him (ibid. 35:9).

And God appeared unto Jacob. Scripture states elsewhere in allusion to this verse: All the paths of the Lord are mercy and truth (Ps. 25:10). When Moses commanded the Israelites: After the Lord your God shall ye walk (Deut. 13:5), he added the words: Walk ever in his ways (ibid. 19:9). “How can one possibly walk in His ways?” they inquired, since it is written: The Lord, in the whirlwind and the storm is His way, and the clouds are the dust of His feet (Neh. 1:3), and Thy way was in the sea, and Thy path in the great waters, and Thy footsteps not known (Ps. 77:20), and A fire devoureth before Him, and round about Him it stormeth mightily (Ps. 50:3). Moses replied to the Israelites: “Have I not informed you also that His ways are ways of mercy, truth, and loving-kindness,” as it is written: All the paths of the Lord are mercy and truth (ibid. 25:10).

Deeds of loving-kindness are mentioned at the beginning of the Torah, in its middle, and at its conclusion. At the beginning of the Torah, the naked are clothed, as it is said: The Lord God made for Adam and his wife garments of skin, and He clothed them (Gen. 3:21); in the middle of the Torah, the ailing are visited, as it is said: And God appeared unto him in the grove of Mamre (ibid. 18:1); and at the conclusion of the Torah, the dead are buried, as is said: And he was buried in the valley in the land of Moab (Deut. 34:6). In this way you must walk in the ways of the Holy One, blessed be He.

The Holy One, blessed be He, declared: In this world you sin because of the evil inclination within you, and therefore you are subservient to other nations. Nevertheless, My Shekhinah will not depart from you, as it is said: In all their afflictions He was afflicted (Isa. 63:9). In their rejoicing, He rejoiced, as is said: Because I rejoice in Thy salvation (I Sam. 2:1). And He also said: I will rejoice in Jerusalem and rejoice in My people (Isa. 65:49). And it says also: And as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee (ibid. 62:5). Hence, all the paths of the Lord are mercy and truth.

And God almighty give you mercy before the man (Gen. 43:14). Scripture states elsewhere in allusion to this verse: For this let everyone that is godly pray unto Thee in a time when Thou mayest be found (Ps. 32:6). R. Abba maintained: In a time when Thou mayest be found refers to old age. It is essential that a man pray for an old age in which his eyes may see, his mouth may eat, and his feet may walk. Normally, when a man becomes old, his faculties leave him. For example, it is written about Isaac: And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see (Gen. 27:1). And concerning Jacob, Scripture states: Now the eyes of Israel were dim for age, so that he could not see (Gen. 48:10). As to a mouth that could not eat, we find that Barzillai said to David: Can thy servant taste what I eat or what I drink? Can I hear anymore the voice of singing men and singing women? Therefore, then, should thy servant be a burden unto my lord the king? (II Sam. 19:35).

Another comment on In a time when Thou mayest be found. This refers to the time of death. R. Ishmael said: There are nine hundred and three different kinds of death, as it is said: And unto God the Lord belong the issues of death (Ps. 68:21). By Gematria the letters in the word totza’ah (“issue”) total nine hundred and three mathematically. The most painful death of all is to be choked, the most pleasant is the divine kiss of death.

Another comment on In a time when Thou mayest be found. This suggests that a man should pray over the way his soul will leave his body. R. Ishmael said: There is nothing more painful than the soul leaving the body. How does it depart? R. Yohanan declared: The soul departs from the body like water gushing out of a canal. R. Hanina maintained: It is like a nail drawn out of the gullet. While Samuel said: The soul leaving the body is as painful as an inverted thorn tearing its way out of the throat. This, indeed, describes the pain experienced as the soul leaves the body.

Another explanation of And God Almighty give you mercy. Scripture states elsewhere in allusion to this verse: Will thy riches avail, that are without stint, or all the forces of thy strength? (Job 36:19). R. Eleazar said: Do not be so arrogant as to fail to pray at a time of well-being.

The Holy One, blessed be He, declared: Just as I am obliged to cause rain and dew to descend, and plants to grow for mankind’s survival, so you are required to pray unto Me and to bless Me, the source of My benefactions to you. You must not assert: “I am prosperous, why should I pray now? But when troubles beset me, I will pray.” Even before trouble comes to you, anticipate its coming by praying. R. Eleazar said: It is written in the Book of Ben Sira: “Honor your physician even before you require his services.”

What is meant by all the forces of thy strength? R. Yohanan maintained: It refers to the righteous ones who pray to the Almighty with all the power of their being. For example, our patriarch Jacob, even while Benjamin was still with him, anticipated trouble and prayed for him, as it is said: And God Almighty give you mercy.

And God Almighty. What did Jacob foresee that he blessed him with the words God Almighty? These words indicate that numerous trials had befallen Jacob. While he was in his mother’s womb, Esau quarreled with him, as it is said: And the children struggled together within her (Gen. 25:22). And it says elsewhere: Because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath forever (Amos 1:11). Furthermore, he was forced to flee from Esau and live with Laban for twenty years, under the most trying conditions, as is said: Thus I was; in the day the drought consumed me (Gen. 31:40). Later Laban pursued him in order to kill him, as it is stated: And he pursued after him seven days’ journey (ibid., v. 23). When he escaped from Laban, Esau approached him to kill him. Because of him, he was compelled to lose two hundred she-goats and twenty he-goats.

After he escaped from Esau, the trial of Dinah came upon him. He survived the anguish of Dinah’s experience only to suffer grief over (the death of) Rachel. After all these troubles had passed by, Jacob had hoped to enjoy a period of tranquility, only to experience the sorrow of Joseph. And so Scripture states: I was not at ease, neither was I quiet, neither had I rest; but trouble came (Job 3:26). This was followed by the sorrow he experienced over Simeon, and the anguish over Benjamin. Therefore he prayed unto God Almighty (El Shaddai), saying: “Let Him who hath said to heaven and earth dai (“enough”), say to my afflictions dai (“enough”).” When the Holy One, blessed be He, created the heavens and the earth, they continued to expand until the Holy One, blessed be He, said to them dai (“enough”). Therefore, it is written: God Almighty.

When Joseph’s brothers came to him, He lifted up his eyes and saw Benjamin his brother, his mother’s son (Gen. 43:29). He was deeply moved, for he saw in him the image of his father. Thereupon he commanded the steward of his household: Fill the men”s sacks with food … and put my goblet, the silver goblet, in the sack’s mouth of the youngest (ibid. 44:1–2). As soon as the morning was light, the men were sent away (ibid., v. 3). Joseph said to himself: “If I should permit them to depart during the night, no one will be able to overcome them, since they have been likened to beasts, as it is said: Judah is lion’s whelp (Deut. 33:22), Dan shall be a serpent in the way, a horned snake in the path (Gen. 49:17), and Naphtali is a hind let loose (ibid., v. 21).” After they had journeyed but a short distance from the city, Joseph said (to his steward): “If they go a great distance, no one will be able to overcome them, so arise, and pursue them while the fear of the city is still upon them. When you reach them, reprimand them harshly at first and then gently, saying” Is not this it in which my lord drinketh, etc. (ibid., v. 5).

Then they rent their clothes (ibid., v. 13). The Holy One, blessed be He, said to them: You caused your father’s clothes to be torn for no reason at all, so you too shall rend your clothes on account of Benjamin. Said R. Isaac: The brothers rent their clothes for Benjamin; therefore Mordecai, descended from them, will rend his clothes because of Israel, as it is said: Now when Mordecai knew all that was done, Mordecai rent his clothes (Est. 4:1). And laded every man his ass (Gen. 44:13). Not one of them needed to help his companion. They arose, cudgeled Benjamin on his shoulders, and cried out: “O thief, son of a thief, you have disgraced us. You are, indeed, the son of your mother (Rachel), who likewise disgraced our father (by stealing Laban’s teraphim).” In reward for the blows struck upon his shoulders, the Shekhinah hovered between his shoulders, as it is said: He covereth him all the day, and dwelleth between his shoulders (Deut. 33:12)

And Judah and his brothers came to Joseph’s house (Gen. 44:14). Why did they go to Joseph’s house? Did he not leave each day to preside at court? He had said to himself: “I will not disgrace my brothers before the Egyptians.” And they fell before him on the ground…. “Behold, we are my lord’s bondsmen” (ibid., v. 14–16). This fulfilled the verse And behold, the sun and the moon and the eleven stars bowed down to me (ibid. 37:9). Whereupon Joseph said to them: What deed is this that ye have done? Know ye not that such a man as I will indeed divine (ibid. 44:15). And he said to them also: “I will tell you why this youth stole it. He did so in order to divine through it and learn the whereabouts of his brother.” And Judah said: “What shall we say unto my lord? What shall we speak? Or how shall we clear ourselves?” (ibid., v. 16). What shall we say concerning the first pieces of silver (that were placed in their sacks by the steward)? How shall we speak concerning the second pieces of silver? How shall we clear ourselves in the matter of the cup? God hath found out the iniquity of thy servants (ibid.). Do not read the phrase as matza (“found out”) but as motza (“revealed”).

“Two brothers should never enter a drinking place together, yet we all find ourselves caught now in a single web, by reason of the sin we committed together.” He replied: “This brother was not with you when you sold Joseph.” They answered: “Everyone in the company of a thief is arrested with him.” He retorted: “If you were able to say to your father about your first brother, who did not steal and did not cause you distress, (that) ‘a wild beast has torn him apart,’ surely concerning this brother, who did steal and did cause you distress, you can go to your father and tell him that he has been torn apart. The rope follows after the water bucket.”

May we not logically conclude that if a disgraceful deed perpetrated against this righteous man could benefit all mankind, how much more so (would the world have been benefited) if the Holy One, blessed be He, had caused them to perform a meritorious deed?

And he sent Judah before him (Gen. 46:28). Scripture states elsewhere: Behold, I send My messenger, and he shall clear the way before Me (Mal. 3:1). Observe that every misfortune that occurred to Joseph likewise befell Zion. It is written of Joseph: and Israel loved Joseph more than all his children (Gen. 38:3), and of Zion it is written: God loves the gates of Zion (Ps. 87:2). Concerning Joseph it is stated: And they hated him (Gen. 37:8), and about Zion: She hath uttered her voice against Me, therefore I have hated her (Jer. 12:8). With reference to Joseph it is said: For behold, we are binding sheaves (Gen. 37:7), and in regard to Zion: Ye shall come home with song, bearing sheaves (Ps. 126:6). It is written of Joseph: Shalt thou indeed rule over us? (Gen. 36:8), and of Zion: That sayeth unto Zion: “Thy God reigneth” (Isa. 52:7). Joseph: And Joseph dreamed a dream (Gen. 37:5), and Zion: When the Lord brought back those that returned to Zion, we were like unto them that dream (Ps. 126:1). Joseph: Shall I and thy mother and thy brethren indeed come to bow down to thee? (Gen. 37:10), Zion: They shall bow down to thee with their face to the earth (Isa. 49:23). Joseph: And his brothers envied him (Gen. 37:11), Zion: I am jealous of Zion with great jealousy (Zech. 8:2). Joseph: Go now, see whether it is well with thy brethren (Gen. 37:14), Zion: Seek the peace of the city (Jer. 29:7). Joseph: They saw him from afar off (Gen. 37:18), Zion: Remember the Lord from afar off (Jer. 51:50). Joseph: And before he came near unto them they conspired (Gen. 37:18), Zion: They hold crafty converse against the people (Ps. 83:4). Joseph: And they stripped Joseph of his coat (Gen. 37:23), Zion: They shall strip thee of thy clothes (Ezek. 23:26). Joseph: They took him and cast him into the pit (Gen. 37:24), Zion: They have cut off my life in the dungeon (Lam. 3:53). Joseph: And the pit was empty (Gen. 37:24), Zion: And in the pit there was no water (Jer. 38:6). Joseph: And they sat down to eat bread (Gen. 37:25), Zion: We have given the hand to Egypt, and to Assyria, to have bread enough (Lam. 5:6). Joseph: And they drew near and lifted up Joseph (Gen. 37:28), Zion: Ebed-Melech the Cushite drew him up (Jer. 38:13). Joseph: And Jacob rent his garments (Gen. 37:34), Zion: And in that day did the Lord, the God of hosts, call to the weeping (Isa. 22:12). Joseph: All his sons and all his daughters rose to comfort him (Gen. 37:35), Zion: Strain not to comfort me (Isa. 22:4). Joseph: And the Midianites sold him into Egypt (Gen. 37:36), Zion: The children also of Jerusalem have ye sold unto the sons of the Jevanim (Joel 4:6).

Everything fortunate that occurred to Joseph likewise happened to Zion. It is written of Joseph: And Joseph was of beautiful form and fair to look upon (Gen. 39:6), and of Zion it is stated: Fair in situation, the joy of the whole earth (Ps. 48:3). Concerning Joseph it is written: He is not greater in this house than I (Gen. 39:9), and of Zion: The glory of this latter house shall be greater than that of the former (Hag. 2:9). Joseph: The Lord was with him (Gen. 39:2), Zion: And My eyes and My heart shall be there (II Chron. 7:15). Joseph: And showed kindness unto him (Gen. 39:21), Zion: I remember for thee the affection of thy youth (Jer. 2:2). Joseph: And he shaved himself and changed his raiment (Gen. 41:14), Zion: And the Lord shall have washed away (Isa. 44:4). Joseph: Only in the throne will I be greater than thou (Gen. 41:40), Zion: At that time they shall call Jerusalem the throne of the Lord (Jer. 3:17). Joseph: And arrayed him in vestures of fine linen (Gen. 41:42), Zion: Awake, awake, put on thy strength, O Zion; put on thy beautiful garments (Isa. 52:1). Joseph: He sent Judah before him (Gen. 46:29), Zion: Behold, I send My messenger (Mal. 3:1).

Let my soul not come into their council (Gen. 49:6). This relates to when Zimri came and had intercourse with Cozbi. Let my soul not be mentioned in reference to them. And that is why it is said: Now the name of the man of Israel that was slain … was Zimri the son of Salu, a prince of a father’s house among the Simeonites (Num. 25:14). His name and the name of his father were henceforth circumscribed, and were not employed again in Israel.

Unto their assembly let my glory not be invited (Gen. 49:6). When Korah assembled the people to oppose Moses, Let my glory not be invited. That is to say, let my glory not be associated with them. Hence the verse stated: The sons of Korah, the son of Kohath, the son of Levi (Num. 16:1), but the text does not say “son of Jacob.” When shall my name be mentioned? By the priests at the altar, as it is written: The son of Izhar, the son of Kohath, the son of Levi, the son of Israel (I Chron. 6:22–23).

For in their anger they slew a man (Gen. 49:6). Did they slay only one man? Is it not written: And they came upon the city unawares, and they slew all the males (ibid. 34:25)? The fact is that they were all considered by the Holy One, blessed be He, and by them as one man, as Scripture states: And thou shalt smite the Midianites as one man (Judg. 6:16). Similarly, it states: The horse and its rider hath He thrown into the sea (Exod. 15:1).

Cursed be their anger, for it was fierce (Gen. 49:7). Since He cursed only their anger, Balaam said: How shall I curse whom God hath not cursed? (Num. 23:8). That is to say, inasmuch as He cursed their anger alone, at a time when He was sorely displeased with them, how am I able to curse them?

I will divide them in Jacob (Gen. 49:7). Twenty-four thousand men of the tribe of Simeon perished because of the act of Zimri. He apportioned their twenty-four thousand widows, two thousand to each tribe, as it is said: I will divide them in Jacob. Every one who is forced to go from door to door will be of the tribe of Simeon. The Holy One, blessed be He, said: But surely the descendants of Levi will also go about begging? What did He do about it? He caused them to obtain their food honorably. He thus fulfilled Jacob’s prophecy by permitting him (the priest) to receive one of the tithes. He would go about at threshing time, saying: “Give me my portion.” Therefore he said: I will divide them in Jacob. Thus Simeon and Levi went out with blanched faces.

Next he began to call out: Judah, thee shall thy brothers praise (Gen. 49:8). Because you acknowledged your guilt concerning what happened to Tamar, your brothers will acknowledge you as king over them.

Thy hand shall be upon the neck of thine enemies (ibid.). This refers to David, who would descend from him: Thou hast made mine enemies turn their backs unto me (II Sam. 22:41).

Thy father’s sons shall bow down before thee (Gen. 49:8). Isaac had said to Jacob: Thy mother’s son shall bow down (ibid. 27:29) because he had only one wife. However, since Jacob had many wives, he said to Judah: Thy father’s sons shall bow before thee.

Judah is a lion’s whelp; from the prey, my son, thou art gone up (ibid. 49:9). That is, you escaped being struck down by the sons of Joseph because you did say: What profit is it if we slay our brother? (ibid. 37:26).

Another comment on From the prey, my son, thou art gone up. That is, as a consequence of the episode of Tamar, you have saved four souls from death: Tamar, her two sons, and yourself.

The Holy One, blessed be He, said: You saved four lives from fire and death when you ignored the command: Bring her forth, and let her be burned (ibid. 38:24). Therefore, I will rescue four of your descendants, Daniel, Hananiah, Mishael, and Azariah form the furnace and the lion’s den. He called Judah by four different names: a lion, a whelp, and he lay down as a lion, and as a lioness (Num. 24:9).

The scepter shall not depart from Judah (Gen. 49:10). This alludes to the scepter of kingship, as it is said: The throne given of God is forever and ever; a scepter of equity is the scepter of Thy kingdom (Ps. 45:7).

Nor the ruler’s staff from between his feet (Gen. 49:10). When the king will come to whom kingship belongs (i.e., the Messiah), and concerning whom it is written: The crown of pride of the drunkards of Ephraim shall be trodden underfoot (Isa. 28:3).

Until Shiloh come (Gen. 49:10), for the kingdom is his.

And unto him shall the obedience of the peoples be (ibid.). This refers to the one who will shatter the teeth (break the power) of the nations (i.e. the Messiah), as it is said: The nations shall see and be put to shame for all their might; they shall lay their hands upon their mouth, their ears shall be deaf (Micah 7:16).

Another comment on And unto him shall be obedience of the peoples be (Gen. 49:10): He is the one for whom the peoples will assemble, as is said: The root of Jesse, that standeth for an ensign of the peoples, unto him shall the nations seek (Isa. 11:10).

Binding his foal unto the vine, and his ass’s colt unto the choice vine (Gen. 49:11). Vine refers to Israel, as is said: Thou didst pluck up a vine out of Egypt (Ps. 80:9). Binding his foal (‘iroh) alludes to the Holy City (‘ir ha-kodesh). Unto the choice vine refers to Israel, as is said: Yes, I have planted thee a choice vine (Jer. 2:11). And his ass’s colt implies that they will build a gate for the temple.

Another explanation of ass’s colt. Even upon a colt, the foal of asses (Zech. 9:9).

He washes his garments in wine (Gen. 49:11) because of the abundance of wine.

His vesture in the blood of grapes (ibid.). Sutah (“vesture”) means “to err”, as it is said: If thy brother … cause thee to err (Deut. 13:7). When they err in the law, it shall be cleansed (atoned for) in his territory.

Wine alludes only to Torah, as it is said: For thy love is better than wine (Song 1:2), and He hath brought me to the banqueting-house, and his hammer over me is love (Song 2:4).

His eyes shall be red with wine (Gen. 49:12). You learn from this verse that he devoted himself to the study of the Torah. The word hakhlili (red) should be read as hekh li li (“it is tasty to me”), that is, the wine of the Torah is sweet to me. And His teeth white with milk (ibid.). That is, if they should sin, they shall be made as white as snow, because of the Torah (they study).

And he went out on the second day, and behold, two men of the Hebrews were striving together (Exod. 2:13). Who were these men? They were Dathan and Abiram, who later said: Let us make a captain, and let us return to Egypt (Num. 14:4). They were the ones who rebelled at the Red Sea and kept some of the manna (as “leftovers,” not believing that God would supply them with more the next day), as it is written: But some of them left of it until the morning (Exod. 16:20). Likewise, they were the ones who went out to gather it up (on the Sabbath, which was forbidden), but were unable to find any (as Moses had warned). They were also the ones who participated in his (Moses’) conflict with Korah. Hence it is said: It was Dathan and Abiram. They were involved in wickedness from beginning to end. He said to him that did wrong: “Wherefore smitest thou thy fellow?” (Exod. 2:13), that is to say: “Why do you strike one who is just as wicked as you are?” And they retorted: Who made thee a man, ruler and judge over us? This implied: “You are not yet a man, indeed you are only a lad, and yet you try to act as though you are a ruler and a judge over us.”

Thinkest thou to kill me? It does not say here “Do you desire to kill me?” but rather Thinkest thou to kill me? Thus you learn from this that he slew him merely by reflecting upon the Tetragrammaton. And Moses became fearful and said: Surely this thing is known (Exod. 2:14). He said to them: “You tell tales on each other, how can you be worthy of redemption?” And when Pharaoh hear this thing (ibid., v. 15). Apparently Dathan and Abiram informed against him (Moses), and he fled to Midian, where he remained twenty years, until Israel became worthy of redemption.

Forthwith he sought to slay Moses, but Moses fled from the face of Pharaoh. They had placed Moses upon the scaffold, and Pharaoh was about to have him executed when the Holy One, blessed be He, made Pharaoh mute, the counselors deaf, and the executioner blind. Thereupon, Moses fled from the face of Pharaoh. Whence do we know this? R. Johanan said: At the time that Moses replied: I am not a man of words (Exod. 4:10), the Holy One, blessed be He, declared: Who hath made man’s mouth? (ibid., v. 11). Pharaoh’s mouth ordered that Moses be placed upon the scaffold and executed but who made him mute, the counselor deaf, and the executioner blind? Who gave you the good sense to escape from Pharaoh? Is it not I (ibid.), the Holy One, blessed be He?

And he dwelt in the land of Midian; and he sat down by a well. In so doing, he repeated what his ancestors had done previously. There were three who met their mates at a well: Isaac, Jacob, and Moses. Isaac, as it is written: And Isaac came from the way of Beer-lahai-roi (Gen. 24:62). Jacob, as it is written: And he looked up, and behold, a well in the field (ibid. 29:2). Moses, as it is written: And he sat down by a well.

See, I have set thee in God’s stead to Pharaoh, and Aaron thy brother shall be thy prophet (Exod. 7:1). Just as the lecturer sits and lectures, and the interpreter explains his words, so you shall relate everything that I have commanded, and Aaron thy brother shall speak unto Pharaoh (ibid., v. 2). Through the two of you shall all these things be done, as it is said: And Moses and Aaron did all these wonders before Pharaoh (ibid. 11:10). They both spoke to Pharaoh, even though he was told: Thou shall speak (ibid. 7:2). Moses said to Him: Master of the Universe, I will not be able to convince him with words, as it is said: A servant will not be corrected by words (Prov. 29:19).

And I will harden Pharaoh’s heart, etc. (Exod. 7:3). The Holy One, blessed be He, declared: Moses, you shall speak, and I will bring the plague. Moreover, He stated, in this world I will obtain retribution from the Egyptians through the ten plagues, but in the future I will obtain retribution for you from Gog and Magog, as it is said: And I will plead against him with pestilence and with blood; I will cause to rain upon him, and upon his bands and upon the many peoples that are with him, an overflowing shower (Ezek. 38:22).

And the Lord said unto Moses and Aaron: “This is the ordinance of the passover” (Exod. 12:43). There are chapters of the Torah in which a general statement is made at the beginning of the chapter, and a particular statement is made at its end. And ye shall be unto me a kingdom of priests (Exod. 19:6) is a particular statement, while the verse These are the words which thou shalt speak unto the children of Israel (ibid.) is a general statement. This is the statue of the law (Num. 19:2) is a general statement, while the verse That they bring thee a red heifer (ibid.) is a particular statement. This is the ordinance of the Passover (Exod. 12:43) is a general statement, whereas There shall no alien eat thereof (ibid.) is a particular statement. Whenever a general statement is followed by a particular one, the general statement does not include more than is contained in the particular. This is the ordinance of the Passover. This passage deals with the Passover in Egypt. How then do we know about Passover in subsequent generations? Scripture informs us of this in the verse According to all the statutes of it, and according to all the ordinances thereof, shall ye keep it (Num. 9:3). There shall no alien eat thereof (Exod. 12:43) alludes also to a renegade Jew and a Gentile. Every man’s servant that is bought for money (ibid., v. 44). (The verse states:) Every man’s servant. Does this mean that the servant of a woman or of a child is excluded? Scripture says: That is bought for money, which implies (every servant that was purchased).

A sojourner and a hired servant shall not eat thereof, no matter who owns him (ibid., v. 45). A sojourner refers to an alien who is not an idolater, but who commits other forbidden acts. A hired servant alludes to one who serves idols. Hence, just as the words a sojourner and a hired servant, etc., mentioned in the chapter on the paschal lamb disqualify an uncircumcised man from eating the paschal lamb, so does the phrase A sojourner and a hired servant used with reference to the terumah teach us that an uncircumcised man is disqualified from eating the terumah (the priest’s share of the crop).

In one house shall it be eaten (ibid., v. 46). However, it is written elsewhere: Upon the houses wherein they shall eat it (ibid. v. 7). From this verse we learn that the paschal lamb may be eaten in two places. How am I to interpret the phrase In one house? It may be interpreted to mean (that it may be eaten) by one group of people. How does it happen then that one may eat the paschal lamb in two places? For example, if men are seated inside a house when a beam splits above their heads, they are compelled to go outside to eat it, and if they are outside when it commences to rain, they are forced to go inside. Hence they may eat it in two places. If this (is so), what is meant by Thou shalt not carry forth aught of the flesh abroad out of the house (ibid., v. 46)? This means you may not carry it out from the group. Thou shalt not carry forth aught of the flesh refers to the meat on the outside of the bone and not to that which is within the bone (i.e., the marrow). Neither shall ye break a bone thereof (ibid.) indicates that you shall not break the bone of the paschal sacrifice, but that (does not apply) to the bones of any other sacrifices of less sanctity. It is not a transgression of the commandment: Neither shall you break a bone thereof. All the congregation of Israel shall keep it (ibid., v. 47). Why is this said? Since Scripture states: Draw out, and take you lambs according to your families (Exod. 12:21), (you might think that the paschal lamb can be brought [to the Temple] only by a family group. Nevertheless) this verse informs us that the Passover offering of subsequent generations may be brought by mixed groups.

And when a stranger shall sojourn with thee, and will keep the Passover to the Lord (ibid., v. 48). Does this mean that a stranger who is converted should offer a paschal sacrifice at the first opportunity? Yes, for Scripture says: And he shall be as one that is born in the land (ibid.). Therefore, just as one born in the land offers his sacrifice on the fourteenth day, so the proselyte should do so on the fourteenth day. If he is converted, however, between the two Passovers, he should offer the sacrifice on the second Passover. Let all his males be circumcised, and then let him come near and keep it (ibid.). This refers to the circumcision of free males and the circumcision of slaves, (the absence of which) prevents him (from offering the paschal sacrifice). If one wishes to perform the two rituals, the commandment of circumcision and the commandment of the paschal lamb, which takes precedence? Let all his males be circumcised is stated first, and that is followed by And let him come near and keep it. One law shall be to him that is home-born (ibid., v. 49). This verse declares that the home-born and the convert are equal with regard to all the commandments inscribed in the Torah.

And lift thou up thy rod (Exod. 14:16). Ten miracles were performed in their behalf at the sea. The sea was split asunder for them, and became a kind of vault, as it is said: Thou hast struck through with his own rods the heads, etc. (Hab. 3:14). It was divided into twelve paths, as it is said: And stretch out thy hand over the sea and divide it (Exod. 14:16). It was turned into dry land, as it is said: And the children of Israel walked upon dry land the midst of the sea (ibid., v. 29). It was converted into a kind of clay, as is said: Thou hast trodden the sea with thy horses, the mud of mighty waters (Hab. 3:15). The water was made into pieces, as it is said: Thou didst break the sea into pieces by Thy strength (Ps. 74:13). It was changed into rocks, as is said: Thou didst shatter the heads of the sea monsters in the waters (ibid.). It was torn asunder, as it is said: To him who divided the Red Sea asunder (ibid. 136:13). It was piled up into stacks, as it is said: And with the blast of Thy nostrils, the waters were piled up (Exod. 15:8). It was made into a heap, as is said: Stood upright like a heap (ibid.). Barrels of sweet water flowed out of the salt water for them, and the sea congealed and became like a glass vessel, as it is said: The deeps were congealed (ibid.).

R. Judah declared: These ten verses are derived from various sources. It may be compared to a man traveling over a road, preceded by his son. If robbers approach from the front to seize the lad, he places him behind himself. If a wolf comes from behind to snatch him, he puts the lad in front of him. If he sees robbers behind him and the wolf before him, he takes his son in his arms. The Holy One, blessed be He, did likewise for Israel. When the sea was before them and the Egyptians behind, He bore them in His arms. When Israel began to suffer from the sun, He spread His cloak over them, as it is said: He spread a cloud for a screen (Ps. 105:39). When Israel became hungry, He gave them bread, as is stated: Behold, I will cause to rain bread from heaven for you (Exod. 16:4). When they became thirsty He gave them water, for He brought streams also out of the rock (Ps. 78:15).

The Israelites sang ten songs because of the ten miracles performed in their behalf. The first was in Egypt, as is said: You shall have a song as in the night when a feast is hallowed (Isa. 30:29). The second was at the Red Sea, as it is said: Then Moses sang (Exod. 15:1). The third was at the well: Then Israel sang this song (Num. 21:16). The fourth took place when Moses said: And it came to pass when Moses had made an end of writing (Deut. 31:24). The fifth: Then spoke Joshua to the Lord (Josh. 10:12). The sixth: Then sang Deborah and Barak the son of Abinoam (Judg. 5:6); the seventh: And David spoke unto the Lord the words of this song (II Sam. 22:1); the eight: A song at the dedication of the House; of David (Ps. 30:1). Did David actually dedicate the House (Temple)? The fact is that Solomon dedicated it, but inasmuch as David had set his heart upon erecting it, the song of dedication was ascribed to him. A similar example is contained in the verse And his sister stood far off (Exod. 2:4). Was she not the sister of both of them? Indeed she was, but inasmuch as she had devoted herself to Moses’ welfare, she is referred to by his name. Another instance of this is contained in the verse And the two sons of Jacob, Simeon and Levi, Dinah’s brothers took (Gen. 34:25). Was she not the sister of each of the tribal ancestors? She was indeed, but because these two had devoted themselves to her welfare, she is mentioned with their names. Another illustration is contained in the verse Cozbi the daughter of the chief of Midian, their sister (Num. 26:18). Was she actually a sister to all of them? (Hardly!) She was called their sister because she was deeply devoted to her people.

Then sang Moses (Exod. 15:1). They had faith in God (ibid. 14:31) and therefore merited acquiring the land. You find that because of his faith in God, our patriarch Abraham inherited both this world and the world-to-come, as is written: And he believed in the Lord; and He counted it to him for righteousness (Gen. 15:6). Similarly, because the people believed (Exod. 4:31), it is written: The Lord preserveth the faithful and plentifully repayeth him that acteth haughtily (Ps. 31:24). Similarly, with reference to Moses it says: And his hands were steady (faithful) until the going down of the sun (Exod. 17:12).

Scripture states: This is the gate of the Lord, the righteous shall enter into it (Ps. 118:20). Who are the righteous ones that will enter? The faithful ones, as it is said: Open ye the gates, that the righteous nation that keepeth faithfulness may enter in (Isa. 26:2). This is the gate that the faithful enter, as it is said: It is a good thing to give thanks unto the Lord, and to sing praises unto Thy name, O Most High, to declare Thy loving-kindness in the morning (Ps. 92:2). What is written after that? For Thou hast made me glad. What makes us glad? It is the faith which our fathers professed in this world, which is all night, as it is written: And thy faithfulness in the night seasons (ibid., v. 3). And it is also written: But the righteous shall live by his faith (Hab. 2:4), and They are new every morning, great is thy faithfulness (Lam. 3:23).

In the future exiles will not be redeemed except as a reward for faithfulness, as it is said: Come with me from Lebanon, my bride, with me from Lebanon; look from the top of Amana (Song 4:8). It says likewise: And I will betroth thee unto Me in faithfulness (Hos. 2:28). Thus you learn that faith is powerful, for in reward for faith, the Shekhinah hovered over them and they sang the song, as it is said: And they believed in the Lord … and Moses sang (Exod. 14:31–15:1), and it says also: Then believed they his words; they sang his praise (Ps. 106:12).

Then sang Moses. At times the word then refers to events that happened in the past, and at other times it refers to events that are to transpire in the future. The word then refers to past events in the following verses: Then began man to call upon the name of the Lord (Gen. 4:26), Then she said: “A bridegroom of blood” (Exod. 4:26), Then sang Israel this song (Num. 21:17), Then Solomon spoke (I Kings 18:12). All of these refer to past events. Instances in which the word then alludes to future events are: Then thou shalt see (Isa. 60:5), Then shall thy light break forth (ibid. 58:8), Then shall the lame man leap as a hart (ibid. 35:6), Then the eyes of the blind shall be opened (ibid., v. 5), Then shall the virgin rejoice (Jer. 31:13), Then was our mouth filled with laughter, and our tongue with singing (Ps. 126:2), and Then said they among the nations (ibid.). All these allude to future events. From this we learn that the concept of the resurrection of the dead is derived from the Torah.

Moses and the children of Israel (Exod. 15:1). This verse implies that Moses was equal to all the Israelites. Another explanation of Moses and the children of Israel is that Moses sang the song before the children of Israel did.

This song. Is there only one song? Was it not stated previously that there were ten songs? The eighth song is A psalm, a song at the dedication of the house, of David (Ps. 30:1). The fact is that Solomon was the one who dedicated it, as it is said: So the king and all the children of Israel dedicated the house of the Lord (I Kings 8:63). However, because David had set his heart upon dedicating it, the song was ascribed to him. Similarly, it says: Lord, remember unto David all his afflictions; how he swore unto the Lord, and vowed unto the Mighty One of Jacob: “Surely I will not come into the tent of my house, nor go up into the bed that is spread for me … until I find out a place for the Lord, a dwelling-place for the Mighty One of Jacob.” Lo, we heard it as being in Ephrath; we found it in the field of the wood (Ps. 132:1–6). Observe that it is written concerning it: Now see to this house, O David (I Kings 12:16). Hence you learn that because David desired with all his soul to build the Temple, it was called by his name.

Similarly, because Moses yearned for the Torah, it is called by his name. Whence do we know that he yearned for the Torah? It is said: And Moses was in the mount forty days and forty nights (Exod. 24:18). Where do we find that it is called by his name? It is written: Remember ye the law of Moses My servant (Mal. 3:22). Because he offered to sacrifice his life for Israel, Yet now if thou wilt forgive their sin (Exod. 32:33), they were called by his name: And his people remembered the days of old, the days of Moses (Isa. 63:11). And it is also written: Go, get thee down; for thy people have dealt corruptly (Exod. 32:7). Since He risked his life for the sake of justice, as it is written: Wherefore smitest thou thy fellow? (Exod. 2:13), he fled because of justice and returned because of justice. He executed righteousness, Lord, and his ordinances with Israel (Deut. 33:21). Does not justice, however, belong to God? Indeed! But since he devoted his life to justice, it is called by his name.

Similarly, it is written concerning Jehoshaphat: And when he had taken counsel with the people, he appointed them that should sing unto the Lord, and praise in the beauty of holiness, as they went out before the army, and say: “Give thanks unto the Lord, for His mercy endureth forever” (II Chron. 20:21). What is the difference between this song of praise and others found in the Torah? In all the other songs, For He is good is added, but in this instance For He is good is omitted, since there can be no rejoicing before Him on High over the destruction of the wicked. And since there could be no rejoicing before Him over the destruction of the wicked, surely there could be no joy at the destruction of the righteous, a single one of whom is equal to all the world in His sight. Hence it is said: But the righteous is an everlasting foundation (Prov. 10:25). The ninth song is the Song of Songs of Solomon. The tenth song is the song of the future: A psalm, O sing unto the Lord a new song; for He hath done marvelous things (Ps. 98:1).

In the third month (Exod. 19:1). Scripture says elsewhere in allusion to this verse: Have I not written unto thee excellent things (shilshom) of counsels and knowledge (Prov. 22:20). R. Joshua the son of R. Nehemiah said: This verse refers to the Torah, the letters of which are in groups of three (shaloshim): alef, bet, gimel, etc. In fact, everything is in groups of three. The Scripture is made up of three sections: Torah, Nevi’im (Prophets), Ketuvim (Writings); the Talmud is in three parts: Mishnah, Halakhah, and Aggadah, (God’s) agents were three: Miriam, Aaron, and Moses; prayers are recited three times; evening, morning, and noon; the sanctification is three-fold; “holy, holy, holy”; Israel is composed of three groups, the priests, the Levites, and the Israelites; the letters of Moses’ name are three, and the letters in the name of the tribe of Levi are three; the progenitors of Israel were three; Abraham, Isaac, and Jacob; the months are arranged in groups of three, Nisan, Iyar, and Sivan, etc.; the letters in the word Sinai are three, as it is said: And were come to the wilderness of Sinai (Exod. 19:2); and in three days they made themselves holy, as it is said: And be ready against the third day (ibid., v. 11).

R. Joshua the son of Nehemiah said: The third was always the most precious. Adam had three sons, Cain, Abel, and Seth; and Seth was the most beloved, as it is said: This is the book of the generations of Adam, and that is followed by the sentence And begot a son in his own likeness (Gen. 5:3). Noah had three sons, as it is said: And Noah begot three sons: Shem, Ham, and Japheth (ibid. 6:10), and though Japheth was the eldest, only Shem merited greatness. Amram had three children, Miriam, Aaron, and Moses, and it is written: Had not Moses His chosen stood before him (Ps. 106:23). Concerning the tribes of Reuben, Simeon and Levi, Levi was the most important, as it is said: At that time the Lord separated the tribe of Levi (Deut. 10:8). Among the kings Saul, David, and Solomon, Solomon was the most beloved, as it is said: Solomon sat on the throne of the Lord (I Chron. 29:23). In the case of months, the third month is the most precious, as it is stated: In the third month (the Torah was given).

Why was the Torah not given as soon as the Israelites departed from Egypt? He did not do so because He had said to Moses: After you bring the people out of Egypt, serve God on this mountain (Exod. 3:12). R. Judah the son of Shalum said: This may be compared to a king’s son who has just arisen from a sickbed. His father says: “We will wait three months so that he may recuperate completely from his illness before we take him to the teacher’s home to study the law.” Similarly, when the Israelites departed from Egypt there were among them men who had been injured in their labors, and so the Holy One, blessed be He, said: I will delay giving them the Torah until they are healed.

There are two matters here. "You shall surely take in pledge" (Exodus 22:25). Scripture teaches you that if one takes the peg of the plow, when he rises early he must return it to him. One verse says: "Until the sun goes down you shall return it to him" (Exodus 22:25), and another verse says: "When the sun goes down" (Deuteronomy 24:13). Say therefore that you must return to him that in which he sleeps, as it is said, "until the sun goes down"; and in the morning you must return to him the peg of the plow. And likewise, "On his day you shall give him his wages" (Deuteronomy 24:15). Why? "For he is poor." And it says: "For it is his only covering, it is his garment for his skin; in what shall he sleep?" (Exodus 22:26). Behold, the cold strikes him in the night. "And it shall come to pass, when he cries out to me, that I will hear" (Exodus 22:26). Two matters here resemble one another. Concerning the hired laborer it is written: "On his day you shall give him his wages" (Deuteronomy 24:15). This is like one who was walking on the road with his donkey behind him. They sold him a sheaf of standing grain; he placed it on his shoulder, and the donkey came along the road behind him, hoping to eat that sheaf. What did his master do to him? He came and stood him in his house and tied the sheaf up above him. They said to him: Wicked one, all along the road it ran on account of it, and you did not place it before it. So too the hired laborer: he toils and suffers all day long, hoping for his wages, and you send him away empty; "and to it he lifts up his soul" (Deuteronomy 24:15). And here (Exodus 22:26) it is written: "And I will hear, for I am gracious." What is written after it? "You shall not revile God" (Exodus 22:27). What has this matter to do with that one? There was an incident concerning a certain man who went to the judge with his fellow. He acquitted him; he came out praising the judge. He said: There is no sage in the world like so-and-so the judge, and he is an angel. After a time he came back before him for judgment, and he found him liable. He began to revile him and say: There is no fool in the world like him. They said to him: Yesterday an angel and today a fool? Therefore it is written: "You shall not revile God." What is written after it? "Your fullness and the outflow of your presses you shall not delay" (Exodus 22:28). If you have reviled the judge, you are reviling your own produce. And so you find that whenever the judge is reviled, the produce diminishes and famine comes, as it is said, "And it came to pass in the days when the judges judged" (Ruth 1:1), a generation that judged its judges. Therefore it is said: "You shall not revile God," and adjoining it, "Your fullness and the outflow of your presses."

And thou shalt make the altar of acacia-wood (Exod. 27:1). The Holy One, blessed be He, said to Moses: Tell them to erect an altar for burnt offerings so that it may atone for the sins of My sons. I made an agreement with Abraham their father that if his sons sinned, I would forgive them because of their sacrifices, as it is said: And he said unto him: “Take me a heifer of three years old, and a she-goat of three years old (Gen. 15:9). What do the letters in the Hebrew word mizbeah (“altar”) stand for? The mem stands for mehilah (“pardon”), the zayin stands for zekhut (“merit”), the bet for berakhah (“blessing”), and the het for hayyim (“life”). The burnt offering (ha’oleh) ascended on your account. Thus Solomon said: Who is this that cometh (oleh) up out of the wilderness? (Song 3:6). Boards of acacia-wood standing. These were used because of the merit of Abraham, as it is said: And He stood by them under the tree, and they did eat (Gen. 18:8).

Shittim implies that they acted foolishly (sh’tut) and angered Me by erecting the golden calf. However, they brought acacia-wood (shittim) and were forgiven for their foolish (shetutan) foolishness.

Another explanation of the word shittim. The shin stands for shalom (“peace”), the tet for tov (“good”), the yod for yeshuah (“salvation”), and the mem for mehilah (“pardon”). They held the tablets on which the ten words (commandments) are written; five were inscribed on one tablet, and five on the other. Five cubits was the length thereof, and five cubits the breadth thereof (Exod. 38:1). They contained the tablets, for it is written concerning the Ten Commandments, five were on one tablet and five on the other. And the height thereof shall be three cubits (ibid. 27:1). This corresponds to the three redeemers, as is said: I sent before thee Moses, Aaron, and Miriam (Mic. 6:4).

And he made the horns thereof upon the four corners of it (Exod. 38:2), in order to obtain forgiveness for the nation that exalted Him through four horns. The horn that came from Sinai, as it is said: And He hath lifted up a horn for His people (Ps. 148:14); the horn of the Torah: Horns hath He set at His side; and there is the hiding of His power (Hab. 3:4); the horn of the priesthood, as it is said: And My horn hast thou exalted (Ps. 92:11); and the horn of kingship, as is said: Moses knew not that the skin of his face sent forth beams (horns) (Exod. 34:29). And it is written elsewhere: And there was a king in Jeshurun (Deut. 33:5).

"And this is the thing that you shall do to them" (Exodus 29:1). This is what Scripture says: "But You, O LORD, are on high forevermore" (Psalms 92:9). What is written above this verse? "When the wicked spring up like grass, and when all the workers of iniquity flourish, it is that they may be destroyed forever" (Psalms 92:8). What is written after it? "But You, O LORD, are on high forevermore." For whenever the Holy One, blessed be He, exacts punishment from the wicked, His name is magnified in the world, as it is said: "And against all the gods of Egypt I will execute judgments" (Exodus 12:12). At that moment, "I am the LORD" (Exodus 12:12). And likewise Rahab says: "For we have heard how the LORD dried up the waters of the Red Sea before you when you came out of Egypt," and so forth, "And when we heard, our hearts melted, and there remained no more spirit in any man because of you; for the LORD your God, He is God in the heavens above and on the earth beneath" (Joshua 2:10-11). And likewise it is written: "And the idols shall utterly pass away" (Isaiah 2:18). At that moment, "And the LORD alone shall be exalted in that day" (Isaiah 2:17). And likewise: "And saviors shall come up on Mount Zion to judge the mountain of Esau" (Obadiah 1:21). And at that moment: "and the kingdom shall be the LORD's" (Obadiah 1:21). And it is written: "And the LORD shall be king," and so forth (Zechariah 14:9). And likewise: "Thus shall you say to them: The gods that have not made the heavens and the earth, these shall perish from the earth and from under these heavens. He has made the earth by His power, He has established the world by His wisdom" (Jeremiah 10:11-12). And likewise: "Let sinners be consumed out of the earth, and let the wicked be no more" (Psalms 104:35). At that moment, "Bless the LORD, O my soul, Hallelujah" (Psalms 104:35). And you may interpret them all according to this view, heaps upon heaps of verses. "In Salem also is His tabernacle," and so forth, "There He broke the flashing arrows, the shield and the sword and the battle, Selah" (Psalms 76:3-4), "In Judah God is known" (Psalms 76:2). This is to say: whenever He exacts punishment from the wicked, His name is magnified in the world. "But You, O LORD, are on high forevermore" (Psalms 92:9). A king of flesh and blood, when he judges and acquits, they praise him; but when he condemns, they do not praise him. But the Holy One, blessed be He -- for the good, His praise ascends, "Blessed is the Good and Doer of good," and for the evil, His praise ascends, "Blessed is the true Judge" (Tractate Berakhot 54). This is to say, "But You are on high." And so David says: "I will lift up the cup of salvation, and call upon the name of the LORD" (Psalms 116:13). "I found trouble and sorrow, and I called upon the name of the LORD" (Psalms 116:3-4). And likewise: "In God I will praise His word, in the LORD I will praise His word" (Psalms 56:11). And likewise Job says: "The LORD gave and the LORD has taken away; blessed be the name of the LORD" (Job 1:21). Another interpretation: "But You, O LORD, are on high forevermore." David said: Master of the universe, once You grant exaltation to a man, it never departs from him forever. You gave kingship to the house of David -- it never departs from him forever, as it is said: "And David My servant shall be prince over them forever" (Ezekiel 37:25). You gave the priesthood to Aaron -- it never departs from him forever, as it is said: "And it shall be to him and to his seed after him a covenant of everlasting priesthood" (Numbers 25:13). Therefore the Holy One, blessed be He, commands to grant Aaron exaltation in the high priesthood. This is to say, "But You, O LORD, are on high forevermore." And what did He see, to magnify Aaron and his sons by sanctifying them? Rabbi Mani of Sheab and Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: At the time when Israel sought to commit that deed, they said to Aaron, "Arise, make us gods" (Exodus 32:1). Hur the son of Caleb arose and rebuked them; immediately they rose against him and killed him. Aaron saw and feared for himself, as it is said: "And Aaron saw, and built an altar before it" (Exodus 32:5). This is to say, read it: "And Aaron feared (vayyira), and built an altar before it." Know that they killed Hur, for when Moses went up to the mountain, what did he say to them? "Behold, Aaron and Hur are with you; whoever has a dispute, let him approach them" (Exodus 24:14). When he came down, you do not find that he mentioned Hur, neither among the living nor among the dead. And what does it say? "And Moses said to Aaron, What did this people do to you, that you have brought," and so forth (Exodus 32:21). This is to say, they killed Hur. "And Aaron saw, and built an altar" (Exodus 32:5). Immediately he took there a plate of a gold earring and cast it into the fire, as it is said: "And I cast it into the fire, and there came out this calf" (Exodus 32:24). And Aaron was afraid that perhaps there was something in the heart of the Holy One, blessed be He, against him. Therefore the Holy One, blessed be He, said to Moses: "And this is the thing that you shall do to them to sanctify them, to serve Me as priests" -- to exalt and magnify Aaron and his sons in the high priesthood, since it was revealed and known before Him that Aaron acted only out of fear; and therefore He made known to them that there was nothing in the heart of the Holy One, blessed be He, against him. "Take one bull" (Exodus 29:1). A bull, to atone for the calf, which was a bull. "Two rams," corresponding to his two sons who were destined to die. For all his sons deserved to die, as it is said: "And the LORD was very angry with Aaron, to destroy him" (Deuteronomy 9:20). "To destroy him" means nothing other than the destruction of children, as it is said: "And I destroyed his fruit from above and his roots from beneath" (Amos 2:9). Once Moses prayed for him, as it is written, "And I prayed for Aaron also" (Deuteronomy 9:20), two died and two remained.

This they shall give, everyone that passeth among them that are numbered, half a shekel (Exod. 30:13). Because they had sinned at the sixth hour, which is the middle of the day, they shall give half a shekel, which is six grammata. R. Johanan declared: Because they had violated the Ten Commandments each one had to give ten gerah, which totals half a shekel. R. Simeon the son of Levi said: Because they sold Rachel’s firstborn for twenty pieces of silver and each one took a coin for himself, each one had to give one coin.

R. Judah the son of Simon stated: Moses heard three things from the lips of the Mighty One that confused and startled him. When the Holy One, blessed be He, said to him: Let them make Me a Sanctuary, that I may dwell among them (Exod. 25:8), he replied: Master of the Universe, the heavens and the heavens of the heavens cannot contain Thee. He responded: Moses, it is not as you think. Erect twenty boards on the northern side and twenty boards on the southern side and eight on the eastern side and eight on the western side, and I will compress My Shekhinah and dwell within them; as it is written: And there I will meet with thee, and I will speak with thee (ibid., v. 22).

Similarly, when He said: Command the children of Israel, and say unto them: My food which is presented unto Me for offerings (Num. 28:2), Moses called out: Master of the Universe, if I should assemble all the animals and all the beasts in the world, they would not be sufficient for even one offering, and all of the trees in the world would be insufficient for a single fire, for it is said: And Lebanon is not sufficient fuel, nor the beasts thereof sufficient for burial offerings (Isa. 40:16). He replied: Moses, it is not as you think. You need offer unto Me but one lamb in the morning and not two, for they are not meant to be food and drink for Me. If I had food and drink when you were with Me on the mountain for forty days, would I not have eaten, and if I had food would you not have eaten? Only for a sweet savor, shall ye observe to offer unto Me (Num. 28:2).

And when He said: When shall they give every man a ransom for his soul (Exod. 30:12), he wondered and said: Who is able to give a ransom for his soul, since it is said: No man can by any means redeem his brother, nor give to God a ransom for him, for too costly is the redemption of their soul (Ps. 48:8–9)? He replied: It is not as you imagine. This they shall give indicates that they shall give something like this. R. Huna said in the name of Rab: The Almighty, whom we cannot find out, is excellent in power (Job 37:23) implies that the Holy One, blessed be He, did not impose impossible burdens upon Israel. When Moses realized that he declared: Happy is the people that is in such a case (Ps. 144:15) and Happy is he whose help is the God of Jacob (ibid. 146:5).

And Bezalel made the ark (Exod. 37:1). You find that everything constructed for the Tabernacle was made in its proper order. First he made the boards and joined them together. After that he made the curtain of goats’ hair to spread over them, as it is said: And thou shalt make a curtain of goats’ hair for a tent over the Tabernacle (Exod. 26:7). When he completed the ark, he made the cover that was to be hung before the ark: After he made the ark, he made the ark cover of pure gold (ibid. 37:6).

R. Eliezer the son of R. Yosé said: I saw the ark covering in Rome and noticed drops of blood upon it. I asked them why this blood was upon the ark cover. They told me: This was some of the blood the high priest sprinkled on the Day of Atonement. Therefore this ark cover must have been on the ark made by Bezalel.

Why was the ark cover called a kapporet? Because it effected atonement (mekapper) for Israel. After he made the ark cover, he fashioned the table upon which the show-bread rested, which was placed before the ark. When he completed the table, he constructed the menorah that illuminated the table. Hence he made everything according to the usual practice of kings. Therefore it is written: And Bezalel made the ark of acacia-wood. Did Bezalel do all the work by himself, that Scripture should repeat each time And Bezalel made? Indeed not. But since he devoted himself so zealously to the work of the Tabernacle, the Holy One, blessed be He, would not deprive him of his reward, and so He mentioned him each time, as is written: And Bezalel made.

Another illustration of this is in the verse Only Jonathan the son of Asahel and Jahzeiah the son of Tikvah stood up against this matter (supporting Ezra’s decree that the Israelites were to send away their foreign wives); and Meshullam and Shabbethai the Levite helped them (Ezek. 10:15). Because Jonathan devoted himself zealously to this matter while the other only helped him, his name is mentioned first. Similarly in the case of Bezalel. All the wise men assisted him, but because he devoted himself most zealously to the erection of the Tabernacle, it is written: And Bezalel made the ark.

The Holy One, blessed be He, said: Be assured that because of the importance of the Tabernacle, I shall be a light unto you, and because of everything you did in constructing the Tabernacle, I will reward you. But do not imagine that it is for the Sanctuary alone that you will be rewarded. I will reward you, as well, for the garments worn by the high priest. Each one obtained forgiveness for the people.

The Holy One, blessed be He, said: Because you have made a curtain of goats’ hair to serve as a tent over the Tabernacle in order to cover Me, I will cover you with a cloud on high, and I will consider it as if you had repaid Me. Because, at the time you went forth from Egypt, I brought a cloud that was a kind of tent to protect you, and I will reward you (in the same fashion) in the time-to-come, as it is said: And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud and smoke by day, and the shining of a flaming fire by night, for over all the glory shall be a canopy (Isa. 4:5). You made an ark cover for Me, so be assured, because of the ark cover I will forgive all your sins, as it is said: When I have forgiven thee all that thou hast done (Ezek. 16:63). Because you made an ark for Me from which light will go forth to the world, be assured I will illumine for you the world-to-come, as it is said: Moreover, the light of the moon shall be as the light of the sun (Isa. 30:26), and it is written elsewhere: Arise, shine, for thy light is come (Isa. 60:1).

The Holy One, blessed be He, declared; Because of all the things you did and the commandments you performed, I will repay you in the world-to-come. Because of the ark you made, in which the law is placed, I will be a light unto you and will bestow upon you the good that is stored up for the righteous, as it is said: Oh how abundant is Thy goodness, which Thou has laid up for them that fear Thee; which Thou hast wrought for them that take refuge in Thee, in the sight of the sons of men (Ps. 31:20). And it is also written: Light is sown for the righteous, and gladness for the upright in heart (Ps. 97:11).

And they brought the tabernacle unto Moses (Exod. 39:32). May it please our masters to teach us: What things were instituted for the sake of peace? Thus do our masters teach us: The following were instituted for the sake of peace: The priest shall read from the Torah first, then the Levite, and finally the Israelite, because that is the path of peace. Observe how precious peace is in the sight of the Holy One, blessed be He, that when the time came for them to enter the land, the Holy One, blessed be He, said to Moses: Neither contend with them in battle (Deut. 2:9).

(Lev. 8:2:) “Take Aaron and his sons.” This text is related (to Prov. 20:7), “The one who walks in his integrity is righteous; blessed are his children after him.” This refers to Aaron and his children. If this interpretation is so, Moses also was righteous, but his children were not like him. And Eli also was righteous, but his children were not like him. And Samuel [was] righteous, but his children were not like him, as stated (I Sam. 8:3), “But his sons did not walk in his ways.” So why do you say [of Aaron] (in Prov. 20:7), “The one who walks in his integrity is righteous; blessed are his children after him?”

Because during his lifetime he saw his sons after him serving in the high priesthood. Therefore (in Lev. 8:2) “Take Aaron and his sons.” Another interpretation (of Lev. 8:2) “Take Aaron and his sons.” The Holy One, blessed be He, said to him (i.e., to Moses), “Entice him with words, because he is fleeing from [the priestly] office.”

Take can only be a word [implying] persuasion, for so did Nebuchadnezzar say to Nebuzaradan (concerning Jeremiah in Jer. 39:12), “Take him and look after him.” So also it (i.e., Scripture) speaks of our mother Sarah (in Gen. 12:15), “and the woman was taken to Pharaoh's house,” as she did not seek to go.

So also with Dinah, [it states] (Genesis 34:2), “and he took her and lay with her,” as she did not seek to go. And also (here in Lev. 8:2), “Take Aaron” is language [implying] persuasion because he was fleeing from office.

All of those seven days that Moshe was occupied with the tabernacle, he was sprinkling the blood and incinerating the fats. The Holy One, blessed be He, said to him, "What do you think, call to your brother [so that he will do it from now on]." Hence it is written, Moshe called to Aharon and to his sons and to the elders of Israel” – so as to aggrandize him in front of the elders. The Holy One, blessed be He, said to him, "Call the elders and appoint him in front of them, that they not say, 'He became high priest on his own.'"

"Take for yourself a young calf" – and why did He not say, "A bull?" But rather, the priesthood was made doubtful in your hand with a calf, [so too,] is it established in your hand with a calf. And not only that, but [so] that Israel not say, "The sins from the event of the golden calf are [still] ours." Hence they should also offer a calf, as it is stated, "And to the Children of Israel speak, saying, 'Take a male goat for a sin-offering and a calf and a lamb that are a year old'" - so that they would know that they underwent atonement for the event of the calf.

The Holy One, blessed be He, said, "In this world, they underwent atonement with a sacrifice; and in the world to come, I pardon your transgressions without a sacrifice, as it is stated (Isaiah 43:25), 'I, I am the One that wipes away your transgressions for My sake.'"

(Lev. 13:2), “When a man has on the skin of his flesh.” It is difficult for the Holy One, blessed be He, to reach out His hand against this man. Rather He forewarns a person [and afflicts his house] first and then He strikes him, as stated (in Lev. 14:34), “And when I put a plague of leprosy in a house of the land you possess.” First, He strikes his house. [If] he repents, fine; but if not, He strikes his clothes, as stated (in Lev. 13:47), “When the plague of leprosy is in a garment.” [If] he repents, fine; but if not, [they come] upon his body, as stated (in Lev. 13:2), “When a man has on the skin of his flesh.”

(Lev. 17:3:) “If any single person from the House of Israel.” This text is related (to Ps. 51:20–21), “Make Zion prosper in Your good pleasure; rebuild the walls of Jerusalem. Then You shall delight in sacrifices of righteousness, burnt offerings, and whole offerings….” To what is the matter comparable?

To a rich and noble man, who has no wife. His house was not [really] a house. Why? When the tenants came, he said to them, “Go rest in another place.”

Why? Because he had neither house nor wife. He took a wife. He said to them, “Whatever you bring me, from now on bring them up to the house.”

Thus all the days before Moses erected the tent of meeting, they offered sacrifices [in] any place, as stated (in Exod. 24:5), “Then he sent youths of the Children of Israel, and they offered burnt offerings….” And so it says (in Exod. 8:23), “Let us go a distance of three days into the wilderness and sacrifice to the Lord our God.” When the tabernacle was raised, the [Holy One, blessed be He,] said to Moses, “From now on you are only permitted to offer sacrifice in the tent of meeting”; and there they offered up the [gift] to the Holy One, blessed be He.

It is so stated (in Deut. 12:13-14), “Take heed that you do not offer up your burnt offerings in any place that you see. But only in the place that the Lord will choose.” And where did the Holy One, blessed be He, choose? Jerusalem, as stated (in Ps. 132:13), “For the Lord has chosen Zion; He has desired it for His dwelling.”

Moses therefore warns Israel, saying (in Lev. 17:3-4), “If any single person from the House of Israel [slaughters an ox, a lamb, or a goat in the camp]…. And does not bring it unto the entrance of the tent of meeting to offer it as a sacrifice… [bloodguilt shall be imputed to that person].“ The Holy One, blessed be He, foresaw that the Temple was going to be destroyed; so the Holy One, blessed be He, said, “As long as the Temple exists, you shall sacrifice within it, [and] there will be atonement for you; but when the Temple does not exist, how will there be atonement for you?

Occupy yourselves with the words of Torah, because they are comparable with offerings, and they will atone for you.” Thus it is stated (ibid.), “This is the thing (literally: word).” So also the prophet says (in Hos. 14:3), “Take words with you, and return unto the Lord.” The words of Torah resemble all the offerings.

One offers wine as a libation upon the altar, as stated (in Numb. 15:5), “And a quarter hin of wine for a libation”; and Torah resembles wine, as stated (in Prov. 9:5, where wisdom says), “and drink of the wine I have mixed.” One offers bread upon the altar, as stated (in Numb. 28:2), “My offering, My bread for My fire offering; and so it says (in Exod. 25:30), “And you shall set the [show]bread upon the table before Me always”; and Torah resembles bread, as stated (in Prov. 9:5, where wisdom says), “Come and eat of my bread.”

One offers oil upon the altar, as stated (in Lev. 2:5), “fine flour mixed with oil”; and Torah resembles oil, as stated (in Eccl. 9:8), “Always let your clothes be white, and let there be no lack of oil upon your head.”

(Lev. 19:23:) “When you come into the land and plant.” This text is related (to Eccl. 2:5), “I made gardens and orchards for myself, and in them I planted every kind of fruit tree.” Do not all people plant whatever they want, whatever someone plants in the earth, be it pepper or anything [else. But] if he plants, do [the plants automatically] produce?

As no one knows the place of every plant, [i.e.] where to plant it. However, because Solomon was wise, he planted all the species of trees [in their place], as stated (ibid.), “I made gardens and orchards for myself, in which I planted every kind of fruit tree.” What is the meaning of “every kind of fruit tree?” R. Jannay said, “Solomon even planted peppers in the land.”

But how did he plant them? It is simply that Solomon was wise and knew the root of the foundation of the world. How? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” [This means that] out of Zion has all of the whole world been perfected, as it is taught: Why is it called foundation stone? Because out of it the world was founded. Now Solomon knew which vein went to Cush and planted peppers on it, and they produced immediately.

See what he says (in Eccl. 2:5), “and in them I planted every kind of fruit tree.” Another interpretation (of Eccl. 2:5), “and in them I planted every kind of fruit tree.” Just as a navel is set in the middle of a person, so the Land of Israel is the navel of the world. Thus it is stated (in Ezek. 38:12), “who dwell on the navel of the earth.”

And the foundation of the world comes out of it, as stated (Ps. 50:1), “A psalm of Asaph. God, the Lord God spoke and summoned the world from East to West.” How is this known? (Ps. 50:2), “Out of Zion God has shined forth as the perfection of beauty.” The Land of Israel sits at the center of the world; Jerusalem is in the center of the Land of Israel; the sanctuary is in the center of Jerusalem; the Temple building is in the center of the sanctuary; the ark is in the center of the Temple building; and the foundation stone, out of which the world was founded, is before the Temple building. Now Solomon, who was wise, determined the roots that went out from [that stone] into the whole world and planted all species of trees in them. He therefore said (in Eccl. 2:5), “I made gardens and orchards for myself.”

(Lev. 22:27:) “When a bull or a sheep or a goat […].” This text is related (to Micah 6:3), “My people, what have I done to you and how have I wearied you; testify against Me.” R. Aha said, “Testify against Me (i.e., prove me wrong by keeping the commandments), and receive a reward. And do not testify (against your neighbor falsely), and receive a settlement of accounts.”

R. Samuel bar Nahman said, “On three occasions the Holy One, blessed be He, came to dispute with Israel, when the nations of the world rejoiced: At that time, when He said to them (in Is. 1:18), ‘Please come and let us dispute together,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that they were rejoicing, He reversed [the punishment] for the better.

He said (ibid.), ‘though your sins be as scarlet, they shall become as white as snow […].’ When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children (and not to dispute with them seriously).’ In the second [occasion], when He said to them (in Micah 6:2), ‘[Hear, O mountains, the claim of the Lord …] for the Lord has a claim with His people, and He will dispute with Israel,’ they rejoiced and said, ‘Now He will finish them off.’

When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Micah 6:5), ‘My people, please remember what King Balak of Moab plotted and what Balaam answered him….’ When the nations of the world heard this, they were astonished and said, ‘Is this an answer; is this a rebuke? He has only come to amuse Himself with His children.’

The third [occasion] when He said (in Hos. 12:3), ‘The Lord has a claim with Judah,’ they rejoiced and said, ‘Now He will finish them off.’ When the Holy One, blessed be He, saw that, He reversed [the punishment] for the better and said (in Hos. 12:4) ‘In the womb he grabbed his brother by the heel […].’” [The situation] is similar to a woman who complained to the judge about her son and brought him for trial.

Everyone came to see. They said, one to another, “See that this woman has brought her son to be killed in the case.” When the woman saw this and heard what they said, she reversed [her mind] to speak with different words. When she came before the judge, he said to her, “What has your son done to you?”

She said to him, “When he was in my womb, he kicked me.” He said to her, “Has he done anything else to you?” She said, “No.” He said to her, “There is no legal offense at all.” Everyone was astonished and said, “Is this an answer; is this a rebuke?

She only came to amuse herself with her son.” So they left with embarrassment on their faces. So too did the Holy One, blessed be He, go back and reverse His rebuke to love, and the nations of the world left confounded. (Micah 6:3:) “And how have I wearied you?” R. Berekhyah said, “[The situation] is similar to a king who sent his proclamation to a province.

What did the people of the province do? When they received it, they uncovered their heads, and read it in fear, in awe and in trembling. So did the Holy One, blessed be He, say to Israel, ‘The reading of the Shema is My proclamation. I did not burden you and I did not tell you that you were to read it either standing upon your feet or with your heads uncovered, but (according to Deut. 6:7) “when you are sitting in your house, when you are walking on the road, when you are lying down, and when you are getting up.”’”

Another interpretation (of Micah 6:3), “and how have I wearied you”: R. Judah bar Simon said, “The Holy One, blessed be He, said, ‘I have delivered ten [kinds of] beasts to you (for food). Three are in your possession, and seven are not in your possession. Now these are those which are in your possession (according to Deut. 14:4), “the bull, the sheep, and the goat.”

And these are those which are not in your possession (according to Deut. 14:5), “The deer, the gazelle, the roebuck, the wild goat, the ibex, the antelope, and the mountain sheep.” I did not burden you, nor did I tell you to go up into the mountains or tire yourselves out in the fields in order to bring Me a sacrifice from those [which are not in your possession]. Rather [your sacrifices come] from those which are in your possession, which grew up at your feeding trough. This is what is stated (in Lev. 22:27), “A bull or a sheep or a goat.”’”

(Numb. 2:2:) [“The Children of Israel shall camp,] each with his standard, under the banners for their fathers' houses….” This text is related (to Ps. 20:6), “Let us shout for joy in your salvation, and in the name of our God let us set up our standards….” “Let us shout for joy in your salvation,” as is stated (in Exod. 14:30), “So the Lord saved.” (Ps. 20:6, cont.:) “And in the name of our God let us set up our standards,” for God has inserted His name] among our names and has appointed us standards, as stated (in Numb. 2:2), “each with his standard, under the banners.”

The Holy One, blessed be He, cherished Israel with great love, in that He appointed them standards like [those of] the ministering angels, so that they would be recognizable, the Children of Reuben by themselves, the Children of Simeon by themselves, [etc.]; but where is it shown that He loved them? Where it is stated (in Cant. 2:4), “He brought me unto the banquet house, and His standard over me is love.”

To what is the matter comparable? To a rich person who had a storehouse full of wine. He went in to inspect it and found it to be vinegar. [When] he went to leave the storehouse, he found there one cask of [good] wine. He said this cask is worth as much to me as the full storehouse.

Similarly the Holy One, blessed be He, has created seventy nations, but of them all He has found pleasure only in Israel, as stated (in Cant. 2:4), “He brought me unto the banquet house (literally: house of wine [yyn]). [Now] y (yod) plus y (yod), [which] equals twenty, plus n (nun), [which stands for] fifty, results in seventy; and of all those [seventy nations] He loved only Israel.

It is so stated (ibid., cont.), “and His standard over me is love.” It also says (in Cant. 6:8-9), “There are sixty queens…. One is My dove, My perfect one.” (Cant. 2:4), “He brought me unto the house of wine.” R. Judah says, “He brought me to the great wine cellar, namely Sinai; and from there He taught me Torah, which is expounded in forty-nine ways to render pure and in forty-nine ways to render impure. And the numerical count (gematria) of (ibid., cont.) “and His standard (wdglw)” is forty-nine. [Another interpretation (of Cant. 2:4),] “He brought me unto the house of wine. R Hunya said, “In the past whoever pointed his finger at a likeness of the king was put to death; but when the children go to school and point a finger at the [likenesses of] the Divine Name [in the book], the Holy One, blessed be He, says (ibid., cont.), ‘and His standard (wediglo) over me is love.’” Even though, when sitting and studying the Torah, [one skips (rt.: dlg)] from precept (halakhah) to precept and from verse to verse, the Holy One, blessed be He, says, “He is dear to Me (literally: over Me), ‘and His standard (rt.: dgl) over me is love,’ [and his skipping (rt.: dlg) over Me is love].”

Another interpretation (of Cant. 2:4), “and His standard over me is love.” The Holy One, blessed be He, said, “The nations of the world have standards, but only the standard of Jacob is dear to Me, as stated (ibid.), ‘and His standard over Me is love--.’”

Another interpretation (of Numb. 6:23-24), “Thus shall you bless the Children of Israel: The Lord bless you and keep you.” “Bless you,” with wealth; “and keep you,” so that may do good works (mitswot). (Vs. 25:) “The Lord make His face shine,” and raise up children from you to be Torah scholars. Thus it is stated (in Prov. 6:23), “For the commandment (mitzvah) is a lamp, and Torah is [a light].”

Another interpretation (of Numb. 6:25), “The Lord make His face shine (from he'ir) [upon you],” to raise up priests from you, who kindle fire (from he'ir) upon the altar. Thus it is stated (in Mal. 1:10), “you will not kindle fire (from he'ir) on My altar in vain.” (Numb. 6:25, cont.:) “And be gracious to you.”

R. Hiyya the Great taught, “May the Lord encamp with you.” Another interpretation (of Numb. 6:25), “and be gracious to you,” to raise up prophets from you. Thus it is stated (in Zech. 12:10), “And I will pour out upon the House of David and upon anyone dwelling in Jerusalem a spirit of grace and mercy.”

Another interpretation (of Numb. 6:25), “and be gracious to you.” May He set His grace upon you in whatever place you go. Thus it is stated (in Esth. 2:17), “and she won grace and favor.” (Numb. 6:26:) “The Lord lift up His face unto you.” But another text says (of the Holy One, blessed be He, in Deut. 10:17), “who does not lift up His face (i.e., show favor).”

How can this be? [If] one has repented before judgment is sealed, (Numb. 6:26:) “The Lord lift up his face (i.e., show favor).” When judgment has been sealed, (Deut. 10:17:) “who does not lift up His face.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.” Along with the blessing there is a keeping. A king of flesh and blood has a friend in Syria, but he dwells in Rome; when the king sent for him, he arose and came to him, and [the king] gave him a hundred pounds of gold; [but when] he loaded it up and set out on the road, bandits fell upon him.

They took everything that he had given him and everything [else] that he had with him. Do you suppose that he could have kept him from the bandits? For that reason it is stated (in Numb. 6:24), “The Lord bless you and keep you.” Another interpretation (of Numb. 6:24), “The Lord bless you and keep you.”

May He bless you with money, that there not be a tax collection in the province, and that a tax collector not come to the province and say to you, “Give your gold.” Rather (as in Numb. 6:24), “The Lord bless you and keep you.” Another explanation. “Bless you” refers to sons (who can produce wealth), [while] “keep you” refers to daughters, since the females need keeping.

And so it says (in Ps. 121:5), “The Lord is your keeper; the Lord is your shade [on your right hand].” (Numb. 6:25:) “The Lord make His face shine upon you. May He make the light of His face shine for you.” Now “make shine” (y'r) can only mean life, since it is written (in Prov. 16:15), “In the light of the king's face there is life.” It also says (in Ps. 118:27), “The Lord is God and has given light (y'r) to us.”

And similarly it says (in Ps. 67:2), “May God be gracious to us and bless us; [may He make His face shine for us].” (Numb. 6:26:) “The Lord lift up his face.” Does the Holy One, blessed be He, lift up His face for a creature? Moreover, is it not already written (in Deut. 10:17), “who does not lift up His face (i.e., show favor).” It is simply that, just as they lift up their faces (show favor) to Me, so do I lift up My face to them.

How so? I have written in the Torah (in Deut. 8:10), “Then you shall eat, be full, and bless [the Lord your God].” So when a person sits down with his children and the children of his house, and when there is not enough before them to be full, they [still] lift their faces to Me as they give the blessing. Moreover, they exercise meticulous care [to recite a blessing] for [something as small] as an olive, for [something as small] as an egg.

Therefore (in Numb. 6:26), “The Lord lift up his face unto you […].” (Numb. 6:23:) “Thus shall you bless the Children of Israel], ‘Say to them.’” “Say (amor)” is written] fully (i.e., with the o represented by the vowel letter, waw). Say to them, i.e., to the priests, “[It does] not [follow that], because I told you to bless Israel, that you will bless them [as though] in forced labor and in sudden haste.

Rather you shall bless them (fully) with religious devotion (kawwanah) of the heart, so that the blessing will be fully effective with them. It is therefore stated, “Say” fully, to say that a person should wish his fellow well with a full [heart].

(Numb. 16:1:) “And On ben Peleth.” Why was he named On (which means "sorrow")? Because he remained in sorrow all his days. (Ibid.:) “Ben Peleth (plt)?” The son of (ben) one for whom miracles (pl'wt) have been performed.

Rav said, “On ben Peleth had his wife save him; for she said to him, ‘What has this dispute to do with you? If Aaron is the high priest, you are a disciple; if Korah is high priest, you are [still] a disciple].’ He said to her, ‘I know that the whole community is holy, since it is written in Numb. 16:3), “for all the congregation are holy.”’ What did she do?

She gave him wine to drink, got him drunk, and had him lie down in her bed. Then she sat down at the entrance [of the house] and let down her hair. Everyone who came for her husband On saw her and returned. In the meanwhile they were swallowed up.” It is this which is written (in Prov. 14:1), “The wisdom of women builds its house,” this refers to the wife of On; “but folly tears it down with its own hands,” this refers to the wife of Korah. (Numb. 16:2:) “And they rose up against Moses, [together with men from the Children of Israel], two hundred and fifty princes of the congregation,” the special ones of the congregations; “chosen by the assembly (moed),” because they knew how to intercalate years and fix new moons (which determine the date of the festival (moed); “men of renown,” in that they had a name throughout the whole [world]. (Numb. 16:4:) “When Moses heard this, he fell on his face.”

What news did he hear? That they suspected him of [adultery with] a married woman. Thus it is stated (in Ps. 106:16), “And they were jealous (rt.: qn') of Moses in the camp.” Rav Samuel bar Isaac said that Rav said, “[This] teaches that each and every one suspected (rt.: qn') his wife of adultery with Moses.”

Reish Lakish says, “From here we derive that one may not perpetuate a dispute.” Rav says, “Anyone who perpetuates a dispute violates a prohibition. It is so stated (in Numb. 17:5), ‘and he will not be like Korah and his assembly.’” Rav Ashi says, “He is fit to be afflicted with leprosy.

It is written here (in Numb. 17:5, cont.), ’by the hand of Moses to him,’ and it is written there (in Exod. 4:6), ‘And the Lord said furthermore to him, “Put now your hand into your bosom.”’” Rav Ḥisda says, “Anyone who disagrees with his teacher is like one who disagrees with the Divine Presence, as it is stated [with regard to Dathan and Abiram] (in Numb. 26:9), ‘when they strove against the Lord.’”

R. Ḥama, son of R. Ḥanina, says, “Anyone who initiates a quarrel [meriva] with his teacher is like one who initiates a quarrel with the Divine Presence, as it is stated (in Numb. 20:13), “These are the waters of Meribah, where the Children of Israel quarreled with the Lord.’” R. Ḥanina bar Pappa says, “Anyone who expresses resentment against his teacher for wronging him, it is as though he is expressing resentment against the Divine Presence, as it is stated (Exod. 16:8), ‘your murmurings are not against us, but against the Lord.’”

R. Abbahu says, “Anyone who suspects his teacher of wrongdoing, it is as though he suspects the Divine Presence, as it is stated (in Numb. 21:5), ‘And the people spoke against God, and against Moses.’”

(Numb. 20:12:) “But the Lord said to Moses and Aaron, ‘Because you did not trust in Me.’” Why was Aaron punished? The matter is comparable to a creditor who came to take the threshing floor of the borrower [as repayment, and] takes his and his neighbor’s. The borrower says to him, “If I am in debt, what is my poor neighbor’s sin?”

So too did Moses say to the Holy One, blessed be He, “Master of the world, “I got angry, [but] what is Aaron’s sin?” Therefore the verse lauds [Aaron] (in Deuteronomy 33:8), “And of Levi he said, ‘Let Your thummim and urim be with Your faithful one [whom you tested at Massah, with whom you contended at the waters of Meribah].’” (Numb. 20:12:) “Because you did not trust in Me.”

Did not Moses say something worse than this? As he said (in Numb. 11:22), “Are there [enough] flocks and herds to slaughter for them; [are there enough fish in the sea to gather for them]?” There also trust was lacking, and [that lack of trust] was greater than this one. So why did the Holy One, blessed be He, not decree death for him there?

The matter is comparable to a king who had a friend. Now when in private he displayed arrogance towards the king with harsh words, the king did not become angry with him. [When, however,] he arose one day and was arrogant in front of the legions, he decreed death for him. So also did the Holy One, blessed be He, say to Moses, “When you acted privately with Me, I did not become angry, but now [that you have acted] in public, it is impossible [to overlook your action].”

Thus it is stated (in Numb. 20:12), “to sanctify Me in the sight of the Children of Israel.” This text is related (to Ecclesiastes 8:14), “Here is a vanity that occurs in the world: sometimes an upright man is requited according to the conduct of the scoundrel.” You find that when the Holy One, blessed be He, cursed the serpent and said to him (in Genesis 3:14), “You are cursed,” He did not allow him to make any claim.

As the serpent could have said in front of the Holy One, blessed be He, “You said to Adam, ‘Do not eat,’ and I said to him, ‘Eat.’ Who does one listen to, the words of the master or the words of the student? [So] why do You curse me?” And he did not allow [Moses] to make any claim [either]. As [Moses] could have said, “I did not transgress Your words.

Why should I die?” (Numb. 20:12:) “Because you did not trust in Me, therefore you shall not lead this congregation.” The matter is comparable to two woman that were lashed in court. One had been corrupted (was unfaithful) and the other ate unripe fruit of the sabbatical year. The one that ate the unripe fruit of the sabbatical year said to them, “I plead with you to make known to the creatures why I am being lashed, so that they do not say, that I was also corrupted. [So] they brought the unripe fruit that was in her possession and suspended them upon her and announced and said, “This one was corrupted and was lashed, and that one ate unripe fruit from the sabbatical year and was lashed.”

So too Moses said to the Holy One, blessed be He, “Master of the world, see, You have decreed for me to die in the desert along with this wicked generation who angered You,” as stated (in Ps. 78:40), “How often did they defy Him in the desert and grieve Him in the wilderness.” “Now the [future] generations will say I was like them.

Let it be written about me why I came to be punished.” It is therefore written (in Numb. 20:12), “because you did not trust in Me to sanctify Me, therefore you will not bring.” The Holy One, blessed be He, said to Moses, “With what countenance do you want to enter the land?" The situation is comparable to a shepherd who went out to feed the king's flock, and the flock was carried off. [When] the shepherd wanted to come into the king's palace, the king said to him, “They will say that you caused the flock to be carried off.”

Here also the Holy One, blessed be He, said to Moses, “[Would it be] your glory that you are the one who led sixty myriads out [of bondage] and buried them in the desert and are bringing another generation into [the land]. Now they will say, ‘The generation of the wilderness has no share in the world to come.’ Rather be by their side, and come along with them [in the future].” Thus it is stated (in Deut. 33:21), “[for there is an honored lawgiver's portion,] where he came at the head of the people....” Therefore it is stated (in Numb. 20:12), “therefore you shall not lead this congregation,” that came out with you.

(Numb. 22:31:) “Then the Lord uncovered the eyes of Balaam and he saw [the angel of the Lord….].” Was he blind? [These words were] simply to inform him that even the eye is not under his control. (Ibid., cont.:) “Then he bowed down and prostrated himself on his face,” because [the angel] had spoken with him. (Numb. 22:32:) “And the angel of the Lord said unto him, ‘Why did you strike your she-ass these three times?’”

The angel come to seek satisfaction at his hand for the she-ass. He said to him, “Now if for the she-ass, which has neither its own merit nor merit from ancestors, I have been commanded to seek satisfaction from your hand, how much the more so for an entire people that you have come to uproot!“ (Numb. 22:32, cont.:) “Here I have come out as an adversary (satan), because your way is contrary (yrt).” [Yrt is interpreted as] an acronym [concerning the ass for] yare'ah (she feared), ra'atah (she saw), natetah (she turned away).

Another interpretation: [The numerical value of] yrt, in the atbash [scheme] is [equivalent to that of] shield (magen). (Numb. 22:33:) “For the she-ass saw me and turned away from me these three times. If she had not turned away [from me, surely just now I would have killed you] and let her live.” From here you have learned that he killed the ass. (Numb. 22:34:) “Then Balaam said unto the angel of the Lord, ‘I have sinned because I did not know.’” [These words are] to teach you that he was completely evil.

He knew that nothing can withstand divine punishment except for repentance; for whenever anyone sins and says, “I have sinned,” the angel has no authority to touch him. (Ibid.:) “Because I did not know.” Although that wicked man was praising himself and saying (in Numb. 24:16), “who has knowledge of the Most High,” his mouth bore witness about him and said (in Numb. 22:34), “I did not know.” (Ibid., cont.:) “And now, if it is evil in your eyes, I will return.” He said to him, “I did not go until the Holy One, blessed be He, said to me (in Numb. 22:20), “Arise and go with them”; yet you are saying that I should return! [Indeed] such is His practice!

Similarly, did he not tell Abraham to sacrifice his son? Then after that [it is stated (in Gen. 22:11-12)], ‘But the angel of the Lord called [unto him…]. And he said, “Do not raise your hand [against the lad].”’ He is used to saying something, then to have an angel come and reverse it.” [So (in vs. 34),] “if it is evil in your eyes, I will return.” (Numb. 22:35:) “The angel of the Lord said unto Balaam, ‘Go with the men’”; for your lot is [to be] with them, and your end is to be obliterated with them from the world. (Ibid., cont.:) “So Balaam went with the princes of Balak.” [These words] teach that just as they were happy to curse [Israel], so was he happy. (Numb. 22:36:) “When Balak heard that Balaam had come.” [These words] teach that he sent messengers unto [Balak] to send him tidings. (Ibid., cont.:) “He went out to meet him unto the city of Moab,” [i.e.,] unto their metropolis. What was [Balak's] reason for preceding him to the borders? He said to him, “These are borders which have been fixed from the days of Noah, so that a nation would not enter the territory of its neighbor.

These [people] are coming to uproot them.” He said to him, “Come to curse them.” Then he showed him how they had broken through and crossed the border of Sihon and Og, as though lodging a complaint against them. (Numb. 22:37:) “Then Balak said unto Balaam, ‘Did I not truly send unto you [to summon you; why did you not come unto me; am I really unable to honor you]?’” He prophesied that his end would be to go in disgrace.

Then did Balaam also answer him like the [truth of the] matter (in Numb. 22:38), “So Balaam said unto Balak, ‘See, I have come unto you now, [but am I really able to say anything at all…?]’” For I do not have authority to say what I want.

(Numb. 27:15-16:), “And Moses spoke […], ‘Let the Lord, [the God of the spirits of all flesh], appoint….’” Let our master instruct us: What blessing does one say on seeing a human being that is different? Thus have our masters taught: On seeing a black person, one with white blotches, a hunchback, a pockmarked person or one afflicted with dropsy, one says, “Blessed is the One who makes mortals different.”

On seeing an amputee, someone blind, or someone smitten with boils, one says, “Blessed is the true Judge.” When [should one recite this]?

When they who were [once] whole have become different. But if they were like that from their mother's womb, one says, “Blessed is the One who makes mortals different.” On seeing good creatures and good trees, one says, “Blessed is the One who has created such things in his world.” But if he sees crowds of human beings, he says, “Blessed is the One who is learned in mysteries.” [As] just as their faces are unlike each other, so are they unlike in temperament. Rather each and every individual has his own individual temperament; and so it says (in Job 28:25), “To fix a weight for the spirit,” [i.e.,] the [spiritual] weight of each and every individual. You yourself know that it is so, because of what Moses asked from the Holy One, blessed be He, at the time of his death, when he said to him, “Master of the world, the temperament of each and every person is revealed to You; and the temperament of one person is unlike the temperament of another.

Now that I am departing from them, would You please, if You so desire to appoint a leader over them, appoint over them a person who will bear with each and every one of them according to his temperament.” Where is it shown? From what they have read on the matter (in Numb. 27:16), “Let the Lord, the God of the spirits of all flesh, appoint [someone over the congregation]….”

(Numb. 34:2), “This is the land that shall fall to you as an inheritance.” What is the meaning of “to you?” To you it is fitting. [The matter] is comparable to a king who had male and female slaves and would have his male slaves marry female slaves from another estate and his female slaves [marry] male salves from a different estate. The king stopped and reflected. He said, “The male slaves are mine and the female slaves are mine. It would be better for me to marry my male slaves ('avadim) to my female slaves, my own to my own.” Similarly the Holy One, blessed be He, said, “The land is Mine, as stated (in Ps. 24:1), ‘The land is the Lord's and all that is in it.’

Moreover Israel is Mine, as stated (in Lev. 25:55), ‘For to Me the Children of Israel are servants ('avadim).’ [It is] better for Me to bequeath My land to my servants who belong to Me, My own to My own.” It is therefore stated (in Numb. 34:2), “this is the land that shall fall to you.” Another interpretation (of Numb. 34:2), “this is the land”: This text is related (to Ps. 111:6), “He revealed to His people His powerful works.”

The Holy One, blessed be He, said to Israel, “I could have created a different desirable land for you. But in order to show you My strength, I am expelling your enemies in front of you and giving you their land, to fulfill that which is stated, ‘He revealed His powerful works....’”

Two tablets of stone (Deuteronomy 10:1): Corresponding to a groom and bride; corresponding to two ushers/benefactors; corresponding to heaven and earth; corresponding to two scribes; corresponding to two Torahs, the written Torah and the oral Torah; corresponding to two worlds, this world and the world to come, as it is stated, "two tablets". Rabbi Chanina said, "It is written 'tablets,' that neither was bigger than the other, but rather both of them were equal; and the carving of both was as one (at the same time)."

Another interpretation: "Tablets (luchot) of stone," that anyone who does not make his life (lechayav) like this stone, does not merit words of Torah. Another interpretation: "Tablets of stone," because the majority of the deaths prescribed in the Torah are by stoning. Another interpretation: "Tablets of stone," in the merit of Yaakov, of whom it is stated (Genesis 49:24), "from there, the shepherd, the stone of Israel."

Another interpretation: "Tablets of stone," in the merit of the Temple, as it is stated (Isaiah 28:16), "Behold, I will found in Zion stone." And Reish Lakish says, "In the merit of Moshe who was called a stone, as it is stated (Daniel 2:34), 'as a stone was hewed out [...].'" "Like the first ones" (Deuteronomy 10:1). As the first ones were given with a voice of voices, so were the second ones.

As the first ones were given with six hundred thousand, so were the second ones. But behold, it is written (Exodus 34:3), "And no one may go up with you." But rather, the Holy Blessed One brought out six hundred thousand from Moshe our teacher at that time. As so is it written in the Book of Chronicles (I Chronicles 23:17), "The sons of Rechavya were very numerous (literally, above)."

And our rabbis expounded, "Above six hundred thousand." "And come up to Me on the mountain; and make an ark of wood" (Deuteronomy 10:1). But Moshe did not do this, but rather he made an ark of wood, and afterwards went up the mountain and took the tablets, as it is stated (Deuteronomy 10:3-4), "I made an ark of acacia wood [...] and I went up the mountain [...]. And He wrote on the tablets."

(Deut. 14:22:) “You shall surely tithe.” This text is related (to Prov. 28:22), “An evil-eyed person (i.e., a miser) moves quickly after wealth; [and he does not know that loss will come to him].” R. Hanina interpreted the verse with reference to Ephron (of Gen. 23). For R. Hanina said, “All the shekels mentioned in the Torah are sela, those in the prophets are litrai, and those in the writings are centenarii, except for the shekels of Ephron, which are not centenarii. This is what is written (in Gen. 23:9), ‘let him give it to me at the full price.’”

Because he brought the evil eye (of greed) into Abraham's wealth, the written text lacks the letter waw. This is what is written (in Gen. 23:15), “My lord, listen to me, what is a piece of land worth four hundred shekels of silver between you and me?” He said to him, “If you want to give me four hundred centenarii of silver from the goods of your house, you can give it to me.” Because he brought in an evil eye (i.e., of greed) into Abraham's wealth, [his name] is lacking the letter waw, where it is stated (in Gen. 23:16), “So Abraham heeded Ephron, and Abraham weighed out the silver for Ephron.

It is the second Ephron that is written deficient. R. [Ammi] interpreted the verse (Prov. 28:22) with reference to one who borrows a cow. Since he was too miserly to rent two cows, he borrowed one and rented one. And (according to Prov. 28:22) “he does not know that loss will come to him”; that it is written (in Exod. 22:13), “[When someone borrows an animal from his neighbor and it is injured or dies,] and its owner is not with it, he shall surely pay.”

R. Isaac interpreted the verse (Prov. 28:22) with reference to the one who lends to an Israelite at interest and is too miserly to lend it without interest, and (Prov. 8:22) “he does not know that loss will come to him”; that it is written (in Prov. 28:8), “The one who augments his wealth by interest and usury amasses it for one who is generous to the poor.” Who is the one that is generous to the poor?

This is Esau the wicked. Is Esau the wicked generous to the poor? Rather does he not oppress the poor? He is like those procurators who go out to the villages and plunder tenants.

Then they go back to the capital and say, “Gather the poor, because we want to perform a good act for them.” The [Aramaic] adage says, “[She commits adultery] for apples, and distributes [them] to the sick.” R. Levi interpreted the verse (i.e., Prov. 28:22) with reference to the person who does not take out his tithes properly. To this end R. Levi told a story about someone who did take out his tithes properly: Now he had a certain field that produced a thousand measures every year.

So he took a hundred measures from it for his tithes; and from the remainder he and the children of his household sustained themselves all of his days. At the time of his death, he summoned his son. He said to him, “My son, give your attention to this field. It yields such and such [a number of] measures, and I take out such and such a tithe.

From it I have sustained myself and my household all my days.” When that son planted it the first year, it produced a thousand measures, and he took out a hundred measures from it for the tithe. For the second year, an evil eye (i.e., of greed) entered within him. So he subtracted ten [measures from the tithe], but [the field] subtracted one hundred [measures from its yield].

Similarly also [on the third, fourth, and fifth [years], until it was reduced to its tithes. When kinfolk and friends saw [what was happening], they put on white (i.e., festive) [tunics] and wrapped themselves in white [mantles]. [When] they came to him, he said to them, “Why have you come? To rejoice over the very one who has been excommunicated [by the Heavens]?” They said to him, “God forbid!

We have only come to rejoice with you. In the past you were the owner of the house, and the Holy One, blessed be He, was the priest; but now the Holy One, blessed be He, has become the owner of the house, and you are the priest.” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

As these nations that you are, etc. (Deuteronomy 18:14): This is that which is stated in the verse (Deuteronomy 28:13), "The Lord will make you the head, not the tail; you will always be at the top and never at the bottom." That there should not be lying judges and that you all be poor in Torah. [It is as you say (Isaiah 9:14), "Prophets who give false instruction, such are the tails." "You will always (rak) be at the top," you will only (rak) be few in this world, not forever.

Another interpretation: "You will always (rak) be at the top (above),"When you come to ask something, you should not ask what is above, and not ask what is below, in the way that the [other] nations of the world [ask], as it is stated (Isaiah 29:4), "your speech shall sound like a ghost’s from the ground."As these nations that you are dispossessing, etc.," such that you should ask from it: This is that which is stated in the verse (Isaiah 8:19), "Now, should they say to you, 'Inquire of the ghosts and familiar spirits that chirp and moan,'" say to them (Isaiah 8:19, cont.), "Does a people inquire of its god, of the dead on behalf of the living?"

The needs of the dead are done by the living. Would the needs of the living be done by the dead? "That moan," as they do not do not serve the needs of their heads. "As these nations, etc. but not like this to you."

There is a story about a convert who was from Batsra. He said, "When I was a foreigner, I would ask of idolatry. Now I have become an Israelite and it is forbidden to me." What did he do?

He saddled his donkey and went to a province and he did not ask of the idolatry. He entered the province and its priest was standing at the entrance of the province. When he entered, he saw them and was immediately afraid. He descended from the donkey and the donkey fled.

The [people] that were standing there came down and he became frightened of them. [But] they stood him upright, supported him and said, "This old man fell." They [then] immediately brought him to his donkey, and [so] he entered in peace and left in peace. What caused him this? Because he held on to the Torah.

Hence, "As those nations that you are about to dispossess listen to soothsayers and augurs, but the Lord your God did not give like this to you." There is a story about Rabbi Yannai and Rabbi Yochanan who were sitting at the entrance of Teveriya. There were two astrologers there who saw two Jews going out to their work. These astrologers said, "Those two men will go out but they will not come back, [as] a snake will poison them."

Rabbi Yannai and Rabbi Yochanan heard [this]. What did they do? They sat at the entrance of the province to know if those two men would come back from their work. And they did come back and Rabbi Yochanan and Rabbi Yannai saw them.

They said to the astrologers, "Did you not say that these two men would go out but not come back, as a snake would poison them?" They said, "Yes." They said [back], "Behold, they went out in peace and came back in peace." The astrologers observed them [and then] they said to them, "Tell us, what did you do today?"

They said, "We did not do anything [unusual], but rather that which we are accustomed to do. We read the Shema and we prayed." They said to them, "You are Jews, the words of astrologers do not materialize with you, as you are Jews." Hence, "but the Lord your God did not give like this to you."

(Deut. 25:18, cont.:) And he cut off (rt.: znb) all who were lagging behind you. He smote them with a blow to the tail (rt.: znb). And this agrees with what R. Hanina bar Shilqa, said, “What did the House of Amalek do to Israel? They cut off their penes and flung them heavenward, as they said, ‘This is what You have chosen, take for Yourself what You have chosen.”

As Israel did not know what the nature of spit was, until Amalek came and taught them, as stated (with reference to Ezek. 8:17), “here they were sending the spit in their faces.” From whom did he learn it? From his grandfather Esau, as stated (in Gen. 27:36), “And he said, ‘Is he not (hky) rightly named Jacob?’” He rubbed (rt.: hkk) his throat and brought out the spit. (Deut. 25:18), “All who were lagging behind you.”

R. Judah, R. Nehemiah, and the masters [differed]. R. Judah said, “They said, ‘If He is master over all of out deeds, we will serve Him; but if not, we will revolt against Him.’” R. Nehemiah said, “They said, ‘If He furnishes us with our food like a king who is living in the province, such that the province lacks nothing at all, we will serve Him; but if not, we will revolt against Him.’” And the masters said, “They said, “’If we have a thought in our hearts and He knows what we are thinking, we will serve Him; but if not, we will revolt against Him.’”

R. Berekhyah said in the name of R. Levi, “In their heart they had a thought, and the Holy One, blessed be He, granted them their request.” And what is the evidence? (Ps. 78:18:) “They tested God in their heart by asking food for themselves.” See what [else] is written there (in vs. 29), “So they ate and were very full.” Another interpretation (of Deut. 25:18), “all who were lagging behind you”: R. Judah, R. Nehemiah and the masters [differ]. R. Judah says, “Whoever was overcome was discarded.”

R. Nehemiah says, “Whomever the cloud vomited up was discarded.” And the rabbis say, “It was the tribe of Dan that the cloud vomited up, [as] they all served idols, as stated (Deut. 25:18, cont.), ‘when you were tired and weary, and did not fear God.’” [You were] tired from thirst and weary from the road, and you did not fear God. R. Pinhas said in the name of R. Samuel bar Nahman, “It is a transmitted aggada [that] Esau will fall at the hand of the children of Rachel (Joseph and Benjamin), as stated (in Jer. 49:20), ‘Surely the youngest of the flock shall drag them away.’

Why does it call them the youngest of the flock? Because they were the youngest of the tribes.” Hence, Moses said to Joshua (Exod. 17:9), “Choose men for us.” As he was [descended from] Joseph, about whom it is written (Gen. 42:18), “I fear God.”

And about Esau, it is written (Deut. 25:18), “and did not fear God.” Youth is written with reference to the one and small is written with reference to the other (i.e., with reference to Esau). Youth is written with reference to the one (in Gen. 37:2), “since he (Joseph) was a youth with the children of Bilhah [and with the children of Zilpah].” And small is written with reference to the other (in Obad. 1:2), “I will surely make you (Edom) smallest among the nations.”

The one (Esau) grew up with two who were righteous (i.e., with Isaac and Rebekah) and did not learn from their deeds, while the other grew up with two who were wicked (i.e., Potiphar and Pharaoh) and did not learn from their deeds. The one received the birthright as a result of his good deeds, while the other lost his birthright from his evil deeds. The one supported his brothers, while the other sought to kill his brother.

The one fenced himself away from sexual immorality and from the spilling of blood, while the other sullied himself with sexual immorality and the spilling of blood. The one conceded to the revival of the dead, as stated (Gen. 50:24), “God will surely remember you”; while the other denied the revival of the dead, as stated (Gen. 25:32), “Behold, I am going to die.” The one offered his life for his mother’s honor, as stated (Gen. 33:7), “and after, Joseph and Rachel came forward and bowed”; while the other sought to kill his mother, as stated (Amos 1:11), “and he destroyed his uterus.” Therefore, the one (Esau) will fall by the hand of the other (Jospeh).

And R. Johanan said, “All of the ministering angels sought to battle with the ministering angel of Esau, but he would not fall by their hand, as he would remove each and every one with a response: To Reuben, he says, ‘You were suspected about your father’s concubine.’ To Simeon and Levi, ‘You also killed [the inhabitants of] Shekhem.’ To the other tribes, ‘You sold your brother and sought to kill him.’

To Judah, ‘You were also suspected about your daughter-in-law, Tamar.’ To Benjamin he said, ‘You were suspected about the concubine in Giveah.’ When the ministering angel of [Joseph] came and battled with him, he immediately fell in front of him, as he had no response to answer him. This is what is written (Obad 1:18), “And the House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw.”