Midrash Tanchuma Reader

"In the third month" (Exodus 19:1). What is written above on this matter? The portion of Jethro, in which he taught Moses: "And you shall provide out of all the people" (Exodus 18:21), and afterward, "And Moses sent away his father-in-law" (ibid. 18:27), and afterward, "In the third month." Solomon said: "The heart knows the bitterness of its own soul" (Proverbs 14:10), and therefore "and with its joy no stranger shall mingle" (ibid.). The Holy One, blessed be He, said: My children were enslaved with mortar and bricks, while Jethro was sitting within his house in tranquility, and he comes to behold the joy of the Torah together with My children? Therefore, "And Moses sent away his father-in-law," and afterward, "In the third month." Why so? Moses expounded a kal va-chomer (an argument from the lesser to the greater): If, in the case of one commandment, when the Holy One, blessed be He, came to give the commandment of the Passover, the Torah said, "No alien shall eat of it" (Exodus 12:43) — then concerning the six hundred and thirteen commandments which He desires to give to Israel, shall Jethro be here and behold them? Therefore, "And Moses sent away his father-in-law," and afterward, "In the third month." Why "in the third month," and not in the second month, nor in the seventh month, nor in another month? Our Rabbis said: Rabbi Oshaya said: Rabbi Chiyya the Great taught me: A female convert, a female captive, and a freed bondwoman may neither marry nor be betrothed until three months. So too Israel were called converts, as it is said, "for you were strangers in the land of Egypt" (Leviticus 19:34); captives, as it is said, "and they shall take captive those who took them captive" (Isaiah 14:2); freed slaves, as it is said, "I am the LORD your God, who brought you out of the land of Egypt, from being their slaves" (Leviticus 26:13). The Holy One, blessed be He, said: I will wait for them three months, and afterward I will give them the Torah.

(Exodus 23:21:) "Be heedful of him and hearken to his voice; do not rebel against him, for he will not pardon your transgression." You did not merit to hearken to My voice, so hearken to the voice of an angel. He is unable to pardon your transgressions, because he is from the company that does not sin. Another interpretation of "for he will not pardon your transgression": Why? Because he is a messenger, and whatever the messenger is commanded to do, he does. But I lift up the face toward you, as it is said (Numbers 6:26): "May the LORD lift up His face <toward you>." David said to Him: Master of the Universe, and to an angel You hand me over—one who does not lift up the face? Who is able to withstand him? "If You, O LORD <my Lord>, should keep account of iniquities, who could stand?" (Psalms 130:3). And should you say that forgiveness is not with You—it is with You, as it is said (Psalms 130:4): "For with You there is forgiveness, that You may be feared."

"And He gave to Moses, when He had finished" (Exodus 31:18). Rav Huna said in the name of Resh Lakish: Just as this bride adorns herself with twenty-four ornaments, so a disciple of the wise must be diligent in the twenty-four books. Rabbi Levi said: What is the meaning of "when He had finished" (ke-khaloto)? Just as this bride, all the time that she is in her father's house, conceals herself, and no one knows her; when she comes to enter the wedding canopy, she uncovers her face, as if to say: Whoever knows testimony against me, let him come and testify against me. So too a disciple of the wise must be modest like this bride, and renowned in his good deeds like this bride who is renowned. "And He gave to Moses, when He had finished" (ke-khaloto — "as His bride").

[(Exodus 37:1:) AND BEZALEL MADE.] But did Bezalel make it by himself, that every single time it says, AND BEZALEL MADE? Rather, because he devoted much of his soul to the work of the Tabernacle, therefore the Holy One, blessed be He, did not withhold his reward, and He proclaims him every time: AND BEZALEL MADE. So too in a like case (Ezra 10:15): ONLY JONATHAN THE SON OF ASAHEL AND JAHZEIAH THE SON OF TIKVAH STOOD UP OVER THIS [AND MESHULLAM AND SHABBETHAI THE LEVITE HELPED THEM]. Scripture proclaimed him because Jonathan devoted his soul. So too here: AND BEZALEL MADE.

"When a soul sins by mistake" (Leviticus 4:2). Is it the soul that sins? Scripture says, "In the place of justice, there is wickedness" (Ecclesiastes 3:16) — the place of the soul, which was given out of righteousness, from a place where there is neither iniquity nor sin: is it she who sins? Scripture expresses astonishment: "When a soul sins by mistake!" "The place of righteousness — there is wickedness." To what is the matter comparable? To two people who sinned against the king, one a townsman and one a man of the palace. He saw that both of them had committed one and the same sin. He turned away from the townsman, but against the man of the palace he issued a verdict. The men of his palace said to him: "Both of them committed one and the same sin. From the townsman you turned away, yet against the man of the palace you issued a verdict!" He said to them: "From the townsman I turned away because he does not know the customs of royalty; but the man of the palace is with me every day and knows what the customs of royalty are. And the one who sins against me — what judgment shall go forth upon him?" So too the body is a townsman: "And the Lord God formed the human, dust from the ground" (Genesis 2:7). And the soul is a man of the palace from above: "and He breathed into his nostrils the breath of life" (ibid.). And both of them sin. Why? Because it is impossible for the body to be without the soul; for if there is no soul there is no body, and if there is no body there is no soul. And both of them sin. "The soul that sins, it shall die" (Ezekiel 18:20). Therefore Scripture expresses astonishment: "When a soul sins by mistake." What is "by mistake, from any of the commandments of the Lord"? To teach you that anyone who sins by mistake is [as if] he transgresses against the commandments of the Lord. And so it says, "And when you err and do not perform all these commandments" (Numbers 15:22). [And so David said, "Errors — who can discern them? From hidden faults cleanse me;] also from willful sins hold back Your servant, and I shall be clean of great transgression" (Psalms 19:13–14) — from the great sin that I committed. And if you do so, "let the words of my mouth be acceptable" (ibid. 15). From here you learn that anyone who sins, even by mistake, is called a sinner. Our Rabbis taught: an error in study is reckoned as willful sin. Therefore it is written, "When a soul sins," because she is from above — and it is not written "a person."

"And the LORD spoke [unto Moses, saying]: Take Aaron and his sons with him, and the garments" (Leviticus 8:1-2). This is what Scripture says: "Happy is the one whom You choose and bring near, that he may dwell in Your courts" (Psalms 65:5). Happy is the one whom the Holy One, blessed be He, has chosen, even though He did not bring him near; and happy is the one whom He brought near, even though He did not choose him. And who is the one He chose? This is Abraham — but He did not bring him near; rather, he himself brought himself near — as it is said, "You are the LORD, the God who chose Abram [and brought him out of Ur of the Chaldees]" (Nehemiah 9:7); but He did not bring him near; rather, he brought himself near. Jacob — the Holy One, blessed be He, chose him, as it is said, "Jacob, whom I have chosen" (Isaiah 41:8), and it says, "For the LORD has chosen Jacob for Himself" (Psalms 135:4); but He did not bring him near; rather, he brought himself near, as it is said, "And Jacob was a perfect man, dwelling in tents" (Genesis 25:27). Moses — He chose him but did not bring him near, as it is said, "Had not Moses His chosen one [stood before Him in the breach]" (Psalms 106:23). David — He chose him but did not bring him near, as it is said, "And He chose David His servant" (Psalms 78:70); and he himself brought himself near, as it is said, "I am a companion to all who fear You" (Psalms 119:63). Happy are these whom the Holy One, blessed be He, chose, even though He did not bring them near. Come and see: Jethro — the Holy One, blessed be He, brought him near, but did not choose him. Rahab the harlot — He brought her near, but did not choose her. Happy is Aaron, doubly so, for He chose him and brought him near. Whence that He chose him? As it is said, "And I chose him [out of all the tribes of Israel to be My priest]" (1 Samuel 2:28). And whence that He brought him near? As it is said, "And you, bring near to yourself Aaron your brother [and his sons with him]" (Exodus 28:1). Therefore David praises him: "Happy is the one whom You choose and bring near" (Psalms 65:5).

[(Leviticus 11:2) THESE ARE THE CREATURES THAT YOU MAY EAT.] There were three things that Moses found difficult: the making of the menorah, the moon, and the creeping things. The making of the menorah, how was it? At the time when Moses ascended, the Holy One, blessed be He, was showing him on the mountain how he was to make the Tabernacle. When He showed him the making of the menorah, Moses found it difficult. The Holy One, blessed be He, said to him: "Behold, I am making it before you." What did the Holy One, blessed be He, do? He showed him white fire, [red fire,] black fire, and green fire, and from them He made the menorah, its cups, its knobs, and its flowers, and the six branches. And He said to him, "This is the making of the menorah" (Numbers 8:4), for the Holy One, blessed be He, was showing it to him with the finger; yet even so he found it difficult. What did the Holy One, blessed be He, do? He engraved it upon his hand. He said to him: "Go down and make it just as I have engraved it upon your hand," as it is said, "And see and make [them by their pattern]" (Exodus 25:40). And from where do we know that He engraved it upon his hand? As it is said, "And He sent forth the form of a hand" (Ezekiel 8:3); and "form" can refer only to the making of the menorah, as it is said, "And see and make [them] by their pattern," etc. And even so he found it difficult, and said, "[The menorah] shall be made [of beaten work]" (Exodus 25:31) — how difficult is it to make? The Holy One, blessed be He, said to him: "Cast the gold into the fire, and it will be made of itself," as it is said, "of beaten work shall the menorah be made" — "shall be made" is written, meaning it shall be made of itself.

"When a person has on the skin of his flesh, etc." (Leviticus 13:2). This is what Scripture says: "For You are not a God who delights in wickedness" (Psalms 5:5) — to teach you that the Holy One, blessed be He, does not delight in condemning any creature, as it is said, "For I do not delight in the death of the one who dies" (Ezekiel 18:32). And in what does He delight? In vindicating His creatures, [as it is said, "The Lord delighted for the sake of His righteousness, etc." (Isaiah 42:21) — for the sake of vindicating His creatures], and not in condemning them. And so you find with the first Adam: when He created him, He set him in the Garden of Eden and commanded him and said to him, "Eat this, and from this you shall not eat, for on the day you eat from it you shall surely die" (Genesis 2:17). He transgressed, and He brought a sentence upon him. The Sabbath came and reprieved him. He began to converse with him about whether he would repent, as it is said, "And the Lord God called to the man" (Genesis 3:9). "The Lord" means nothing but the attribute of mercy, as it is said, "The Lord, the Lord, a God merciful and gracious" (Exodus 34:6). He brought the attribute of mercy before the attribute of justice. Thus, "For You are not a God who delights in wickedness" — for He does not delight in condemning any creature. He began to converse: "Who told you, etc." (Genesis 3:11), "And the man said, The woman, etc." (Genesis 3:12). He left the man and began to converse with the woman, as it is said, "And the Lord God said to the woman, etc." (Genesis 3:13). But when He came to the serpent, He did not converse with him; rather, immediately He gave him a sentence, as it is said, "And the Lord God said to the serpent, Because you have done this, etc.," "And I will put enmity, etc." (Genesis 3:14-15). He returned to the woman and said to her, "I will greatly multiply your pain and your conception" (Genesis 3:16). And when He returned to the man, He did not condemn him, but hinted to him to repent. From where? Said Rabbi Berekhiah in the name of Rabbi Levi, that He said to him, "By the sweat of your brow you shall eat bread, until you return" (Genesis 3:19). "Return" means nothing but an expression of repentance, as it is said, "Return, O Israel" (Hosea 14:2). Since he did not repent, He drove him out of the Garden of Eden, as it is said, ["And He drove out the man" (Genesis 3:24). Thus,] "For You are not a God who delights in wickedness." What is the meaning of "evil shall not abide with You" (Psalms 5:5)? Said Rabbi Tanchuma bar Hanilai in the name of Rabbi Berekhiah in the name of Rabbi Yohanan: Only angels of peace and angels of mercy stand before the Holy One, blessed be He, but the angels of wrath are far from Him, as it is said, "They come from a distant land, from the end of the heavens, the Lord and the weapons of His wrath, to destroy all the earth" (Isaiah 13:5). [Another interpretation:] "evil shall not abide with You" — said Rabbi Yohanan: You are not drawn after evil, and evil is not drawn after you, and it does not dwell beside you.

Another interpretation of (Leviticus 14:34): "When you come into the land <of Canaan...and I put a plague of leprosy in a house of the land of your possession>." This is what Scripture says (Psalms 73:1): "Surely (akh) [God] is good to Israel." One might think to all <of Israel>; the text therefore teaches (ibid.): "to the pure in heart." In a similar manner you say (Lamentations 3:25): "The LORD is good to those who wait for Him." One might think to all; the text therefore teaches (ibid.): "to the soul that seeks Him." In a similar manner you say (Nahum 1:7): "The LORD is good, a stronghold in the day of trouble." One might think to all; the text therefore teaches (ibid.): "and He knows those who take refuge in Him." In a similar manner you say (Psalms 145:9): "The LORD is good to all." One might think to all; the text therefore teaches (ibid.): "and His mercies are over all His works." In a similar manner you say (Psalms 84:6): "Happy is the man whose strength is in You." One might think to all; the text therefore teaches (ibid.): "in whose heart are the highways" — these are they in whose hearts are the pathways of the Torah. In a similar manner (Psalms 125:4): "Do good, O LORD, to the good." One might think to all; the text therefore teaches (ibid.): "and to those who are upright in their hearts." In a similar manner (Psalms 145:18): "The LORD is near to all who call upon Him." One might think to all; the text therefore teaches (ibid.): "to all who call upon Him in truth." In a similar manner you say (Micah 7:18): "Who is a God like You, who pardons iniquity and passes over transgression?" One might think for all; the text therefore teaches (ibid.): "for the remnant of His inheritance." Therefore (Psalms 73:1): "Surely (akh) God is good to Israel, to the pure in heart." It does not say "God is good to Israel," but rather "Surely (akh) good" — and akh <implies> a limitation: the afflictions which He brought upon them are good. Why? "To the pure in heart" — to purify that day for the world to come. Therefore it is said: "Surely God is good to Israel, to the pure in heart." (Psalms 73:3): "For I was envious of the arrogant when I saw the prosperity of the wicked." I saw their tranquility and I was envious — of these who make profane spaces upon profane spaces (halalim halalim), as it is said (Job 15:20): "All the days of the wicked he writhes (mitcholel)." "The prosperity (shalom) of the wicked": they sit in quiet and security. (Job 21:9): "Their houses are safe, without fear, nor is the rod of God upon them." (Psalms 73:4): "For there are no pangs (chartzubot) at their death, and their body (ulam) is sound." What "pangs"? You were not brought down to nothingness, nor were you bound to suffering. "And their body (ulam) is sound": therefore they are sound as the vestibule (ulam) <of the Temple>.

"And the LORD spoke to Moses after the death" (Leviticus 16:1). This is what Scripture says: "At this also my heart trembles" (Job 37:1). [Who spoke this verse? Elihu spoke it.] Elihu was watching how the sons of Aaron would enter to offer sacrifice and come out burned, and he was astonished and said, "At this also my heart trembles and leaps from its place." What did he see that made him say this? Rather, at the time when the priesthood was weakened (that is, made feeble) in the hand of Aaron, what is written there? "And Moses spoke to the children of Israel, and all their princes gave him a staff, one staff for each prince" and so on (Numbers 17:21). And he wrote the name of each and every tribe upon its staff, and the name of Aaron he wrote upon the staff of Levi, and he placed it in the middle. Moses said: So that the children of Israel will not say it caught a scent from the Divine Presence and produced fruit. [Moses said: Behold, I place it in the middle so as not to give any opening for argument, as it is said, "and the staff of Aaron was in the midst of their staffs" (Numbers 17:21).] What is written there? "And Moses laid up the staffs" and so on, "and it came to pass on the next day" and so on, "and behold, the staff of Aaron had sprouted" and so on, "and it yielded almonds" (Numbers 17:22-23). Scripture lacked nothing. What is "and it yielded (gamal) almonds (shekedim)"? It requited (gamal) everyone who was intent (shoked) on evil against the tribe of Levi. And if dry pieces of wood caught a scent in the life of the world [and blossomed] and came out alive [and produced fruit], yet the sons of Aaron, who entered there alive, came out burned. And Elihu was looking at these and at those, and he said, "At this also my heart trembles" and so on. When? "And the LORD spoke to Moses after the death of the two sons of Aaron."

Another interpretation of "When you come into the land" (Leviticus 19:23). This is what Scripture says: "And He gave them the lands of the nations... so that they might keep His statutes" (Psalms 105:44-45). "And He gave them the lands of the nations" - everything that the Holy One, blessed be He, took from the nations of the world He gave to Israel: lands of silver and gold, fields and vineyards and cities. And He gave these to them only so that they might occupy themselves with the Torah, as it is said, "so that they might keep His statutes" (ibid.). But they did not do so. Instead, "they defiled it by their way and by their deeds" (Ezekiel 36:17). They defiled them through the proscribed spoil of Achan, as it is said, "And you came and defiled My land" (Jeremiah 2:7) - through the proscribed spoil of Achan; "and you made My inheritance an abomination" (ibid.) - through the image of Micah. And what did the Holy One, blessed be He, do to them? He exiled them from within it, as it is said, "And the Lord uprooted them from their land" (Deuteronomy 29:27). What is "and He uprooted them"? He weakened their strength. They would sow and toil, and the nations of the world would come and take, as it is said, "And it would be, if Israel sowed..." (Judges 6:3), and it is written, "And they would encamp against them and destroy the produce of the land" (ibid. 6:4). But when they do repentance, "they shall not build and another dwell, they shall not plant and another eat" (cf. Isaiah 65:22), because they shall plant and not be uprooted, as it is said, "And they shall no more be uprooted from their land which I have given them, says the Lord your God" (Amos 9:15).

Rabbi Jacob bar Zavday, in the name of Rabbi Abbahu, opened his discourse with the verse: "And it shall no longer be for the house of Israel a source of confidence that brings iniquity to remembrance" (Ezekiel 29:16). And it is written: "Seraphim were standing above Him, and so forth" (Isaiah 6:2). "With two he covered his face" — so as not to gaze; "and with two he covered his feet" — so that they would not see the face of the Shekhinah, for it is written: "And the sole of their feet was like the sole of a calf's foot" (Ezekiel 1:7). This is on account of "And it shall no longer be for the house of Israel a source of confidence that brings iniquity to remembrance."

"Each man by his standard, with the ensigns" (Numbers 2:2). This is what Scripture says: "Who is this that looks forth like the dawn, fair as the moon, clear as the sun, etc." (Song of Songs 6:10). Holy and great are Israel with their standards, and all the nations gaze at them and wonder and say, "Who is this that looks forth?" The nations said to them, "Return, return, O Shulammite" (Song of Songs 7:1) — cleave to us and come to us, and we will make you rulers, dukes, and governors, as it is said, "Return, return, that we may gaze upon you" (ibid.). And "gazing" means nothing other than rulership, for thus Jethro said to Moses, "And you shall provide [literally: gaze] out of all the people, etc." (Exodus 18:21). And Israel say to them, "What will you gaze upon in the Shulammite?" (Song of Songs 7:1) — and what greatness will you give us? "As it were a dance of the two camps" (ibid.) — can you give us such greatness as the Lord our God gave us in the wilderness: the standard of the camp of Judah, the standard of the camp of Reuben, the standard of the camp of Ephraim, the standard of the camp of Dan? Can you do such a thing for us? "What will you gaze upon in the Shulammite, as it were a dance of the two camps" — for we sin and He pardons us, and He says to us, "Then your camp shall be holy" (Deuteronomy 23:15). So too the wicked Balaam looked at them, and his eye went blind against them, for he could not touch them, as it is said, "And Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes" (Numbers 24:2). He began to say, "Who can touch these people, each one of whom dwells under his standard?"

"And it is hidden from her husband's eyes" (Numbers 5:13) — this excludes a blind man. Another interpretation: "And it is hidden from her husband's eyes" — that her husband should not be seeing and overlooking it. "And she is concealed" (ibid.). We have not yet heard a measure for the concealment. Rabbi Eleazar says: the time it takes for a palm tree to sway back. Rabbi Joshua says: the time it takes to mix the cup. Ben Azzai says: the time it takes to drink it. Rabbi Akiva says: the time it takes to roast an egg. Rabbi Judah says: the time it takes to eat three eggs one after another. Rabbi Eleazar ben Pinhas says: the time it takes for a weaver to tie the thread. Hanan says: the time it takes for her to put her finger into her mouth. Pelimo says: the time it takes for him to stretch out his hand over the basket to take a loaf of bread. And even though there is no proof for the matter, there is a remembrance for the matter, as it is said: "For on account of a harlot woman, down to a loaf of bread" (Proverbs 6:26).

Another interpretation of "Toward the face of the menorah shall the seven lamps give light" (Numbers 8:2). {David} [Solomon] said, "In the light of the king's face is life" (Proverbs 16:15). Rabbi Jacob bar Yose said: Joy was withheld from the wicked and given to Israel, for the Holy One, blessed be He, had to dwell with flesh and blood by lamplight, as He said to them, "Toward the face of the menorah." Rabbi Levi said: A pure menorah descended from heaven. Why? Because the Holy One, blessed be He, said to Moses, "And you shall make a menorah of pure gold" (Exodus 25:31). Moses said to Him: How shall it be made? He said to him, "The menorah shall be made of hammered work" (ibid.). Even so, Moses found it difficult; he went down and forgot how it was made. He went up and said: Master of the Universe, I have forgotten. He said to him: "See and make" (Exodus 25:40), for He took a coin of fire and showed him how it was made. And still it was difficult for Moses. The Holy One, blessed be He, said to him: Go to Bezalel and he will make it. Moses went down and told Bezalel, and immediately he made it. Moses began to wonder, and said: I, how many times did the Holy One, blessed be He, show it to me, and I found it difficult to make it; yet you, who did not see it, made it from your own understanding. Bezalel (Betzalel) — perhaps you were standing in the shadow of God (be-tzel El) when the Holy One, blessed be He, showed it to me? Therefore, when the Temple was destroyed, the menorah was hidden away. And this is one of five things that were hidden away: the ark, the menorah, the fire, the Holy Spirit, and the cherubim. And when the Holy One, blessed be He, returns in His mercy and builds His house and His sanctuary, He will restore them to their place, and will gladden Jerusalem, as it is said, "The wilderness and the parched land shall be glad" (Isaiah 35:1); and it says, "It shall blossom abundantly and rejoice, even with joy and singing; the glory of Lebanon shall be given to it, the splendor of Carmel and Sharon; they shall see the glory of the Lord, the majesty of our God" (Isaiah 35:2).

"Then he said to them: Go up here into the Negev, [and go up into the hill country]" (Numbers 13:17). While they were going up, R. Berekhyah the Priest [son of Rabbi] said: They found there three sons of the giants, Ahiman, Sheshai, and Talmai (Numbers 13:22). Why was his name called Ahiman? Because he would say, "My brother (achi), who (man) will come against me?" Sheshai, because he was as firm as marble (shayish). Talmai, because he would go and make furrows (telamim) in the earth. "Children of Anak (yelidei ha-anak)," because they would embrace (onkim) the sun. When the spies saw them, they were afraid. Immediately they went and said, "For it is stronger than we" (Numbers 13:31). Resh Lakish said: They directed it upward [as though to say God Himself could not prevail]. And on account of that sin, evil decrees were decreed upon them. What does the Holy One, blessed be He, say to Jeremiah? "Go, say to them: You do not know what you have brought forth from your mouth, on a day of great tumult" (Jeremiah 11:16). They said, "And we were in our own eyes like grasshoppers" (Numbers 13:33). The Holy One, blessed be He, said: I would have overlooked that, but rather [they added], "and so we were in their eyes" (ibid.). Who says you were not in their eyes like angels? Did you know what I made you in their eyes? What have you brought upon yourselves "by the number of the days in which you spied out the land" (Numbers 14:34)? And as if this were not enough, they did not enter the land. The Holy One, blessed be He, said to Israel: In this world, because the ones sent were of flesh and blood, it was decreed upon them that they should not enter the land. But in the world to come I will suddenly send My messenger, and he will clear a way before Me, as it is said, "Behold, I am sending My messenger, and he will clear a way before Me, [and suddenly the Lord whom you seek will come to His temple]" (Malachi 3:1).

(Numbers 16:6-7:) "Do this: take censers, [Korah and all his company], and put fire in them." Why did he see fit to say this to them? He said to them: In the religions of the worshippers of stars there are many errors, and many customs, and many priests, and they all gather in one house; but I have nothing except one God, and one Torah, and one law, and one altar, and one high priest. Yet you, two hundred and fifty men, are seeking the high priesthood. I too am willing in this. Therefore, (Numbers 16:11:) "you and all your company who have gathered together against the LORD." (Numbers 16:6:) "Do this: take censers." Here, for you, is the most beloved service of all: the incense, which is more beloved than the sacrifices. Yet a deadly poison was placed within it, for by it Nadab and Abihu were burned. Therefore he warned them, (Numbers 16:7:) "And it shall be that the man whom the LORD chooses, he is the holy one," etc.—he is already in his holiness. "And it shall be that the man whom the LORD chooses"—he already is, for whoever the LORD chooses, he is the holy one. Rather, Moses said to them: See, I am telling you that you should not bring guilt upon your own souls. The two hundred and fifty of you who are offering—whoever among you is chosen will come out alive, and all of you will perish.

"And Solomon's wisdom surpassed the wisdom of all the people of the East" (I Kings 5:10). [What was the wisdom of the people of the East?] That they knew astrology, and were cunning in [the divination of] birds (tayyir) — in the language of Ishmael they call a bird tayyir. Rabban Simeon ben Gamaliel said: In three things I love the Persians,

(Numbers 22:20:) "And God came to Balaam at night." This is what Scripture says (Exodus 12:42): "It is a night of vigil for the LORD to bring them out of the land of Egypt; this is that night." All the miracles that were done for Israel, and the exacting of punishment from the wicked on their behalf, took place at night. (Genesis 31:24:) "And God came to Laban the Aramean in a dream at night." (Genesis 20:3:) "And God came to Abimelech [in a dream at night]." (Exodus 12:19:) "And it came to pass in the middle of the night." (Exodus 14:20:) "And there was the cloud and the darkness, yet it gave light to the night." (Genesis 14:15:) "And he divided himself against them at night." And all of them are a night of vigil.

(Numbers 28:1-2:) "And the LORD spoke to Moses, saying: Command the children of Israel, and say to them: My offering, My bread for My fire-offerings, etc." Let our master teach us: The meal offerings that were offered upon the altar, how were they offered? Thus have our Rabbis taught: All meal offerings come unleavened, except for the leaven in the thank offering and the two loaves, which come leavened. Rabbi Meir says: The leaven is separated out from within them, and from it they are leavened. Rabbi Judah says: Even that is not the choicest way; rather, one brings the leaven and places it into the measure and fills the measure. They said to him: Even that would be either deficient or excessive. All meal offerings are kneaded in lukewarm water, and one watches over them so that they do not become leavened; and if their remainder became leavened, one transgresses a negative commandment, as it is said (Leviticus 2:11): "No meal offering which you offer to the LORD shall be made with leaven." And one is liable for its kneading, and for its arranging, and for its baking. And you have none more beloved among all the offerings than the thank offering. The Holy One, blessed be He, said to Moses: Say to Israel: It is not because I have need of you that I told you to offer Me offerings, for the whole world is entirely Mine, as it is said (Psalms 50:12): "If I were hungry, I would not tell you, for the world and its fullness are Mine."

[(Deut. 25:17:) "Remember what Amalek did to you." R. Berekhyah said:] Israel said before the Holy One, blessed be He: Master of the Universe, You say to us "Remember." You remember, for forgetfulness is common among us; but You, before whom there is no forgetfulness — therefore, "Remember what he did." He did it to us, and he did it to You. (Ps. 137:7:) "Remember, O LORD, against the children of Edom the day of Jerusalem, who said, 'Raze it, raze it, to the foundation in her.'" R. Abba bar Kahana said: "'Aru, 'aru" means paggeru, paggeru (that is, "shatter"), as it is said (Jer. 51:58), "The broad wall of Babylon shall be utterly razed ('ar'er tit'ar'ar)." R. Levi said: It means panon, panon ("empty, empty"), as it is said (Gen. 24:20), "And she emptied her jar into the trough." According to the opinion of the one who said [paggeru, paggeru — to its foundations they reached, but not to the foundation itself in her; and the one who said] panon, panon — empty its foundations.

And David gives praise (in Psalms 110:3): "Your people offer themselves willingly in the day of Your might." And from where is it shown that the righteous are partners with the Holy One, blessed be He, when He forms a form? As it is written (in I Chronicles 4:23): "These were the potters, and those that dwelt among plantations…" — that they are partners with God in every creature, as it is stated (ibid.): "They dwelt there with the king for his work." With the King of kings of kings, the Holy One, blessed be He, at His work they dwell, and they create creation. The Holy One, blessed be He, said: It is not enough that I do nothing apart from their knowledge, but rather everything that I make in this world and in the world to come is prepared for them. This is what David says (in Psalms 31:20 [19]): "How abundant is Your goodness, which You have stored up for those who fear You…"

Another interpretation: He thought and said, "Possessions outside the Land have no blessing in them," and therefore he was squandering them. Rabbi Hoshaya said: A certain elder said to me, "I will tell you a fine point of midrash, and when you expound it, say it in my name. Esau is destined to return to Jacob all that he took from Jacob, as it is said (in Psalms 72:10), THE KINGS OF TARSHISH AND OF THE ISLES SHALL RETURN TRIBUTE. It is not written here 'shall bring tribute,' but rather SHALL RETURN TRIBUTE." I said to him, "This is a fine matter, and I will expound it in your name." He said to him, "And if that which he gave him of his own accord and pressed upon him, that which he did not wish to take—as it is said (in Genesis 33:9), THEN ESAU SAID: I HAVE PLENTY—he returns it, then things that were taken from Israel by force, how much more so!" At that hour I thanked him.

Another interpretation: "For My thoughts are not your thoughts" (Isaiah 55:8). A king of flesh and blood grew angry with human beings and banished them from his province. Is he able to make a road through the sea, to bring them down and to sink them within it? But the Holy One, blessed be He, is not so. Rather, He was angry with the Egyptians, and He made a road through the sea, and He brought them down and sank them within it. From where do we know this? As it is said, "Who makes a way in the sea, and a path in the mighty waters" (Isaiah 43:16). And what is greater than all of them? He who brings forth chariot and horse, army and might. Thus, "For My thoughts are not your thoughts."

Rabbi Yose ben Halafta says: There are times that are fit for prayer, as it is stated, "But as for me, my prayer is to You, O Lord, at an acceptable time" (Psalms 69:14). When is "an acceptable time"? At the hour when the community prays. Therefore a person must rise early for prayer, for you have nothing greater than prayer. For behold, it was decreed against Moses that he would not enter the land, and that he would not see it; yet because he was abundant in prayer, "the Lord showed him the whole land," and so forth (Deuteronomy 34:1). And likewise Hezekiah prayed and annulled the decree. And so too Jacob, when he sent his sons to Egypt, prayed over them: "And may God Almighty grant you mercy" (Genesis 43:14).

Another interpretation of (Isaiah 46:10): "Declaring the end from the beginning." The Holy One, blessed be He, told Moses, while he was still at the bush, what Pharaoh was destined to do. He said to him (Exodus 4:2-3): "What is this in your hand?" And he said, "A staff." And He said, "Cast it to the ground." And he cast it to the ground, and it became a serpent, and so forth. (Exodus 4:4) "And the LORD said to Moses, 'Put out your hand and grasp it by its tail,' and so forth," and it turned back and became a staff. The Holy One, blessed be He, said to him: Moses, just as the serpent twists itself, so Pharaoh is destined to twist himself against you. This is the meaning of "Declaring the end from the beginning." Rather, when he comes and says (Exodus 7:9), "Give for yourselves a wonder," just as I have done, so shall you do before him.

Another interpretation of "With me from Lebanon, O bride" (Song of Songs 4:8): Rabbi Levi said, the Holy One, blessed be He, said: I was with you during the enslavement of Egypt. Rabbi Berekhyah the Priest said: Rabbi Levi bar Susi expounded: "And they saw the God of Israel" (Exodus 24:10) — this was after they had been redeemed; "and under His feet was like the work of a sapphire brick" (ibid.) — this was before they had been redeemed: in the place where a brick is wont to be set, there it was set. Greater was the enslavement of Babylon than the enslavement of Egypt. Of Egypt it is written, "and under His feet was like the work of a sapphire brick"; but of Babylon it is written, "like the appearance of a sapphire stone" (Ezekiel 1:26). Of Egypt it is written, "and they made their lives bitter with hard labor" (Exodus 1:14); but of Babylon it is written, "And it shall come to pass on the day the LORD gives you rest... and from the hard labor" (Isaiah 14:3). The Holy One, blessed be He, said to them: In Babylon I was with you, and in Egypt I was with you. Thus, "With me from Lebanon, O bride."

The Holy One, blessed be He, said: You made for Me curtains of goats' hair for a tent over the Tabernacle. When you went out of Egypt, I brought a cloud, and it shielded you. Even though you are unruly toward Me, I will requite you in the world to come, as it is said, "And the Lord will create over the whole habitation of Mount Zion, and over her assemblies, a cloud by day" (Isaiah 4:5). You made before Me a cover (kapporet); I will atone (mekhapper) for you for all your iniquities, as it is said, "When I forgive you" (Ezekiel 16:63). You made before Me an ark (aron); by your lives, I will give light (me'ir) to you, as it is said, "And the light of the moon shall be as the light of the sun" (Isaiah 30:26); and it says, "Light is sown for the righteous" (Psalms 97:11).

There we have learned (in Mishnah Rosh Hashanah 3:2): "All shofars are valid except that of a cow, because it is from a calf" — on account of the verse (Ezekiel 29:16): "It shall no longer be a source of confidence for the House of Israel, recalling iniquity." There we have learned (Leviticus 20:16): "You shall kill the woman and the beast." If a woman sinned, in what did the beast sin? Rather, because a stumbling came to the woman through it, therefore: "and you shall kill the beast." Another interpretation: So that the beast should not pass through the marketplace and people say, "This is the one through which such-and-such a woman was killed" — and this is the meaning of "It shall no longer be a source of confidence for the House of Israel, recalling iniquity." And we have learned: For what reason did they say that a sotah does not drink from the cup of her fellow? So that people should not say, "From this cup such-and-such a woman drank and died" — and this is "It shall no longer be a source of confidence for the House of Israel, recalling iniquity." And here too: "a bull or a sheep" — but is a bull born? Is it not a calf that is born? Rather, because it is written (Exodus 32:8): "They have made themselves a molten calf," therefore "bull" is written and "calf" is not written. This is what is written: "A bull or a sheep or a goat" (Leviticus 22:27).

Another interpretation: Why was He revealed to him (that is, to Balaam) at night? He was not fit for the Holy Spirit [except at night], because with all the prophets of the worshippers of stars He speaks at night. And so Eliphaz says (Job 4:13): "Amid disquieting thoughts from visions of the night."

Esau said: How long shall I keep troubling my brother? He arose and went off, as it is said (Gen. 36:6): "Then Esau took his wives, etc." What did Jacob do? Once his children and his flocks had crossed over into the Land of Israel, he arose and sold all that he had brought in his hand from outside the Land, and he made it into ingots of gold. He said to Esau: You have a portion together with me in the Cave of Machpelah. What do you prefer — to take these ingots of gold, or to share with me? Esau began to say: What do I want with this cave? It is this gold that I want. And how do we know that Jacob sold everything he had brought from outside the Land and that Esau took it? For thus said Joseph (Gen. 50:5): "My father made me swear, saying: Behold, I am about to die; in my grave which I dug for myself." Rabbi Huna the Priest, son of Rabbi Abin, said: When Jacob wished to come to the Land of Israel, what is written (Gen. 31:18)? "And he drove away all his livestock." And when he wished to go down to Egypt, what is written (Gen. 46:6)? "And they took their livestock and all their possessions which they had acquired in the land of Canaan." But that which he had brought from Aram-Naharaim — where is it? Rather, from here you learn that he sold it and gave it to Esau. And should you say that something was thereby lacking? Rather, the Holy One, blessed be He, filled up his lack and restored everything to him at once, as it is said (Gen. 33:18): "And Jacob came whole."

Another interpretation: "For My thoughts are not your thoughts" (Isaiah 55:8). As for Joseph, his brothers sold him to the Medanites, and the Medanites sold him to Egypt. Before Joseph went down, Judah went down to prepare the final redeemer, that is, the King Messiah [for from him would come forth the King Messiah]. It is not written here "And Judah went," but rather "And Judah went down" (Genesis 38:1). Rabbi Yochanan said: A going-down was joined to a going-down, the going-down of Joseph to the going-down of Judah; "And Joseph was brought down to Egypt" (Genesis 39:1) and "And Judah went down" (Genesis 38:1). In a like manner you say: "On that very night Belshazzar the Chaldean king was slain" (Daniel 5:30). What is written after it? "And Darius the Mede received the kingdom" (Daniel 6:1). A cutter-off was joined to a cutter-off, a destroyer of a House to a destroyer of a House, and the cessation of a kingdom to the cessation of a kingdom.

(Genesis 49:3:) "Reuben, you are my firstborn." One said [that it was spoken] to his disgrace, and one said [that it was spoken] to his praise. To his disgrace: He said to him, "Reuben, you are my firstborn" — you are a firstborn and I am a firstborn. Rabbi Yehudah ha-Levi son of Rabbi Shalom said: For eighty-four years Jacob never saw a [nocturnal] emission. I am a firstborn and you are a firstborn.

[“You shall sing from the top of Amana.”] (Song of Songs 4:8) Rabbi Yose ben Shunem said: It is a mountain, and its name is Amana. And when the exiles arrive at this mountain, they recite a song, as it is said, “You shall sing from the top of Amana” — through the merit of Abram. “From the top of Senir” (ibid.) — through the merit of Isaac. “And Hermon” (ibid.) — through the merit of Jacob.

Concerning the creeping things, from where? As it is said, "And these shall be unclean to you [among the swarming things that swarm upon the earth]" (Leviticus 11:29). The Holy One, blessed be He, took hold of each and every species and showed it to Moses, and said to him: This one you may eat, and this one you may not eat, [as it is said,] "This is the living creature which you may eat [and so forth: but this you may not eat]" (Leviticus 11:2, 4). And do not wonder at the matter; for behold, the Holy One showed [the creatures to Adam]. And [He said,] "And I, what is My name?" He said to Him: It is the LORD, as Scripture says, "I am the LORD, that is My name" (Isaiah 42:8). [This is My name by which the first man called Me;] it is My name which I have established between Me and My creatures. Now if in the case of the first man the Holy One passed the creatures before him, then as for Moses, for whom the Holy One sought to warn Israel concerning the impurities and concerning the purities, do you wonder that He showed him and said to him, "[This is the living creature which you may eat]"?

As it is said (in Genesis 31:4): "And Jacob sent and called Rachel and Leah to the field, to his flock." (And it is written, in 1 Kings 5:10): "And [it surpassed] all the wisdom of Egypt." What was the wisdom of the Egyptians? You find that when Solomon sought to build the Temple, he sent to Pharaoh Necho. He said to him: Send me craftsmen for their wages, for I wish to build the Temple. What did he do? He gathered all his astrologers, [and said to them]: Foresee which men are destined to die in that year. And he sent them to him. When they came before Solomon, he foresaw through the Holy Spirit that they would die in that year. He gave them their shrouds and sent them back to him. He sent word to say to him: Did you have no shrouds to bury your dead? Here, take them, with their shrouds.

(Numbers 22:20:) "ARISE, GO WITH THEM." Once he had grown brazen, as it is said (Numbers 22:22), "And the anger of God was kindled because he was going," the Holy One, blessed be He, said: Wicked one! I have no desire for the death of the wicked. Since you wish to be lost from the world, "Arise, go with them."

(Exodus 2:21:) "Then Moses consented (wa-yo'el) to dwell with the man." Rabbi Judah says: What is the meaning of "consented" (wa-yo'el)? That he swore an oath to him, as it is said (I Samuel 14:24): "And Saul made the people swear (wa-yo'el)." He accepted upon himself to dwell with him; and "consented" (wa-yo'el) means nothing other than an expression of dwelling, as it is said (Judges 19:6): "And now, please consent (ho'el) and spend the night." (Exodus 2:21, continued:) "And he gave Zipporah his daughter to Moses." Once he took his daughter, he appointed him to shepherd his flock, as it is said (Exodus 3:1): "Now Moses was tending the flock." What is the meaning of "was tending"? Rabbi Yohanan said: Everyone of whom "was" is stated, he was so at his beginning and he was so at his end; he was worthy at his beginning and worthy at his end. The Rabbis say: Everyone of whom "was" is stated nourished and sustained. They said to him: But behold (Genesis 3:1): "Now the serpent was more cunning." He said to them: He too was prepared for punishment. They said to him: But it is written (Genesis 4:2): "And Cain was a tiller of the ground." He said to them: He too was prepared for exile. They said to him: But it is written (Jeremiah 38:28): "And it was when Jerusalem was captured." He said to them: It was a good sign for her, for had Jerusalem not been captured, the enemies of Israel would have been consumed. Rabbi Levi said: Everyone of whom "was" is stated saw a new world; therefore (Exodus 3:1): "Now Moses was tending the flock."

Another interpretation [of the continuation of Song of Songs 4:8: "Look from the top of Amanah"]: By what merit did Israel merit to recite the Song at the Sea? By the merit of the faith (amanah) with which they believed. What is written above concerning the matter? "And Israel saw the great hand [which the LORD wrought against the Egyptians, and the people feared the LORD, and they believed in the LORD and in Moses His servant]" (Exodus 14:31). Rabbi Nehemiah said: By what merit did they recite the Song? By the merit of the faith with which they believed at the beginning, as it is said, "And the people believed" (ibid. 4:31). "Look from the top of Amanah" — by the merit of faith they merited to recite the Song, as it is said, "Then sang Moses [and the children of Israel this song unto the LORD]" (Exodus 15:1).

(Numbers 22:20:) "BUT ONLY THE THING [THAT I SHALL SPEAK TO YOU, THAT SHALL YOU DO]." This teaches you that he went with a warning. Immediately he rose early in the morning. (Numbers 22:21:) "AND BALAAM ROSE IN THE MORNING AND SADDLED HIS (he-ass) [she-ass]." Now did he not have a male slave or a female slave? Rather, it was that hatred of Israel came first with him, and he stood up with zeal, he himself. The Holy One, blessed be He, said to him: "Wicked one! Abraham their father has already preceded you at the binding of Isaac his son, (Genesis 22:3:) 'AND ABRAHAM ROSE EARLY IN THE MORNING' and so forth."