Midrash Tanchuma Reader

(Exodus 7:11:) "And the magicians of Egypt also did so with their secret arts." The magicians of Egypt came, "and they each cast down his staff" (ibid. verse 12), just as Aaron had done, "and they became serpents" (ibid.). What is written? "And Aaron's staff swallowed their staffs" (ibid.). Thus (Proverbs 29:11): "A fool gives full vent to his spirit" — this is Pharaoh. "But a wise man holds it back in the end" — this is Moses and Aaron, concerning whom it is written, "And Aaron's staff swallowed their staffs."

Another interpretation of "Az" (then): Alef is one, zayin is seven, behold eight. Moses said: By the merit of circumcision, which was given for the eighth day (Leviticus 12:3), the sea was split, and let Him be praised with "Az." Rabbi Levi said: "To Him who split the Reed Sea into pieces (gezarim)" (Psalms 136:13), for so in the Aramaic tongue they call the circumcised "gezurim" (cut ones). By the merit of circumcision the sea was split.

And so too you find in the case of Noah, that when he blessed his sons, as it is said, "Blessed be the Lord, the God of Shem" (Genesis 9:26); but when he cursed Canaan, [he did not mention the name of the Holy One, blessed be He, over him], as it is said, "And he said: Cursed be Canaan" (ibid. 9:25). And so too you find in the case of Elisha the prophet, when the king of Aram came to make war against Israel. He took counsel with his servants and made for them pitsim (that is, trenches). He said: When Israel comes to make war against us, they will fall into the trenches, as it is said, "Now the king of Aram was warring against Israel, and he took counsel with his servants, saying: In such and such a place shall be my encampment. And the man of God sent to the king of Israel, [saying]: Beware of passing by this place, for there the Arameans are coming down" (II Kings 6:8-9). "Surely the Lord God does nothing unless He has revealed His counsel to His servants the prophets" (Amos 3:7). Since Israel passed by a first and a second time and did not fall, the king of Aram perceived it and said to his servants: Will you not tell me which of us is for the king of Israel? His servants said to him: It is Elisha the prophet who is in Israel who tells the king of Israel the things that you speak in your bedchamber. And he said: Go and see [where he is] (II Kings 6:11-13). And he sent there horses and chariots (ibid. 6:14). Immediately he cried out and said: Alas, my master, how shall we act? And he said: Fear not, for those who are with us are more than those who are with them (ibid. 6:15-16). Immediately Elisha prayed to the name of the Holy One, blessed be He, as it is said, "And Elisha prayed and said: Lord, open his eyes, I pray, that he may see. And the Lord opened the eyes of the lad, and he saw, and behold, the mountain was full of horses and chariots of fire round about Elisha" (ibid. 6:17). Immediately Elisha arose and cursed the Arameans, "And he said: Smite, I pray, this nation with blindness; and He smote them with blindness according to the word of Elisha" (ibid. 6:18) — and he did not mention the Name. But when he turned back and prayed over them that their eyes be opened, he said, "Lord, open the eyes of these men that they may see" (ibid. 6:20). Behold, the name of the Holy One, blessed be He, is not mentioned over evil. And so too you find when the angels of destruction came to destroy Jerusalem, as it is said, "And behold, six men were coming" (Ezekiel 9:2). The Holy One, blessed be He, said to Gabriel: Fill your hands with coals of fire from between the cherubim and scatter them over the city, as it is written, "And He said to the man clothed in linen" (Ezekiel 10:2). Gabriel came and stood beside the wheel. The cherub said to him: What do you wish? He said to him: Thus and so has the Holy One, blessed be He, commanded me. He said to him: Take. He said to him: You place it in my hand. "And the cherub stretched forth his hand from between the cherubim" (ibid. 10:7). Rabbi Yochanan said in the name of Rabbi Shimon ben Yochai: Had the coals not cooled from the hand of the cherub to the hand of Gabriel, there would not have remained of the enemies of Israel a survivor or a fugitive. And the Holy One, blessed be He, did not wish to do the evil by Himself, but rather by the hand of an angel; but in the time to come the good He will do by Himself, as it is said, "And I will sprinkle pure water upon you" (ibid. 36:25). Behold, "For You are not a God who delights in wickedness; evil shall not dwell with You" (Psalms 5:5).

(Numbers 22:25-26:) "And the she-ass saw the angel of the LORD, and she was pressed, etc. And the angel of the LORD moved forward again." What reason did he have to go before him three times? Symbols of the patriarchs he showed him here. He stood before him the first time, and there was room on this side and on that side, [as it is said] (ibid. 22:23): "And the she-ass turned aside from the road." On the second time, she was not able to move except to one side. On the third time, there is no way to turn aside to the right or to the left. And what were the symbols?

(Genesis 49:6:) "Into their council let my soul not come, and with their assembly let my glory not be united." When these two tribes (Simeon and Levi) are gathered together, let my name not be mentioned there. When Zimri arises and sins, "let not my glory be united" [since it is said, "Zimri ben Salu, prince of an ancestral house belonging to the Simeonites" (Numbers 25:14); and likewise, "And Korah ben Izhar ben Kohath ben Levi... and they gathered together against Moses and against Aaron" (Numbers 16:1-2); "with their assembly let my glory not be united."]

"And the tablets were the work of God" (Exodus 32:16). On each and every day a heavenly voice (bat kol) goes forth from Mount Horeb and says: Woe to the creatures for the dishonor of the Torah! For everyone who does not occupy himself with Torah is called "rebuked." [As it is said:] "the work of God" — for they are the handiwork of the Holy One, blessed be He.

If he had ever sought to curse the children of Abraham, he would have found the children of Ishmael and the children of Keturah on this side and on that side. Had he sought to curse the children of Isaac, he would have found the children of Esau on one side, and so (Numbers 22:25) "SHE PRESSED HERSELF AGAINST THE WALL." But among the children of Jacob he found no defect by which to touch them. Therefore it is written concerning the third occasion (Numbers 22:26) "IN A NARROW PLACE."

(Gen. 49:6) "FOR IN THEIR ANGER THEY KILLED A MAN." When they killed Shechem ben Hamor, he [Jacob] said to them: "You have brought trouble upon me." Immediately (Gen. 49:7): "CURSED BE THEIR ANGER, FOR IT WAS FIERCE." These tribes are not able to dwell as one; rather, "I WILL DIVIDE THEM IN JACOB AND SCATTER THEM IN ISRAEL." Judah entered, and he [Jacob] praised him: (Gen. 49:8) "JUDAH, YOU — YOUR BROTHERS SHALL PRAISE YOU." Through your name your mother gave praise when your mother bore you: (Gen. 29:35) "THIS TIME I WILL PRAISE THE LORD." And what did she see, to give praise to the LORD? Rather: she bore Reuben, and she foresaw Dathan and Abiram, and she did not give praise over him. She bore Simeon and foresaw Zimri, and she did not give praise over him. She bore Levi and foresaw Korah, and she did not give praise over him. When she bore Judah, immediately she gave praise over him, for he confessed in the matter of Tamar, as it is said (Gen. 38:26): "AND JUDAH RECOGNIZED, AND HE SAID: SHE IS MORE RIGHTEOUS THAN I." His father said to him: Your mother gave praise over you, and you confessed; therefore "your brothers shall praise you." When Isaac blessed Jacob, he said to him (Gen. 27:29): "AND MAY YOUR MOTHER'S SONS BOW DOWN TO YOU," for he [Isaac] had but one wife. But Jacob, who had four wives, said: "your father's sons." Why "your brothers shall praise you"? For all Israel shall be called by your name, "Yehudim" [Jews]. And not only that, but the Messiah comes forth from you, who saves Israel, as it is said (Isa. 11:1): "AND A SHOOT SHALL COME FORTH FROM THE STEM OF JESSE."

[ENGRAVED UPON THE TABLETS (Exodus 32:16).] What is the meaning of "engraved" (charut)? Rabbi Judah, Rabbi Nehemiah, and our masters [disagree]. Rabbi Judah says: freedom (cheirut) from the kingdoms. Rabbi Nehemiah says: freedom from the angel of death. But our masters said: freedom from sufferings.

It happened that one of R. Akiba’s disciples heard the following in a dream: “You will die in the month of Adar, you will not see the month of Nisan; and what you sow you shall not reap.” He was sorely troubled by this dream and related it to R. Akiba. R. Akiba explained it as follows: “In the month of Adar (adar), you will die” indicates that you will die for the glory (hadar) of the Torah; “the month of Nisan (nisan) you will not see” means that you will never be tested (nasa); and “what you sow you will not reap” implies that you will not bury your own offspring.

Further, R. Judah, a descendant of proselytes, and R. Jonathan the son of Akhsai were studying the portion of Vows before R. Simeon the son of Yohai. They bade him farewell in the evening when they departed, and they again bade him farewell in the morning. Whereupon he said to them: “Did you not bid me farewell last night?” They replied: “Our master taught us that when a disciple departs from his mentor, and the mentor remains overnight in the same city, he must greet him once again, as it is written: On the eighth day he sent the people away, and they blessed the king (I Kings 8:66).”

R. Simeon the son of Yohai said to his son: “These are worthy men, go to them that they may bless you.” He visited them and found them comparing two texts. It is written: Make plain the path of thy feet, and let all thy ways be established (Prov. 4:26), and it is written as well: Lest she should walk the even path of life, her ways wander but she knoweth it not (Prov. 5:6). There is no contradiction here (they decided). The former text refers to an obligation that can be discharged through another person, while the latter verse has reference to an obligation that cannot be discharged through another person.

They remained seated and discussed two other verses. It is written: She (wisdom) is more precious than rubies; and all the things thou canst desire are not to be compared unto her (Prov. 3:15). But the values in heaven may equal her for it is written: And all things desirable are not to be compared unto her (Prov. 8:11). Even the value of heaven. There is no contradiction here (they decided). The former verse applies to an obligation that may be discharged through others while the latter verse applies to an obligation that cannot be discharged thrugh others. Then they asked the lad: “What do you desire here?” He replied: “My father said to me: ‘Go to them that they may bless you.’” Whereupon they said to him: “May it be that you shall sow and not reap; that you shall bring in and nor bring out; that you take out and not bring in; that your house will be destroyed and your temporary shelter will remain; and that you shall not behold another year.” When he returned to his father, he said: “Not only did they not bless me, but their words pained me.” His father asked: “What did they say to you?” He repeated everything they had said. “All of these statements are blessings,” his father responded. ‘“You shall sow and not reap’ means that you will beget children and they will not die. ‘You shall bring in and not take out’ means that you will bring in a daughter-in-law and your son will not die. ‘You shall take out and not bring in’ means that you will give your daughters in marriage and their husbands will not die. ‘Your house shall be destroyed’ means that your earthly home will be only a temporary shelter, ‘your temporary shelter shall remain’ means that the world-to-come will be your eternal home, as it is written: Their inward thought is that their houses shall continue forever (Ps. 49:12). However, do not read kirbam (“their inward thought”), but kivram (“their grave”). ‘Your table shall be disturbed’ means that you will have many sons and daughters, and ‘you shall not behold another year’ implies that your wife will not die and you will not be compelled to remarry.”

When R. Simeon the son of Halafta departed from Rabbi, the former said to his son: “Go to him that he may bless you.” He went and R. Simeon said: “May it be that you shall not cause others to be ashamed, and that others shall not make you ashamed.” Upon returning to his father, he declared: “He made some meaningless remark.” His father replied: “He blessed you with the blessing that the Holy One, blessed be He, bestowed upon Israel, as it is written: And ye shall eat in plenty and be satisfied, and My people shall never be ashamed. And ye shall know that I am in the midst of Israel … and My people shall never be ashamed (Joel 2:26–27). So may it be Thy will, amen.

And Noah, the husbandman, began and planted a vineyard (Gen. 9:20). Noah degraded himself when he began to till the soil. R. Judah the son of R. Shalum said: At first Noah was called a righteous and perfect man, but now he is described as a man of the earth. And he planted a vineyard; that is, after he planted the vineyard he was called a husbandman.

Three men toiled upon the earth and degraded themselves thereby. They were: Cain, Noah, and Uzziah. It is written of Cain: He was a tiller of the ground (ibid. 4:2), and that is followed by the verse: You shall be a fugitive and a wanderer in the earth (ibid., v. 12). Noah, as it is written: And Noah, the husbandman, began, and planted a vineyard (Gen. 9:20). And soon thereafter he disgraced himself: He drank of the wine (ibid., v. 21). Our sages held that on the very day he planted the vineyard, it bore its fruit, he harvested it, pressed it, drank the wine, became intoxicated, and exposed his private parts.

Our teachers of blessed memory stated: While Noah was planting the vineyard, Satan appeared before him and asked: “What are you planting?” He answered: “A vineyard.” “What is it?” inquired Satan. “Its fruits are sweet, whether moist or dry,” he answered, “and from them one produces a wine that causes the heart of man to rejoice, as it is written: And wine doth make glad the heart of man (Ps. 104:15).” Satan suggested: “Come, let us be partners in this vineyard.” And Noah replied: “Certainly.”

What did Satan do? First, he obtained a lamb and slaughtered it beneath the vineyard. Then, he took a lion and slaughtered it there, and after that he obtained a pig and an ape and slaughtered them in the same place. Their blood seeped into the earth, watering the vineyard. He did this to demonstrate to Noah that before drinking wine man is as innocent as a sheep: Like a sheep that before her shearers is dumb (Isa. 53:7). But after he drinks a moderate amount of wine he believes himself to be as strong as a lion, boasting that no one in all the world is his equal. When he drinks more than he should, he behaves like a pig, wallowing about in urine and performing other base acts. After he becomes completely intoxicated, he behaves like an ape, dancing about, laughing hysterically, prattling foolishly, and is completely unaware of what he is doing. All this happened to the righteous Noah. If the righteous Noah, whom the Holy One, blessed be He, praised, could behave in such a fashion, how much more so could any other man!

Thereupon Noah cursed his seed, saying: Cursed be Canaan (Gen. 9:25). Because Ham had glanced at his naked father, his eyes became red. Because he related (what he had seen) to others with his mouth, his lips became twisted. Because he turned his face away (ignored his father’s condition), the hair of his head and beard was singed. And because he neglected to cover his naked father, he went about naked, with his prepuce extended. This happened to him because the Holy One, blessed be He, exacts retribution measure for measure. Nevertheless, the Holy One, blessed be He, relented and had mercy upon him, for His tender mercies are over all His works (Ps. 145:9). The Holy One, blessed be He, said: Inasmuch as he caused himself to be sold into slavery, let him go free because of the eye that sees and the mouth that speaks. Hence, the law states: A slave must be freed because of the loss of a tooth or an eye, as it is written: And if a man smite the eye of his bondman, or the eye of his bondwoman, and destroy it, he shall let him go free for his eye’s sake. And if he smite out his bondman’s tooth, or his bondwoman’s tooth, he shall let him go free for his tooth’s sake (Exod. 21:26–27). May we not logically conclude a fortiori: If a servant, purchased with money, must be released from bondage if his master blinds him or knocks out his tooth, should not the seed blessed of the Lord (Isa. 65:23), the planting of the Lord that He might be glorified (Ps. 61:3), be freed after their deaths from their sins? Hence, free among the dead (Ps. 88:6), indicating that they should go free (from sin) with all their two hundred and forty-eight limbs.

The Holy One, blessed be He, said: In this world sin increases because of the evil inclination, but in the hereafter I will take away the stony heart out of your flesh (Ezek. 36:26). Hence, it is written: It shall be no more the confidence of the House of Israel, bringing iniquity to remembrance, when they turn after them (ibid. 29:16), and it is written elsewhere: In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none, and the sins of Judah, and they shall not be found (Jer. 50:20).

Scripture states in reference to Uzziah: He loved husbandry (II Chron. 26:10). He was a king who devoted himself to husbandry while ignoring the Torah. One day he visited the House of Study and inquired of those present: “What are you engaged in doing?” They responded with the verse: The common man that draweth nigh shall be put to death (Num. 1:51). Thereupon, he replied: “The Holy One, blessed be He, is King, and I am king, and it is fitting indeed for a terrestrial king to serve a Celestial King by burning incense before Him.” He went into the Temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord (II Chron. 26:16–17). The young priests who entered with him said to him: It pertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated it pertaineth to burn incense; go out of the sanctuary, for thou has trespassed (ibid., v. 18). Therefore God was angry with him. Immediately, Uzziah was wroth; and he had a censer in his hand to burn incense; and while he was wroth with the priests, the leprosy broke out in his forehead (ibid., v. 19). At that moment the Temple was rent asunder, and its pieces were hurled a distance of twelve by twelve miles. And they thrust him out quickly from thence; yea, himself made haste also to go out, because the Lord had smitten him (ibid., v. 20). Why did this all happen to him? Because he neglected the Torah and devoted himself to husbandry.

What is written above the matter? "And Abram heard that his kinsman was taken captive." And was he his brother? Rather, see the humility of Abraham: after that quarrel of which it is written, "And there was strife between the herdsmen of Abram's cattle and the herdsmen of Lot's cattle" (Genesis 13:8), even so he still called him his brother, as it is written: "For we are men, brothers" (Genesis 13:8). "And he armed his trained men": he took silver and gold and covered them with it. He said to them: Know that we are going out to war; do not set your eyes upon the silver and gold, behold, all of this is yours. And "and he armed" means nothing but gold, as you say: "and her pinions with greenish gold" (Psalms 68:14). Another interpretation: "and he armed" teaches that he made them turn pale with his words. He said to them: "Who is the man that is fearful" (Deuteronomy 20:8) of transgressions, "and faint-hearted" (Deuteronomy 20:8) from the evil deeds he has done, "let him go and return to his house, and let him not melt," and so forth (Deuteronomy 20:8). When he said this to them, he emptied them out one by one, each first one first, and there remained with him none but Eliezer. From where do you learn this? Alef, one; lamed, thirty; yod, ten; ayin, seventy; zayin, seven; resh, two hundred; behold, eighteen and three hundred [the numerical value of Eliezer's name equals the three hundred eighteen of Genesis 14:14]. What is written after it? "And he pursued" (singular), and it is not written "and they pursued." "As far as Dan." When that righteous one reached Dan, his strength weakened. He saw that his descendants were destined to worship idolatry in Dan, as it is said: "And he set the one in Bethel, and the other he placed in Dan" (1 Kings 12:29). Our Rabbis taught: Two things strike before them and after them, and these are they: idolatry, and one who plants on the eve of the seventh year is liable and at the close of the seventh year is liable. So too idolatry strikes before it and after it. How so? Up to now Jeroboam, who made the calf and set it up in Dan, had not yet arisen, and yet "he smote them." "And he pursued them as far as Hobah": we searched through all the places and did not find any place whose name was Hobah ["guilt"]; to teach you that Dan was called Hobah from the outset on account of the idolatry that was destined to stand there. "And he brought back all the goods, and also Lot his kinsman and his goods he brought back, and also the women." "And also" comes to include all his household vessels, even a thing worth a peruta. "And the king of Sodom went out to meet him," and so forth, "that is the King's Valley": from that moment it was called the King's Valley. And which king? This is Abraham, who defeated all the kings and their armies. And concerning him it is said: "The utterance of the LORD to my lord: Sit at My right hand until I make your enemies a footstool for your feet" (Psalms 110:1). When the king of Sodom came out, he said to him: Give me the persons, since you have rescued me from being slain by those kings, for had they killed me, they would have taken my life and my property; take for yourself my property, since you have rescued me. At that moment Abraham swore and said to him: "I have lifted up my hand to the LORD." And "lifting up" means nothing but an expression of an oath, as it is said: "And he lifted up his right hand and his left hand to heaven and swore by Him who lives forever" (Daniel 12:7). "That I will not take from a thread even to a shoelace." Why? Because the Holy One, blessed be He, promised me that He would make me rich, for so He said to me: "And I will bless you and make your name great, and you shall be a blessing." Were I to take from anything that is yours, "so that you should not say, I have made Abram rich." And I marvel. The Holy One, blessed be He, said to him: You said, "If from a thread"; I will purify your children at the altar, which shall be encircled with a thread of crimson. As we have learned: The altar was encircled with a thread of crimson. And further, in reward for your saying "if from a thread," I will give your children the commandment of threads, the commandment of the cord of blue. You said, "even to a shoelace"; I will give your children the commandment of the levirate widow and the removing of the shoe, "and she shall remove his shoe." And in the merit that you said "a shoe," I will give your children the commandment of eating the Passover offering, concerning which it is written: "And thus you shall eat it: your loins girded, your shoes on your feet," and so forth (Exodus 12:11). And further, I will exact punishment from Esau, as it is said: "Upon Edom I will cast My shoe" (Psalms 60:10). And further, I will praise your children with that same expression, as it is said: "How beautiful are your steps in sandals" (Song of Songs 7:2). You spurned the reward of flesh and blood; your reward shall be exceedingly great from now on and henceforth.

And the Lord remembered Sarah, as he had said (Gen. 21:1). Scripture states elsewhere in allusion to this verse: God is not a man that He should lie; neither the son of man, that He should repent; when He hath said, will He will not do it? Or when He hath spoken, will He not make it good? (Num. 23:19). R. Samuel the son of Nahman contended: The conclusion of this verse contradicts the beginning. It begins: God is not a man that He should lie, but subsequently it reverses itself by stating: when He hath said, will He not do it? What is meant by God is not a man that He should lie? It indicates that when the Holy One, blessed be He, promises to perform a good deed, He does so. For example: A mortal king may promise his son a gift, but if his son angers him, he will withdraw his promise. However, if the Holy One, blessed be He, promises to do a good deed, He will not retract His promise even though they sin against Him. Scripture states: And He gave them the lands of the nations, and they took the labor of the peoples in possession; that they might keep His statutes and observe His Laws (Ps. 105:44–45), and even though they neglected to keep His commandments and to observe His laws, He gave them the land. Similarly, though the Israelites erected the golden calf, when Moses pleaded for mercy in their behalf, the Holy One, blessed be He, said to him: Depart, go up hence, thou and the people thou hast brought out of the land of Egypt (Exod. 33:1). The Holy One, blessed be He, said: Moses, I am not like a man who promises a gift and then retracts. Hence, it says: God is not a man that He should lie.

What is meant by When He hath said, will He not do it? It means that though He should decide in a moment of anger to inflict misfortune, He might rescind that decision. For example, though He said to Moses: Let Me alone that I may destroy them and blot out their name (Deut. 9:14), He did not do so, for The Lord repented of the evil (Exod. 32:14). Likewise, though He declared: Now, therefore, let Me alone that My wrath may wax hot against them, and that I may consume them (ibid., v. 10), yet he did not do so. Instead, the Holy One, blessed be He, exclaimed: I have pardoned according to thy word (Num. 14:20). Hence, the Holy One, blessed be He, said: I am not a man who threatens to do evil and then haughtily does it.

R. Huna Hakohen (“the priest”) stated in the name of R. Aha: This is proven by what occurred at the time Jeremiah said: Bring your necks under the yoke of the king of Babylon, and serve him and his people, and live (Jer. 27:12). Hananiah the son of Azzur, the false prophet, had prophesied good tidings, as it is said: And they have healed the hurt of the daughters of my people lightly, saying peace when there is no peace (ibid. 8:11), and he had told them also: Behold, the vessels of the house of the Lord shall now shortly be brought again from Babylon (ibid. 27:16). Thereupon Jeremiah exclaimed: I prophesy evil in accordance with the word of the Holy One, blessed be He, while you prophesy good tidings falsely of your own accord. Yet may it be that the Lord fulfill the words which thou hast prophesied, to bring back the vessels of the Lord’s house (ibid. 28:6).

The Holy One, blessed be He, told Jeremiah: Make thee bands and bars and put them upon thy neck (ibid. 27:2), just as, in the future, Nebuchadnezzar will bind them about the necks of My children. And he did so (on himself). However, Hananiah removed them from Jeremiah’s neck and destroyed them, as it is said: Hananiah the prophet took the bar from off the prophet Jeremiah’s neck, and broke it. And Hananiah spoke in the presence of all the people, saying: “Thus saith the Lord: Even so will I break the yoke of Nebuchadnezzar, king of Babylon” (Jer. 28: 10–11). Jeremiah, thereupon, called out to Hananiah: There have been prophets before me and you, but the prophet that prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him (ibid., v. 9). I have prophesied misfortune, but if my prophecy does not come to pass, I shall not necessarily have lied, for the Holy One, blessed be He, may threaten to do evil and then retract. But you have prophesied good tidings; if your words do not come to pass, then you shall be a false prophet, for when the Holy One, blessed be He, promises to do a good deed He does not retract His promise even though men transgress against Him.

You find also that though the Holy One, blessed be He, told Ezekiel in a moment of anger: As I live, … I will not be inquired of by you (Ezek. 20:3), He later retracted this statement, as it is said: I will yet for this be inquired of by the house of Israel, to do it for them; I will increase them with men like a flock (ibid. 36:37). Hence the words God is not a man that He should lie refer to His promises of good, and the words When He hath said, will He not do it? allude to His threats of misfortune. You know this is so also from what is written concerning the angels’ visit to Sarah: I will certainly return to thee; and, lo, Sarah, thy wife, shall have a son (Gen. 18:10). Zabdi the son of Levi stated: The angel drew a mark upon the wall and told her: When the sun reaches that mark, you will conceive. And when the sun touched the mark, Sarah did conceive, as is said: And the Lord remembered Sarah (ibid. 21:1).

Our sages maintained that she had despaired of ever giving birth to a child and was so astonished by his words, that she said to herself: I am waxed old; shall I have pleasure? (ibid. 18:12)? Thereupon the Holy One, blessed be He, declared: I will make it known to her that she shall beget a child. How did He do this? We read that when the angel came, Abraham told her: Bring quickly three measures of fine meal (ibid., v. 6). R. Judah the son of Shalum commented upon this as follows: While she was kneading the dough, she began to menstruate, and that is why Abraham did not bring the bread, but only curd, milk, and the calf (ibid., v. 8). The Holy One, blessed be He, declared: I have already told Abraham: Thus shall be your seed (ibid. 15:5). What is the meaning of Thus shall be? R. Tanhuma said in the name of R. Aha: These words indicate that the world will never lack thirty righteous men, since the letters in the word yihyeh (“shall be”) total thirty arithmetically. Hence, Scripture says: And the Lord remembered Sarah.

And Isaac trembled very exceedingly (Gen. 27:33). Scripture states elsewhere in allusion to this verse: The fear of man bringeth a snare; but whoso putteth his trust in the Lord shall be set up on high (Prov. 29:25). Because of the fear that Jacob brought upon Isaac, it would have been fitting for him to have cursed him. Who compelled him to bless Jacob? Whoso putteth his trust in the Lord shall be set up on high.

R. Levi said in the name of R. Hama the son of Hanina: Isaac was terrified twice, once when he was bound upon the altar, and again when Esau entered. There is no way of knowing which event frightened him more, but since the word exceedingly is mentioned in this verse, you may presume that this was the more terrifying experience. The Holy One, blessed be He, said to Israel: Because of the evil inclination, you do not pursue My ways in this world, but in the future I will place within you a new heart; And I will put a new spirit within you; and I will remove the stony heart out of your flesh, and will give you a heart of flesh (Ezek. 11:19).

Take heed to thyself that thout speak not to Jacob either good or bad (Gen. 31:24). From this episode we learn that the merit acquired from labor may be helpful even when the influence of one’s ancestors is not. It is written: Except the God of my father, the God of Abraham, and the Fear of Isaac, had been on my side (Gen. 31:42). This implies that the merit of Jacob’s ancestors saved him financially, but it is followed by: God hath seen mine affliction and the labor of my hands, and gave judgment yesternight (ibid.), which indicates that He warned him not to harm Jacob because of the merit of the work he had performed.

This teaches that a man must not say: “I will eat and drink and enjoy the good things of life, but I will not work, for heaven will protect me.” It is said: Thou hast blessed the work of his hands (Job 1:10). Hence, a man must work and labor with both hands before the Holy One, blessed be He, will send his blessing.

And Jacob was wroth, and strove with Laban. And Jacob answered and said to Laban: “What is my trespass? What is my sin?” (Gen. 31:36). These verses teach us: The fury of the patriarchs is preferable to the gentleness of their descendants. Though it is written: And Jacob was wroth and strove with Laban, notice that he said to him at the height of his anger: What is my trespass? What is my sin? But concerning David, who was so gentle that he would not turn his hand against Saul, it is written: Nay, but the Lord shall smite him; or his day shall come to die; or he shall go down into battle, and be swept away (I Sam. 26:10).

This heap is witness between me and thee (Gen. 31:48). Scripture states elsewhere in reference to this verse: And crushed Balaam’s foot against the wall (Num. 22:25). The heap alluded to in our text was the very wall at which Balaam violated the promise he had made to Jacob, as it is said: I will not pass over this heap to harm you (Gen. 31:52). Balaam and Laban were one and the same, for it is said of him: An Aramean was destroying my father (Deut. 26:5). Balaam was called an Aramean, because he desired to annihilate Israel, as is said: Come, execrate Israel (Num. 23:7). Hence, it was the very wall that had borne witness to the oath that he had made that called him to account, as is written: The hand of the witness shall be first upon him (Deut. 17:7). And Jacob swore by the Fear of his father, Isaac (Gen. 31:53). This righteous man did not swear by the name of the king, but rather on the life of his father. He did it just as a man who desires to prove the truth of this remarks says: “I swear by the life of my father.” He swore this oath only out of respect, as is written: A son shall honor his father (Mal. 1:6).

As for Asher, his bread shall be fat (Gen. 49:20). That is, his daughters shall be beautiful, as it is said: For my daughters make me happy (Gen. 30:13). Blessed be Asher above sons, let him be favored of his brethren (Deut. 33:24) because of his daughters.

And he shall yield royal delights (Gen. 40:20). His daughters shall be worthy of kings. Hence, Scripture states: Who clothed you in scarlet with other delights (II Sam. 1:24).

Naphtali is a hind let loose (Gen. 49:21). This refers to the valley of Gennesareth, which has early crops that ripen speedily, just as the hind (runs swiftly).

He giveth goodly words for his land is blessed, as it is said: O Naphtali, satisfied with favor, and full with the blessing of the Lord (Deut. 33:23). They would serve their fruit to kings while speaking guardedly, so that if they were ill-disposed toward them, they would be reconciled.

Joseph is a fruitful vine (ben porat) (Gen. 49:23). Because of a cow (parah) he was exalted.

Now Moses was keeping the flock (Exod. 3:1). R. Levi stated: Everyone about whom it is written was, his beginning and his end were proper. R. Johanan said: Everyone about whom it says was, fed and sustained others. Others contended that it is written: Now the serpent was subtle (Gen. 3:1). And he answered: Because he was subtle, he was predestined to punishment.

It is also written that Cain was a tiller of the ground (ibid. 4:2), they said. To which he replied: Therefore he was predestined for exile. Then they argued that it is written: So Jeremiah abode in the court of the guard until the day Jerusalem was taken (Jer. 38:28). And He answered: That too is an excellent example, for if Jerusalem had not been taken, the “enemies of Israel” (euphemism for Israel) would have been destroyed.

Moreover, Israel (thus) experienced full punishment for her sins. The punishment of thine iniquity is accomplished, O daughter of Zion (Lam. 4:22). Our sages of blessed memory maintained that everyone concerning whom it is written was would experience a new world. Therefore it is written: And Moses was keeping the flock.

Get thee unto Pharaoh in the morning; lo, he goeth out unto the water (Exod. 7:14). Thus the Lord said: Through this (water) you shall cause him to know that I am the Lord. I will smite the water of the Nile with the staff that is in your hand, and it shall turn to blood. Why were the waters turned to blood first? Because Pharaoh and the Egyptians worshipped the Nile, and the Holy One, blessed be He, said: Smite his god first and then him, as in the popular aphorism, “Strike the gods and the priests will be frightened.” And the Lord said unto Moses: “Say unto Aaron: Stretch out thy hand, and smite” (Exod. 7:19). Smite the water of the Nile, the roots of the plants in the rivers, and indeed, every source of their water, even that which is in their ladles. And blood appeared in the wood and stone, and even the spittle of the Egyptians turned to blood.

R. Abin the Levite said: The Israelites became wealthy because of the plague of blood. How did that happen? If an Egyptian and am Israelite lived in the same house and used a common water tank, the Egyptian would find his ladle filled with blood, but when the Israelite dipped his ladle into the tank, he would obtain pure water. If the Egyptian pleaded, “Hand me a little of your water,” it would turn to blood. And if the Egyptian said, “Let us drink together from the same ladle,” the Israelite would be able to drink water while the Egyptian was forced to drink blood. However, if he paid a high price, he could then drink water. This is how the Israelites became wealthy.

How long did the plagues last among them? R. Johanan and R. Nehemiah discussed this question. The former said: He warned them for twenty-four days before inflicting a plague upon them, but the plague lasted seven days, as it is said: And seven days were fulfilled, after that the Lord had smitten the river (Exod. 7:25). The latter held that he warned them for seven days, while the plague itself continued for twenty-four days.

R. Eleazar the son of Pedat declared: Just as He brought afflictions upon the Egyptians, so in the future will He bring them upon the kingdom of Edom, as it is said: When the report cometh to Egypt, they shall be sorely pained at the report of Tyre (Isa. 23:5). R. Eliezer said: Each time the word Tyre is written defectively in Scripture (i.e., without the vav, as in this verse), it refers to the kingdom of Edom, which oppressed Israel, but when the word Tyre is spelled plene (with the letter vav), it alludes to Cappadocia. Just as Egypt was stricken with blood, Edom will also be stricken, as it is said: The streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land shall become burning pitch. It shall not be quenched night nor day, the smoke thereof shall go up forever (Isa. 34:9–10).

Because Egypt forced Israel to neglect the Law, concerning which it is written: But thou shalt meditate therein day and night (Josh. 1:8), I will exact punishment from it with a fire that shall not be quenched night nor day. Why was fire used? Because they burned “My house from which smoke poured forth” (the Temple), as it is said: And the house was filled with smoke (Isa. 6:4). Therefore, the smoke thereof shall go up forever (ibid. 39:4). But it also says: And thus the Sound of an uproar from the city (ibid. 66:6). And so the Holy One, blessed be He, said to them: Hark, it cometh from the Temple. Do you not remember what you did in the Temple? Hark! The Lord rendereth recompense to His enemies (ibid. 66:6). When will they be recompensed? This refers to the Messianic Age, as it is said: The messenger of the Lord, he will come, and he will save them (ibid. 35:4).

And it shall be when thy son asketh thee tomorrow: “What is this?” (Exod. 13:14). Sometimes tomorrow means the next day, and sometimes it means the time to come. In the verse When thy son asketh thee tomorrow saying: “What is this?”, tomorrow means in the time to come. But the verse Tomorrow shall this sign be (Exod. 8:19) actually refers to the next day. In the verse Tomorrow will I stand upon the top of the hill (ibid. 17:9), tomorrow refers to the next day, but the verse Tomorrow your children might speak unto our children (Josh. 23:24) refers to the time to come. What is this?

This refers to the laws of Passover. And it came to pass, when Pharaoh would hardly let us go (Exod. 13:15). One might understand this to mean that he became hardened of his own accord, therefore Scripture says: And the Lord hardened the heart of Pharaoh (ibid. 9:12). That the Lord slew all the firstborn (ibid. 13:15). From this they taught: The firstlings of cattle are sacrificed because of what happened to the firstborn men in Egypt, and the firstborn of man is redeemed because of what happened to the firstborn of cattle in Egypt.

The horse and his rider (Exod. 15:1). Was there only one horse? (Of course not!) All the horses were considered by Him as one, as in the verse When thou goest forth to battle against thine enemy, and seest a horse and chariot (Deut. 20:1). All the horses were considered by Him as one in this instance as well. And his rider. Has it not already been stated that He took six hundred chariots (Exod. 14:7), and does not Scripture tell us Pharaoh’s chariots and his hosts (ibid. 15:4)? This indicates that when Israel performs the will of the Omnipotent One, all the nations are considered by Him as one horse and one chariot: The horse and his rider hath He thrown into the sea (ibid., v. 1). This verse informs us that the horse and the rider were joined together, and as Scripture tells us, they were cast (yarah) into the sea without separating. He hath thrown (ramah) into the sea and He Hath cast (yarah) into the sea imply that they were thrown into the depths of the sea. How can these two verses be reconciled? Thrown indicates that they were lifted up and then cast down. This indicates that they descended into the deep without separating.

Another explanation of Hath he thrown into the sea. That is, He saw the guardian angel of Egypt falling. You find that the Holy One, blessed be He, will exact retribution from nations in the future only after He has punished their guardian angels, as it is said: And it shall come to pass in that day, that the Lord will punish the host of the high heaven on high, and the kings of the earth upon the earth (Isa. 24:21). Similarly, How art thou fallen from heaven, O day star, son of the morning! is followed by How art thou cut down to the ground, that didst cast lots over the nations! (ibid. 14:12). And My sword hath drunk its fill in heaven is followed by Behold, it shall come down upon Edom (ibid. 34:3).

Another explanation. As the Egyptians dealt with the Israelites, so they were dealt with. They said: Every son that is born ye shall cast into the river (Exod. 1:22), hence, The deeps cover them (ibid. 15:6). They took six hundred chosen chariots (ibid. 14:7), and therefore, Pharaoh’s chariots … hath He thrown into the sea (ibid. 15:4). They made their lives bitter and with hard service, in mortar (ibid. 1:14), and therefore, Thou has trodden the sea with Thy horses, the foaming of mighty waters (Hab. 3:15).

And the smoke thereof ascended as the smoke of a furnace (Exod. 19:18). What furnace? Perhaps it is comparable to this furnace? Therefore Scripture says: And the mountain burned with fire (Deut. 4:11). Why then does Scripture say Of a furnace? It does so only in order to transmit to the ear that which it can comprehend. Similarly it says: The lion hath roared, who will not fear (Amos 3:8), yet who instilled strength and power in the lion, if not He? We describe Him by the qualities given to His creations, so that the ear may hear what it is able to comprehend. Likewise, Behold, the glory of the God of Israel came from the way of the east; and His voice was like the sound of many waters; and the earth did shine with His glory (Ezek. 43:2). Who instilled strength and force into the waters? Was it not He? Here again we describe Him merely by the qualities possessed by His creations, so that the ear may comprehend (what it hears).

When the voice of the horn waxed louder and louder. Normally, if a person blows a horn, the sound becomes weaker, but in this instance it waxed louder and louder. Why was the sound soft at first? So that it might (safely) penetrate the ear.

Rabbi said: At the time that the Israelites stood at Sinai, all agreed with one accord to receive with joy the yoke of the Kingdom of Heaven, as it is said: And all the people answered together, and said (Exod. 19:8). And furthermore, they pledged themselves in behalf of each other. At the time the Holy One, blessed be He, sought to make a covenant with them concerning the hidden and revealed matters, they said: We will make a covenant with Thee concerning the revealed matters, but not concerning that which is hidden, lest one of us sin in secret and the entire congregation be held responsible because of him, as it is said: The secret things belong unto the Lord our God; but the things that are revealed belong unto us (Deut. 29:28), in order that we may perform all the words of this law. Therefore, God spoke all these words.

"If you lend money" (Exodus 22:24). This is what Scripture says: "A man with an evil eye hastens after wealth, and does not know that want will come upon him" (Proverbs 28:22). "A man with an evil eye," this is Cain, who hastened to seize the world. How so? When Cain and Abel were in the world, what is written concerning them? "And it came to pass when they were in the field" (Genesis 4:8). Over matters of the field Abel was killed. Cain said to Abel: Let us divide the world; you take the movable goods and I will take the land. And this was because he thought to remove him from the world. They divided between them; Abel took the movable goods and Cain the lands, and Abel would walk about in the world while Cain pursued him and said to him: Get out from what is mine. He ran to the mountains, and he was after him, saying: This is mine, until he rose up against him and killed him, as it is said, "And Cain rose up against Abel his brother and killed him" (Genesis 4:8). "And does not know that want will come upon him." What was his want? "A fugitive and a wanderer you shall be on the earth" (Genesis 4:12). In every place he went, the Holy One, blessed be He, would bring an evil spirit to his foot, and they would strike him and pursue him until they removed him from the world. And Solomon cries out: "If a man begets a hundred children and lives many years" (Ecclesiastes 6:3). So too with everyone who lends to his fellow at interest: in the end he becomes dependent on creatures, as it is said, "and does not know that want will come upon him." What is written above the matter? "If you afflict, afflict; if he cries out, cries out; surely hear I will hear" (Exodus 22:22). It is all doubled, to teach you that the curtain is not closed before him. What is written after it? "And my anger will burn, and I will kill you" and so forth (Exodus 22:23). When? "If you lend money."

This is the thing that thou shalt do unto them (to hallow them … take one young bullock and two rams without blemish, and unleavened bread) (Exod. 29:1). You shall do it for them, but not for any others. For this tribe You shall do it, but not for any other tribe. To minister unto Me (ibid.). He began to teach them how they should purify themselves so that they might eat in holiness; how they should immerse themselves so that they might eat in levitical purity; and how they should sanctify themselves so that they might eat in cleanliness. And He prepared for him the rules for holiness and purity. To hallow them, to minister unto Me (ibid.). R. Mana BeRabbi stated in the name of R. Eliezer: Each time Scripture says unto Me it means “forever and ever.” Take one young bullock (ibid.). This implies that it may not be a stolen one. And two rams without blemish. He arranged them in the form of a mound, with one ram placed on either side and with the bullock in the middle. Why did he use three? Because they corresponded to the three illustrious men of the world, Abraham, Isaac, and Jacob. The bullock symbolized Abraham: And Abraham ran unto the herd (Gen. 18:7); and the two rams symbolized Isaac and Jacob. And unleavened bread. Because of the merit of unleavened bread, I shall bless the bread. R. Huna the son of Abba said: At the time the offerings were (still) brought, an Arbelite measure (of wheat) would produce a measure of fine flour, a measure of regular flour, a measured of crushed bran, a measure of coarse bran, a measure of coarser meal, and a measure of gennim, but now, when a man takes a measure of wheat to be ground, he brings back little more than he originally took. Why? Because the show-bread has been abolished.

And unleavened bread, and cakes unleavened (Exod. 29:1). Unleavened bread was brought because of the merit of Sarah, who kneaded dough and made cakes. Unleavened bread. Observe that at the time they brought sacrifices, whatever was to be sacrificed was blessed according to its kind.

R. Hiyya the son of Abba said: The altar was made essentially for Israel’s atonement. In the word “altar” (mizbeah) the mem stands for the pardoning (mehilah) of their sins, the zayin stands for “remember (zikhron) Israel for good,” the bet stands for a blessing (berakhah), for You blessed each kind of offering, and the het stands for life (hayyim), for He is the giver of life. Because of the unleavened bread. Because of the show-bread they brought, the bread was blessed; because of the first fruits they brought as an offering, the fruit of the land was blessed.

It happened that R. Jonathan the son of Eleazar was sitting one summer day beneath a fig tree laden with fine figs. When the dew lifted, the juice of the figs fell to the earth. Whereupon the wind mixed the juice with the dust of the ground. Later a goat, dripping milk, came along, and the milk and the juice were mixed together. He summoned his disciples and said to them: Observe this, for it is an illustration of what will transpire in the time-to-come. Why did all this occur? Because they were still offering sacrifices.

It is told that a certain scribe went to Jerusalem each year, and the people of Jerusalem knew that he was an outstanding student of the law. They said to him: “Take these fifty pieces of gold and dwell among us.” “I have only a single vine,” he replied, “but it is more valuable than anything you can offer me, for it provides me with three crops a year from which I gather six hundred barrels of grapes. The first crop produces three hundred barrels, the second, two hundred, and the third, one hundred; and I am able to sell them at a considerable profit.” What did he do? He left them and returned to his vine. He received this reward because he poured the wine as on offering upon the altar. If he had failed to pour the wine, the good things of the world would have been withheld from him.

You find that after the Israelites were exiled to Babylonia, Ezra urged them to go up to the land of Israel. But the were unwilling to do so. Ezra then called out to them: Ye have sown much, and brought in little; ye eat, but ye have not enough, ye drink, but ye are not filled with drink, ye clothe you, but there is none warm, and he that earneth wages earneth wages for a bag with holes (Hag. 1:6). You have sown much and brought in little occurred when the commandment of the show-bread was abrogated. Ye eat, but ye have not enough indicates that the libation of water had ceased. Ye drink, but ye are not filled with drink alludes to the fact that the wine libation had ceased. Ye cloth you, but there is none warm applies to the time when the wearing of priestly garments was suspended. And he that earneth wages earneth wages for a bag with holes alludes to when the community sacrifices were eliminated. All this transpired because sacrifices were abandoned (after the destrction of the Temple).

The prophet declared: For though the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olives shall fail, and the fields shall yield no food; the flocks shall be cut off from the herd, and there shall be no herd in the stall (Hab. 3:17). For though the fig tree shall not blossom alludes to the time when the commandment of the firstborn was suspended. Neither shall fruit be in the vines indicates that the libations were suspended. The labor of the olives shall fail refers to when the oil for the light was suspended. And the fields shall yield no food implies that offering of the early fruits was suspended. The flocks shall be cut off from the fold resulted from the suspension of the daily sacrifices. And there shall be no herd in the stalls signifies that the sacrifice of the bullock was suspended.

R. Simeon the son of Gamliel said in the name of R. Joshua: Since the Temple was destroyed, no day has lacked a curse, as it is said: Yea, a God that hath indignation every day (Ps. 7:12). R. Ze’era was of the opinion that the earlier curse(s) still prevail. R. Judah the son of Ilai said: The land of Israel was so irrepressible that it continued to bear fruit, despite the curse. In this world He made her (Israel) smoulder for seven years because of her sins, as it is said: And he shall make a firm covenant with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment (Dan. 9:27). However, in the world-to-come, the Holy One, blessed be He, will grant her the blessings she had enjoyed previously, as it is said: But Ye, O mountains of Israel, ye shall shoot forth your branches, and yield your fruit to My people Israel; for they are at hand to come (Ezek. 36:8).

"Bezalel son of Uri" (Exodus 31:2): this is one of seven human beings for whom several names were given. Jesse was given four, Bezalel six, Joshua eight, Elijah four, Moses seven, Mordecai eight, and Daniel, Hananiah, Mishael, and Azariah four. Elijah, four. Rabbi Elazar ben Pedat said: he was a man of Jerusalem, and he was of the tribe of Benjamin, and he was among those who sat in the Chamber of Hewn Stone, and he was from a city of Judah, and his portion lay in two tribes. Five places in Benjamin, as it is written: "And Zela, Eleph, and the Jebusite, that is Jerusalem, Gibeath, and Kiriath" (Joshua 18:28). And a third part in Judah: "Zenan, and Hadashah, and Migdal-gad" (Joshua 15:37). "Zenan," because it is a shield (tzinnah). "Hadashah," because the Holy One, blessed be He, will renew (mechadshah) it in the time to come. "Migdal-gad," because from there the Holy One, blessed be He, will bring forth and cut down (megaded) the dwellings and the foundations of the nations of the world. And four names were given to him (in Chronicles), as it is said: "And Yaareshyah and Eliyah and Zichri, the sons of Yeroham" (1 Chronicles 8:27). "Yaareshyah," because at the hour when the Holy One, blessed be He, is angry and shakes (mar'ish) His world, Elijah arises and mentions the fathers of the world before the Holy One, blessed be He, and He has mercy. Therefore it is written: "And Yaareshyah and Eliyah and Zichri, the sons of Yeroham," thus four names. Bezalel was given six. And you may trace his lineage as coming from the tribe of Judah in Chronicles, as it is said: "And the sons of Judah: Perez, Hezron, and Carmi, and Hur, and Shobal" (1 Chronicles 4:1). But surely Hezron was only the grandson of Judah, as it is written: "And the sons of Perez were Hezron and Hamul" (Genesis 46:12). And one verse says: "And after the death of Hezron in Caleb-ephrathah, then the wife of Hezron, Abiah, bore him Ashhur the father of Tekoa" (1 Chronicles 2:24). Now is there a person who dies within another person, that it says "and after the death of Hezron in Caleb"? Rather, what does it mean? When Hezron died, Caleb came to Ephrath, this is Miriam, through whom Israel were fruitful and multiplied. And it is written: "And Azubah died, and Caleb took to himself Ephrath, and she bore him Hur; and Hur begot Uri, and Uri begot Bezalel" (1 Chronicles 2:19-20). "And Reaiah son of Shobal begot Jahath, and Jahath begot Ahumai and Lahad; these are the families of the Zorathites" (1 Chronicles 4:2). "Bezalel," the name his mother, his nation, called him. And the Holy One, blessed be He, called him five names, after the name of the Tabernacle of love. "Reaiah," because the Holy One, blessed be He, showed (her'ah) all Israel that he was prepared from the beginning of creation to make the Tabernacle. "Son of Shobal," because he came to set it up. "Jahath," because he set the dread (chittito) of the Holy One, blessed be He, upon Israel. "Ahumai," because he joined (ichah) Israel to the Holy One, blessed be He. "Lahad," because he established splendor (hod) and majesty in the Tabernacle, which was the glory of Israel. And Rabbi Adda bar Hiyya said: "Lahad," because the lowliest of the tribes was attached to him in the Tabernacle. And which is it? "And with him was Oholiab son of Ahisamach, of the tribe of Dan" (Exodus 38:23). Rabbi Chanina ben Pazzi said: you have none greater among all the tribes than the tribe of Judah, and you have none lowlier than the tribe of Dan, who was from the handmaids. What is written of him? "And the sons of Dan: Hushim" (Genesis 46:23). The Holy One, blessed be He, said: Let him come and be joined with him, so that his spirit not be haughty, for great and small are equal before the Holy One, blessed be He. Rabbi Chanina said: let a person never be arrogant in his honor; the Tabernacle was made by these two tribes. And the Temple too they made thus: Solomon from Judah and Hiram from Dan, as it is said: "the son of a widow woman of the tribe of Naphtali" (1 Kings 7:13). And in Chronicles it is written: "the son of a woman of the daughters of Dan" (2 Chronicles 2:13), for his father was of Naphtali and his mother of Dan. The Holy One, blessed be He, said: In this world you made a Tabernacle and a Temple that were like a wall; and in the time to come I will build the Temple, and it shall be surrounded by a wall of fire, as it is said: "And I will be to her, says the LORD, a wall of fire" (Zechariah 2:9).

"This is the law of the burnt offering" (Leviticus 6:2): And what is [the meaning of] burnt offering (olah, literally that which rises)? Rather, it is that it rises in front of the Holy One, blessed be He, and atones for the iniquities of Israel. Since at the time that Avraham made the sacrifice of the ram - as it is stated (Genesis 22:13), "And Avraham raised his eyes and he saw, and behold there was a ram after" - what is [the meaning of] "after?"

Rather, [it is to say that] after the Holy One, blessed be He, saw that [Avraham] came to sacrifice his son, Yitzchak, as a burnt-offering with all of his heart and with all of his soul, He sent him a ram [as a replacement]. The Sages said that the ram to be offered instead of Yitzchak was created from the six days of creation. And that is [the meaning of] that which is written, "and behold there was a ram after, etc." "And he took the ram, etc." (Genesis 22:13) - there the Holy One, blessed be He, promised him that at the time when his children would offer burnt-offerings, they would be immediately accepted.

The Sages, may their memory be blessed, said, "Were it not that Avraham delayed to check the knife, Yitzchak would have been slaughtered. But he did delay to check the knife. Immediately, the mercy of the Holy One, blessed be He, was aroused for Yitzchak. And the Holy One, blessed be He, said to His retinue, 'See how alacritous this righteous one is to fulfill the words of My statement.'

Immediately, He told an angel to rescue him, as it is stated (Genesis 22:11), 'And he said, "Avraham, Avraham," and he said, "Here I am."'" And why did he say, "Avraham, Avraham," twice? Since it was [Avraham's] will to slaughter him and do the will of his Maker, the angel was hurrying and said, "Avraham, Avraham." And from where [do we know] that he checked the knife?

As it is stated (Genesis 22:10), "and he took the knife." Count the letters of "and he took the knife" (in Hebrew), and you will find twelve, like the tally of examinations that one does on the knife - upon the flesh, the fingernail and on the three sides (of the knife). And from where [do we know this]? As it is stated (I Samuel 14:34), "and you shall slaughter with this (zeh)" - zeh has a numerical value (gematria) of twelve.

And what is [the meaning of] (Leviticus 6:1), "And the Lord spoke to Moshe, saying?" [That it should be said] to Aharon. From here we learn that Moshe only said that which the Holy One, blessed be He, would tell him. And therefore the Holy One, blessed be He, said to his credit (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful." And so does it state to Shmuel's credit (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord."

You find that [prophecy] began to come to him when the sons of Eli sinned in front of the Holy One, blessed be He, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." And was he [really] laying in the chamber of the Lord? Rather this is its explanation: The lamp of God had not yet gone out in the chamber of the Lord in which was the ark of the Lord, and Shmuel was laying in his place, [which was] in a different place.

"And the Lord called to Shmuel, and he said, 'Here I am'" (I Samuel 3:4) - but he did not understand who was calling him, since he was [still] a youth, as it is stated (I Samuel 2:26), "And Shmuel the youth proceeded to grow in favor with the Lord, as well as with people." "And he ran to Eli and he said, 'Here I am, as you have called me'" (I Samuel 3:5) - as he thought that [it was Eli that] had called him - "and he said, 'I did not call you my son, return and lay down.'"

"And the Lord called Shmuel again, a third time, and he rose and went to Eli and said, 'Here I am, as you have called me'; and Eli understood that the Lord was calling to the youth. And Eli said to Shmuel, 'Go lay down, and if He calls to you, say, "Speak, Lord, for Your servant is listening"'" (I Samuel 3:8-9) - but he did not say, "Speak, Lord," but [only] (I Samuel 3:10), "Speak." As he said in his heart, "I do not know if it is the Lord or an angel or something else."

And he is equated with Moshe: [About] Moshe, the Holy One, blessed be He, said, (Numbers 12:7), "Not so My servant Moshe; in all of My house, he is faithful"; and [about] Shmuel He said (I Samuel 3:20), "And all of Israel, from Dan to Beersheva, knew that Shmuel was faithful as a prophet for the Lord." Therefore the verse states (Jeremiah 15:1), "Even if Moshe and Shmuel would stand in front of me, My soul would not be towards this people."

And he was equated to Moshe and Aharon [together], as stated (Psalms 99:6), "Moshe and Aaron among His priests, and Shmuel among those who call His name." [Shmuel] would brighten the eyes of Israel, as it is stated (I Samuel 3:3), "The lamp of God had not yet gone out, and Shmuel was laying in the chamber of the Lord." Moshe and Shmuel were not like Yechezkel, as he said everything that he saw, and as it is stated [it appears that the next section is corrupted, and that the reference is meant to be from Ezekiel 1 - see Etz Yosef] (Isaiah 6:1), "In the year that King Uzziah died, I beheld the Lord seated on a high and lofty throne; and the skirts of His robe filled the Temple."

And therefore Scripture calls him, "Son of Man." Four are living but Scripture calls them dead, and these are them: the destitute, the metsora (one stricken with a spiritual skin disease), the blind and one with no children. From where [do I know this about] the metsora? As it is stated, "In the year that King Uzziah died."

And why does the verse call him dead (given that he had not yet died)? Rather, because he had become a metsora. As it is stated, "In the year that King Uzziah died," [meaning] that he had become a metsora. "Seraphs stood above Him" (Isaiah 6:2) - in the heavens to serve Him - ["Each of them had six wings:] with two he covered his face" - from modesty that his body should not show before His body - "with two he covered his legs" - so that he not see and peer towards the side of the Divine Presence - "and with two he would fly."

And does he [really] fly with the wings? Rather, it is as a result of this that they, may their memory be blessed, ordained that a man should hover on his feet when the prayer leader says (Isaiah 6:3), "Holy, holy, holy is the Lord of Hosts." And Tanchuma said, "The covering of the feet was because their heel is like the heel of the calf, such that they would not remind [God] about Israel's sin with the calf."

"And one called to the other and said" (Isaiah 6:4) - they would get permission from one another, so that one not preempt the other and begin [alone], and [so] become liable for burning; rather they all started as one, and answered, etc. - "and the measure of the doorposts shook" - these were the doorposts of the chamber - "from the voice of the caller" - from the voice of the angels calling. This was the day of the earthquake, about which it is stated (Zechariah 14:5), "it shall be stopped up as it was stopped up as a result of the earthquake in the days of Uzziah, the king of Yehudah."

As on the day that Uzziah stood to offer incense in the [Temple] chamber, the heavens and the earth shook and the Seraphs came to burn him (lesorfo) with burning (serefah), as it is stated (Numbers 16:35), "And fire went out from the Lord, and consumed the two hundred and fifty men offering the incense," because they offered a foreign fire. And this is [why] it calls them Seraphs, as they came to burn him.

And the heavens also came to burn him. And the earth [came] to swallow him, as it thought that his judgement was to be swallowed like Korach, who dissented about the priesthood. [So] a heavenly voice emerged and said, "A reminder for the Children of Israel [...], and not be like Korach and like his assembly who dissented about the priesthood" (Numbers 17:5) - "not be like Korach," with swallowing; "and not like his assembly," with burning.

But rather "like the Lord spoke through the hand of Moshe, saying to him" - through the hand of Moshe at the bush, as it is stated (Exodus 4:6), "'Put your hand into your bosom and take it out,' and behold his hand was afflicted with tsaraat like snow." [This is] meaning to say that the dissenter be afflicted with tsaraat. And the tsaraat even broke out on his forehead. And [so] he was considered as if he were dead.

And so [too,] do you find with Miriam, as it is stated, "Go out, the three of you" (Numbers 12:4). There was no need for Moshe to go out, as he did not say anything to [Aharon]. Rather it was so that he would be available to pray for Miriam, [in order] to heal her. "And He called Aharon and Miriam" (Numbers 12:5) - why did He call them and leave Moshe.

As we [only] say part of a person's praise in front of them, but all of it not in front of him. And so [too,] do we find with Noach. Not in front of him, [God] said, "A perfectly righteous man" (Genesis 6:9); but in front of him, He said, "as I have seen you to be righteous in front of Me" (Genesis 7:1). Another interpretation of [why Moshe was not called]: So that he not hear the redressing of Aharon.

He said, "Hear nah My words" (Numbers 12:6) - nah is always an expression of pleading - "if you have a prophet of God, I will make Myself known to him though a vision to him" - My Divine Presence will not be revealed to him through a clear lens, but rather through a dream or a trance." And why [were they disciplined]? Because they spoke [badly] about Moshe, as it is stated (Numbers 12:6), "And Miriam and Aharon spoke (tedaber) about Moshe."

And dibbur is only a harsh expression in each place." And so it states (Genesis 42:30), "The man, the master of the land spoke (deeber) harsh things to us." [Whereas] ameera is only an expression of supplication. And so it states (Genesis 19:7), "And He said (vayomer), 'Do not act evilly, my brothers.'" "And He said, 'Hear nah My words'" (Numbers 12:6) - all nah is an expression of pleading.

And why did it say Miriam first and Aharon afterwards? However it was because she started first, and therefore the verse mentioned her first. And what did they say? "But was it only to Moshe that God spoke?" (Numbers 12:2) That is to say did He only speak to Moshe, that he separated from his wife?

"Did he not also speak to us?" (Numbers 12:2) In the same way did He speak to us and we have not separated from the way of the world (marital relations). And how did Miriam know that Moshe separated from the woman? Rabbi Natan said, "Miriam was alongside Tsipporah when they said to Moshe, 'Eldad and Meidad are prophesying in the camp' (Numbers 11:27); and when Tsipporah heard, she said, 'Woe to the wives of these [men]!'

And from what time did Moshe separate? In fact, when the Holy One, blessed be He, said to Moshe at Sinai before the giving of the Torah that he should sanctify the people, and say to them, 'for three days do not come close to a woman' (Exodus 19:15). They [then] separated from their wives and Moshe separated from his wife. And after the giving of the Torah, the Holy One, blessed be He, said to him, 'Go tell them, "You return to your tents," but you stay here with me' (Deuteronomy 5:27-28) - and do not go back to the way of the world.

And [so Miriam knew] when Tsipporah said, 'Woe to the wives of these - they are called to prophecy [and] will be separating from their wives just like my husband separated from me.' And from then, Miriam knew and told Aharon. And if Miriam who did not have intention to disgrace Moshe was punished, all the more so with one who recounts the disgrace of his fellow with evil speech, will that person be punished with tsaraat."

"As he took a Cushite (Ethopian) woman" (Numbers 12:1) - the numerical value of Cushite is [equal to that of] beautiful looks. The tally of this one is like the tally for that one. "The Cushite woman" tells [us] that everybody concedes about her beauty, in the same way as everyone speaks about the blackness of a Cushite. "About the matter of the woman" (Numbers 12:1) - about the matter of her divorce.

"As he took a Cushite woman" (Numbers 12:1) - what do we learn to say [from here]? Rather, there is a woman who is pleasant in her looks but unpleasant in her deeds, or pleasant in her deeds but unpleasant in her looks, but this one was pleasant in everything. And now he divorced her? And she is called a Cushite because of her pleasantness; in the same way as a man will call his pleasant son, Cushite, so that the [evil] eye not [come to] overpower him.

"And the man Moshe was very humble (anav)" (Numbers 12:3) - humble, [meaning] lowly and patient. Another interpretation: "Very anav" is from the expression of answering (oneh), meaning to say that if he had heard these words, he would have known to answer and respond with appropriate arguments. "And the Lord said suddenly" (Numbers 12:4) - when he revealed Himself to them suddenly and they were impure [as a result of] the way of the world, they yelled out, "Water, water." [This was] to show that Moshe acted properly when he separated from his wife, since the Divine Presence was constantly revealed to him, and there was no set time for speaking [with God].

And so did He say to them, "I speak to him face to face" (Numbers 12:8) - face to face did I tell him to separate from the woman - "and a (clear) vision and not with riddles" - and this vision is a vision of speech. And perhaps it is a vision of the Divine Presence? [Hence] we learn to say (Exodus 33:20), "You are not able to see My face." And if you ask, "Behold, it is written (Numbers 12:8), 'and he sees the picture of the Lord?'" [The answer is] that is a vision 'from the back,' like the matter that is stated (Exodus 33:23), "and you shall see My back."

"Why were you not afraid to to speak about My servant, about Moshe?" (Numbers 12:8) It does not state, "about My servant, Moshe," but rather "about My servant, about Moshe." [This is] meaning to say, about My servant, even if it is not Moshe; and about Moshe, even if he is not My servant - it would be worthwhile to be afraid in front of him. And all the more so, since he is My servant, and the servant of a king is [like] the king.

And you should have said, "The King does not love him for nothing." And if you say that [the King] does not know about [Moshe's] deeds, that is more grievous than the first [mistake of not associating him with the King]! "And the Lord waxed angry at them and left" (Numbers 12:9) - teaches that [only] after He let them know their foulness did He proclaim their excommunication. All the more so with flesh and blood, should a person not get angry with his fellow until after he makes [the other's] foulness known to him.

"And the cloud left the tent" - and afterwards - and behold, Miriam was inflicted with tsaraat like snow" (Numbers 12:10). There is a [relevant] parable about a king who said to [his son's] pedagogue, "Strike my child, but do not strike him until I go away from you, as my mercy is upon him." "Please do not place the sin upon us that we sinned and that we blundered. Let her not be like a dead" (Numbers 12:11-12) - just like a dead body transmits impurity through intercourse, so does a metsora transmit impurity through intercourse.

"About which upon its exit from its mother's womb" (Numbers 12:12) - it should have stated, "from our mother's womb," but so did Scripture phrase it. And so [too, instead of] "half of its flesh," it should have stated, "half of our flesh." But according to its understanding, it appears to me thus: It is not fitting to leave our sister to be like the dead. Since she exited the womb of the mother of this one (Moshe) that has it in his ability to help, and [yet] doesn't help, behold half of his flesh will be eaten away - as [Aharon's] brother is his flesh.

Another interpretation: "Let her not be like the dead" - if you do not heal her with prayer, who will quarantine her, and who will render her impure? As it is impossible for me to observe her, since I am a relative - and a relative may not examine scabs - and there is no other priest in the world. This is [the meaning of] that which is stated, "about which upon its exit from its mother's womb." "God, please, heal her please" (Numbers 12:12) - the verse came to teach you the way of the world (manners), such that one requesting a thing must first say two or three words of supplication, and then make his requests afterwards.

"Saying" - what do we learn to say [from here]? [Moshe] said to Him, "Answer me if You will heal her or not," so that He answered him, "And if her father spit in her face [...]" (Numbers 12:14). And why did Moshe not prolong this prayer? So that Israel not say, "His sister is given over to distress and he prolongs his prayer?" "Let her be quarantined for seven days and afterwards she will be gathered" (Numbers 12:14) - and I say that all expressions of gathering that exist with a metsora are because he is sent out from the camps.

And when he is healed, he is gathered to the camp; [and] all gathering is an expressions of bringing in. "And the people did not travel until Miriam was gathered" (Numbers 12:15) - the Omnipresent awarded her this honor for the sake of one hour that she delayed for Moshe, when he was sent out to the Nile, as it is stated (Exodus 2:4), "And his sister stood from a distance." She delayed for an hour and all of Israel delayed for her sake for seven days. [The comparison that the Torah nonetheless makes between Miriam when she is struck by tsaraat and a dead body shows that] a metsora is considered like dead.

And from where [do we know] that one who does not have children [is considered like dead]? From Rachel, as she said to Yaakov (Genesis 30:1), "Give me children or I am dead." And from where [do we know] that one blind is considered like dead? As it is stated (Lamentations 3:6), "He has made me sit in the darkness, like the dead of yore."

And from where [do we know] that one destitute [is considered like dead]? As it is stated (Exodus 4:19), "for all of the men that are seeking your soul (to kill you) are dead." Another interpretation: "This is the law of the burnt-offering, etc." So did our Rabbis teach: The burnt-offering was complete holiness, as it did not come for iniquities. The guilt-offering was brought for thefts.

But the burnt-offering was not brought for a sin nor for theft, but it rather came for a thought of the heart. And so one who would have a thought in his heart about something would bring a sacrifice of a burnt-offering, as it is stated (Ezekiel 20:32), "And what goes up (which can also be read as a burnt-offering) upon your spirits."And know that a burnt-offering only comes for a thought of the heart.

You learn it from Job, who would sacrifice for his sons, as it is stated (Job 1:5), "And after a round of feasting days, Job sent and prepared them; and rising early in the morning, he would offer burnt-offerings." They said to him, "Job, why are you doing this?" And he would say (Job 1:5), "Perhaps my children have sinned and blasphemed God in their hearts." Hence you find that he arranged atonement for them for the thought of the heart. And this is [how to understand] the sacrifice of the burnt-offering.

(Lev. 19:23:) “When you come into the land.” Solomon said (in Prov. 31:16), “She sets her mind on a field and acquires it.” Come and see. Whatever Abraham thought about in his heart the Holy One, blessed be He, gave him.

He thought [about] the land of [Israel], and He gave it to him, as stated (in Gen. 15:7), “I am the Lord who brought you out from Ur of the Chaldees [to give you this land as a possession].” Abraham said to the Holy One, blessed be He, “Master of the world, You have given me permission to speak in front of You, as stated (in vs. 8), “And he said, ‘Lord God, how shall I know that I shall possess it?”

He replied and said to him (in vs. 13), “Know full well [that your seed shall be aliens in a land not theirs where they shall serve them and be oppressed by them].” Woe to that person who brings something out of his mouth without knowing how he brought it out. Because Abraham said (in vs. 8), “how shall I know,” He answered him, “Know fully well… they shall serve them and be oppressed by them for four hundred years.”

One who speaks [like this] in front of any man is liable for his life; all the more so is he liable for his life if he speaks in front of the Holy One, blessed be He; he and his children and his children’s children until the end of all the generations [and] until the revival of the dead. It is not sufficient for these until the time of judgement, the time that a person’s soul withdraws from him. So did Solomon yell out (in Eccl. 6:7), “Is all human toil for one's mouth?”

All the commandments and righteous deeds that one does; it is enough for the time that one's soul goes out of him. It is therefore stated (in Eccl. 6:7), “Is all human toil for one's mouth?” When Abraham heard from the Holy One, blessed be He, (in Gen. 15:13), “Know full well,” he thought about it in his heart and said, “Is it possible that every people which enslaves my children goes away in peace and is not condemned?”

The Holy One, blessed be He, said to him (in Gen. 15:14), “But I am also judging the nation which they shall serve….” It is therefore stated (in Prov. 31:16), “She sets her mind on a field and acquires it.”

(Lev. 22:28:) “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring on the same day.” This text is related (to Prov. 12:10), “A righteous one regards the life of his beast, but the compassion of the wicked is cruel.” “A righteous one regards the life of his beast.”

This refers to the Holy One, blessed be He, as it is written in the Torah (in Deut. 22:6 with reference to birds), “you shall not take the mother with the young.” “But the compassion of the wicked is cruel.” This refers to Sennacherib, of whom it is written (in Hos. 10:14), “the mother was dashed to pieces with the children.”

“A righteous one regards the life of his beast.” This refers to the Holy One, blessed be He, as it is written in the Torah (in Lev. 22:28), “In the case of an animal from the herd or the flock, [you shall not slaughter] it and its offspring….” “But the compassion of the wicked is cruel.” This refers to Haman, of whom it is written (in Esth. 3:13), “to destroy and to annihilate [all the Jews].”

R. Levi said, “Woe to the wicked, because they devise secret plans against Israel. Each and every one says, ‘My plan is better than your plan.’ Esau said, ‘Cain was stupid to kill [his brother] Abel during his father's lifetime. Did he not know that his father would be fruitful and multiply [afterwards]?

I am not acting like that. Instead (in Gen. 27:41), “Let the days of mourning for my father come; then I will kill my brother Jacob.”’ Pharaoh said, ‘Esau was stupid to say, “Let the days of mourning for my father come.” Did he not know that his brother would be fruitful and multiply during his father's lifetime?

I will not act like that. Instead, while they are tiny under their mothers' birthstool, I will strangle them.’ Thus it is written (in Exod. 1:22), ‘Every son born you shall throw into the Nile.’ Haman said, ‘Pharaoh was stupid to say, “Every son born [you shall throw into the Nile, but every daughter you shall keep alive].”

Did he not know that, when the daughters are married to men, they are fruitful and multiply through them. I will not act like that. Instead, [I will act] (in Esth. 3:13), “to destroy and to annihilate [all the Jews, young and old, children and women, on a single day].”’”

R. Levi said, “Gog and Magog as well are going to say the same, ‘The former ones were stupid because they devised secret plans against Israel. Did they not know that they have a Patron in the heavens? I will not act like that. First I will join in battle with their Patron, and after that I will join in battle with them.’”

Thus it is written (in Ps. 2:2), “The kings of the earth take their stand, and the rulers take counsel together against the Lord and against his anointed.” The Holy One, blessed be He, said to him, “O wicked one, have you come to Me to join in battle? By your life I will wage war with you,” as stated (in Is. 42:13), “The Lord shall go forth like a warrior […].” It also says (in Zech. 14:3) “Then the Lord will come forth and fight with those nations.”

(Numb. 2:2:) “Each with his standard.” This text is related (to Deut. 32:10), “He found him (i.e., Jacob) in a desert land.” [It was] a great find, [when] the Holy One, blessed be He, found Israel. [He was] like a person who, when traveling in the desert, finds grapes there. So did the Holy One, blessed be He, find Israel, as stated (in Hos. 9:10), “I found Israel like grapes in the desert.”

It is therefore stated (in Deut. 32:10), “He found him in a desert land.” The world was a desert, before Israel came forth from Egypt. (Ibid., cont.,) “And in the void was a wailing desolation.” The world was void and wailing, before Israel received the Torah. But when Israel came forth from Egypt and received the Torah, [the Holy One, blessed be He,] enlightened the world, as stated (in Prov. 6:23), “For the commandment is a lamp, and Torah is a light.” [(Deut. 32:10, cont.,) “He encircled him, He watched over him, and He protected him as the pupil of His eye.”]

What is the meaning of “He encircled him?” That he encompassed them with clouds of glory. “He watched over (rt.: byn) him,” in that He taught (rt.: byn) them the words of Torah. “He protected him.”

Blessed are the ears that have heard to what extent did He cherish them, to what extent did He keep them, to what extent did He protect them. As much, as it were, “as the pupil of His eye.” See how He cherished them, kept them, and protected them. It is as the Holy One, blessed be He, said to Moses, “Tell them to make a tabernacle, and I will dwell among them.

I am, as it were, leaving the heavenly beings and coming down to dwell among them. And not only that, but I will make them standards for My name. Why? Because they are My children, as stated (in Deut. 14:1), ‘You are children of the Lord your God.’

Also they are my hosts, as stated (in Exod. 7:4), ‘and I will bring forth my hosts, [my people the Children of Israel,] from the Land of Egypt.’” Therefore, he made those standards for My name, as stated (in Numb. 2:2), “each with his standard.”

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” This text is related (to Prov. 27:18), “The one who tends a fig tree shall eat its fruit.” The Holy One, blessed be He, does not deprive any creature of a reward. It is simply that in the case of anyone who toils and devotes his life to something, the Holy One, blessed be He, does not deprive him of his reward. It is therefore stated (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit.”

Do you want to understand? Solomon built the Temple, as stated (in I Kings 6:14), “So Solomon finished building the house.” But because David had devoted his life to the Temple which would be built, as stated (in Ps. 132:1-5), “Lord, remember David and all his hardships. How he swore to the Lord, [vowed to the Mighty One of Jacob]: Surely I will not come into the shelter of my house, […] until I find a place for the Lord,” the Holy One, blessed be He, did not deprive him of his reward.

Rather He had it written in his name, as stated (in Ps. 30:1 [introduction]), “A psalm. A song of the dedication of the House of David.” And did David dedicate it? And behold Solomon dedicated it.

It is simply that since David devoted his life to it, it is called by his name. Ergo Solomon said it well (in Prov. 27:18), “The one who tends a fig tree shall eat its fruit […].” So also you find in the case of the Tabernacle, when everyone devoted their lives [to it] and made the Tabernacle. All Israel volunteered.

The women spun the goat's hair; and similarly (in Exod. 36:8), “Then all the wise-hearted ones among the workers [made the Tabernacle]. And likewise (according to Exod. 36:1), “Then let Bezalel and Oholiab [and all the wise-hearted ones …] do [all that the Lord has commanded].” But because Moses devoted his life to [the Tabernacle], it was called by his name, as stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.”

And Moshe went and devoted his life to each and every thing, so that they should make it just as the Holy One, blessed be He, had shown him on the mountain, so that they would not err with it. It is therefore written about each and every thing (in Exod. 39:1, 5, 7, 21, 26, 29, 31, cf. 42), “as the Lord commanded Moses.” And so it says (in vs. 43), “When Moses saw all the work, and behold, they had done it […; then Moses blessed them].”

And with what blessing did he bless them? He said to them, “May the Divine Presence dwell in the work of your hands.” The Holy One, blessed be He, said, “Because Moses has devoted his life to the Tabernacle, I will only write about it in his name.” Thus it is stated (in Numb. 7:1), “So it came to pass on the day that Moses had finished.”

(Numb. 20:18:) “But Edom said unto him, “You shall not pass through me.’” This text is related to Ps. 120:7), “I am for peace; but when I speak, they are for war.” Where is it shown that the Holy One, blessed be He, also told them that they would not permit you to pass, [that] everything is not due to them, but [that] it is I who wills it? Where it is stated (in Deut. 2:5), “Do not engage them in battle, for I will not give you [enough of their land for (even) the sole of a foot to tread on].”

And it is written (in Numb 20:21), “So Edom would not let [Israel cross their territory].” And afterwards, they sent [a request] to the king of Moab, and he would not let [Israel cross his territory either]. And even though it is not explained here, behold it is explained in Judges. [This] teaches that it was all [said] with the holy spirit. As there was no one lighter in all [the speakers] then Jephthah, and [yet] he explained [it].

It is so stated (in Jud. 11:17), “Israel then sent messengers to the king of Edom, saying, ‘Allow us to cross your country’; [but the king of Edom would not consent; they also sent a mission to the king of Moab, and he refused].” And Moses also indicated [this], as stated (in Deut. 2:29), “As the descendants of Esau who dwell in Seir did for me, [and the Moabites who dwell in Ar].”

(Numb. 23:11-14:) “And Balak said to Balaam, ‘What have you done to me; to curse….’ And Balaam answered and said, ‘Is it not that that which God places into my mouth….’ And Balak said to Balaam, ‘Please go [and] I will take you….’ So he took him to the Field of Zophim [at the top of Pisgah].”

He saw that Israel would be breached there, for it was there that Moses died, as stated (in Deut. 3:27), “Go up to the top of Pisgah …, [for you shall not cross over this Jordan].” Is there a breach greater than this? What he saw was through divinations, and he was of the opinion that because of him they would fall there. (Numb. 23:14-16:) “And he built seven altars [and offered a ram and a bull on each altar].

Then he said unto Balak, ‘Stand here [beside your burnt offerings and let me make myself available to the Lord over there]….’ And God appeared to Balaam and he placed a word (davar) in his mouth.” Like a man who places a bit upon the mouth of his animal and twists him to where he wants [it to go]. So was the Holy One, blessed be He, twisting his mouth.

When he said to him, “Return to Balak and bless them,” he said, “Why should I go to him to anguish him?” [So] he sought to go to [his own home] and not to Balak. The Holy One, blessed be He, put a bit into his mouth, [and said] (in Numb. 23:16, cont.) “Return to Balak and speak thus.” (Numb 23:17:) “So he [came] unto him, and there he was standing beside his burnt offerings together with the ministers of Moab.”

Concerning the first occasion, it is written (in Numb. 23:6), “with all the ministers of Moab.” When they saw that they had derived no benefit at all, they left him; and only a small portion of the ministers of Moab were left with him. (Numb. 23:17:) “Balak said to him, ‘What did the Lord say?’” When he saw that [Balaam] was not in control of himself to say what he wanted, [Balak] sat himself down and mocked him.

As soon as he saw that he was mocking him, Balaam said to him, “Get up from there. It is not fitting to sit while the words of the Omnipresent are being spoken.” (Numb. 23:18:) “Rise up Balak and listen; give ear to me, you son of Zippor!” Both of them were [distinguished] sons of [undistinguished] fathers, for they had made themselves greater than their fathers. [Hence (in Numb. 24:3),] “An oracle of Balaam son of Beor (literally, his son is Beor)”; (in Numb 23:18) “give ear to me, you son of Zippor (literally, his son is Zippor)!” (Numb. 23:19:) “God is not a human, that he should speak falsehood.”

He is not like flesh and blood. [When a person of] flesh and blood acquires friends and finds others nicer than they, he forsakes the former ones. But [the Holy One, blessed be He,] is not like that. It is not possible [for Him] to be false to the oath of the early ancestors. (Ibid., cont.:) “Has he promised and not fulfilled?” (This phrase can also be read as, “He has promised and not fulfilled.”)

When he promises to bring evils upon them, He will cancel them, if they have repented. You find it written (in Exod. 22:19), “Whoever sacrifices to a god shall be devoted to destruction.” When they made the calf, they merited destruction. So I thought to curse and destroy them.

But when they repented a little, He suspended [any punishment] and (according to Exod. 32:14) “The Lord repented of the evil which He had planned to do to His people.” And so too in many places. As he said to Jochaniah (in Jer. 22:30), “as none of his seed shall succeed….” But He said to his son’s son (in Hag. 2:22), “And I will overturn the thrones of kingdoms and destroy the might of the kingdoms of the nations,” since it is stated (Hag. 2:23), “’On that day,’ declares the Lord of Hosts, ‘I will take you, O My servant Zerubbabel son of Shealtiel,’ declares the Lord, ‘and make you as a signet.’”

And so He suspended what He said to his [grand]father (in Jer. 22:24), “’As I live,’ declares the Lord, ‘if you, O King Coniah, son of Jehoiakim, of Judah, were a signet on My right hand, I would tear you off even from there.’” And so with the men of Anatoth, it is written (in Jer. 11:23), “No remnant shall be left of them, for I will bring disaster on the men of Anathoth.” [But] once they repented, see what is written (in Neh. 7:27), “The men of Anatoth were one hundred and twenty-eight.”

(Numb 28:2:) “Guard to offer it to Me at its set time.” This text is related (to Prov. 13:25), “The righteous man eats to satiate his soul.” This is Eliezer who said to Rebekah (in Gen. 24:17), “Please let me sip a bit of water,” enough to sip. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is Esau who said to Jacob (in Gen. 25:30), “Please stuff me (haliteini).”

R. Isaac bar Zeira said, “He opened his mouth wide like a camel and said, ‘I will open my mouth and you put it in.’” It is taught there (Mishnah Shabbat 24:3), “One may not forcibly overfeed a camel on Shabbat and one may not force-feed it. However, one may place food into its mouth (malitin).” Another interpretation (of Prov. 13:25), “The righteous man eats to satiate his soul”: This is Ruth about whom it is written (in Ruth 2:14), “and she ate her fill and had some left over.”

As blessing dwelt in the mouth of that righteous woman. (Prov. 13:25, cont.:) “But the belly of the wicked is lacking.” That is the gentiles. There was a story about a gentile who made a banquet for all the people of his city: R. Dustai said, “He invited me to that banquet, with all the people of his city, and his table was not lacking any of the tasty foods of the world except for perekh nuts alone.

What did he do? He took the serving table that was in front of us that was worth more than sixty talents of silver and he broke it. I said to him, ‘Why did you do this?’ He said to me, ‘You say that this world is ours and the next world is yours.

If we do not [get to] eat now, when will we eat [it[?’ I read [as being] about him (Prov. 13:25, cont.), ‘but the belly of the wicked is lacking.’” (Numb. 28:3:) “And you shall say to them, ‘This is the burnt offering which you shall offer to the Lord: two yearling lambs without blemish.’” Not two simultaneously, but (as in vs. 4), “The one lamb you shall offer in the morning, and the second lamb you shall offer at twilight.”

R. Judah bar Simon said, “None ever lodged in Jerusalem with sin on their hands. How so? The sacrifice of the morning atoned for the transgressions which were committed during the night, and the daily sacrifice at twilight atoned for transgressions which were committed during the day.” In any case none lodged in Jerusalem with sin on their hands, as stated (in Is. 1:21), “righteousness lodges there (i.e., in Jerusalem).” The Holy One, blessed be He, said to the Israelites, “In this world you offer shewbread, but in the world to come I will prepare a great table for you, with the idolaters looking on in shame. It is so stated (in Ps. 23:5), “You prepare a table before me in the presence of my enemies….” It also says (in Is. 65:13), “Behold, My servants shall eat, [but you shall go hungry]….”

(Numbers 35:11:) “You shall provide yourselves with places to serve you as cities of refuge.” And it is written (in Numbers 35:13-14), “six cities of refuge shall there be for you. The three cities.” The three in the Land of Israel were in the West; and the three that were across the Jordan in the East were in the Land of the Children of Reuben, in the Land of the Children of Gad and half the tribe of Manasseh, as stated (in Deut. 4:43), “Bezer, in the desert [...].” R. Johanan said, (Ibid.,) “’Bezer, in the desert [...],’ see, there were three in the East. And the three in the West were in Hevron of Judah, and Shechem of Ephraim, which is Napolin (Nablus), and Kadesh in the Galilee from the tribe of Naphtali.” Moshe only apportioned [land] for the Reubenites, the Gadites and for the half tribe of Manasseh, and he set aside three cities from them, as stated (in Deut. 4:41), “Then Moses set aside three cities.” But Joshua apportioned [land] to all of the tribes, and they took [it] according to their lots, and they gave forty-eight cities to the Levites; the priests took thirteen, and the rest went to the [other] Levites, and the three cities of refuge came into their lot. And the tribe of Levi did not take a portion in the land, as stated (Jos. 12:33), “But no [portion] was assigned by Moses to the tribe of Levi.” Why? [Because (as in Deut. 18:2),] “the Lord is his portion, as He spoke to him.” You find that Sennacherib exiled Israel in three exiles. First, he exiled the Reubenites, the Gadites, and half the tribe of Manasseh. Second, [came] the tribe of Zebulon and the tribe of Naphtali, as stated (in Is. 8:23), “in the former time he abased the land of Zebulon and the land of Naphtali.” Third, he exiled the rest of the tribes, as stated (ibid., cont.), “and later he afflicted (hikhbid).” He swept (hikhbid) them as [with] a broom (makhbed). Nebuchadnezzar also carried out three exiles with the tribes of Judah and Benjamin. In the first he exiled Jehoiakim [and] in the second, Jehoiachin. What did he do? He bound him in his carriage and [there] he became dear to him. Thus it is stated, “Behold, I am sending you away like a queen mother.” Just as one honors the queen mother, so did Nebuzaradan act toward him. [Then] Nebuzaradan exiled Zedekiah, for a total of three exiles. From where do we know that Nebuchadnezzar was a world emperor? As he exiled these to here and those to there, and he exiled Israel to Babylon, and those in Babylon to the Land of Israel. The Holy One, blessed be He, said, “In this world Israel has gone into exile and spread among the gates of the world, because of iniquities, as stated (Jer. 15:7), “And I will scatter them with a winnowing fork to the gates of the world”; but in the future to come (according to Deut. 30:4), “If your banishment is to the end of the heavens, from there will the Lord your God gather you, even from there will He bring you back.” It also says (in Is. 11:12), “and he shall gather the dispersed of Judah […].” And it says (in Is. 31:11), “And the ransomed of the Lord shall return and come to Zion with singing. Everlasting joy shall be upon their heads, they shall obtain joy and gladness, while sorrow and sighing shall flee away.” And so may it be His will. Amen and Amen!

The end of the book of Numbers

(Deut. 14:22:) “You shall surely tithe.” This is related to the verse (in Prov. 31:21), “She is not afraid for her household because of snow, for all her household are dressed in scarlet,” Hezekiah said, “The judgment of the wicked in Gehinnom [lasts] twelve months, six months in the heat and six months in the cold.” At first the Holy One, blessed be He, has them come into the sun, and they say, “Is this the Gehinnom of the Holy One, blessed be He?” Then after that He brings them to the snow, where they say, “Is this the cold of the Holy One, blessed be He?”

At first they say, “Ah (wah),” [from pleasure], but in the end they say, “Oy (way),” [from pain]. That is what David said (in Ps. 40:3), “And He raised me up from the pit of desolation, from the miry mud (hywn),” [i.e.,] from a place where they say, “Oy, oy (way, way).”

So where do they resign themselves [to their punishment]? R. Judah bar Rabbi says, “In the snow. This is [the meaning of] what is written (in Ps. 68:15), ‘When the Almighty scattered kings there, it snowed in Zalmon.’ Their darkness (zalmavet) is the snow.” Can this also [apply to] Israel?

Scripture teaches (in Prov. 31:21), “[because of snow,] for all her household are dressed in scarlet (shanim),” [meaning] twofold, twofold (shenayim, shenayim, i.e., Israel is clothed in scriptural pairs): circumcision (of the foreskin) and uncovering (the corona); tassels and tefillin (i.e., phylacteries); (in Deut. 15:14,) “Provide liberally (literally, provide, provide” [for the redeemed slave)]; (in Deut. 15:10,) “Give liberally (literally, give, give)” [to the poor Israelite]; (in Deut. 15:11,) “You shall surely open up (literally, open up, open up)” [to the poor and needy]; and (in Deut. 14:22,) “You shall surely tithe (literally, tithe, tithe).” For that reason Moses warned Israel (in Deut. 14:22), “You shall tithe, tithe.”

When you go out to war and you see horse and chariot, a people more numerous than you (Deuteronomy 20:1): This is what is stated in the verse (Proverbs 21:31), "The horse is readied for the day of battle, but the salvation comes from the Lord." What is [the meaning of] "The horse is ready?" At the time that Israel left Egypt, what is written there? "And it was told to the king of Egypt that the people had fled" (Exodus 14:5).

Immediately, "And he tied his chariot, and he took his people with him. And he took six hundred of his picked chariots" (Exodus 14:6-7). Pharaoh stood and dressed all of the horses - and even the common ones - with precious stones and pearls. "And Egypt gave chase to them, etc. all the chariot horses of Pharaoh, his horsemen, and his army" (Exodus 14:9). [This] teaches that not one of them fell ill and not one of them died, and not one of them got tired.

Hence it is stated, "all the chariot horses of Pharaoh, etc." "As Pharaoh drew near, the Children of Israel raised their eyes" (Exodus 14:10). At that time, the Children of Israel began to cry out to the Holy One, blessed be He, as it is stated (Exodus 14:10) "and the Children of Israel cried out to the Lord." The Holy One, blessed be He, said, "O My dove, in the cranny of the rocks, hidden by the cliff" (Song of Songs 2:14).

To what was Israel comparable at that time? To a dove that fled from in front of a hawk, and came to [hide] behind a rock, but a snake was within [that space already. If] it sought to exit, behold the hawk is at the opening. So [too] was Israel.

The sea was increasingly storming against them, the enemy was giving chase behind them and the [wild] animals [were closing in] from the wilderness, and [so] they were surrounded on four sides. And from where [do we know] that there were animals from the wilderness? Since it is stated (Exodus 14:3), "the wilderness enclosed (sagar) them." And "enclosed" is only an expression [indicating] wild animals, as it is stated (Daniel 6:23), "My God sent His angel, who closed (sagar) the mouths of the lions."

What did they do? They lifted their eyes to their Father in the heavens and yelled out, as it is stated, "As Pharaoh drew near, the Children of Israel raised their eyes, etc. and the Children of Israel cried out to the Lord." Hence it is written, "O My dove, in the cranny of the rocks."

"And God spoke unto Noah, saying: Go forth from the ark" (Genesis 8:15-16). Let our master instruct us: What is the law concerning placing tasteless spittle upon the eye on the Sabbath? Rabbi Hiyya bar Abba said: It is forbidden to place tasteless spittle upon the eye on the Sabbath, for this is like one who heals on the Sabbath. Come and see that there is no affliction in the world that has no cure. And what is the cure for the evil inclination? Repentance. Rabbi Judah bar Shalom said in the name of Rabbi Eliezer: Three things annul a harsh decree, and these are they: prayer, repentance, and charity. Rabbi Huna son of Rabbi Yose said: Also a change of name and good deeds. Therefore the Holy One, blessed be He, was hoping for the generation of the Flood, that perhaps they would repent and He would receive them. And since they did not repent, He wiped them away with water, as it is said, "And He wiped out every living thing" (Genesis 7:23). He left over Noah and his sons in the ark. When the waters rested, Noah needed to go out from the ark. But Noah said: I entered by permission [of the Holy One, blessed be He], as it is said, "Come, you" etc. (Genesis 7:1), and now shall I go out without permission? The Holy One, blessed be He, said to him: Permission you seek? Here is permission for you, [from what we have read on the matter:] "Go forth from the ark."

(Genesis 15:1:) "After these things the word of the LORD came to Abram." Let our master teach us: the burnt offering—on account of what did it come? Rabbi Ishmael says: on account of positive commandments and negative commandments. Rabbi Shimon ben Yochai says: on account of the meditation of the heart, as it is said (Job 1:5), "And it was, when the days of the feast had run their course, that Job would send and sanctify them," and so forth. You find that Abraham was reflecting upon the attribute of justice. What was he saying? Rabbi Levi said: it is as though he said, "It seems to me that I have received my reward in this world, for the Holy One, blessed be He, helped me against the kings and delivered us from the fiery furnace." The Holy One, blessed be He, said to him: "Since you have reflected upon Me, you must bring a burnt offering," as it is said (Genesis 22:2), "Take now your son," and so forth. Rabbi Isaac said: thus he was saying, "My heart utters gall and wormwood—perhaps among those whom I killed there were righteous ones." The Holy One, blessed be He, said to him: "Do not fear from this. They were thorns, and you bear no iniquity upon them but only reward," as it is said (Genesis 15:1), "Fear not, Abram, I am a shield to you; your reward shall be very great."

[(Genesis 27:28:) "AND MAY GOD GIVE TO YOU."] It is written (Job 29:19): "My root is open unto water." Who spoke this verse? Job spoke it about himself, and about the Temple, and about Jacob. In what way does he speak about himself? "My root is open, etc." — the door of his house was open to those passing to and fro, and especially to the sons of Torah. What is "unto (ele) water"? To the rams (eilei) of Torah and its mighty ones, just as you say (Daniel 8:4): "I saw the ram charging seaward and northward." "To water (la-mayim)" is not written here, but "unto water (elei mayim)," for the house of Job was open to those passing on the way and going to and fro; he learned this from the house of Abraham. Therefore (Job 29:19, continued): "And dew shall lodge upon my branches (qetziri)." Rabbi Hanina said: Everyone would see that when Job was harvesting his field, clouds were bound over his harvest (qatzir), so that the heat of the burning sun would not strike it. Therefore: "And dew shall lodge upon my branches (qetziri)."

[Another interpretation of "And the LORD saw that Leah was hated."] This is what the verse says (Deuteronomy 21:15): "If a man have two wives" — this is Jacob, as it is said, "And Jacob was a plain man" (Genesis 25:27). "Two wives" (Deuteronomy 21:15) — Leah and Rachel. "The one beloved" (ibid.) — this is Rachel, as it is said, "And he loved also Rachel" (Genesis 29:30). "And the one hated" (Deuteronomy 21:15) — this is Leah, as it is said, "And the LORD saw that Leah was hated" (Genesis 29:31). "And they have borne him children, both the beloved and the hated" (Deuteronomy 21:15) — both of them bore for him. And what Leah raised up, Rachel raised up: Leah raised up kings, and likewise Rachel [raised up kings; Leah raised up prophets, and likewise Rachel raised up prophets]; Leah raised up judges, and likewise Rachel. Therefore it is said, "And they have borne him children" (Deuteronomy 21:15). "And it shall be, in the day that he causeth his sons to inherit" (Deuteronomy 21:16) — at the hour when he came to depart from the world, "And Jacob called unto his sons" (Genesis 49:1). "He may not make the son of the beloved the firstborn" (Deuteronomy 21:16) — Joseph. Why? "But he shall acknowledge the firstborn, the son of the hated" (Deuteronomy 21:17) — this is Reuben, as it is said, "Reuben, thou art my firstborn" (Genesis 49:3). Even though he said in his disgrace, "Unstable as water, thou shalt not excel" (Genesis 49:4) — what is "he went up to my couch" (ibid.)? When Moses comes, of whom it is written, "And Moses went up unto God" (Exodus 19:3), he will redeem him. And when Moses arose, he sought mercy for him, as it is said, "Let Reuben live" (Deuteronomy 33:6). The Holy One, blessed be He, said, "and not die" — he is found receiving a pardon from the mouth of both of them, as it is said, "But he shall acknowledge the firstborn, the son of the hated, by giving him a double portion" (Deuteronomy 21:17). "Let Reuben live, and not die" (Deuteronomy 33:6) — let Reuben live in this world, and not die in the world to come. And why? "For he is the firstfruits of his strength" [and it is written, "my might, and the firstfruits of my strength"] (Genesis 49:3).

(Genesis 34:1:) "AND DINAH THE DAUGHTER OF LEAH WENT OUT." This is what Scripture says (Proverbs 11:12): "ONE WHO DESPISES HIS NEIGHBOR LACKS SENSE." Whoever despises his neighbor is called one who lacks sense. But if that same man who is being despised is a person of knowledge and understanding, he puts his hand over his mouth and keeps silent, as it is said (in the same verse): "BUT A MAN OF UNDERSTANDING KEEPS SILENT." "ONE WHO DESPISES HIS NEIGHBOR LACKS SENSE" - this is Hamor the father of Shechem, who said (Genesis 34:8): "SHECHEM MY SON, HIS SOUL LONGS FOR YOUR DAUGHTER." "BUT A MAN OF UNDERSTANDING KEEPS SILENT" - this is Jacob, as it is said (Genesis 34:5): "AND JACOB KEPT SILENT UNTIL THEY CAME." On account of what? Through this corruption: (Genesis 34:1) "AND DINAH THE DAUGHTER OF LEAH WENT OUT."