Midrash Tanchuma Reader

And he gave unto Moses, etc. (Exod. 31:18). Scripture states elsewhere in allusion to this verse: Thy lips, O my bride, drop honey (Song 4:11). R. Abba the son of Judah said: The community of Israel praised the Holy One, blessed be He, from on high to below, while the Holy One, blessed be He, praised Israel from below to on high. Israel praised Him from on high to below when she caused Him to descend from the upper spheres to the lower sphere, as it is said: That they make me a Sanctuary (Exod. 25:8). He praised them from below to on high when He said: The Lord Thy God will set them on high (Deut. 28:1). Who is this that cometh out of the wilderness? (Song 3:16). Israel praised him from above to below, that is, from His head to His foot: His head is as the most fine gold … His eyes … His locks … His eyes … His cheeks … His lips … His hands … His loins … His legs … His mouth is most sweet … this is my Beloved (Song 5:11–16), while He praised them from below to above: How beautiful are thy steps … the roundings of thy thighs … thy navel is like a round goblet … thy belly is like a heap … thy two breasts … thy neck is as a tower … thine eyes … thy nose … thy head upon thee is like Carmel (ibid. 7:2–6). Thy lips drip honey (ibid. 4:11).

What is meant by nofet (“drip”)? R. Johanan declared: It is a Greek word for a beautiful bride. Just as a beautiful bride is prized above everything else, you are prized above all nations. Honey and milk under thy tongue (ibid. 4:11). When you devote yourself to the Torah you are consuming milk and honey, for you declared at Sinai: We will do and we will hear. Hence, Thy lips, O my bride, drop honey. Just as I called you My bride, so the Torah adorns and bedecks Israel like a bride. He gave Moses all of Israel’s adornments, the Scripture, the Mishnah, the Talmud, the laws and legends, as one gives gifts to a bride, as it is said: He gave unto Moses as though she was His bride (kekhalto). Tablets. Why is it called luhot (“tablets”)? Because they tire one’s lehi (“jaw”). Written with the finger of God (Exod. 31:18). If Israel had received the first tablets (which were shattered), no people would have been able to rule over them.

(Lev. 23:40:) “And you shall take for yourselves.” [Take (rt.: lqh) implies] by a full purchase (rt.: lqh), for you are not to persist in stealing it. Then it would turn out that his advocate has become his accuser. (Lev. 23:40:) “And you shall take (rt.: lqh) [ for yourselves ].”

R. Hiyya taught in a baraita, “Through buying (mqh) and not through stealing, through buying (mqh) and not gratIs. [Such prohibitions serve] to exclude what is borrowed and to exclude what is stolen. A parable: To what is the matter comparable? To a royal agent who went to collect [taxes] in the city. After he had collected them, a certain townsperson found him on the road [and] he was a bandit. He beat him and took everything belonging to him plus the collected tax money which was in his possession.

After some time that townsperson came to be on trial before the governor. He went to hire himself someone who would plead his case. The [tax] collector said to him, ‘What are you doing here?’ He said to him, ‘There is a lawsuit, and I wish to hire myself someone who will plead my case.’

He said to him, ‘Give me that gold and those articles and that baggage which you took from me. Then I will plead your case. And tomorrow when you stand for trial in front of the governor and he will say to you, “Do you have someone to plead your case,” say, “Such and such a person,” and I will go and plead your case.’ [So] he took that gold and that baggage from him, [but only] a part [of it,] and he went away. The next day, when he stood before the governor, he said, ‘Do you have someone who is pleading (melamed) your case.’ He answered and said, ‘Such and such a person.’ The governor said to him, ‘What case are you making (melamed) for this person?’

He said to him, ‘My Lord, I am telling the things that this companion of mine did to me. When I went to collect taxes in such and such a city, he rose up against me, robbed me, and took everything that I had. And the things which you see in my hands are some of the things which he returned to me so that I would plead his case.’ Then they all began to say, ‘Woe to that one, for his advocate has become his accuser.’

Thus, no one from Israel should give praise with a stolen lulav. [He should not use one] unless he buys (rt.: lqh) it for himself with money, as stated (in Lev. 23:40), ‘And you shall take (rt.: lqh) for yourselves.’” (Lev. 23:40:) “And you shall take for yourselves on the first day.” This text is related (to Ps. 96:12 // I Chron. 16:33), “Then shall all forest trees shout for joy.”

About whom does Scripture speak? About Israel and about the peoples of the world, when the Holy One, blessed be He, judges them on the Day of Atonement. The former and the latter come [for a verdict], but we do not know who has prevailed. To what is the matter comparable? To two humans who came before the king for a verdict.

Now no one except the king himself knew what [the issue] was between them. The king judged them, but the people did not know who had prevailed against his companion. [However], the king said, “You should know that whoever leaves with a lance in his hand has prevailed.” So Israel and the peoples of the world come for a verdict on the Day of Atonement, and the people do not know who is victorious. The Holy One, blessed be He, said, “Take your lulavim in your hand, so that everyone may know that you have won in the judgment.”

Therefore David said (in Ps. 96:12–13; // I Chron. 16:33), “Then shall all forest trees shout for joy [before the Lord ]” When? (Ibid., cont.:) “When He comes, when He comes to judge the earth,” on the Day of Atonement. What does Israel do? They wait for him five more days in order that everyone may hear that Israel won. It is therefore stated (in Lev. 23:40:) “And you shall take for yourselves on the first day [beautiful tree fruit, branches of palm trees].”

(Numb. 3:40:) “And the Lord said unto Moses, ‘Enroll every [first-born] male….’” Let our master instruct us: When an infant is born at six months, does one profane the Sabbath for it? Thus have our masters taught: When an infant is born at six months one does not profane the Sabbath for it, cut its umbilical cord, bury its placenta, or move it from place to place; however, its mother does lean over it to suckle it. And in the case of one moving it on the Sabbath, it is as though he were moving a stone. [When there is] doubt [whether it is] an nine-month infant or a eight-month infant, one does not profane the Sabbath for it, cut its umbilical cord, bury its placenta, or move it from place to place. [When there is] doubt [whether it is] a nine-month infant or a eight-month infant, one does not profane the Sabbath for it, cut its umbilical cord, bury its placenta, or move it from place to place. [When there is] doubt [whether it is] a seven-month infant or an eight-month infant, one does not profane the Sabbath for it, etc. But if it is a sure thing that it is [an infant of] seven months, one does profane the Sabbath for it, because it is capable of life.

However, in the case of one born at eight [months], it is not capable of life. For that reason one does not profane the Sabbath for it. They asked R. Abbahu, “Where is it shown that one born at seven months will live?” He said to them, “In the Greek language zeta is hepta (the greek number seven); eta is okto (the greek number eight).” Now which is [an infant] of eight months? Anyone whose hair and nails are undeveloped. R. Simeon b. Gamaliel says, “Whoever does not live thirty days has not [completed] his months, but is a miscarriage.” And how much did the opinion of Rabban Simeon ben Gamaliel depend on the words of Torah, because the first-born were only redeemed after thirty days, as so is it written (in Numb. 18:16), “And their redemption money — from a month of age [and older] you shall redeem them.”

"And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Rabbi Simon said, "At the time that the Holy One, blessed be He, told Israel to make the tabernacle, He indicated to the angels that they should also make a tabernacle above. And on the day that it was erected below, it was erected above, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)."

As is there nothing to learn to say [from the extra word], et? And what do we learn to say from [the extra word], et? Rather, it is [to include] the tabernacle from above. The Holy One, blessed be He, said, in this world I have commanded Aharon and his sons to bless them.

But in the future to come, I will bless them [Myself] in My glory, as stated (Psalms 134:3), "May the Lord bless you from Zion, the Maker of the heavens and the earth."

[(Numb. 20:29:) “Then all the congregation saw that Aaron had died.”] What is written after this (in Numb. 21:1)? “When the Canaanite king of Arad, who dwelt in the Negeb, heard [that Israel had come….].” And who was this king of Arad?

This [was Amalek, since it is stated (in Numb. 13:29), “Amalek dwells in the land of the Negeb.” Now he dwelt in the gap (in the border), and when he heard that Aaron was dead and that the clouds of glory had departed, he immediately engaged them in battle. (Numb. 21:1, cont.:) “By way of Atharim (a place name interpreted as coming from twr),” [meaning] the great scout (rt.: twr) that had scouted (rt.: twr) the way for them.

It is so stated (in Numb. 10:33), “and the ark of the covenant of the Lord traveled ahead of them three days' journey to seek (rt.: twr) out a resting place for them.” (Numb. 21:1, cont.:) “He fought against Israel.” That was Amalek. [So] why did [Scripture] call him a Canaanite? Because Israel was forbidden to fight with the children of Esau, of whom it is stated (in Deut. 2:5), “Do not engage them in battle [...].”

When Amalek came and engaged in battle with them a second time, the Holy One, blessed be He, said to them, “This [nation] is not forbidden like the children of Esau. Just look. They are like Canaanites, of whom it is stated (in Deut. 20:17), ‘Rather you shall utterly destroy them, the Hittites, the Amorites, the Canaanites, […].’” For that reason he was called a Canaanite; and from time immemorial Amalek has been a strap for the punishment of Israel.

You find that when they said (in Exod. 17:7), “Is the Lord amongst us or not,” immediately (in Exod. 17:8), “And Amalek came.” And here (in Numb. 20:29:) “Then all the congregation saw that Aaron had died,” [is followed by (Numb 21:1),] “When the Canaanite, king of Arad, who dwelt in the Negeb, learned that Israel was coming by the way of Atharim, he engaged Israel in battle and took some of them captive.” [And also (in Numb. 14:4),] “And they said – one man to his brother – let us appoint a head and return to Egypt,” [is followed by (Numb. 14:45),] “And the Amalekites and the Canaanites... came down and dealt them a shattering blow at Hormah.”

You find that, when Aaron died, Amalek went out against them; and Israel retreated back seven stages [of their journey]. Thus it is stated (in Deut. 10:6), “Then from the wells of Bene-Jaakan the Children of Israel journeyed to Moserah; there Aaron died.” Did Aaron die there? Did he not die on Mount Hor, as stated (in Numb. 20:28) “and Aaron died there on Mount Hor?” And [so] the verses are evidence of seven stages backwards (from Mount Hor to Moserah) to teach you that [Israel] had retreated.

(Numb. 25:2:) “And they invited the people to the sacrifices for their gods.” Thus they (i.e., daughters of Moab) were going by the counsel of Balaam, as stated (in Numb. 31:16), “Here these women at the bidding of Balaam made the Children of Israel.” They made themselves curtained stalls and installed harlots in them with every object of delight in their hands.

Now a girl would have an old woman as an agent, for an old woman would be in front of the shop. During the time that Israel was passing by on the way to the marketplace, the woman would say to him, “Young man, surely you want objects of linen which have come from Beth-Shean!” Then she would show them to him; and when the old woman would tell him a high price, the girl would [give him] a lower one.

From then on the girl would tell him, “You are like one of the family. Sit down and choose for yourself.” Now a jug of Ammonite wine was placed by her, since the wine of gentiles had not yet been forbidden. Then out comes the girl, perfumed and adorned, and seduces him and says to him, “Why do you hate us, when we love you?

Take for yourself this article gratIs. We all are children of a single man, children of Terah, the father of Abraham. So do you not want to eat from our sacrifices and from our cooking? Here are calves and cocks for you; slaughter them according to your own precepts, and eat.”

Immediately she has him drink the wine, and then the Satan burned within him, so that he became a fool for her. There are also those who say [that] Balaam commanded them not to have them drink the wine, so that they would not be judged as those who are drunk, but as willful sinners. When he sought her out, she would say, “Slaughter this cock and we will cook it and eat with you, and I will be at your disposal.”

When he came to slaughter it, she said to him, “I am not listening to you until you slaughter it [as a sacrifice] to Peor.” Since he had become a fool for her, he would slaughter it to Peor and eat with her. So they would be joined to each other. It is therefore written (in Numb. 25:2-3), “And they invited the people [to the sacrifices for their gods, so that the people ate and bowed down to their gods].

Thus Israel was joined (rt.: tsmd) to Baal Peor,” like bracelets (rt.: tsmd). R. Levi said, “This was more serious than the [sin of the golden] calf, [for while in reference to the calf it is written (in Exod. 32:3), ‘So all the people took off [the gold rings that were in their ears],’ here [it is written] (in Numb. 25:3), ‘Thus Israel was joined (rt.: tsmd) [to Baal Peor,]’ like bracelets (rt.: tsmd)].

Because of the calf about three thousand fell, but here (according to Numb. 25:9) [the number fallen is] twenty-four thousand.”

(Deut. 14:22:) “You shall surely tithe.” Tithe ('sr) so that you may become rich ('shr), before you are in want (hsr). [Here is] a hint (remez) for those who sail the seas to take out one tenth for those who labor in Torah. (Ibid., cont.:) “The produce of your seed.” If you are merit it, it shall go out to sow the field. But if not, the one who goes out to the field shall in the end engage in combat with you. This refers to Esau, of whom it is said (in Gen. 27:5), “and Esau had gone out into the field to hunt game.”

Another interpretation (of Deut. 14:22), “the produce of your seed.” If you merit it, your end shall be that, when you go out to your field and see what is in need of rain, you shall pray and be answered. But if not, it ends up that the enemies of Israel come out to bury their children in the field. (Deut. 14:22:) “Year by year.”

One does not set aside a tithe from one year for [the crops of] another. [These are] the words of R. Aqiva. (Deut. 14:23:) “Then in the presence of the Lord your God, in the place where he shall choose to have His name dwell, you shall consume the tithes of your grain, [your new wine].”

If you tithe, [it is] your grain. But if not, [it is] My grain, according to what is stated (in Hos. 2:11), “Therefore I will take back My grain in its time.” If you merit it [it is] your new wine. But if not, [it is] My new wine, [according to what is stated (ibid., cont.),] “and My new wine in its season.”

Resh Laqesh said, “The Holy One, blessed be He, said, ‘I have told you to take your tithes from the choicest part. How so? When a Levite comes to you, if you give him a tithe from the choicest part, I will [also] give to you from the choicest part.’” Thus it is stated (in Deut. 28:12), “The Lord will open for you His finest storehouse.”

But if you have given him some sword grass and some pulse, I have a right to give you something similar. Thus it is stated (in Deut. 28:24), “The Lord will make the rainfall of your land powder and dust.” (Deut. 14:29:) “Then the Levite, because he has no share or inheritance with you shall come….” R. Judah b. R. Simon said, “The Holy One, blessed be He, said, ‘If you have four children in the house, you have (according to Deut. 16:14:) “And you shall rejoice during your festival, you, and your son, and your daughter, your bond servant, and your bondmaid.”

And as for Me, I have four children in the house: (ibid., cont.:) “the Levite and the sojourner, the orphan and the widow.” [These are] mine. So they all are in a single verse. If you give joy to Mine during the festival days that I have given you, I will give joy to yours in the Temple (literally, in the house of choice). It is so stated (in Is. 56:7), “I will bring them unto My holy hill and give them joy in My house of prayer.”’ Amen, so may it be His will!”

When you approach a town to attack it, [you shall offer it terms of peace]: See how great is the power of peace; as the Holy One, blessed be He, said to open with peace even to the enemies. So did our Rabbis teach, "We inquire about the welfare of the gentiles for the sake of the ways of peace." R. Eliezer HaKappar beRabbi said, "The power of peace is great; as at the time that Israel makes itself one group, the trait of strict judgement does not reach them, even [if there is] idolatry among them, as it is stated (Hosea 4:17), 'Ephraim is addicted to images; let him be.'

But at the time that they are divided, the trait of strict judgement reaches them, as it is stated (Hosea 10:2), "Their heart has been divided, now they will be guilty." Rabbi Yehoshua of Sakhnin said in the name of Rabbi Levi, "See how great is the power of peace, as Scripture [added] two or three words because of peace and these are them: When our father Yaakov departed, the [brothers] were afraid, as it is stated (Genesis 50:15-17), 'When Joseph’s brothers saw that their father was dead, they said, "What if Joseph still bears a grudge against us, etc.?" So they sent this message to Joseph, "Before his death your father commanded saying, 'So shall you say to Joseph, "Forgive, I urge you, etc."'"' But we do not find that our father Yaakov commanded these words.

Rather they said them on their own." Our Sages, may their memory be blessed, said, "How many quills are broken, and how much ink is spilled to write these things that were not. And because of what? Because of peace."

As even [with] our mother Sarah, the Holy One, blessed be He, dictated something about her that never was, for the sake of peace. As it is stated (Genesis 18:12), "And Sarah laughed to herself (bekirbah), saying." She observed her innards (bekeraveah) and said, "These innards are to carry a fetus, these shriveled breasts are to draw milk? And even if I am [to do] this, is Avraham not old, as it is stated (Genesis 18:12), 'and my lord is old.'"

But when the Holy One, blessed be He, came to rebuke her, he [only] said to Avraham (Genesis 18:13), "Why did Sarah laugh, [saying, 'Shall I in truth bear a child, old as I am]?'" And why so? So that he should not hate her and there be hatred between Avraham and Sarah.

(Genesis 9:18:) "And the sons of Noah <who went forth from the ark> were <Shem, Ham, and Japheth>." [Let our master teach us: who is commanded concerning being fruitful and multiplying, the man or the woman? Thus] our Rabbis taught: The man is commanded concerning being fruitful and multiplying, but not the woman. Rabbi Yochanan ben Beroqah says: Concerning both of them it says (Genesis 1:28), "And God blessed them, [and God said to them: Be fruitful and multiply]." Rather, the man is commanded more than the woman. Know for yourself that this is so, for Abraham exerted himself greatly to take a wife for his son Isaac, as it says (Genesis 24:2), "And Abraham said to his servant, the elder of his house, etc.," "and I will make you swear by the Lord, the God of heaven, [etc.,] that [you go] to my land, etc." (Genesis 24:3). So Abraham exerted himself concerning being fruitful and multiplying. And likewise Isaac sent Jacob, as it is said (Genesis 28:2), "Arise, go to Paddan-Aram, to the house of Bethuel." He sent him to take a wife fitting for him — not like the men of the generation of the flood, who were steeped in lewdness, who went after one who was not fitting for them. See what is written (Genesis 6:2), "And the sons of God saw, etc." The Holy One, blessed be He, said: Since they act thus, let them perish from the world for their own sake. And why was the beast destroyed with them? As it is said (Genesis 7:23), "from man unto beast" — because the beast too corrupted its deeds, and was going after a species that was not its own: the horse upon the donkey, the lion upon the ox, the serpent upon the tortoise. As it is said (Genesis 6:12), "And God saw the earth, and behold it was corrupt, [for all flesh had corrupted its way upon the earth]." It does not say "every man," but rather "all flesh" — even the beast, the wild animal, and the bird. Therefore they were blotted out with them. Rabbi Pinchas the Priest bar Chama said: Just as none entered the ark except the righteous, so too the beast, the wild animal, and the bird that were with them were righteous, as it is said (Genesis 8:19), "by their families." And does a beast have a family? Rather, that beast which had not joined itself to another species entered the ark; therefore the Holy One, blessed be He, gave them a lineage. And if a beast, a wild animal, and a bird, which are nothing, were given a lineage, is it not right that Noah and his sons be given a lineage? Immediately the Holy One, blessed be He, gave them a lineage [from what we have read] on the matter: "And the sons of Noah who went forth from the ark were, etc." (Genesis 9:18).

Another interpretation (of Genesis 15:1): "After these things [the word of the LORD came to Abram] in a vision, saying: Fear not, Abram." This is what Scripture says: "Then You spoke in a vision to Your pious ones" (Psalms 89:20). This refers to Abraham, as it is said, "in a vision, saying." "And You said: I have set help upon a mighty one" (ibid.) — for the Holy One, blessed be He, helped him against the five kings. "I have exalted one chosen from the people" (ibid.) — this refers to Abraham, whom the Holy One, blessed be He, chose, as it is said, "You are the LORD, the God who chose Abram" (Nehemiah 9:7). Therefore it says, "Fear not, Abram."

[(Genesis 19:24:) AND THE LORD RAINED DOWN.] This is what Scripture says (Psalms 11:6): "He will rain down upon the wicked snares, fire and brimstone and a scorching wind, the portion of their cup." This portion was already prepared before the world was created, as it is said: "the portion of their cup." What is the meaning of "the portion of their cup"? (Psalms 75:9:) "For a cup is in the hand of the LORD, and the wine foams; it is full of mixture, and He pours out from this, etc." "For a cup is in the hand of the LORD, etc." Lest you say that it is lacking, the verse teaches, "full of mixture." Lest you say that they did not drink from it, the verse teaches, "and He pours out from this." "Indeed, all the wicked of the earth shall drain its dregs and drink them" (ibid.). Therefore it is said, "the portion of their cup": from that very cup they drank, as it is said, "the portion of their cup."

"I sleep, but my heart is awake" (Song of Songs 5:2). For the Congregation of Israel said before the Holy One, blessed be He: Master of the worlds, I sleep away from the Temple, but my heart is awake in the synagogues and in the houses of study. I sleep away from the offerings, but my heart is awake in the commandments and in acts of righteousness. I sleep away from the commandments, but my heart is awake to perform them. I sleep away from the appointed end, but my heart is awake for the redemption. I sleep away from the redemption, but my heart is awake toward the Holy One, blessed be He, until He redeems me. Rabbi Hiyya bar Abba said: Where do we find that the Holy One, blessed be He, is called the heart of Israel? From this verse: "God is the Rock of my heart and my portion forever" (Psalms 73:26). "The voice of my beloved knocks" (Song of Songs 5:2) — this is Moses, as it is said, "And Moses said: Thus says the LORD: About midnight" (Exodus 11:4). "Open to me" (Song of Songs 5:2) — Rabbi Yose said: The Holy One, blessed be He, said: Open to me an opening like the eye of a needle, and I will open for you an opening through which tents and turrets may enter. "My sister" (Song of Songs 5:2) — in Egypt, where they were joined to Me through two commandments: through the blood of the Passover and through the blood of circumcision. "My friend" (ibid.) — they were made beloved to Him at the Sea, and they said, "The LORD shall reign for ever and ever" (Exodus 15:18). "My dove" (Song of Songs 5:2) — at Marah, where I was commanded like a dove through commandments. "My perfect one" (Song of Songs 5:2) — for they were made whole for Me at Sinai, and they said, "All that the LORD has spoken we will do and obey" (Exodus 24:7). "For my head is filled with dew" (Song of Songs 5:2) — as it is said, "Indeed, the heavens dripped" (Judges 5:4).

[Another interpretation of (Gen. 30:22): "And God remembered Rachel."] This is what Scripture says (Ps. 98:3): "He has remembered His loving-kindness and His faithfulness." It speaks of Joshua, who was among the children of Rachel's children. (Continuing the verse:) "All the ends of the earth have seen the salvation of our God" (ibid.) — that salvation which Joshua performed, as it is said (Josh. 10:12): "Sun, stand still over Gibeon."

"And Dinah the daughter of Leah went out" (Genesis 34:1). Rabbi Hiyya bar Abba said: A male is always ascribed to the woman, and a female to the man. Then why is this one ascribed to her mother? Because the essence of her conception was male. Rather, at the time when Leah had borne six, and Bilhah two, and Zilpah two — behold, ten — Leah had conceived a male. At that moment she prayed on behalf of Rachel, and within her womb it became female. Therefore she is ascribed to her mother: "And Dinah the daughter of Leah went out."

Another interpretation (of Gen. 39:1): "And Joseph was brought down to Egypt." This is what Scripture says (Hos. 11:4): "With cords of a man I drew them, with bands of love." Israel deserved to go down to Egypt in chains and in neck-irons, just as they went down to Babylon, had not Joseph gone first. Everything that befell Joseph befell Zion; that which is written of Joseph is written of Zion. Of Joseph it is written (Gen. 39:6): "fair of form and fair of appearance," and of Zion it is written (Lam. 2:15): "the perfection of beauty." Therefore Jacob was afraid to go down to Egypt, because it had been decreed concerning Abraham (Gen. 15:13): "Know surely that your seed shall be a stranger in a land that is not theirs," and so he settled in the land of Canaan. They came and said to him: Joseph was sold, who was likened to an ox, as it is said (Deut. 33:17): "His firstling ox, majesty is his," and behold, he is set in Egypt. When Jacob heard this, he said: Behold, I am going down to Egypt, even though I am paying off the bonds of Abraham. Immediately (Gen. 45:28): "And Israel said: It is enough; Joseph my son is still alive." Immediately all the tribes went down with him. Who caused them to go down to Egypt? Joseph. (Hos. 11:4): "With cords of a man I drew them" — this is Joseph. (Gen. 39:1): "And Joseph was brought down to Egypt."

(Exodus 4:10:) AND MOSES SAID TO THE LORD: BI (O my Lord). [He read bi as be-Yah, that is:] By the LORD, You are passing [a wrong] over me — Aaron my brother is greater than I, yet You are sending me! (Continuing the verse:) BI (O my Lord), I AM NOT A MAN OF WORDS. The Holy One, blessed be He, said to him (in Exodus 4:11): WHO PLACED A MOUTH IN MAN, etc.?

Another interpretation (of Proverbs 22:29): "He shall stand before kings." This is the Holy One, blessed be He, of whom it is written, "But as for you, stand here with Me" (Deuteronomy 5:28). "He shall not stand before obscure men" — this is Pharaoh, [as it is written:] "Rise up early in the morning" (Exodus 9:13). All the wicked become corrupted during their lifetimes. You find in the case of Zedekiah, king of Judah, that all the kings were subjugated to Nebuchadnezzar. What is written about him? "(And) [And also] the beasts of the field have I given him to serve him" (Jeremiah 27:6). Zedekiah went up to bring a gift. Nebuchadnezzar said: Dine with me at noon. And he made a feast — and a Babylonian feast is not like a feast of the Land of Israel. He set before him meat that had been singed. He saw Nebuchadnezzar eating, with his spittle dripping down upon his beard. And Zedekiah was looking at him and was astonished, and said: To this one the whole world is subjugated! He dined with him. What did he do? After he had dined, he took Zedekiah and made him swear. He said to him: That you shall not go to your land and leave me. But he departed and came to the Land of Israel. He began to scorn him, and he denied that oath. And Ezekiel cried out against him, "who scorned [his oath]" (Ezekiel 17:16). The kings who were reclining beside him heard, and they sent and said to him: Zedekiah sits and mocks you. And from where do we know that they sent and said this to him? Rabbi Samuel said: It is written, "Send a lamb (kar) to the ruler of the land" (Isaiah 16:1). What is kar? It is like a man who says to his fellow: Recognize (hakkeir) for whom he is ruling the land. And from where do we know that he had sworn to him? As it is said, "And he also rebelled against King Nebuchadnezzar, who had made him swear by God" (II Chronicles 36:13). What did he do? Immediately he sent and brought him, and he was feeding him barley, and standing him up and shaming him with disgrace. The Holy One, blessed be He, said: So you shame him! By your life, you shall not depart from the world until all creatures mock you, as it is said, "And they shall drive you from among men" (Daniel 4:29). And not only that, but just as you shamed him, so you shall be shamed before all creatures. What is written? "And the violence done to the beasts shall terrify them" (Habakkuk 2:17). Rabbi Abba bar Kahana said: that he became a mate to every beast and wild animal. And what caused him this shame? It was only because he shamed Zedekiah.

"And every firstborn shall die" (Exodus 11:5). All the firstborn gathered before their fathers. They said to them: "Everything that Moses said, he has brought upon us. Do you not wish that we should live? Rather, come and let us send these {servants} [Hebrews] out from our midst; and if not, behold, we are going to die." They answered them and said to them: "Even if all the Egyptians die, they shall not go out from here." What did they do? All the firstborn gathered and went off to Pharaoh, and they were crying out to Pharaoh and saying to him: "We beg of you, send out this people, for on their account the evil will come {upon them and upon him} [upon us and upon you]." He said to his servants: "Go out and break the legs of these men." What did the firstborn do? Immediately they went out, and each and every one of them took up his sword and killed his father, as it is said: "To Him who smote Egypt through their firstborn" (Psalms 136:10). It is not written here "To Him who smote the firstborn of Egypt," but rather "To Him who smote Egypt through their firstborn." After their fathers had been killed, the Holy One, blessed be He, revealed Himself [over them] and killed them, as it is said: "And the LORD smote every firstborn" (Exodus 12:29). If the firstborn of the Egyptians had sinned, in what had the captives sinned? Rather, it is that they were {saying and rejoicing} [rejoicing and saying]: "Let us be in bondage, but let Israel not go out from here." Therefore He killed them, "even unto the firstborn of the captive" (Exodus 12:29) — and all the more so the firstborn of the maidservant, for they were enslaving them. And why the firstborn of cattle? Because the Egyptians were bowing down to lambs — so that they should not say, "Our object of worship is mighty, for the retribution did not rule over it" — [therefore, "and all the firstborn of cattle"].

[(Exodus 15:22, continued:) "They went three days in the wilderness and found no water."] Rabbi Yehoshua says: When Israel crossed through the sea, sweet water came forth for them, and from it they took into their vessels and drank. But once the water was used up, they began to complain, as it is said, "And the people murmured against Moses, etc." (Exodus 15:24). "And they came to Marah" (Exodus 15:23). They ought to have taken counsel with the greatest one among them; instead they arose and complained. Rabbi Elazar of Modi'in says: Israel was accustomed to speaking words of complaint before the Holy One, blessed be He. Immediately, "And he cried out to the LORD, and the LORD taught him a tree" (Exodus 15:25). It does not say "and He showed him" (vayar'ehu), but rather "and He taught him" (vayorehu). Rabbi Shimon ben Yochai said: He taught him [something] from the Torah, concerning which it is written, "It is a tree of life" (Proverbs 3:18). The Holy One, blessed be He, taught him, and he spoke over the water, and it became sweet.

(Exodus 34:27:) "Write for yourself these words, [for according to the mouth of these words, etc.]." Rabbi Yochanan, Rabbi Yehoshua, and Rabbi Shimon say: "(I gave you) 'the words' is not written here, but rather 'according to the mouth of the words.' I gave you Written Torah and Oral Torah. If you made what is written into oral, and what is oral into written, and you exchanged them, you do not receive a reward. Why? Because I gave you Written Torah and Oral Torah, and I made a covenant with you on condition that you recite them in this way. But if you exchanged it, know that the covenant will be nullified, as it is said: 'Lest you forget the things that your eyes have seen' (Deuteronomy 4:9) — those that are written in writing; 'and lest they depart from your heart' (ibid.) — these are the oral ones."

"And whether it be a bull or a sheep, you shall not slaughter it and its young in one day" (Leviticus 22:28). As it is said, "A righteous one knows the life of his beast" (Proverbs 12:10) — this is the Holy One, blessed be He, who said, "You shall not take the mother together with the young" (Deuteronomy 22:6). "But the mercies of the wicked are cruel" (Proverbs 12:10) — this is Sennacherib, of whom it is written, "The mother was dashed in pieces upon her children" (Hosea 10:14).

(Numbers 3:15:) ENROLL THE CHILDREN OF LEVI. This is what Scripture says (in Psalms 68:7 [6]): GOD SETTLES THE SOLITARY IN A HOME. A certain matron asked Rabbi Yose ben Halafta: In how many days did the Holy One, blessed be He, create the world? He said to her: In six days, as it is said (in Exodus 31:17): FOR IN SIX DAYS THE LORD MADE <the heavens and the earth>. She said to him: And from the time the world was created, what does He do? He sits and pairs couples together, and decrees decrees, and says: So-and-so shall marry so-and-so; as it is said (in Psalms 68:7 [6]): GOD SETTLES THE SOLITARY IN A HOME. Who was this? This was Amram and Jochebed his wife, for through their merit the Holy One, blessed be He, brought Israel out of Egypt, where they had been enslaved with clay and with bricks. What did the Holy One, blessed be He, do? He paired Jochebed with Amram, in order to raise up from them a redeemer for Israel, and to raise up from them high priests. Therefore it is said: GOD SETTLES THE SOLITARY IN A HOME. The Holy One, blessed be He, said: Since this tribe is accustomed to raising up redeemers, go and count them. ENROLL THE CHILDREN OF LEVI.

Another interpretation of (Numbers 6:23): "Thus shall you bless the children of Israel." (Verse 24:) "May the LORD bless you and keep you" — with the blessing comes the keeping. He blesses you with keeping, in wealth; and "keep you," that you may do commandments (mitzvot). "May the LORD make His face shine, etc." — may He raise up from you children who are sons of Torah, as it is said (Proverbs 6:23): "For the commandment is a lamp and the Torah is etc." "May the LORD make His face shine" — may He raise up from you priests who kindle light upon the altar, as it is said (Malachi 1:10): "You shall not kindle fire upon My altar in vain." "And be gracious to you (vi-chuneka)" — Rabbi Hiyya the Great taught: may the LORD encamp (yachaneh) beside you. Another interpretation of "and be gracious to you": may He raise up from you prophets, as it is said (Zechariah 12:10): "And I will pour upon the house of [Judah] [David and upon the inhabitant of Jerusalem] a spirit of grace and supplications." Another interpretation of "and be gracious to you": may He grant His grace upon you in every place that you go, as it is said (Esther 2:17): "And she won grace and favor." "May the LORD lift up His face unto you" — yet another text says (Deuteronomy 10:17): "Who does not lift up faces (show favor)." How can this be? If one does repentance before the decree is sealed, "may the LORD lift up His face"; once it has been sealed, "who does not lift up faces." Another interpretation of "May the LORD bless you and keep you" — with the blessing comes keeping. A king of flesh and blood has a friend in Syria, while he himself dwells in Rome. The king sent for him; he arose and came to him. He gave him a hundred litra of gold. He loaded it and set out on the road, and bandits fell upon him and took everything he had given him and everything that was with him. Could he possibly keep him from the bandits? Therefore it is said: "May the LORD bless you and keep you." Another interpretation: "May He bless you" with wealth; "may He bless you" with sons, "and keep you" with daughters — for the females require keeping. And so it says (Psalms 121:5): "The LORD is your keeper, the LORD is your shade upon your right hand." ["May the LORD make His face shine upon you"] — may He make the light of His face shine for you. And "shining" (ya'er) means nothing but life, as it is written (Proverbs 16:15): "In the light of the king's face is life," and it says (Psalms 118:27): "God is the LORD, and He has given light to us," and so it says (Psalms 67:2): "May God be gracious to us and bless us; may He make His face shine upon us." "May the LORD lift up His face, etc." — but does the Holy One, blessed be He, lift up the face (show favor) to a creature? Is it not written (Deuteronomy 10:17): "Who does not lift up faces, etc."? Rather, the Holy One, blessed be He, said: just as they lift up faces to Me, so do I lift up faces to them. How so? I wrote in the Torah (Deuteronomy 8:10): "And you shall eat and be satisfied and bless." Yet a person sits, he and his children and the members of his household, with not enough before them to be satisfied, and they still lift up faces to Me and bless and are scrupulous with themselves down to an olive's measure, down to an egg's measure. Therefore: "May the LORD lift up His face unto you."

Another interpretation of "Make for yourself" (Numbers 10:2): from what is yours. "Make for yourself" — you make them for yourself and not for others; you use them, and no other uses them. You may know this, for behold, Joshua his disciple did not use them, but rather shofars. When they came to wage war against Jericho, seven nations gathered within Jericho, as it is said, "And you crossed the Jordan and came to Jericho, and the citizens of Jericho fought against you — the Amorite and the Perizzite [and the Canaanite and the Hittite and the Girgashite], the Hivite and the Jebusite" (Joshua 24:11). But were the citizens of Jericho seven nations, that it says "the citizens of Jericho: the Amorite," and so forth? Rabbi Samuel bar Nahmani said: Jericho was the door-bolt of the Land of Israel. They said: If Jericho is captured, the whole land is captured. Therefore the seven nations gathered into it. What is written? "And the people shouted, and they blew with the shofars" (Joshua 6:20) — this teaches that even Joshua his disciple did not use them. And do not say this only of Joshua, but even of Moses our teacher himself: while he was yet alive they were hidden away. Rabbi Isaac said: Behold, when Moses came to depart from the world, he said, "Assemble to me [all the elders of your tribes and your officers]" (Deuteronomy 31:28). And where were the trumpets, that he did not say "Blow on them and let them assemble"? Rather, while he was yet alive they were hidden away. Rabbi Joshua of Sikhnin said in the name of Rabbi Levi: to fulfill what is said, "and there is no authority on the day of death" (Ecclesiastes 8:8). Thus "Make for yourself" — and no other uses them all your days.

(Numbers 13:29:) "AMALEK DWELLS <in the land of the Negev>." What did they see fit to begin with Amalek? A parable: to what is the matter comparable? To a child who misbehaved and was beaten with a strap. When they wish to frighten him, they remind him of the strap. So too was Amalek an evil strap for Israel. And what did he see fit to seat himself upon the road? Because Esau, his grandfather, had so commanded him, to confront them on the road. So he uprooted himself from his place and seated himself on the road. (Numbers 14:45:) "And the Amalekite and the Canaanite who dwelt in that mountain came down." [(Numbers 13:29, continued:) "And the Hittite and the Jebusite and the Amorite dwell in the mountain,"] "and the Canaanite dwells by the sea and along the Jordan" (ibid.). These are the mighty ones who dwell on the road. Therefore the spies intended to break the heart of Israel, as it is said (Numbers 32:9): "And they turned away the heart of the children of Israel."

"And he said unto the LORD: Turn not Thou unto their offering" (ibid., Numbers 16:15) — that is, do not receive them back in repentance. Scripture ought to have said, "Turn not unto their service." What, then, is the meaning of "unto their offering"? Thus did Moses say before the Holy One, blessed be He: Master of the World, I know that these men have a share in that offering which has been presented, as it is stated, "Besides the continual burnt offering, and the meal offering thereof, and the drink offering thereof" (Numbers 28:31), and it belonged to all Israel and was offered up. Since these men have separated themselves from among Your children, do not look upon their portion; let the fire leave it and not consume it.

Another interpretation (of "Who is like the wise man?"): These are Israel, of whom it is written, "Surely this great nation is a wise and understanding people" (Deuteronomy 4:6). "And who knows the interpretation of a matter" — these are the ones who know how to expound the Torah, forty-nine aspects for declaring a thing clean and forty-nine aspects for declaring a thing unclean. "A man's wisdom lights up his face" — Rabbi Zakkai of Sha'av said in the name of Rabbi Shmuel bar Nachman: You find that when Israel stood before Mount Sinai and said, "We will do and we will hear" (Exodus 24:7), the Holy One, blessed be He, gave them of the radiance of the Shekhinah. This is what is written, "And your renown went forth among the nations because of your beauty" (Ezekiel 16:14). But when they said at that incident of the calf, "These are your gods, O Israel" (Exodus 32:4), they became enemies of the Omnipresent. This is what is written, "And the boldness of his face is changed." And the Holy One, blessed be He, likewise changed for them the words, as it is said, "Indeed you shall die like a man" (Psalms 82:7).

(Numbers 23:8:) "HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?" At the time when they were fit to be cursed, they were not cursed. At the time when Jacob entered to receive the blessings, as it is written (in Genesis 27:16): "AND THE SKINS OF THE KIDS OF THE GOATS, etc.," his father said to him (in Genesis 27:18): "WHO ARE YOU?" He said to him (in Genesis 27:19): "I AM ESAU YOUR FIRSTBORN." The one who brings forth a lie with his mouth — is he not fit to be cursed? Yet not only was he not cursed, but he was blessed, as it is said (in Genesis 27:33): "HE SHALL ALSO BE BLESSED." So how shall I curse him — WHOM GOD HAS NOT CURSED?

(Exodus 17:16:) "And he said: Because a hand is upon the throne of the LORD, the LORD has a war with Amalek from generation to generation." It is taught in the name of Rabbi Eleazar: The Holy One, blessed be He, swore an oath and said, "My right hand, my right hand; My throne, My throne! If gentiles come from any of the nations, I will accept them; but from the seed of Amalek I will not accept." And David also acted thus, as it is said (in II Samuel 1:13): "And David said to the young man who told him: From where are you? And he said: I am the son of an Amalekite sojourner." Rabbi Isaac said: He was the son of Doeg the Edomite. And David said to him (in II Samuel 1:16): "Your blood be upon your own head." ["Your bloods" is written.] Much blood you spilled in Nob, the city of the priests.

Another interpretation of (Song of Songs 5:2): "I SLEEP…." Jacob had despaired of receiving the blessings from Isaac. But (the verse continues): "YET MY HEART IS AWAKE." (Genesis 27:6, 8-10:) "AND REBEKAH SPOKE unto Jacob…. AND NOW, MY SON, HEED MY VOICE in what I command you. GO NOW TO THE FLOCK…. AND BRING IT TO YOUR FATHER…." He said to her (Genesis 27:11-12): "BEHOLD, ESAU MY BROTHER IS A HAIRY MAN…. PERHAPS MY FATHER WILL FEEL ME…." She said to him: Do you not know that anyone who makes a mockery of his father is as though he worships idols? As it is said (Genesis 27:12, continued): "AND I SHALL BE IN HIS EYES AS A MOCKER," and "a mocker" means nothing other than idolatry, as it is said (Jeremiah 10:15): "THEY ARE VANITY, A WORK OF MOCKERY."

(Exodus 4:12:) "And now go, and I will be with your mouth, etc." Rabbi Judah son of Rabbi Simon said: The Holy One, blessed be He, said to Moses: I am making you a new creature, like this woman who conceives and gives birth, as it is stated (in the same verse): "and I will teach you what you shall speak."

And Pharaoh too was gnashing his teeth against Moses, and he said to them (the Israelites), "You are lazy, you are lazy!" (Exodus 5:17). Rabbi Judah son of Rabbi Simon said: What is "lazy"? He said to them, "You are holy; that is why you say, 'Let us go and sacrifice to the LORD' (ibid.)." The Holy One, blessed be He, said, "Rise early in the morning and make it known to Pharaoh that he is nothing (behold, he goes out to the water). 'Thus says the LORD, [the God of the Hebrews]: Let My people go, that they may serve Me; for at this time' etc. (Exodus 9:13-14)." He said to him, "Let My people go, that they may serve Me; thus it will be well for you. And if not, 'for at this time' etc." It is written, "Who is a teacher like Him" (Job 36:22) — for He teaches the wicked to do repentance. He said to Pharaoh, "Now therefore send, bring your livestock under shelter" etc. (Exodus 9:19). And what is written? "Behold, at this time tomorrow I will cause it to rain" etc. (ibid. v. 18). And after it I bring the locust, as it is said, "Behold, tomorrow I will bring locusts into your territory, and they shall cover the eye of the land" (Exodus 10:4-5). Our Rabbis said: Just as a woman has a head, so the land has a head, as it is said, "and the head of the dusts of the world" (Proverbs 8:26). And just as a woman has ears, so the land has ears, as it is said, "and give ear, O land" (Isaiah 1:2). And just as a woman has eyes, so the land has eyes, as it is said, "and they shall cover the eye of the land" (Exodus 10:5). And just as a woman has a mouth, so the land has a mouth, as it is said, "and the land opened its mouth" (Numbers 16:32). And just as a woman has arms, so the land has arms, as it is said, "and behold, the land is broad of arms" (Genesis 34:21). And just as a woman has a navel, so the land has a navel, as it is said, "who dwell upon the navel of the land" (Ezekiel 38:12). And just as a woman conceives and gives birth, so the land, as it is said, "Can a land be brought forth in one day? Can a nation be born at one time?" (Isaiah 66:8). These are Israel, whom the Holy One, blessed be He, brings and gathers into Jerusalem at one time, and Jerusalem is astonished, as it is said, "And you will say in your heart, 'Who has borne me [these]?'" (Isaiah 49:21). The Holy One, blessed be He, said to her, "By your life, in a brief moment I gather your exile," for thus said Isaiah, "Lift up your eyes round about and see; they all gather together, they come to you" (Isaiah 49:18).

Another interpretation of (Exodus 15:25) "And the LORD showed him a tree." And what was it? Rabbi Joshua says: it was an olive tree. Rabbi Nehemiah says: a tree of willow. And some say: the roots of a fig. And some say: the roots of a pomegranate, for there is nothing as bitter as these. And the Sages say: it was the harduphani tree, and there is nothing as bitter as it. Rabbi Ishmael the son of Rabbi Yohanan ben Beroka said: See how great are the miracles of the Holy One, blessed be He! Flesh and blood heal the bitter with the sweet, but the Holy One, blessed be He, heals the bitter with the bitter, as it is said (Jeremiah 30:17): "For [I will bring healing to you] and from your wounds I will heal you, says the LORD." With that by which He strikes, He heals. The Holy One, blessed be He, said to Moses that he should put a bitter thing into a bitter thing, in order to make it sweet thereby. Similarly it is written (II Kings 2:21): "And he went out to the spring of water, and cast salt there, and so on, and he said: Thus says the LORD, I have healed these waters." Similarly (Isaiah 38:21): "And Isaiah said: Let them take a cake of figs, and so on." And is it not so that when they place the sap of figs upon the flesh, immediately it is eaten away? Rather, it was in order to perform a miracle.

"...a covenant with you [and with Israel]" (Exodus 34:27). For the sake of the Torah I love Israel; and not Israel alone, but even Moses He magnified by the merit of the Torah, "for in accordance with these words I have cut a covenant with you." And in what way did He magnify Moses? Rabbi Samuel said in the name of Rabbi Jeremiah bar Isaac: All the glory that he saw in this world, he took nothing from the principal; rather, the principal remains standing for him for the world to come.

[Another interpretation:] "A righteous one knows" (Proverbs 12:10) — this is the Holy One, blessed be He, who said, "Whether an ox or a sheep, it and its offspring" (Leviticus 22:28). "But the compassion of the wicked is cruel" (Proverbs 12:10) — this is Haman, of whom it is written, "to destroy and to annihilate" (Esther 3:13). Rabbi Levi said: Woe to the wicked, for they devise deep plots against Israel, and each and every one of them says, "My plan is better than your plan." Esau said: Cain was a fool, who killed his brother Abel during his father's lifetime, and did not know that his father would be fruitful and multiply. I will not do so; rather, "Let the days of mourning for my father draw near, [and I will kill my brother Jacob]" (Genesis 27:41). Pharaoh said: Esau was a fool, who said, "Let the days of mourning for [my father] draw near," for he did not know that his brother would be fruitful and multiply during his father's lifetime. I will not do so; rather, while they are small, beneath their mothers' birthstool, I will strangle them, as it is written, "Every son that is born you shall cast into the river" (Exodus 1:22). Haman said: Pharaoh was a fool, who said, "Every son that is born [you shall cast into the river, but every daughter you shall let live]," for he did not know that the daughters marry men and are fruitful and multiply through them. I will not do so; rather, "to destroy, to slay, and to annihilate [all the Jews, from young to old, children and women, in a single day]" (Esther 3:13). Rabbi Levi said: Gog [and Magog] too is destined to say thus: The earlier ones were fools, who devised deep plots against Israel; they did not know that they have a patron in heaven. I will not do so. First I will engage their patron, and afterward I will engage them. This is what is written, "The kings of the earth take their stand, and rulers take counsel together, against the Lord and against His anointed" (Psalms 2:2). The Holy One, blessed be He, said to him: Wicked one, against Me have you come to do battle? By your life, I will wage war with you, as it is said, "The Lord goes forth like a warrior" (Isaiah 42:13), and it says, "Then the Lord will go forth and fight against those nations, as when He fights on a day of battle" (Zechariah 14:3).

(Numbers 6:23:) "Thus shall you bless [the children of Israel]; say to them." "Say" (amor) is written full. "Say to them", to the priests: It is not because I told you that you are to bless Israel that you shall bless them as in compelled labor and in haste; rather you shall bless them with intention of the heart (kavvanat ha-lev), so that the blessing may take hold among them. Therefore it is said, "say to them."

(Exodus 17:16:) "FROM GENERATION TO GENERATION." David said: The Holy One, blessed be He, said, "From generation to generation," and I am after them for generations of generations. Rabbi Eliezer, Rabbi Joshua, and Rabbi Jose differed. Rabbi Eliezer says: From the generation of Moses until the generation of Samuel. Rabbi Joshua says: From the generation of Samuel until the generation of Mordecai and Esther. And Rabbi Jose said: From the generation of Mordecai and Esther until the generation of the King Messiah, which is three generations. And how do we know that the generation of the King Messiah is three generations? As it is said (Psalms 72:5): "They shall fear You with the sun, and before the moon, generation of generations." "A generation" is one; "generations" is two; here are three. Rabbi Berekhyah said in the name of Rabbi Abba bar Kahana: As long as the seed of Amalek exists in the world, it is, as it were, as though a wing covers the Face. Once the seed of Amalek has perished from the world, the wing is removed, as it is said (Isaiah 30:20): "And your Teacher shall no longer hide Himself."

Another interpretation: The Holy One, blessed be He, said to Moses: I am shooting My words into your mouth like an arrow; and "I will instruct you" (horeitikha) is nothing other than an expression of shooting, as in "he shall surely be shot through" (Exodus 19:13). Once the Holy One, blessed be He, brought him the good tidings that He was with him, he immediately took upon himself to go, as it is said, "And Moses went and returned" etc. (Exodus 4:18). Now it need only have said, "and he returned to Egypt." Rather, why did he return to Jethro? To annul his vow, for he said to the Holy One, blessed be He: I have sworn to Jethro. He went to Jethro. What did the Holy One, blessed be He, do? He tied a cloud there, and, as it were, annulled the vow of Moses.

[Another interpretation of (Numbers 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?] At the time when he commanded them concerning the blessings and the curses, in the blessings he mentioned them, as it is said (Deuteronomy 27:12): "These shall stand to bless the people, etc." But in the curses he did not claim them, as it is said (ibid. v. 13): "And these shall stand for the curse on Mount Ebal." And furthermore, when they sin and it is proposed to bring a curse upon them, it is not written that He is the one who brings them; rather, with the blessings He blesses them. For thus it says (ibid. 28:1): "And it shall be, if you diligently obey," (ibid. v. 2:) "then the LORD your God will set you on high," (ibid. v. 8:) "the LORD will command the blessing to be with you." But with the curses (ibid. v. 15): "And it shall be, if you do not obey [etc.], then they shall come upon you" — of their own accord. Thus: HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?

[(Exodus 17:16:) FOR A HAND IS UPON THE THRONE OF YAH.] Rabbi Levi said in the name of Rabbi Chama bar Chanina: As long as the seed of Amalek exists in the world, neither the Name is whole nor the throne is whole. When the seed of Amalek is destroyed from the world, the throne is whole and the Name is whole. What is the reason? As it is said (Psalms 9:7): "The enemy is finished in everlasting ruins, and you have uprooted their cities; their very memory has perished." What is written after it (Psalms 9:8): "But the LORD sits enthroned forever; he has established his throne for judgment." [Behold, the Name is whole and the throne is whole.]