Midrash Tanchuma Reader

And the Lord spoke unto Moses: “Go, get thee down” (Exod. 32:7). May our masters teach us: If a person sends his eruv by means of a deaf mute, a fool, or a child, is his eruv considered a legal one?

Thus do our masters teach us: If one sends his eruv by means of a deaf mute, a fool, or a child, his eruv is not a legal one. Shame upon the man who sends a fool as his messenger to the King, as it is said: He that sendeth a message by the hand of a fool cutteth off his own feet and drinketh damage (Prov. 26:6).

(Numb. 4:18) “Do not cut off.” See how well the text has said (in II Kings 14:27), “And the Lord did not resolve to blot out the name of Israel from under the heavens.” The Holy One, blessed be He, does not wish that anyone from Israel would die. See what is written (in Is. 56:3), “And let not the foreigner who has attached himself to the Lord speak, saying, ‘The Lord will surely separate me from His people.’”

Now if in the case of a foreigner I have promised not to reject him, how much the more so with My [own] children. Ergo (in II Kings 14:27), “the Lord did not resolve to blot out the name of Israel.” [And so it was with] the Gibeonites, who were not true proselytes, but were cursed proselytes in that they were proselytized out of fear. [Still] I accepted them. And when Saul wanted to harm them and killed some of them, I killed him. And not only that, but I sent three years famine because of them, as stated (in II Sam. 21:1), “And there was a famine in the days of David for three years, one year after the other.” Now surely if I did not reject the Gibeonites who came to be with you, shall I reject My children? Ergo (in II Kings 14:27), “And the Lord did not resolve to blot out [the name of Israel from under the heavens].”

And how much the more so in the case of the Levites, who minister before Me? Ergo (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].”

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” R. Judah bar Simon said, “On the day that the Tabernacle was erected, Moses entered and heard a majestic voice, a beautiful voice, a praiseworthy voice. Moses said (in Ps. 85:9), ‘Let me hear what God, the Lord, will speak.’ The Holy One, blessed be He, said to Moses, ‘I am speaking peace towards them; there is nothing in My heart against My children,’ as stated (ibid.), ‘for He will speak peace unto His people and unto His saints; and let them not turn to folly.’

It is also written after this (in vs. 10), ‘Surely His salvation is near for those who fear Him, [for His glory to dwell in our land].’ When? On the day that the Tabernacle was erected.” For R. Joshua the Priest has said in the name of R. Eliezer that before the Tabernacle was erected, there was strife between the Holy One, blessed be He, and Israel; but on the day that the Tabernacle was erected, a peace was concluded, as stated (in vs. 9), “for He will speak peace unto His people and unto His saints; and let them not turn to folly.”

R. Simeon b. Laqish said concerning it (the verse), “What [reason] is there for me to learn [this] from the book of Psalms? It is a matter of [record in the] Torah; for even in the place [under consideration] (i.e., in Numb. 7:1), there is nothing at all lacking (which is found in Ps. 85:9–10). What is written above on the matter (in Numb. 6:26)? ‘The Lord lift up His face unto you and grant you peace.’ When? (According to Numb. 7:1) ‘On the day that the Tabernacle was erected.’”

(Numb. 21:34:) “But the Lord God said unto Moses, ‘Do not fear him.’” This text is related (to Prov. 28:14), “Fortunate is the one who is always afraid […].” Such is the nature of the righteous. Although the Holy One, blessed be He, assures them, they do not cast off fear.

And so it is written about Jacob (in Gen. 32:8]), “And Jacob was [greatly] afraid.” Why was he afraid? He said, “Perhaps I was tainted by something at Laban's,” since it is written (in Deut. 23:15), “so [the Lord] is not to see anything indecent among you and turn away from you.” Thus the Holy One, blessed be He, may have forsaken me.

Moses also acquired fear in the manner of his ancestor. Why was he afraid? He said, “Perhaps Israel sinned in the war with Sihon or became tainted by a transgression.” The Holy One, blessed be He, said to him (in Numb. 34:21), “’Do not fear,’ as they all fulfilled [their actions] with justice. ‘Do not fear him,’ [even though] a warrior more formidable than himself has never arisen in the world [since his time].”

Thus it is stated (in Deut. 3:11), “For only Og King of Bashan was left over from the remaining Rephaim.” Now he had been left from the warriors whom Amraphel and his colleagues (Gen. 14:1, 9) had slain, as stated (in Gen. 14:5), “and they smote the Rephaim […].”

But this [man] was their refuse, like olive pits that come out as survivors from the bottom of the oil press. It is so stated (in Gen. 14:13), “Then the survivor came and told Abram (about Lot's capture).” This was Og. And here [Scripture] made him into leftovers, as stated (in Josh. 13:12), “he was left over from the remaining Rephaim.”

It was his intention that Abraham would go out [to war] and be killed. The Holy One, blessed be He, gave him a reward for [what] his feet had earned [for the good that ended up resulting]; in that he lived all those years until he fell at the hand of [Abraham's] children. When Moses came to wage war with him, he was afraid of him. He said, “I am a hundred and twenty years old, while he is five hundred years old.”

If he did not have merit, he would not have lived all these years. The Holy One, blessed be He, said (in Numb. 21:34 = Deut. 3:2:) “Do not fear him, for I have given him into your hand,’ you with your hand shall kill him, (Numb. 21:34 = Deut. 3:2, cont.) ‘and you shall do to him as you did to Sihon….’” (Deut. 3:6:) “And we shall utterly destroy it […].” But is it not written (in Deut. 3:7), “But all the cattle and the booty of the towns we took as booty for ourselves?”

It is simply that they utterly destroyed their bodies, so as not to benefit from any of them at all. (Numb. 21:35:) “So they smote him, his sons [and all his people].” The written text (ketiv) [reads] “his son,” because he had a son more formidable than himself.

The Holy One, blessed be He, said to Israel, “In this world you destroy the nations little by little, but in the world to come, I will remove them from the world at a single stroke. It is so stated (in Is. 33:12), “And the people shall become burnings of lime, thorns cut down that are burned in the fire.” Amen, may it be His will!

(Gen. 20:1:) THEN ABRAHAM JOURNEYED FROM THERE. It is written (in Prov. 27:10): DO NOT FORSAKE YOUR FRIEND AND YOUR FATHER'S FRIEND. This refers to Hanun ben Nahash, king of the children of Ammon, as it is said (in II Sam. 10:1): AND IT CAME TO PASS AFTER THIS THAT NAHASH THE KING OF THE CHILDREN OF AMMON DIED; and (ibid., vs. 2): THEN DAVID SAID: I WILL DEAL KINDLY WITH HANUN BEN NAHASH. R. Berekhyah said in the name of R. Eleazar ben Pedat: And what kindness had Nahash done with David, that he said (ibid.) AS HIS FATHER DEALT KINDLY WITH ME? Rather, when David fled from Saul, David and all his father's house went to Moab. He said to them: Receive my father's house, as it is said (in I Sam. 22:4): AND HE BROUGHT THEM BEFORE THE KING OF MOAB; and (ibid., vs. 3): AND HE SAID TO THE KING OF MOAB: LET MY FATHER AND MY MOTHER COME OUT, PRAY, WITH YOU. And they received them. Once David had left, the king of Moab arose and killed David's father, his mother, and his brothers. None of them survived except one, as it is said (in I Chron. 27:18): BELONGING TO JUDAH, ELIHU, OF THE BROTHERS OF DAVID. R. Levi the Priest bar Halafta said that none of them survived except one. And how was Elihu saved? Rather, he fled from the king of Moab and went to Nahash, king of the children of Ammon, who received him. The king of Moab sent and said to Nahash: Has, perhaps, one of David's brothers come to you? He said to him: No. And he guarded him until David came. Therefore David said: I WILL DEAL KINDLY WITH HANUN BEN NAHASH. When David's messengers came to Hanun, the princes of the children of Ammon said to him (in II Sam. 10:3): IS DAVID HONORING YOUR FATHER IN YOUR EYES, THAT HE HAS SENT COMFORTERS TO YOU? Do not trust David! Why? Because the Holy One, blessed be He, warns him concerning us; it is written in His Torah (in Deut. 23:4): AN AMMONITE OR A MOABITE SHALL NOT ENTER THE ASSEMBLY OF THE LORD, and it is written (ibid., vs. 7): YOU SHALL NOT SEEK THEIR PEACE OR THEIR WELFARE. The Holy One, blessed be He, warns him, yet he nullifies the words of his God and says: I WILL DEAL KINDLY WITH HANUN BEN NAHASH? (II Sam. 10:3:) IS IT NOT IN ORDER TO SEARCH OUT THE CITY? Immediately (ibid., vs. 4): HANUN TOOK DAVID'S SERVANTS AND SHAVED OFF HALF OF THEIR BEARDS. And the Holy Spirit cries out: YOUR FRIEND AND YOUR FATHER'S FRIEND. And so too Jehoram ben Jehoshaphat: once he became king, he killed all his brothers, as it is said (in II Chron. 21:4): AND JEHORAM ROSE UP OVER THE KINGDOM OF HIS FATHER AND STRENGTHENED HIMSELF AND KILLED ALL HIS BROTHERS.

Another interpretation of "Go into the wilderness to meet Moses" (Exodus 4:27): This is what Scripture says: "Lovingkindness and truth have met; righteousness and peace have kissed" (Psalms 85:11). Righteousness, this is Moses, as it is said, "He performed the righteousness of the LORD" (Deuteronomy 33:21). Peace, this is Aaron, as it is said, "In peace and uprightness he walked with Me" (Malachi 2:6). Lovingkindness, this is Aaron, as it is said, "And of Levi he said: Your Tummim and Your Urim be with Your pious one" (Deuteronomy 33:8). And truth, this is Moses, as it is said, "He is trusted in all My house" (Numbers 12:7). Therefore "lovingkindness and truth have met"—"and he went and met him" (Exodus 4:27); "righteousness and peace have kissed"—"and he kissed him" (Exodus 4:27).

[Another interpretation of (Numbers 3:40:) "Enroll every firstborn male."] But behold, I bring them forth—the two hundred and seventy-three firstborn who were found to be in excess over the Levites at the time when Moses counted them. R. Judah and R. Nehemiah differ. R. Judah says: This is what Moses did. He took {two hundred and seventy-three} [twenty-two thousand] tickets, and wrote upon them "Levi, Levi." And he took a further two hundred and seventy-three tickets, and wrote upon them "five sela'im." He shuffled them and placed them in an urn. And the father of a firstborn would put forth his hand into the urn. If there came up in his hand a ticket on which was written "son of Levi," he was redeemed, and was exempt from the five sela'im. But if there came up in his hand a ticket on which was written "five sela'im," he would give five sela'im. These are the words of R. Judah. R. Nehemiah says: There is still a dispute in the matter, for he could say to him, "There is no ticket here on which is written 'son of Levi'; therefore it did not come up in my hand." Rather, this is what Moses did. He took tickets according to the number of all the firstborn, and wrote upon them "son of Levi." And he took yet other tickets according to their number, and wrote upon them "five sela'im." He shuffled them and placed them in an urn. And the father of a firstborn would put forth his hand into the urn. If there came up in his hand a ticket of "son of Levi," he knew that a son of Levi had redeemed him, and he exempted him from the five sela'im. But if there came up in his hand a ticket of "five sela'im," [he would give five sela'im]. And the appointed officer said to him, "Is there not there another ticket on which is written 'son of Levi'? And it was not fitting to be redeemed by a son of Levi."

[(Numbers 7:1) "And it came to pass on the day that Moses had finished."] Rabbi Yehudah bar Simon said: On the day the Tabernacle was erected, Moses entered, and he was hearing a glorious voice, a pleasant voice, a praiseworthy voice. Moses said (Psalms 85:9), "Let me hear what God the Lord will speak" - is He speaking harshly, is He speaking with mercy? "Let me hear what God the Lord will speak." The Holy One, blessed be He, said to him: Moses, I am speaking peace; there is nothing in My heart against My children, as it is said, "For He will speak peace to His people and to His pious ones, and let them not turn back to folly" (ibid.). And it is written after it, "Surely His salvation is near to those who fear Him," etc. (Psalms 85:10). When? On the day the Tabernacle was erected. [For Rabbi Yehoshua the Priest said in the name of Rabbi Eliezer] that until the Tabernacle was erected there was contention between the Holy One, blessed be He, and Israel, and on the day the Tabernacle was erected peace was made, as it is said, "For He will speak peace to His people and to His pious ones, and let them not turn back to folly." Rabbi Shimon ben Lakish said to him: Why should I need to learn it from the book of Psalms? It is a matter of Torah, and even in its own place it lacks nothing. What is written above on the matter? "May the Lord lift up His face toward you and grant you peace" (Numbers 6:26). When? On the day the Tabernacle was erected.

(Numbers 11:16:) GATHER ME [seventy men of the elders of Israel]. This is what Scripture says (Ecclesiastes 12:11): THE WORDS OF THE WISE ARE LIKE GOADS. Just as this goad brings living [creatures] into the world, so do the words of Torah bring life into the world, as it is written (Deuteronomy 30:20): FOR HE IS YOUR LIFE AND THE LENGTH OF YOUR DAYS. [Another interpretation of LIKE GOADS:] Just as this goad directs the cow to plow, to make the furrows even, so do the words of Torah direct [those who study them] to declare the forbidden forbidden and the permitted permitted, and they show interpretations and rulings from the Torah. THE WORDS OF THE WISE ARE LIKE GOADS. It is called by three names: darban, mardea, malmad. Why is it called malmad? Because it teaches (melammed) the cow to plow. Mardea—because it teaches knowledge (moreh deah) to the cow for plowing. Darban—because understanding (binah) dwells (dar) in it (bah). Therefore it is said: THE WORDS OF THE WISE ARE LIKE GOADS. And should you say: just as the goad is movable, so the words of Torah are movable—the text teaches (Ecclesiastes 12:11, continued): AND LIKE IMPLANTED NAILS (masmerot). It is written [as] "like guards" (mishmarot): if you have fixed them like a nail, they are guarded, and they guard you.

There we learned (in a Mishnah): Abba Saul says: As for the ramp of the heifer, the High Priests would make it from their own resources, and not one of them would bring out his heifer on the ramp of his fellow; rather, he would tear it down and again build it from his own resources. R. Aha said in the name of R. Hanina: More than sixty talents of gold were spent upon it, for they were all arrogant. But have we not learned (in a Mishnah): Simeon the Just made two heifers, yet he did not bring out the second one on the ramp upon which he had brought out the first. Are you able to say of that righteous one that he was arrogant? R. Abbin said in the name of R. Eleazar: It was on account of the honor of the heifer.

"Come, let us build ourselves a city" (Genesis 11:4). The Holy One, blessed be He, said to them: You said "Come"; by your lives, with that very word I will descend upon you, as it is stated, "Come, let us descend [and confound their language there]" (Genesis 11:7). Rabbi Hiyya bar Abba said: The tower was divided into three parts. A third was swallowed up, a third fell, and a third is still standing until now. Whoever ascends to its top sees the palms of Jericho like these locusts.

Another interpretation (of Genesis 17:1): "I am God Almighty (El Shaddai)." Rabbi Abbahu said: When the Holy One, blessed be He, created His world, He created the heavens and the earth, and He told them that they should go on stretching out, as it is said, "and spread them out like a tent to dwell in" (Isaiah 40:22). Had He not said "Enough!" to them, they would have gone on stretching out until the dead would live again. The Holy One, blessed be He, said to Abraham: I am the One who said to My world "Enough!"; so too He says to the foreskin "Enough!"

What is the meaning of (Proverbs 27:10): "A close neighbor is better than a distant brother"? The Holy One, blessed be He, said to Abimelech ben Jerubbaal: Better than you was Abimelech king of the Philistines, for he greatly honored Abraham, as it is said (Genesis 20:15): "And Abimelech said, Behold, my land is before you." Why did he say so? Rather, he saw all the honor with which the Holy One, blessed be He, had honored him, as it is said (Genesis 20:3): "And God came to Abimelech in a dream of the night." He said to him: Fool of the world, "you are a dead man because of the woman whom you have taken" (ibid.). All this tranquility is in your hand, and you are dying over a woman! Should you not have considered that she is a married woman (be'ulat ba'al)? What is this "married woman"? Rather, she is the spouse (be'ulah) of a husband (ba'al).

Another interpretation of (Exodus 4:27) "and he kissed him": All kisses are of frivolity, except for three, and these are they: the kiss of parting, the kiss of high office, and the kiss of reunion. The kiss of parting, as it is said (Ruth 1:14), "And Orpah kissed her mother-in-law." The kiss of high office, as it is said (I Samuel 10:1), "Then Samuel took the flask of oil and poured it upon his head and kissed him, and said..." The kiss of reunion, as it is said (Exodus 4:27), "So he went and met him at the mountain of God and kissed him."

Another interpretation: "And like implanted nails" (Ecclesiastes 12:11). From here the Sages said: It is forbidden to read in the outside books, as it is stated, "like implanted nails" (msmrot). Just as the watches (mishmarot) of the priests are twenty-four, so too the books are twenty-four. "The masters of assemblies" (ibid.) — these are the Sanhedrin. And if you should say: This one permits and that one forbids, and this one declares unfit and that one declares fit, and this one declares unclean and that one declares clean — Rabbi Eliezer obligates and Rabbi Yehoshua exempts, the House of Shammai forbid and the House of Hillel permit — to whom shall I listen? Even so, "they were all given from one shepherd" (ibid.).

"Now Abimelech had not come near her" (Genesis 20:4). He said before Him: Master of the World, all are equal before You. Job said, "It is all one... He destroys the blameless and the wicked" (Job 9:22). "Will You slay even a righteous nation?" (Genesis 20:4). The Sodomites — before they sinned before You, You destroyed them; and I, who have not sinned before You, will You slay me? "Will You slay even the righteous?" Did he not himself say to me, "She is my sister" (Genesis 20:5)? And I did not believe it until I asked her, and she too said, "He is my brother" (Genesis 20:5); and I did not believe it until I asked her donkey-drivers and her camel-drivers, and they said, "She is his sister." "And God said to him in the dream: I also know that you did this in the innocence of your heart" (Genesis 20:6). The Holy One, blessed be He, said: In one matter you are meritorious, and in one matter you lied. The innocence of your heart is here, but the cleanness of your hands is not here. Know that it is so: "the cleanness of your hands" is not written here, but rather "in the innocence of your heart." The Holy One, blessed be He, said to him: You sought to sin against Me, but "I also withheld you from sinning against Me" (Genesis 20:6). They said concerning this Abimelech that he was proper, in that he did not touch her. Our Rabbis said: Happy is he, for thus it is written, "Now Abimelech had not come near her" (Genesis 20:4). Abimelech said: Master of the World, behold, You are appeased that I did not touch her; who will appease her husband that I did not touch her? The Holy One, blessed be He, said to him: What does the appeasing matter to you? He knows. Why? Because he is a prophet, as it is said, "And now restore the man's wife, for he is a prophet" (Genesis 20:7). If he prays for you, you shall live; and if you do not restore her, "know that you shall surely die" (Genesis 20:7). Happy are the righteous, for thus the Holy One, blessed be He, praises them.

Another explanation of God thundereth marvelously with his voice (Job 37:5). When did the Holy One, blessed be He, perform these miracles with His voice? He did so at the time he wished to send Moses to Pharaoh to redeem the Israelites from Egypt. When Moses was in Midian, he was afraid to go to Pharaoh, so the Lord revealed Himself him and told him: Go, return into Egypt (Exod. 4:19). These words divided themselves into two distinct sounds and took two different forms. Moses heard the voice in Midian saying: Go return into Egypt, and Aaron heard it saying: Go, meet Moses (ibid., v. 27), while those in between heard nothing at all. Hence, God thundereth marvelously, etc.

And Moses said unto Joshua: “Choose us out men, and go out, fight with Amalek” (Exod. 17:9). From this verse it is apparent that Moses treated his disciple Joshua as his equal. This teaches us proper behavior. He did not say to his disciple Choose me out men but rather Choose us out men. In this way he made him his equal. As a consequence of this verse, they declared: Your disciple’s honor should be as precious to you as your own. Whence do we learn that respect for one’s associate must be as important to you as respect for your teacher? You find that this was so in the case of Aaron; And Aaron said unto Moses: “O my lord, lay not, I pray thee, sin upon us” (Num. 11:11). Was not Aaron actually the elder brother? He was. Thus you learn from this that he treated him as though he were his master. Whence do we learn that respect for one’s teacher should be as important to you as the fear of heaven? We learn this from the verse: And Joshua son of Nun, the minister of Moses from his youth up, answered and said: “My lord Moses, shut them in” (ibid. 11:28). Here he was saying to him: My lord Moses, just as the Holy One, blessed be He, shut them in, so you are able to shut them in.

Likewise in regard to Gehazi. When Elijah said to him: Gird up thy loins, and take my staff in thy hands, and go thy way; if thou meet any man, salute him not, and if any salute thee, answer him not (II Kings 4:29), Gehazi walked away leaning upon his staff. When men encountered him and asked: “Where are you going?” He would reply: “To revive the dead!” When they retorted: “Is it not the Holy One, blessed be He, alone who orders death and restores to life?” He answered: “My master likewise orders death and restores to life.”

Choose us out. This alludes to the mighty men who are fearful of sinning. And go out. That is, leave the protection of the clouds, and fight against Amalek tomorrow. Isi the son of Judah said: There are five verses in the Torah in which there are five words whose meanings are unclear: Lifted up, Cursed, Tomorrow, Made like almonds, and Rise up. Shall it not be lifted up? might be understood as in the verse If thou doest well, shall it not be lifted up? (Gen. 4:7), but on the other hand, it might be understood as Shall it not be lifted up even if thou doest not well? (Gen. 4:6). Cursed might be construed as in the verse For in their anger they slew men, and in their self-will they houghed [an accursed] oxen (Gen. 49:6–7), or it may be construed as in the verse Cursed be their anger (ibid., v. 7). Tomorrow might be understood as in the verse Go out and fight with Amalek tomorrow, or it might be interpreted as in the verse Tomorrow I will stand (Exod. 17:9). Made like almond blossoms might be understood as in the verse And in the candlestick four cups made like almond blossoms (Exod. 25:34), or as in the verse Like almond blossoms the knops thereof (ibid.). Rise up might be understood as in the verse Behold, thou art about to sleep with thy fathers, and this people will rise up (Deut. 31:16) or as in the verse Sleep with thy fathers, and rise up (ibid.).

On the top of the hill (Exod. 17:9). On the top refers to the deeds of the fathers, and the hill to the acts of the mothers. With the rod of God in my hand (ibid.). Moses said: Master of the Universe, with this staff you brought Israel out of Egypt; with this staff you split asunder the sea for them; with this staff you performed miracles and mighty deeds; now with this staff you will perform miracles for them at this time.

"And the LORD spoke to Moses: Go," and so forth. This is what Scripture says: "For I will restore health to you," and so forth (Jeremiah 30:17). What is the meaning of "and I will heal you of your wounds" (Jeremiah 30:17)? Rabbi Yehoshua ben Levi said: When they sinned with the calf, they sinned through Aaron, who said to them, "Whoever has gold" (Exodus 32:24). And when the Holy One, blessed be He, was appeased and wished to make known that He held nothing in His heart concerning the calf, He was appeased through Aaron, as it is said: "And he said to Aaron, Take," and so forth (Leviticus 9:2). And with Moses too: with "Go down" (Exodus 32:7) He was angry at him, and with "Go up" He was appeased. The Holy One, blessed be He, said: With the same expression by which I lowered you, with that same expression I will raise you up, as it is said: "Go up from here" (Exodus 33:1). Another interpretation: "Go up from here." What is written above the matter? "And Moses turned and went down." When they made that deed and Moses came down from the mountain and drew near to the camp and saw the calf that they had made: at the moment when the Holy One, blessed be He, had given him the tablets, they had been carrying themselves. As soon as he went down and drew near to the camp and saw the calf, the letters of the writing flew off from them, and they were found to be heavy in Moses' hands. Immediately, "the anger of Moses burned, and he cast them out of his hands" (Exodus 32:19). Come and see how great was the strength of Moses. Rabbi Yehudah said: The tablets weighed forty se'ah, and they were of sapphire, and they had been resting on his hands like a light thing. As soon as the writing flew off, they broke. What did he do? "And he took the calf which they had made and burned it in the fire," and so forth. Immediately he judged those who had gone astray, and he seated courts from the sons of Levi, who had not taken part in the deed of the calf. Anyone who had received a warning but for whom there were no witnesses, he would test with water like the suspected wife and put to death, as it is said: "And he scattered it upon the face of the water and made them drink." And anyone for whom there were witnesses and a warning, he was put to death at once, as it is said: "Slay every man his brother." And one for whom there was neither witnesses nor warning was struck down by plague, as it is said: "And the LORD struck the people," and so forth, until about three thousand men were slain. After he had purged the calf and its worshippers, he came before the Holy One, blessed be He, with supplications and petition, as it is said: "And Moses returned to the LORD and said, Oh, this people have sinned," and so forth; "yet now, if You will forgive," and so forth; "And the LORD said to Moses, Whoever," and so forth; "Now go, lead," and so forth; "and in the day when I visit, I will visit" (Exodus 32:34). "Behold, I sit in judgment over them on the Day of Atonement, and I acquit the innocent and condemn the guilty," as it is said: "and in the day when I visit." Rabbi Hanina said: Whoever says the Merciful One is one who overlooks, his own innards shall be overlooked; rather, He is long-suffering but collects His due. Thus "and in the day when I visit, I will visit." When He had judged and completed the judgment, Moses said: Master of the world, here is the calf and here are its worshippers, I have already purged them; perhaps You still hold something in Your heart against Your people. He said to him: "Go up from here." Solomon said: "Take away the dross from the silver," and so forth (Proverbs 25:4). "And I will send before you an angel," and so forth, "to a land flowing with milk," and so forth. "And when the people heard this evil tidings," and so forth. "And the LORD said to Moses, Say to the children of Israel, You are a stiff-necked people: one moment," and so forth. And how long is a moment? Rabbi Shmuel bar Abba said: One part of fifty-eight thousand eight hundred and eighty-eight of an hour. "And I will know what to do to you." I will give you the Day of Atonement, and it will atone for you. "And the children of Israel stripped themselves of their ornaments": those crowns that they had from Mount Horeb. "And they stripped themselves": against their will.

(Numb. 4:18) “Do not cut off.” This text is related (to Nahum 1:7), “The Lord is good, a shelter in the day of trouble; He knows those who trust in Him.” The nature of the Holy One, blessed be He, is unlike the nature of flesh and blood. In the case of a king of flesh and blood, when a province rebels against him, he acts against it with an indiscriminate punishment and kills the good along with the bad.

Now the Holy One, blessed be He, is not like that. Rather, when a generation provokes Him, He saves the righteous and destroys the wicked. The generation of Enosh sinned. He destroyed them but rescued Enoch, as stated (in Gen. 5:24), “And Enoch walked with God.”

Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” The generation of the flood provoked Him. So He destroyed them, as stated (in Gen. 7:23), “And He blotted out all existence”; but He rescued Noah, as stated (in Gen. 6:8), “And Noah found favor [in the eyes of the Lord].” And similarly with the Sodomites, He destroyed them, as stated (in Gen. 19:24), “Then the Lord rained down upon Sodom”; but He rescued Lot, as stated (in vs. 29), “and sent Lot away.”

He brought darkness upon the Egyptians, but (according to Exod. 10:23) “all the Children of Israel had light in their dwellings.” Why? (Nahum 1:7:) “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” They went forth from Egypt and came to the desert. [There] they committed that deed (i.e., the incident of the golden calf), [all] except for the tribe of Levi. Thus it is stated (in Exod. 32:26), “[So Moses stood up in the gate of the camp and said,] ‘Whoever is for the Lord, to me!’

And all of the sons of Levi gathered to him.” [What is the meaning of “Whoever is for the Lord?”] Whoever (in Exod. 32:3) has not given a ring for the calf, let him come unto me. [To him] the Holy One, blessed be He, said (in Nahum 1:7), “[The Lord is good, a shelter] in the day of trouble; He knows those who trust in Him.” Moshe immediately arose and killed the sinners, as stated (Exodus 32:28), “And the Children of Levi did like the word of Moses.”

With reference to the tribe of Levi, however, which gave their lives for the name of the Holy One, blessed be He, He thus said to Moses and Aaron (in Numb. 4:18), “Do not cut off….” And so He says in another place (i.e., in Numb. 3:15), “Enroll the Children of Levi.” But He has also said (in Numb. 1:49), “However, you shall not enroll the tribe of Levi.” Why?

In order to exclude them from the decree. As the Holy One, blessed be He, foresaw that Israel was going to provoke Him and said to them (in Numb. 14:29), “In this desert shall your carcasses drop.” Therefore, the Holy One, blessed be He, said, “The Children of Levi shall not be [part of] this decree, as stated (in Numb. 1:49, cont.), ‘nor shall you take a census of them as part of the Children of Israel.’

Why? Because they are Mine, as stated (Numb. 3:12), ‘and the Levites shall be mine.’” Thus when anyone offers (rt.: qrb) a little of himself, they advance (rt.: qrb) him a lot. Now they had offered (rt.: qrb) themselves, when Moses said (in Exod. 32:26), “Whoever is for the Lord, to me!”

And not only that, but the Holy One, blessed be He, said (according to Numb. 1:50) “You shall enroll the Levites to be over the tabernacle of the testimony.” Thus when someone is tested in [one] area and found trustworthy, the Holy One, blessed be He, trusts him forever; for so you find in the case of Joshua. When he was tested with Amalek, he prevailed against him according to the law and according to the commandment.

It is so stated (in Exod. 17:13), “And Joshua defeated Amalek and his people….” The Holy One, blessed be He, said to him, “From your tribe (Ephraim) I am raising up one to exact punishment from Amalek, as stated (in Jud. 5:14), “Out of Ephraim came those whose root is in Amalek….” What is the meaning of out of (mny) Ephraim? He appointed (mnh) Ephraim alone to destroy the seed of Amalek.

The Holy One, blessed be He, said to him (ibid., cont.), “’After you, Benjamin with your peoples,’ [i.e.,] leave him for Saul ben Kish, the Benjamite; he will uproot him.” Another interpretation (of Jud. 5:14), “Out of Ephraim.” Saul was tested and found untrustworthy in his commission. Rather (according to I Sam. 15:9), “But Saul and the people spared Agag.”

He put him back after him (i.e., behind Ephraim, the tribe of Joshua and Samuel) and the kingdom was taken from him, as stated (in Jud. 5:14), “after you (i.e., Ephraim), Benjamin with your peoples.” And I have also tested this tribe (of Levi), and they have been found to be preserving My honor; for they have given their life for the sanctification of My name (in Exod. 32:27-28), “Let each one put his sword on his thigh [….]

So the Children of Levi acted according to the word of Moses,” and they did not show favoritism. Therefore, Moses blesses them and says to them (in Deut. 33:9), “Who says of his father and mother, ‘I do not consider them […].’” And [so] I am also advancing him and making him My imperial agent. and I am entrusting him with My house and My sanctity, as stated (in Numb. 1:50), “But you shall enroll the Levites to be over the tabernacle of the testimony….”

And what was it that I told you (in vs. 49)? “However, you shall not enroll the tribe of Levi.” [This prohibition] was to exempt them from the decree which I was going to pronounce over Israel. It is simply that I am allotting them great honor. When you number them, [number them] by themselves through the Divine utterance (in Numb. 3:15), “Enroll the Children of Levi.”

Now if I have honored the Levites, who bear the tabernacle, how much the more so in the case of the Children of Kohath, who bear the ark, [as stated] (in Numb. 3:31), “And their duties included the ark, the table, the lampstand, the altars, [….]” He therefore said to them (in Numb. 4:18), “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, said, “And if because the Children of Kohath have feared Me, I have allotted glory to them and to their children; then [I will honor] whoever stands in awe of Me and not cut off his name from the world.” From whom do you learn this? From the children of Jonadab ben Rechab. Since they did his will, what is stated about them? (Jer. 35:19), “Someone belonging to Jonadab ben Rechab shall not be cut off from standing before Me forever.” And if in the case of those who are proselytes, because they have done My will, I have done likewise for them (i.e., what they want); in the case of Israel, when they are doing My will, how much the more shall they neither be cut off nor have their name be erased from before Me?

Rather, they shall live and abide forever and ever and ever, as stated (in Deut. 4:4), “But you who clung to the Lord your God are all alive today.”

(Numb. 7:1:) “So it came to pass on the day that Moses had finished.” R. Berekhyah the Priest Berabbi said, “Before the Tabernacle was erected, when Israel stood before Mount Sinai, the Holy One, blessed be He, gave them an intimation that when His Divine Presence would dwell among them, He would then bless them.

The Holy One, blessed be He, said to them, ‘When I come unto you, I will come loaded with blessings.’” R. Berekhyah Berabbi [also] said (citing Job 4:17), “’Shall a human be more righteous than God […]?’ When Jacob went to Pharaoh, he did not depart from him until he had blessed him. And how did he bless him?

He said to him [that] the Nile would rise to his foot. Where is it shown? Where it is stated (in Gen. 47:7), ‘and Jacob blessed Pharaoh.’ The Holy One, blessed be He, said, ‘Also when I come unto you, I shall come loaded with blessings.’”

And where did they have an intimation of [such blessings]? At Sinai, since it is stated (in Exod. 20:21), “An altar of earth you shall make for Me… I will come unto you and bless you.” Then when He came unto them He blessed them, as stated (in Numb. 6:24), “The Lord bless you […].”

When? On the day that the Tabernacle was erected. (Numb. 7:1:) “So it came to pass on the day that Moses had finished (kallot).” Kallat (which means "bride of") is [what is really] written. [Thus the passage would allude] to the day that [the] bride (kallah) entered the wedding canopy.

It is written concerning Noah (Genesis 6:9), "Noah walked with God," and it is written concerning Abraham, "Walk before Me." One who reads this might suppose that Noah was greater than Abraham, but it is not so. Rabbi Yochanan and Resh Lakish differed. Rabbi Yochanan said: A parable. To what is the matter comparable? To a king who had two sons, one grown and one small. The small one would hold onto him so that he would not fall, but the grown one would walk before him. So it is written concerning Noah, "Noah walked with God," so that he would not be sunk away with the generation of the flood. But Abraham, who was the only one of his kind in the world and was righteous, to him the Holy One, blessed be He, said, "Walk before Me and be perfect." Resh Lakish said: A parable. To what is the matter comparable? To a king who had a beloved friend who was sunk in the mire, and he took hold of his hand and raised him up out of the mire. So Noah was sunk in the mire; the Holy One, blessed be He, saw him, gave him a hand, and raised him up out of the mire. And to what was Abraham comparable? To a king who was walking in the darkness. His beloved friend came and saw him and gave him light. The king said to him, "Since you are giving light to me, come and walk before me." So [in the days of] Abraham the whole world was wicked, and he was righteous. The Holy One, blessed be He, said to him, "Since you are giving light in the east, walk before Me."

(Gen. 20:8:) "AND ABIMELECH AROSE EARLY IN THE MORNING," etc. — for he was watching for the morning, [waiting] when he might rise early. Immediately (ibid.) "HE AROSE AND CALLED ALL HIS SERVANTS." He said to them: Thus and so the Holy One, blessed be He, said to me in a dream of the night. They said to him: Do not fear; dreams speak emptiness, and would you be afraid of dreams? When they had said this to him, the Holy One, blessed be He, said to him (in Gen. 20:7): "IF YOU DO NOT RESTORE HER, KNOW THAT YOU SHALL SURELY DIE." (Gen. 20:8-9:) "AND THE MEN FEARED GREATLY, AND ABIMELECH CALLED ABRAHAM." Abraham said to Abimelech (Gen. 20:11-12): "BECAUSE I SAID, SURELY THERE IS NO FEAR OF GOD IN THIS PLACE," etc., "AND MOREOVER SHE IS INDEED MY SISTER, THE DAUGHTER OF MY FATHER, BUT NOT THE DAUGHTER OF MY MOTHER." From here they said: A star-worshiping gentile has no father.

(Exodus 4:28:) "And Moses told Aaron all the words of the LORD with which He had sent him." Moses began telling him all that the Holy One, blessed be He, had told him: how he was to go, and how he was to perform all the signs. As soon as they went, they set themselves in agreement with the elders, as it is said (Exodus 4:29), "And Moses and Aaron went and gathered <all the elders of the children of Israel>." The elders always sustain Israel, and thus it says (Joshua 8:33), "And all Israel, and its elders, and its officers, and its judges, were standing on this side and on that side of the ark." When does Israel stand? When they have elders. Why? When the Temple was standing, they used to inquire of the elders, as it is said (Deuteronomy 32:7), "Ask your father and he will tell you, your elders and they will say to you." For anyone who takes counsel from the elders is praiseworthy. You may know this: when Ben-hadad sent to the king of Israel and said to him, "Thus says Ben-hadad: your silver and your gold are mine" (1 Kings 20:3), the king of Israel sent to him, "According to your word, my lord the king, I am yours, and all that I have" (1 Kings 20:4). He sent to him a second time, "But about this time tomorrow I will send my servants to you, and they shall search <your house and the houses of your servants>, and it shall be that whatever is delightful to your eyes they shall put in their hand and take away" (1 Kings 20:6). And was not everything he had demanded at first a delight? He asked for silver and gold, and they are a delight, as it is said (Haggai 2:7-8), "And the delight of all the nations shall come <...> the silver is mine and the gold is mine." He asked for women, and they are a delight, as it is said (Ezekiel 24:16), "Son of man, behold, I am taking from you the delight of your eyes by a plague." He asked for sons, and they are a delight, as it is said (Hosea 9:16), "And I will slay the delights of their womb." Thus everything he had demanded at first was a delight. Then what is "whatever is delightful to your eyes"? Something that is delightful out of all delight—this is the Torah, as it is said (Psalms 19:11), "more delightful than gold, than much fine gold." When the king of Israel heard this, he said, "This matter is not mine; it belongs to the elders." Immediately, "And the king of Israel called for all the elders of the land and said, 'Know now and see that this man seeks evil <...>,' and all the elders and all the people said to him, 'Do not heed and do not consent'" (1 Kings 20:7-8). When he heeded the counsel of the elders, the king of Israel arose and went out and struck the horses <...> (1 Kings 20:21). Thus they always took counsel with the elders. And so too Moses, "and he called the elders of the people" (Exodus 19:7), and afterward the heads and the judges. When do Israel have heads? When they have elders. And so here too, "And Moses and Aaron went and gathered all the elders of the children of Israel." What is "and they gathered"? That they appointed them as elders, for thus the Holy One, blessed be He, said to him, "Go and gather the elders of Israel" (Exodus 3:16). The Holy One, blessed be He, said: In this world I have apportioned honor to the elders, and in the time to come as well I apportion honor to them, as it is said (Isaiah 24:23), "and before His elders shall be honor."

[Another interpretation] (of Numbers 3:40) ENROLL (root: P-Q-D) EVERY FIRSTBORN MALE. There is a use of the root P-Q-D for the firstborn, as it is said (Numbers 3:40): "Enroll (root: P-Q-D) every firstborn male." There is a use of the root P-Q-D for children, as it is said (1 Samuel 2:21): "For the LORD remembered (root: P-Q-D) Hannah, and she conceived and bore three sons." There is a use of the root P-Q-D for guarding, as it is said (Job 10:12): "And Your providence (root: P-Q-D) has guarded my spirit." There is a use of the root P-Q-D for peace, as it is said (Isaiah 60:17): "And I will make your overseer (root: P-Q-D) peace."

[(Numbers 7:1:) "And it came to pass on the day that Moses finished." Said Rabbi Berekhyah the Priest Berabbi:] Before the Tabernacle was erected, when Israel stood before Mount Sinai, the Holy One, blessed be He, gave them a hint and said to them: When I come to you, I come laden with blessings. Said Rabbi Berekhyah the Priest Berabbi: "Shall a mortal be more righteous than God?" (Job 4:17). Jacob, when he went to Pharaoh, did not depart from him until he had blessed him. And how did he bless him? He said to him: May the Nile rise to his foot. From where? As it is said, "And Jacob blessed Pharaoh" (Genesis 47:7). And I, when I come to you, I come laden with blessings. And where did He hint this to them at Sinai? As it is said, "An altar of earth you shall make for Me... I will come to you and bless you" (Exodus 20:24). And when He came to them, He blessed them, as it is said, "May [the Lord] bless you" (Numbers 6:24). When? On the day that the Tabernacle was erected, "And it came to pass on the day that Moses finished."

"Gather to Me" (Numbers 11:16). [This is what Scripture says (Proverbs 22:11): "One who loves purity of heart, grace upon his lips — a king is his friend."] Why did He not say to him "seventy men" (anashim, in the plural), but rather "seventy man" (ish, in the singular)? Rather, [He said to him: seventy distinguished individuals (ish)] who resemble Me and you — (Exodus 15:3) "The LORD is a man (ish) of war," and (Numbers 12:3) "Now the man (ish) Moses."

A certain idolater asked Rabban Yochanan ben Zakkai: These things that you do seem like a kind of sorcery. You bring a heifer and burn it, and pound it, and take its ashes; and when one of you is defiled by a corpse, they sprinkle two or three drops upon him, and one says to him, "You are purified!" He said to him: Has the spirit of madness ever entered into you in your days? He said to him: No. He said to him: Perhaps you have seen a person into whom the spirit of madness entered? He said to him: Yes. He said to him: And what do you do for him? He said to him: They bring roots and make smoke beneath him, and pour water upon it, and it flees. He said to him: Let your ears hear what you bring forth from your mouth. [So too this spirit is a spirit of impurity, as it is written, "And also the prophets and the spirit of impurity I will cause to pass from the land" (Zechariah 13:2). They sprinkle the waters of separation upon him, and it flees.] After he had gone out, his disciples said to him: This one you pushed off with a reed; to us, what do you say? He said to them: By your lives, the corpse does not defile, and the water does not purify; rather, [it is the decree of the King of the kings of kings]. The Holy One, blessed be He, said: A statute I have engraved for you, a decree I have decreed; you are not permitted to transgress my decree, as it is written, "This is the statute of the Torah" (Numbers 19:2). And why are all the offerings male, while this one is female? Rabbi Ayyvu said: A parable of the son of a maidservant who soiled the palace of the king. The king said: Let his mother come and wipe up the filth. So the Holy One, blessed be He, said: Let the heifer come and atone for the deed of the calf.

Of Noah it is written (Genesis 6:9): "Noah walked with God." And it is written concerning the fathers of the world (Genesis 48:15): "The God before whom my fathers walked." Rabbi Yochanan said: To what were the fathers comparable before the Holy One, blessed be He? To a shepherd who walks along while his flock walks before him. Resh Laqish said to him: Until now the flock has had need of the shepherd. Rather, to what were the fathers comparable before the Holy One, blessed be He? To a prince who walks along while his elders walk before him, and the elders make known the honor of the prince. So did the fathers of the world walk before Him, as it is stated (Genesis 48:15): "before whom my fathers walked." Hence (Genesis 17:1): "Walk before Me and be perfect."

Another comment upon the verse And the Lord said to Aaron: “Go into the wilderness to meet Moses” (Exod. 4:27). Scripture says elsewhere in reference to this verse: O that thou wert as my brother (Song 8:1). The Israelites said to the Holy One, blessed be He:, O that thou wert as my brother, yet you find that all brothers hated each other. Cain hated Abel, as it is said: And Cain rose up against Abel his brother (Gen. 4:8). Ishmael hated Isaac, as is said: And Sarah saw the son of Hagar the Egyptian, whom she had borne unto Abraham, making sport (Gen. 21:9). Making sport implies, in this instance, that he wanted to kill him, as it is said: Let the young men, I pray thee, arise and make sport before us (II Sam. 2:14). Esau hated Jacob, as is said: And Esau said in his heart, etc. (Gen. 27:41). And the tribes hated Joseph, as it is said: And they hated him (Gen. 37:4). But in this instance the Israelites asked of the Holy One, blessed be He: Do you mean like Moses and Aaron, of whom it is said: Behold how good and how pleasant it is for brethren to dwell together in unity (Ps. 133:1)? They loved and cherished each other. At the time that Moses took the kingship and Aaron the priesthood, they bore no resentment toward each other. In fact, they rejoiced in each other’s exalted role.

A proof of this is that when the Holy One, blessed be He, told Moses to go to Pharaoh as His messenger, he replied: O Lord, send, I pray thee, by the hand of him whom Thou wilt sent (Exod. 4:13). Put out of your mind the thought that Moses was distressed because he was not willing to go. That is not so. He actually was concerned about Aaron’s prestige. Moses said: Before I was designated (to go), my brother Aaron prophesied in Egypt for them for eighty years, as it is written: And I made known to them in the land of Egypt (Exod. 20:5). How do we know that Aaron prophesied for them in Egypt? We know this from the verse: And there came a man of God unto Eli and said unto him: “Thus saith the Lord: Did I reveal Myself unto the house of thy father, when they were in Egypt?” (I Sam. 2:27). It was for this reason that Moses said: Throughout all these years my brother prophesied, and if I should now intrude into his area (of service) he will be deeply distressed. That is why Moses did not wish to go. The Holy One, blessed be He, replied to Moses: Aaron will not be offended. In fact, not only will he not be displeased, but he will rejoice. You know this is so, for He said to him: And also, behold, he cometh forth to meet thee; when he seeth thee, he will be glad in his heart (Exod. 4:14). It does not say “he will be glad with his mouth” or simply “he will be glad,” but rather, he will glad to see him, in his heart.

R. Simeon the son of Yohai said: The heart that rejoices in the importance of his brother will ultimately rejoice in his own role, and as it is said: And thou shalt put on the breastplate of judgment, the Urim and Thummin; and they shall be put upon Aaron’s heart (ibid. 28:13). Therefore, Behold, he cometh forth to meet thee implies that when he told him that (Aaron would be glad) he agreed to go. Immediately the Holy One, blessed be He, revealed Himself unto Aaron and said to him: Go into the wilderness to meet Moses. Hence, O that thou wert as my brother refers to the kind of brothers Moses and Aaron were to each other. When I would find thee without, I would kiss thee (Song 8:1) indicates that he met him at the mountain of the Holy One, blessed be He, and kissed him.

So Joshua did as Moses had said to him … and it came to pass, when Moses held up his hand (Exod. 17:10–11). Could the hand of Moses actually wage war or cause a war to cease? This indicates that whenever the Israelites glanced upward and directed their hearts to their Father in Heaven, they were strengthened, but if not, they were defeated. Similarly, And the Lord said unto Moses: “Make thee a fiery serpent, and set it upon a pole; and it shall come to pass that everyone that is bitten, when he seeth it, shall live” (Num. 21:8). Can a serpent of bronze cause death or life? This, likewise, indicates that whenever the Israelites looked upwards and expressed their devotion to their Heavenly Father, they were healed, but if not, they were destroyed. Similarly, in the verse And the blood shall be to you for a token (Exod. 12:13), did the blood help the angel of destruction or the Israelites? The fact is that at the time the Israelites smeared blood upon their doorposts, the Holy One, blessed be He, revealed Himself and had pity upon them, as it is said: And when I see the blood, I will pass over you (ibid.) i.e., the angel of death will not be permitted to come to your homes to smite you.

R. Eleazar asked: Why does Scripture say That Israel prevailed and then, and Amalek prevailed? To inform us that whenever Moses lifted his hand heavenward, Israel would, in the future, be strong in the knowledge of the law of the Torah that was given through the hands of Moses. But when he lowered his hand, Israel was destined to allow its knowledge of the law, that was given through his hands, to diminish. But Moses’ hands were heavy (Exod. 17:12). Moses hands grew tired, as do those of a man who holds three jars of water suspended from his hands. And they took a stone, and put it under him (ibid.). Did they not have a mattress or a pillow upon which he could sit? This informs us that they (the people) were engaged in a community fast. And Aaron and Hur stayed up his hands, with one on one side and the other on the other side (ibid.). Because of this, they decreed that no less than three people should stand before the ark to read the prayers at a public fast.

"And Moses would take the tent" (Exodus 33:7). Rabbi Shimon ben Lakish said: Moses expounded a fortiori. He said: One who is banned by the master is banned by the disciple. He said: Since the Holy One, blessed be He, has it in His heart against them, I too will withdraw from them. "And Moses would take the tent," and so forth. "Far off." Rabbi Yitzhak said: A mil, as in the matter that is stated: "Yet there shall be a space between you and it, about two thousand cubits" (Joshua 3:4). "And everyone who sought the LORD would go out." From here we learn that a person must move himself and go to study. "And it came to pass, when Moses went out to the tent, they rose up." From here we learn that a person must stand before an elder, before a sage, before the head of a court, and before a king, and he must remain standing until they are hidden from his sight. "And they looked after Moses." Rabbi Ami expounded it favorably: Happy are the little ones, for they suckle thus. Rabbi Yitzhak expounded it unfavorably: They were staring at his back and saying, See his neck, see his thighs, he eats from what is ours, he drinks from what is ours. "And everyone who sought the LORD would go out" (Exodus 33:7). "Everyone who sought Moses" is not written here, but rather "everyone who sought the LORD." From here they said: Whoever receives the face of an elder is as one who receives the face of the Divine Presence, as it is said: "And everyone who sought the LORD." Even the angels and the seraphim and the hosts would seek him and say to one another, He is in the tent of Moses. "And it came to pass, when Moses entered the tent, the pillar of cloud descended and stood at the door of the tent," and they would see that the Divine Presence was revealed upon Moses, and all the people rose and bowed down. "And the LORD spoke to Moses face to face" (Exodus 33:11). We do not know whether the lowly one raised himself up or the exalted one lowered Himself. Rabbi Yehoshua ben Levi said: As it were, the loftiness of the world lowered Himself, as it is said: "And the LORD descended in the tent." "And he returned to the camp." He said to him: Did I not tell you that when I am in anger against them, you should be in favor toward them; and when you are in anger, I am in favor. But now I and you are both in anger against them; let it not be that two faces are in anger against them. Therefore it is said: "And the LORD spoke to Moses face to face." Return to them. "And he returned to the camp" (Exodus 33:11). Do not read it "and he returned," but rather "and you, return to the camp." And if not, "and his servant Joshua son of Nun": behold, Joshua son of Nun serves in your place. He said before Him: Master of the world, see that even in Your anger You are reconciling me toward them, as it is said: "And Moses said to the LORD, See, You say to me, Bring up this people." See that You cannot remove Your love from them. "And now, if I have found favor in Your sight." The Holy One, blessed be He, said to Moses: Great things you have decreed, and I have done your decree to pardon the deed of the calf, and I have forgiven according to your word. And even now I do your will: "My presence shall go." "And he said to Him, If Your presence does not go," and so forth; "and how shall it be known," and so forth. He said to Him: The nations of the world make use of ministering angels, and we likewise. What difference is there between us and them? He said to him: By your life, I do your will, "My presence shall go." "And now, if I have found favor in Your sight, make known to me, I pray." "And the LORD said, Behold, there is a place by Me" (Exodus 33:21). Rabbi Yose bar Halafta said: "Behold, I am in this place" is not what is said, but rather "Behold, there is a place by Me": My place is subordinate to Me, and I am not subordinate to My place. "And He said, I will make all My goodness pass": "My goodness" and "all My goodness," the attribute of good and the attribute of retribution. "And I will be gracious to whom I will be gracious" (Exodus 33:19), and so forth. At that moment, He showed him all the storehouses of the reward given to the righteous, of each and every one according to his deeds. And he would ask: This storehouse, whose is it? And He would say: It belongs to one who does acts of charity. And this storehouse, whose is it? And He would say: It belongs to the masters of Torah. And this storehouse, whose is it? It belongs to those who honor them. And He showed him a storehouse greater than all of them. He said: Master of the world, this great storehouse, whose is it? He said to him: For one who has good deeds, I give him from his reward; and for one who has none, I act freely and give him from this, as it is said: "And I will be gracious to whom I will be gracious, and I will show mercy to whom I will show mercy." Another interpretation: "And I will be gracious to whom I will be gracious." "To whom I have been gracious" is not written, but rather "to whom I will be gracious": to one who requests it of Me [reading the verse as referring to the one who asks]; "and I will be gracious to whom I will be gracious" (Exodus 33:19): to whom I wish to be gracious [reading it as God's free choice]. "And I will show mercy to whom I will show mercy." "And He said, You cannot see." Moses sought to grasp the reward given to the righteous and the tranquility of the wicked. The Holy One, blessed be He, said to him: "You cannot see My face." And "My face" stated here means nothing but an expression for the tranquility of the wicked, as it is said: "And He repays those who hate Him to their face," and so forth (Deuteronomy 7:10). The Holy One, blessed be He, said to him: "And I will remove My hand": in this world I do not show you the reward given to those who fear My name. But in the world to come, "from of old men have not heard, nor perceived by the ear, neither has the eye seen, O God, beside You, what He will do for him who waits for Him" (Isaiah 64:3).

(Numb. 7:2:) “Now the princes of Israel drew near (to make an offering).” You find that when Moses proclaimed and said (in Exod. 35:5), “Take from among you an offering [for the Lord],” what did the princes do? They said, “Moses did not know [enough] to tell us that the Tabernacle was being made.” What did they do?

They did not give a freewill offering. They said, “These people are making the Tabernacle, and now he is telling us to give a freewill offering?” The Holy One, blessed be He, said, “By your lives, you should know that I do not need you (princes).” What is written there (in Exod. 36:3)?

“And they (i.e., the Children of Israel) still brought freewill offerings unto him in the morning, in the morning.” R. Johanan said, “For two mornings they brought all the supplies (mela'khah) for the Tabernacle, and they were more than enough, as stated (in Exod. 36:7), ‘For they had sufficient supplies (mela'khah), more than enough for all the work (mela'khah) to make it.’”

And it is written (in Exod. 39:43), “When Moses saw all the work (mela'khah) […]; 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.” In this world Moses has blessed them; but in the world to come, the Holy One, blessed be He, will bless them, as stated (in Ps. 128:5–6), “The Lord will bless you from Zion; may you see the prosperity of Jerusalem…!”

"And I will make My covenant between Me and you" (Genesis 17:2). Rabbi Hanina ben Pazzi said: Abraham did not know from where he was to be circumcised. The Holy One, blessed be He, gave him a hint and told him from where he was to be circumcised, as it continues, "and I will multiply you" (Genesis 17:2) — from the place from which you are fruitful and multiply. Bar Kappara said: Abraham expounded a kal va-chomer (an argument from minor to major). Just as trees — from where are they obligated in regard to the foreskin (orlah)? From the place where they produce fruit. So too I, from the place where I produce fruit I am obligated to be circumcised.

"And Abimelech took..." (Genesis 20:14). He said to Abraham, "Behold, my land is before you" (ibid., verse 15). See the honor with which he honored Abraham! And not only that, but Sarah as well. From where do we know this? As it is said, "And to Sarah he said, Behold, I have given a thousand pieces of silver to your brother..." (ibid., verse 16). Rabbi Acha said: What is the meaning of "Behold, it is for you a covering of the eyes" (ibid.)? He took a royal garment and clothed her in it and made her a noblewoman (matrona). Why? So that no man in the world would seek to take her; rather, they would hear that she was a queen and be afraid to seek to take her.

"And the LORD spoke unto Moses and unto Aaron, saying: Do not cut off the tribe of the family of the Kohathites" (Numbers 4:18). This is what Scripture says: "Do not rob the poor because he is poor" (Proverbs 22:22). Rabbi Tanchuma bar Abba said: Rabbi Levi said: "Do not rob the poor because he is poor" — this refers to the lupine, which comes in together with the dessert. A person should not say: I have nuts and dates before me; I will recite the blessing over them — and leave the lupine alone. The Holy One, blessed be He, said: "Do not rob the poor because he is poor." Rabbi Hezekiah and Rabbi Jeremiah bar Abba said in the name of Rabbi Yochanan: Concerning anyone who does not say a thing in the name of the one who said it, of him Scripture says: "Do not rob the poor because he is poor." And a person must, when he hears a thing, say it in the name of the one who said it, even from the third tradent of a law (halakhah), as our Rabbis taught: Rabbi Nachum the scribe said: I have received from Rabbi Mayasha, who received from Abba, who received from the Pairs (Zugot), who received from the Elders, a law given to Moses from Sinai. And whoever does not say a thing in the name of the one who said it, of him Scripture says: "Do not rob the poor." But everyone who says a thing in the name of the one who said it brings redemption to the world. From whom do you learn this? From Esther, who heard the matter from Mordecai and said it to Ahasuerus, as it is stated: "And Esther told the king in the name of Mordecai" (Esther 2:22). Through this she merited that Israel was redeemed through her. Thus, if you have heard a thing, say it in the name of the one who said it.

Another interpretation of (Numbers 7:1): "So it came to pass on the day that Moses finished setting up the Tabernacle." Rabbi Yochanan said: What is the meaning of "on the day Moses finished" (kalot)? It is a term of annihilation (kiluy). On the day the Tabernacle was erected, the destructive demons (mazikin) were annihilated from the world. For until the Tabernacle was erected, the destructive demons were prevalent in the world. When Moses ascended the mountain, he would recite this psalm: "He who dwells in the shelter of the Most High" (Psalms 91:1) — for he dwelt in the secret place of the Holy One, blessed be He. "He abides in the shadow of the Almighty" (ibid.) — for he lodged there one hundred and twenty days. "I say of the Lord, my refuge" (Psalms 91:2) — He is my refuge, and they made me as a wall. "My God, in whom I trust" (ibid.) — the Holy One, blessed be He, said to him: You have trusted in Me; [by your life,] I will stand up for you. "For He will save you from the snare of the fowler" (Psalms 91:3) — [what is "from the snare of the fowler"?] From the trap of the hunter. "He will cover you with His pinions, and under His wings you will take refuge; His truth is a shield and buckler" (Psalms 91:4). Resh Lakish said: I become a shield (tzinah) to anyone who engages in (socher) the Torah. "You shall not fear the terror of the night" (Psalms 91:5) — [from here] we learn that they were afraid. "Nor the arrow that flies by day." Rabbi Berekhyah the Priest [Berabbi] said: There is a destructive demon that flies like a bird and shoots like an arrow. "Nor the pestilence that walks in darkness, nor the destruction that lays waste at noon" (Psalms 91:6) — this is Ketev Meriri, for anyone who sees it has no life [in the world], whether man, beast, or wild animal. How is it formed? Its head resembles a calf, and one horn comes out from the middle of its forehead, and it has dominion from the seventeenth of Tammuz until the ninth of Av. Therefore it is written, "the destruction that lays waste at noon." "No evil shall befall you, nor any plague come near your tent" (Psalms 91:10) — up to "your tent." Thus, until the day the Tabernacle was erected, the destructive demons were prevalent, and on the day the Tabernacle was erected they were annihilated. Said Resh Lakish: What need have I to learn this from the book of Psalms? Let us learn it from its own place (Numbers 6:24): "The Lord bless you" — from the destructive demons — "and keep you" — from all evil. When? On the day the Tabernacle was erected: "So it came to pass on the day that Moses finished."

(Numbers 11:16:) GATHER ME [seventy men from the elders of Israel]. But were there not elders before this? For behold, it is written concerning Mount Sinai (Exodus 24:9): AND MOSES WENT UP [...] AND SEVENTY OF THE ELDERS OF ISRAEL; and this passage came afterward. So where were the elders? Rather, at the time when Israel did those deeds, as it is said (Numbers 11:1): AND THE PEOPLE WERE AS MURMURERS [..., AND THE FIRE OF THE LORD BURNED AMONG THEM], they were all burned at that time. But their burning was like the burning of Nadab and Abihu, for they too had acted lightheadedly when they went up to Sinai, when they beheld the Shekhinah, as it is said (Exodus 24:11): AND THEY BEHELD GOD, AND THEY ATE AND DRANK. But was there eating and drinking there? To what is the matter comparable? To a servant who was attending upon his master, and his crust of bread was in his hand, and he kept biting from it. So did they act lightheadedly, as those who eat and drink. And on that day the elders, together with Nadab and Abihu, deserved to be burned. But because the giving of the Torah was beloved before the Holy One, blessed be He, therefore He did not wish to strike them and to make a breach among them on that day. This is what is written (ibid.): AND UPON THE NOBLES OF THE CHILDREN OF ISRAEL HE LAID NOT HIS HAND—from which we learn that they deserved the laying on of the hand. But after a time they were burned: Nadab and Abihu were burned upon their entering the Tent of Meeting, and the elders were burned when they lusted a lust, as it is said (Numbers 11:4): AND THE RABBLE (ha-asafsuf) THAT WAS IN ITS MIDST [lusted a lust]. What is "the rabble"? Rabbi Shimon ben Menasya and Rabbi Shimon bar Abba: one said, these are the converts who went up with them from Egypt, who were gathered (ne'esafim) unto them, as it is said (Exodus 12:38): AND ALSO A MIXED MULTITUDE [went up with them]. And one said, "rabble" (asafsuf) is nothing other than the Sanhedrin, as it is said (Numbers 11:16): GATHER ME [seventy men]. What is written there (Numbers 11:1)? AND THE FIRE OF THE LORD BURNED AMONG THEM, AND CONSUMED IN THE EDGE (qetseh) OF THE CAMP—among the officers (qetsinim) in the camp. And from where do we know that those elders who went up to the mountain were burned? As it is said (Psalms 106:18): AND A FIRE BURNED IN THEIR COMPANY (edah); and "company" (edah) is nothing other than the Sanhedrin, as it is said (Numbers 15:24): AND IT SHALL BE, IF IT BE DONE [unwittingly] AWAY FROM THE EYES OF THE CONGREGATION (edah); and it is written (Leviticus 4:13): AND IF THE WHOLE CONGREGATION (edah) OF ISRAEL ERR. And they turned back and wept and asked for meat. And if you should say that it was meat that they asked for—but behold, everything they asked for, the manna would become it inside their mouth, as it is said (Psalms 106:15): AND HE GAVE THEM THEIR REQUEST. And if you should say that they had no ox or beast—but is it not written (Exodus 12:38): AND ALSO A MIXED MULTITUDE WENT UP WITH THEM, [AND] FLOCKS AND HERDS? And if you should say they ate them in the wilderness—but is it not written (Numbers 32:1): AND THE CHILDREN OF REUBEN AND THE CHILDREN OF GAD HAD MUCH CATTLE? From here Rabbi Shimon said: it was not meat that they lusted after, for so it says (Psalms 78:27): AND HE RAINED FLESH (she'er) UPON THEM AS DUST; and she'er is nothing other than forbidden relations, as it is said (Leviticus 18:6): NONE SHALL APPROACH TO ANY THAT IS NEAR OF KIN (she'er) TO HIM. This is to say that they sought to permit themselves forbidden relations. And so it says (Numbers 11:10): AND MOSES HEARD THE PEOPLE WEEPING BY THEIR FAMILIES. And when they sought such a thing (ibid.): AND THE ANGER OF THE LORD WAS KINDLED GREATLY. At that hour Moses said before the Holy One, blessed be He (Numbers 11:11): WHY HAST THOU DEALT ILL WITH THY SERVANT? In the past there was with me one who would bear the burden of Israel, but now I am alone, as it is written (Numbers 11:14): I AM NOT ABLE TO BEAR [all this people] ALONE; (Numbers 11:15) AND IF THOU DEAL THUS WITH ME [...]. At that hour the Holy One, blessed be He, said to him: appoint other elders in place of those elders, [as it is said] (Numbers 11:16): GATHER ME SEVENTY MEN.

"And Abraham fell on his face" (Genesis 17:3) — before he was circumcised, he would fall; once he was circumcised, he did not fall. And the wicked descend into Gehinnom only by way of the foreskin, as it is said, "Therefore Sheol has enlarged her appetite and opened her mouth beyond measure" (Isaiah 5:14). But in the World to Come, the Holy One, blessed be He, delivers Israel from Gehinnom by the merit of circumcision, as it is said, "She is not afraid for her household because of the snow, for all her household are clothed in scarlet" (Proverbs 31:21).