We know, according to tradition, that God created the world in six days. But what about since then? The Talmudic sages pondered this very question.
In Bamidbar Rabbah, a collection of rabbinic teachings on the Book of Numbers, we find a fascinating discussion sparked by the verse, "The Lord spoke to Moses in the wilderness of Sinai, saying" (Numbers 3:14). This verse is then connected to a seemingly unrelated verse from Psalms: "God settles individuals in a house" (Psalms 68:7). What's the connection?
One interpretation is that God takes individuals and builds them into families, into "dynastic houses." Think of David, the shepherd boy who became king, or Aaron, the brother of Moses, who established the priestly line. As the text says, "House of David, so said the Lord" (Jeremiah 21:12), and "House of Levi, bless the Lord" (Psalms 135:20). Even the Israelites themselves, once a small group, were multiplied by God, as it says, "The Lord your God has multiplied you" (Deuteronomy 1:10). That's "God settles individuals in a house."
But the Midrash (rabbinic commentary) doesn't stop there. A noblewoman asks Rabbi Yosei ben Ḥalafta what God has been doing since the six days of creation. The rabbi's initial answer is intriguing: "He elevates ladders and lowers ladders." In other words, God is constantly changing fortunes, making the wealthy poor and the poor wealthy, as we see in (1 Samuel 2:7): "The Lord impoverishes and makes wealthy..."
Rabbi Berekhya offers a different, perhaps more intimate, response. He suggests that Rabbi Yosei actually told the noblewoman that God is busy making matches, deciding who will marry whom and settling them in houses.
The noblewoman, confident in her own abilities, scoffs! "I can make one thousand matches in one day!" she declares. So, she pairs off a thousand slaves and a thousand maidservants. The result? Utter chaos! By morning, the slaves and maidservants are fighting, injured, and miserable.
The noblewoman, humbled, turns back to Rabbi Yosei. His response is profound: "If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea." In other words, matchmaking isn't just a trivial task; it's a divine undertaking, requiring wisdom and understanding beyond human capability.
The Midrash continues, explaining that God "settles individuals," bringing them together from different places and settling them in one house. And "He joyously [bakosharot] leads out prisoners" (Psalms 68:7) – a phrase loaded with meaning. Bakosharot is a fascinating wordplay, a combination of bekhi (weeping) and shirot (singing). If the couple is not deserving, they weep; if they are, they sing.
It also suggests that God matches each person with their kindred soul. And when someone marries a suitable partner, God creates "houses" – families – through them. The text makes it clear that the term "individual" (yaḥid) implies greatness, drawing parallels to verses like "Who is like your people Israel, one [eḥad] nation in the land" (II (Samuel 7:2)3). These unions, when blessed, produce children who become scholars, deciding what is permitted (umakhshirim) and what is forbidden (osrim).
Conversely, if someone marries an unsuitable partner, the result can be "ignorant sons" who dwell in a "parched land [tzeḥiḥa]" (Psalms 68:7), a place of thirst – not for water, but for Torah, echoing the prophet Amos's words (8:11): "Not famine for bread and not thirst for water, but of hearing the words of the Lord."
The Midrash then connects this idea to the story of Amram and Yokheved, the parents of Moses. It was through their union that a redeemer was born, leading the Israelites out of Egypt. Similarly, the Israelites themselves, who descended into Egypt as individuals, were multiplied into a great nation. Their liberation was also linked to their avoidance of licentiousness, as symbolized by the locked garden, fountain, and spring in (Song of Songs 4:12).
Rabbi Akiva adds another layer, suggesting that the Exodus occurred in the month of Nisan because it was the most auspicious time for travel – neither too hot nor too cold. Rabbi Elazar interprets bakosharot as referring to the weeping of the Israelites and Moses in Egypt, which turned into singing upon their redemption.
The text goes on to explore the merits that led to the Exodus, citing Jacob's struggle with the angel, the uprightness of the matriarchs, and the faithfulness of the tribe of Levi, who remained true to God even amidst Egyptian idolatry. Rabbi Yehoshua ben Levi emphasizes the merit of the Tabernacle, foreshadowing the divine presence that would dwell among the Israelites.
So, what does all this mean for us? Perhaps it's a reminder that matchmaking, family building, and community are all sacred acts, imbued with divine significance. It encourages us to see the hand of God not only in the grand sweep of history but also in the intimate details of our lives, in the connections we forge, and in the homes we build. And maybe, just maybe, to appreciate the incredible complexity of finding the right "match," whether it's a life partner, a friend, or even a calling.
“The Lord spoke to Moses in the wilderness of Sinai, saying” (Numbers 3:14). “In the wilderness of Sinai, saying” – that is what is written: “God settles individuals in a house” (Psalms 68:7). The Holy One blessed be He said: Even though people in this world were individuals, [I did not leave them as individuals]; rather, I made them fruitful and multiplied them and rendered them dynastic houses in which they would reside in this world. How so? David was an individual, and I rendered him a dynastic house, as it is stated: “House of David, so said the Lord” (Jeremiah 21:12). Aaron was an individual, and I rendered him a dynastic house, as it is stated: “House of Levi, bless the Lord” (Psalms 135:20); “house of Aaron, bless the Lord” (Psalms 135:19). Israel, too, were individuals, as it is stated: “Who is like your people Israel, one nation in the land…” (II Samuel 7:23), and God multiplied them, as it is stated: “The Lord your God has multiplied you” (Deuteronomy 1:10). That is, “God settles individuals in a house.” Another matter: “God settles [individuals in a house]” (Psalms 68:7) – a certain noblewoman asked Rabbi Yosei ben Ḥalafta; she said to him: Everyone agrees that God created the world in six days. From six until now, what does He do? He said to her: He elevates ladders and lowers ladders. So-and-so, who was wealthy, will become poor, and so-and-so, who was poor, will become wealthy, as it is stated: “The Lord impoverishes and makes wealthy…” (I Samuel 2:7). Rabbi Berekhya said: That is not what he answered; but rather, this is what he said to her: He makes matches in His world and says: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man, and He settles them in houses. She said to him: I can make one thousand matches in one day. Rabbi Yosei was silent and went on his way. What did she do? She brought one thousand slaves and one thousand maidservants and matched them with each other. She said to them: So-and-so man will marry so-and-so woman, and so-and-so woman will marry so-and-so man. When they entered with them at night, an altercation broke out between them, and they stood and struck each other. In the morning they went to her; this one’s head was wounded, and that one, his hand was injured. She sent for Rabbi Yosei and related the incident to him. He said to her: If this matter is insignificant in your eyes, it is as difficult before the Omnipresent like the parting of the Red Sea. That is what is written: “God settles individuals in a house.” What is “God settles individuals”? The Holy One blessed be He sits and judges them; He brings this one from this place and that one from that place and settles them in one house. “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – he takes them from their houses, bound against their will, and makes matches between them. “Bakosharot” – if they do not merit, they weep [bokhin], but if they merit, they sing [meshorerin].18This is a portmanteau of the words bekhi and shirot – weeping and singing. Another matter: “God settles individuals in a house” (Psalms 68:7) – that He makes a match for each and every one of them with a kindred soul. Another matter: “God settles [individuals in a house]” (Psalms 68:7) – one who marries a wife suitable for him, the Holy One blessed be He renders them houses. Individual [yaḥid] is nothing other than an expression of greatness, just as it says: “One of [aḥad] the people19This is an allusion to Avimelekh, the king. almost lay with [your wife]” (Genesis 26:10), and it says: “Who is like your people Israel, one [eḥad] nation in the land” (II Samuel 7:23). From them He produces sons, masters of Torah, who issue rulings to prohibit [osrim] and permit [umakhshirim]. That is, “He joyously [bakosharot] leads out prisoners [asirim]” (Psalms 68:7). “But the rebellious” (Psalms 68:7) – but one who does not marry a wife suitable for him, ignorant sons emerge from him. That is what is written: “Dwell in a parched land [tzeḥiḥa]” (Psalms 68:7). Tzeḥiḥa is nothing other than an expression of thirst, just as it says: “Parched [tziḥe] with thirst” (Isaiah 5:13). What the verse said, “parched,” is that they were thirsty, [meaning] without Torah, just as what is written: “Not famine for bread and not thirst for water, but of hearing the words of the Lord.” (Amos 8:11). Another matter: “God settles individuals [in a house]” (Psalms 68:7) – who was it? These are Amram and Yokheved, by virtue of whose merit “He joyously leads out prisoners” (Psalms 68:7) – these are Israel, who were enslaved in Egypt. What did the Holy One blessed be He do? He matched Yokheved with Amram, so that a redeemer would emerge from them and redeem Israel. Another matter: “God settles individuals [in a house]” (Psalms 68:7) – these are Israel, who descended as individuals with seventy people, and the Holy One blessed be He rendered them houses, as it is stated: “The children of Israel were fruitful and prolific…” (Exodus 1:7). “He joyously leads out prisoners” (Psalms 68:7) – because they distanced themselves from licentiousness, He took them out of Egypt. Likewise, Solomon says: “A locked garden is my sister, my bride; [a locked fountain, a sealed spring]” (Song of Songs 4:12). “A locked garden” – these are the virgins. “A locked fountain” – these are the married women. “A sealed spring” – these are the single women. The Holy One blessed be He said to them: Due to their merit, I am redeeming My children. That is what is written: “Your branches [shelaḥayikh] are a pomegranate orchard” (Song of Songs 4:13) – by merit of this, I have sent you out [shelaḥayikh]. “It was when Pharaoh sent out [beshalakh]” (Exodus 13:17) – that is, due to the upright [kesherot] women, Israel departed from Egypt. That is why it is stated: “He joyously [bakosharot] leads out prisoners.” Another matter: “He joyously [bakosharot] leads out prisoners” (Psalms 68:7) – what is bakosharot? When Israel departed from Egypt, they departed only at a propitious time [bakosharot]. Rabbi Akiva said: He took them out only in a month during which it was propitious to depart; not in Tamuz, due to the heat, and not in Tevet, due to the cold, but in Nisan, which is propitious for setting out on a journey, neither extreme heat nor extreme cold. If you say Tishrei, there are rainy seasons.20Tishrei is followed by the rainy season, when it is difficult to travel, whereas Nisan is followed by mild weather. That is bakosharot. Another matter: Bakosharot – Rabbi Elazar said: Bakosharot: Those who were weeping [bokhin], these are Israel and Moses: “Behold, a boy weeping” (Exodus 2:6), and likewise, “The children of Israel sighed…” (Exodus 2:23). They are singing [meshorerin] now, as it is stated: “Then Moses and the children of Israel sang” (Exodus 15:1); that is bakosharot. Another matter: Bakosharot – Rabbi Elazar ben Azarya said: There are weeping [bekhiya] and singing [veshira] here. The Egyptians were weeping because they were despoiled, as Israel despoiled them and emptied their houses, as it is stated: “They stripped Egypt” (Exodus 12:36). Israel was singing, as they were loaded with the spoils of their enemies. That is, bakosharot. Another matter: The master of a slave weeps because his slave fled before him. A slave sings because he was extricated from slavery. So, the Egyptians wept because Israel fled, as it is stated: “It was told to the king of Egypt that the people had fled” (Exodus 14:5). Israel was reciting song because they were extricated from slavery. That is bakosharot. Another matter: By virtue of what merit did Israel depart from Egypt? Rabbi Ḥilefai said: It is by virtue of the merit of Jacob, as it is stated: Bakosharot, as likewise, it says: “He strove [vayasar] with an angel and prevailed; he wept [bakha] and pleaded with him” (Hosea 12:5). Another matter: Bakosharot – our Rabbis say: It is by virtue of the women, the upright [hakesherot] matriarchs, as it is stated: Bakosharot. It is not written here bekhishron, but bakosharot,21In the feminine. the fair and upright. Another matter: Bakosharot – due to the upright [haksherim] who were in their midst, they departed. Who were the upright among them? This is the tribe of Levi, as although Israel were idol worshippers in Egypt, the tribe of Levi would worship the Holy One blessed be He and circumcise themselves. That is why Moses lauds them before his death, as it is stated: “Because they observed Your saying, and they upheld Your covenant” (Deuteronomy 33:9). That is, due to the upright who were in their midst, Israel departed from Egypt. Another matter: Bakosharot – by virtue of what merit did Israel depart from Egypt? Rabbi Yehoshua ben Levi said: It is because the Holy One blessed be He foresaw that they are destined to craft a Tabernacle for Him, as it is stated: “They will know that I am the Lord their God, who took them out of the land of Egypt” (Exodus 29:46) in order “that I may dwell among them” (Exodus 29:46). That is, it was only by virtue of the merit of the Tabernacle that Israel departed from Egypt. By virtue of what merit did the tribe of Levi depart? Was it, perhaps, by virtue of the Tent of Meeting that they, too, departed? Rabbi Yehoshua ben Levi said: No, it was by virtue of their own merit that they departed. Therefore, when he came to count Israel at the beginning of the book, He mentions the Tent of Meeting and the exodus from Egypt, as it is stated: “The Lord spoke to Moses in the wilderness of Sinai, in the Tent of Meeting” (Numbers 1:1), and it mentions immediately, “[in the second year] of their exodus from the land of Egypt” (Numbers 1:1), to inform you that Israel departed from Egypt only by virtue of the merit of the Tent of Meeting. But the children of Levi, who departed by virtue of their own merit, when it came to count them, it does not mention in their passage the Tent of Meeting, nor the exodus from Egypt. That is what is written: “The Lord spoke to Moses in the wilderness of Sinai…saying” (Numbers 1:1).
